FROM BEGINNING TO END

Endings are always difficult. But when they’re new beginnings, they’re revitalizing. At the end of Paul’s letter to the Romans, we not only see Paul the apostle, but Paul the empathetic and concerned pastor. Paul knows that if dissension or temptation rules over the Roman church, they will fail in their ministry, so he warns them (Rom 16:17–19) and offers them a word of hope: “And in a short time the God of peace will crush Satan under your feet. The grace of our Lord Jesus Christ be with you” (Rom 16:20). Here, Paul is echoing God’s words to Adam, Eve, and the serpent after the fall, when, instead of carrying out God’s request to bring order to creation (as He had done in the beginning), humanity turned from Him, defacing His image (Gen 1:1–2, 27–28; 3:14–20). But while Gen 3:15 merely depicts Satan biting the heel of humanity and being struck on the head in return (Gen 3:15), Paul depicts Satan as being crushed under the heel of the Church. Through Christ, people will be victorious over Satan. Christ did use, is using, and will continue to use people to restore order to the world. Paul sees the end as a time when Satan will no longer have control and Christians will be victorious through Christ. Satan is fighting a losing battle. His ravaging of humanity is temporary; likewise, in the OT, the prophet Jeremiah saw the other nations’ ravaging of God’s people as temporary. Jeremiah remarks: “You, O Yahweh, will sit forever on your throne for generation to generation.… Restore us to you, O Yahweh, that we will be restored; renew our days as of old” (Lam 5:19, 21). Yet Jeremiah must qualify his statement—he adds: “Unless you [Yahweh] have utterly rejected us, unless you are angry with us beyond measure” (Lam 5:22). Today, there is no qualification. Christ loves us beyond all measure. Satan has lost this battle. The ravaging of God’s people will come to an end when Jesus ultimately returns (Rev 22). The end is full of hope. The end is a new beginning. How can hope restore and revitalize your life? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

THE GRACE OF GOD SHINES THROUGH

Lamentations 1:1–2:22; Romans 15:8–21; Proverbs 30:1–33 I was once asked why the Bible is so brutal—why it depicts things like babies being killed and war. It’s true, the Bible has many moments of darkness and violence. But these depictions of the rawness of humanity—in all its ungratefulness and depravity—demonstrate how much people need God. And more than that, through these moments, the Bible shows how much people need a savior. The book of Lamentations is brimming with sorrow and gnashing of teeth. Little hope can be found in this book. The prophet weeps and moans over his fallen nation, over watching Jerusalem crumble. In this poetic work, we see people who don’t follow the God who loves them dearly and so badly yearns to see them return to Him. “How desolate the city sits that was full of people! She has become like a widow, once great among the nations! Like a woman of nobility in the provinces, she has become a forced laborer. She weeps bitterly in the night, her tears are on her cheeks; she has no comforter among all her lovers. All her friends have been unfaithful to her; they have become her enemies” (Lam 1:1–2). How can we process a passage like this? How can we handle this kind of depression? The first time I read the book of Lamentations, I wept. I had grasped a bit of what the prophet felt, and weeping was the only natural response. But it wasn’t just that. I saw myself as Jerusalem. I was her. I had walked away from God’s desire for my life, and I deserved destruction. Sometimes we must break before we can be rebuilt. Sometimes we must fall before we can rise to the greatness God has called us to. Are you Jerusalem? Call out to God like the prophet did. Tell God how you feel. Be honest with your mourning and your sadness. It may not make the fall easier, but it will surely make you more eager to accept the grace that God has offered. God wants you to experience His grace, including salvation in Christ. He wants you to live it. Are you in need of a savior? What are you requesting of God today? What grace do you need to receive? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

HE IS WORTHY

And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.—Revelation 5:11, 12. YES, He is worthy of all this. Heaven cannot speak too well of Him. Oh that earth would take up the echo, and join with heaven in singing, “WORTHY to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing!” D. L. Moody, The D. L. Moody Year Book: A Living Daily Message from the Words of D. L. Moody, ed. Emma Moody Fitt (East Northfield, MA: The Bookstore, 1900), 232.

LOVE IS GOOD NEWS

Jeremiah 51:1–64; Romans 13:8–14:12; Proverbs 28:1–28 Love is good news for those seeking guidance. Love is the guide we need. Many first-century Jewish Christians faced the question of what to do with the Law (the first five books of the Bible), by which they had lived previously. Now that they had Jesus, what would they do with their traditions? Paul’s answer is based on love: “Owe nothing to anyone, except to love one another, for the one who loves someone else has fulfilled the law” (Rom 13:8). He goes on: “For the commandments, ‘You shall not commit adultery, you shall not commit murder, you shall not steal, you shall not covet,’ and if there is any other commandment, are summed up in this statement: ‘You shall love your neighbor as yourself.’ Love does not commit evil against a neighbor. Therefore love is the fulfillment of the law” (Rom 13:9–10). These are beautiful words, and I’m not saying that because they let me off the hook for keeping the law; they also answer the problem that the OT prophets addressed. The prophet Jeremiah, commenting on the sin of Babylon, notes: “All humankind turns out to be stupid, without knowledge. Every goldsmith is put to shame by the divine image. For his cast image is a lie, and there is no breath in them. They are worthless, a work of mockery. At the time of their punishment, they will perish. The portion of Jacob is not like these, for he is the creator of everything, and the tribe of his inheritance. Yahweh of hosts is his name” (Jer 51:17–19). Jeremiah’s words teach us that we are lost without Yahweh as our guide. Without Him, we will, like Babylon, seek things as dumb as golden images. Yahweh, in His great love for us, guides us to Himself. In Him, we see love; in Jesus, we see His loving image made visible. In Yahweh, we see the way we should go; in Jesus, we see the way back to Yahweh. Are you seeking love or golden images? What law do you need to be free from? Are you fully living the good news? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

COMMUNITY

Jeremiah 50:1–46; Romans 12:9–13:7; Proverbs 27:1–27 She might be the one we tend to avoid—the member of small group who always states the obvious or brings up topics unrelated to the discussion at hand. I’m always a bit impatient for her to finish speaking so that others can offer more insightful comments, but generally her comments are followed by only awkward pauses. Or, he’s the person we’re tempting to avoid after church and small group because he always repeats the story about his grandkids that we’ve heard more than just a few times. I hope someone else will be there for him. If I’m feeling extra congenial, I might chat with him—always good to earn some kindness points. I might approach community this way, but reading Romans 12:9–16 convicts me. The list of instructions on building up the community quickly reveals the selfish bent of my motives. Paul, who has just finished explaining that each member has specific spiritual gifts, shows what living in loving community is supposed to look like: “Love must be without hypocrisy. Abhor what is evil; be attached to what is good, being devoted to one another in brotherly love, esteeming one another more highly in honor, not lagging in diligence, being enthusiastic in spirit, serving the Lord, rejoicing in hope, enduring in affliction, being devoted to prayer, contributing to the needs of the saints, pursuing hospitality. Bless those who persecute, bless and do not curse them. Rejoice with those who rejoice; weep with those who weep. Think the same thing toward one another; do not think arrogantly, but associate with the lowly. Do not be wise in your own sight” (Rom 12:9–16). I’m not meant to approach my small group study as a support group to help me work out my problems. Faith communities are familial settings where the gifts I have are meant to be developed and worked out for the good of others. It’s where I’m called to serve people around me—even, and especially, people who are lonely or a little different than me. I can only do that with a heart that is devoted to others, highly esteems them, and looks out for their needs. It’s when I humbly serve that I learn things I didn’t know in passing—the death of her husband and her difficulty in finding the right words to convey her ideas and experiences. It’s there where I learn that his kids barely call, and he’s reciting the same information from the yearly Christmas card. It’s where I help when I can, and pray when I can’t. And along the way, through my service, I may learn a thing or two from people who have gifts I have yet to discover. Are you involved in a community? If you are, are you actually involved? How can you use your gifts to build up the people around you? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

THE RISE TO POWER

Jeremiah 44:1–46:28; Romans 11:1–10; Proverbs 25:1–28 If you’re driven, you’ve probably worked very hard to get to where you are. Being driven is a good thing, but being driven at a cost to others or by elevating yourself by your own accord is detrimental. Proverbs 25 offers this warning from the perspective of King Solomon: “Do not promote yourself before the king, and in the place of the great ones do not stand. For it is better that he say to you, ‘Ascend here,’ than he humble you before a noble” (Prov 25:6–7). People tend to get nasty when power or money is involved. It’s uncomfortable to wait for that promotion, but God asks us to remain patient. At the end of the day, attaining leadership because you’re worthy is a much great honor than obtaining it because you were louder than someone else or placed yourself in front of them. We should always take initiative and strive to succeed, but we need to remember that it’s not our place to decide our fates. We must place that in God’s hands, and we must wait to be asked to take the reins rather than snatch them ourselves. Many people would put themselves before others when given the opportunity; they would promote themselves at the cost of someone else. As Christians, we have to ward off such temptations. We must maintain our integrity. Proverbs speaks about this as well: “What your eyes have seen [in a king’s court], do not hastily bring out to court, for what will you do at its end, when your neighbor puts you to shame? Argue your argument with your neighbor himself, the secret of another do not disclose, lest he who hears shame you and your ill repute will not end” (Prov 25:8–10). Abuse of power is one of the most common leadership problems. People seeking and obtaining power when they’re not ready can be equally disastrous. As we seek to advance ourselves, we must be cautious with how we earn power—and with how we handle power when we’ve earned it. What “power” situations are you currently handling well? What must change in your current “power” struggles? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

EXPENSES

Jeremiah 39:1–41:18; Romans 9:13–29; Proverbs 24:1–22 It’s important to pause occasionally to reflect on the cost of sin. If we don’t, we can find ourselves living in it without thought of the ramifications. Few passages illustrate the cost of sin more vividly than the fall of Jerusalem recorded in Jer 39. The fall of Jerusalem is brutal, depressing, and sadistic, but we can learn from Jeremiah’s account of the event. We could view Jeremiah’s depictions as merely historical, or we could recognize the theological lessons they offer: Sin is expensive. Sin will destroy you. Sin will bring a nation to its knees. Sin will leave you begging for mercy. Sin is death. That’s what God’s people learned from this event: Disobeying Yahweh is a costly action. It’s not that God wants His people to endure this pain, but pain is a natural consequence of their decisions. He cannot defend people who refuse to live as beacons of light—of goodness, beauty, and blessing—to the world. If they aren’t willing to live in His image, then He is not willing to be their defender. If Yahweh did not allow for Nebuchadnezzar to destroy Jerusalem, the people would never learn. And the exile that comes in this moment is also a natural result of their sin. When we’re faced with the horror of the destruction of Jerusalem, we’re given a choice: Will we listen to the prophets of our age and respond accordingly? Will we hear God when He calls us back to obedience? Or will we continue to live in sin and suffer the consequences? As a side effect of the grace that God has given us in Jesus, many people assume that sin is somehow okay—that it’s okay to allow it to exist. God’s response is the opposite. The grace is unmerited, and we must respond with the only merited response: complete dedication and obedience to Him. We must see the death of sin and deny it. What sin is currently present in your life? What do you need to repent from? Have you asked God for direct you in this? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

LOOKING TO GOD AND OTHERS

Jeremiah 37:1–38:28; Romans 9:1–12; Proverbs 23:19–35 We have a natural tendency to be concerned with our own condition. As redeemed people, God is transforming us from being self-centered people—concerned with our own ambitions—to other-centered people who want to see God’s work done in and around us. Sometimes even our spiritual concerns point us inward. But God’s work in us shouldn’t be just about us. Paul sets a startling example in his concern for those who hadn’t come to know Christ: “I am telling the truth in Christ—I am not lying; my conscience bears witness to me in the Holy Spirit—that my grief is great and there is constant distress in my heart. For I could wish myself to be accursed from Christ for the sake of my brothers, my fellow countrymen according to the flesh” (Rom 9:1–3). Although he was called especially to be an apostle to the Gentiles, Paul was deeply concerned about the spiritual state of the Jewish people—his own people. The promise of the Messiah was given to them, yet many refused to believe the fulfillment of this promise, the redeeming work of Christ. They weren’t aware of the fulfillment of that promise given especially to them. Paul was so grieved by their rejection of their salvation that he was willing to be accursed for their sakes. God is at work in us—transforming us for His purpose. We should be keenly aware of His work. But our gaze shouldn’t be fixed inward. We should be looking to God, amazed by His grace and His concern for people like us. As we are changed into His likeness, we should be caught up in caring for the things that deeply concern Him. We should care about the people He wants to be transformed to His likeness. He is molding and shaping us into His likeness so that we can be His instruments, His agents on earth. The people we meet and the situations we encounter are all opportunities to reflect Christ—not because we want to be holy examples, but because we have a task to do. How is God’s work transforming you to be deeply concerned about the spiritual state of others? Who can you pray for? Who can you reach out to? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

INTO THE FAMILY

Jeremiah 33:1–34:22; Romans 8:1–17; Proverbs 22:1–16 As people once bound to sin and destined for death, our ability to approach God personally—to call Him our Father—should astound us. Yet we sometimes forget to pray. We can take it for granted that He looks out for our every need. The concept of approaching God as Father would have been a radical concept for the Roman community. In his letter to the church there, Paul discusses how our former lives without God were nothing but slavery to sin and death, the wages of sin. Christ’s work has set us free from this trajectory: “For you have not received a spirit of slavery leading to fear again, but you have received the Spirit of adoption, by whom we cry out, ‘Abba! Father!’ The Spirit himself confirms to our spirit that we are children of God, and if children, also heirs—heirs of God and fellow heirs with Christ, if indeed we suffer together with him so that we may also be glorified together with him” (Rom 8:15–17). Paul’s audience would have used the term “Abba! Father!” only within immediate family relationships. To call God “our Father” would have been a shocking paradigm shift—especially for Jewish believers. However, Christ’s sacrifice made this relationship possible. He paid our debt and repaired the rift. Because of His work, and because we share in His Spirit, we also share in His relationship with the Father. We can call out to God, just as Jesus did. And the Father cares for us, just as He cares for His Son. We may forget our intimate relationship with God, yet the Spirit continues to work within us to bring our lives into accordance with this relationship with the Father. Pray for insight and gratitude for your new position because of Christ. When you call on God, relate to Him as a child would to a loving father—bringing all to Him and knowing He understands you and knows what is best for you. Do you neglect prayer? Pray that the Spirit would work to bring you a childlike faith and trust in God. REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

SAGE ADVICE

December 13: Sage Advice Jeremiah 25:1–26:24; Romans 4:1–24; Proverbs 19:1–29 Proverbs is full of sage advice, and some examples deserve special attention. No words could better describe the concept expressed here: “Better a poor person walking in integrity than one who is perverse in his speech and is a fool” (Prov 19:1). When times get tough—especially when money runs out—integrity is often the first thing we sacrifice. Yet only those who have truly lived in poverty understand the trials it brings. We can’t begin to know how we would act if we had nothing. For this reason, we should mentally prepare for times of want. In doing so, we might better gauge whether we’re conducting ourselves appropriately in times of plenty. I heard of a man who chose to live as a homeless person so that he could understand their plight. It’s easy for the rich person to call such an act foolish, but how much did that man learn as he was challenged to maintain his integrity during hard times? Does the rich person own that wisdom? Proverbs 19:2 seems to hint at this idea: “A life without knowledge is not good, and he who moves quickly with his feet misses the mark.” Some people move so quickly in and out of circumstances that they don’t learn from their experiences. It’s better to move a little slower than normal and pay attention to our actions and their ramifications than to make a mistake and not learn from it. Likewise, we must have knowledge about our work and what we’re doing, or we inevitably fail. Let’s learn from people with integrity. And let’s learn from our mistakes, both in hypothetical situations and real ones. Let’s take the time to notice what went wrong and what went right. What situation is God using to teach you? Where should you slow down? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

FAITHFUL DECISION MAKING

Jeremiah 21:1–22:30; Romans 3:1–20; Proverbs 17:1–28 “I asked God, and He didn’t answer me.” When I hear people say this, I’m often tempted to reply, “Haven’t you read the prophets?” Because sometimes what people are really saying is, “I asked God to do something for me, and He didn’t answer in the way I expected, so He must not be listening or He must not care.” Yet the prophets repeatedly tell us the opposite. God is not human, so He does not make decisions like a human. Instead, He sees all possible outcomes and knows the best route. We simply struggle to understand the wisdom of His decisions. One particular event in the book of Jeremiah illustrates this point. When King Zedekiah (the last king of Judah) asks Jeremiah to intercede with Yahweh on behalf of Jerusalem against King Nebuchadnezzar of Babylon, Jeremiah gives an unexpected reply: Yahweh has refused to do so. He will not intercede for His own people. Rather, He will make Nebuchadnezzar’s task easier (Jer 21:1–7). Before we view Yahweh as harsh and unforgiving, let’s recall that this occurs after God’s people have been rebelling against Him for hundreds of years. Even so, in Jer 21:8–10, God’s people are given a choice: They can remain in Jerusalem and die—for Yahweh has deemed that the city must fall—or they can enter what appears to be death but is actually life. Yahweh sets up a faith choice for them: “He who goes out and goes over to the Chaldeans who are laying siege to you will live, and his life will be to him as booty” (Jer 21:9). Even in the midst of unbearable circumstances, Yahweh offers a way of grace. Even when everything seems to fail, we can decide to choose faith. This story mirrors what we experience on our deathbed. It also mirrors the decision we face every day of our lives: Will we listen to the voices of the world, or will we listen to the prophets who proclaim honest indignation and faithful decision-making? Will we stay in the city, or will we go where God calls us—no matter how difficult it may seem or how improbable? Where is God calling you? What must you walk away from? What faith decision is before you? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

SELF EVIDENT HOPE

Jeremiah 16:1–17:27; Romans 1:18–2:11; Proverbs 16:1–11 “For the wrath of God is revealed from heaven against all impiety and unrighteousness of people, who suppress the truth in unrighteousness, because what can be known about God is evident among them, for God made it clear to them” (Rom 1:18–19). A statement like this could easily be taken out of context if we leave off everything after “people.” But when we contextualize this message, we find hope instead of hopelessness. Paul goes on to tell us that creation itself reveals God and His goodness to humanity, so there is no excuse for failing to understand God and the salvation He offers: “For from the creation of the world, his invisible attributes, both his eternal power and deity, are discerned clearly, being understood in the things created, so that they are without excuse” (Rom 1:20). We have all heard people who are concerned that salvation seems unfair: What about the people who won’t ever hear about Jesus? Yet Paul argues that everyone has an opportunity to witness Christ at work in creation itself. In Colossians he remarks that it’s in the “Son [Jesus] … whom we have the redemption, the forgiveness of sins, who is the image of the invisible God, the firstborn over all creation, because all things in the heavens and on the earth were created by him, things visible and things invisible, whether thrones or dominions or rulers or powers, all things were created through him and for him” (Col 1:13–16). All people have an opportunity to know God. No one has an excuse. God’s justice reigns in creation; it reigns in Christ; and it reigns in the lives of those who choose Christ. Christ is everywhere, in all things. The world is not condemned unfairly by a God of unreasonable wrath; instead, it’s ruled by a God of joy and empathy who is love. What misperceptions do you have of God? How can you correct them and work in the lives of others to do the same? How can you spread the empathy God wants you to display? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

RELATIONSHIPS WILL CHANGE US

Jeremiah 12:1–13:27; Philemon 1:8–25; Proverbs 14:15–35 Although God has granted us complete access to Him through Christ, we struggle at times to live this reality (John 17:15–17). The stale or frightening depictions of God in stained glass and Renaissance paintings have convinced us that He is distant, quick to anger, or disinterested. Nothing could be further from the truth; the Psalms remind us that He is caring, close, and listening (e.g., Pss 22; 23; 26), and He yearns for a relationship with us. Sometimes it helps to hear the words of others who have struggled with the same thing. Jeremiah provides us with such an example. He remarks, “You will be in the right, O Yahweh, when I complain to you. Even so, let me speak my claims with you. Why does the way of the wicked succeed? All those who deal treacherously with treachery are at ease” (Jer 12:1). Jeremiah knows that Yahweh is right in all He does, but this does not prevent him from freely expressing his concerns. If we really look into our hearts, we may find that fear is preventing us from entering into an intimate relationship with Him. We’re afraid of what He will say; we’re concerned that He may rebuke us. Indeed, this is what He does when Jeremiah speaks to Him: “If you run with foot soldiers and they have made you weary, then how will you compete with horses? If you have fallen in a peaceful land, then how will you do in the thickets of the Jordan? For even your relatives, and the house of your father, even they have dealt treacherously with you, even they call loudly after you. You must not trust in them, though they speak kindly to you” (Jer 12:5–6). Yet within this rebuke, we also find advice—and the advice is comforting. By openly communicating his concerns to God, Jeremiah now knows what he must do. He knows how he must act. There is joy to be found in knowing that we have a God who listens—a God who is not offended when we speak to Him but is eager for our company. What are we afraid of? After all, He already knows what’s on our minds. We need to grasp the idea that God is all about relationship. What would change about your life if you went deeper into your relationship with Christ? What should you be asking God right now? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

THE EASY WAY

Jeremiah 10:1–11:23; Philemon 1:1–7; Proverbs 14:1–14 There is a certain amount of freedom in being foolish. Foolish people don’t stop to reflect on their actions. Characteristically unimaginative, foolish people don’t stop to consider how their words and actions affect others. The scary effect of foolishness is that it’s contagious: “Leave the presence of a foolish man, for you will not come to know words of knowledge. The wisdom of the clever is understanding his ways, but the folly of fools is deceit” (Prov 14:7). There is an ease in self-deception because it’s our natural state. “There is a way that seems upright to a man, but its end is the way of death” (Prov 14:12). But the right way is not simply a more reflective, thoughtful life. We need a new way of life that can only be brought about in Christ—the one who reversed the power of death. Following the right way doesn’t mean relying on our own ability to be righteous through thoughtful actions. Rather, it means understanding our need for His righteousness. It’s God’s work in us, recreating us. It’s His Spirit, directing our ways and making us new in Him. The fool does have influence, but a life transformed has far-reaching influence because it’s not our own work—it’s God’s. This is the calling of which Paul reminds Philemon. Paul tells Philemon that he has “great joy and encouragement” because of Philemon’s love. Because of his love, “the hearts of the saints have been refreshed through you brother” (Phlm 7). For this reason, Paul also holds Philemon to a high standard. Because of his great influence, he needs to be intentional about how he treats Onesimus, the redeemed slave who had wronged him. Pray for a transformed life, and pray for the work of the Spirit in your life, dividing the light from the darkness and the foolish, deceitful parts from the wise. He will help you understand His ways if you ask Him. He will make the darkness evident, and He will show you the way of wisdom—a life that reflects Christ. How are you praying for the Spirit’s ongoing work in your life, dividing the foolish ways from the wise? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

DO NO HARM

Jeremiah 7:30–9:26; Colossians 3:18–4:18; Proverbs 13:1–25 Love can hurt. Many well-intentioned people have done more harm than good while attempting to care for others. This is especially the case in cross-cultural situations, as well-meaning people attempt to introduce change without understanding the local culture. But it can even be true in our homes. Paul’s words in Col 3:18–4:1 have been misused countless times by those seeking to gain or maintain power. Yet when we examine the passage closely, we find that Paul’s main goal is to teach the church in Colossae to help without hurting as he works toward seeing cultural norms in the light of the gospel. When Paul talks about wives “submitting” to their husbands, he frames it in light of the phrase, “husbands love your wives” (Col 3:18–19). The submission he speaks of is not about giving up will or freedom; Paul is acknowledging the cultural and economic realities of the time and encouraging the Church to operate within those norms. In Graeco-Roman culture, the idea of married women having their own livelihoods—and thus holding complete autonomy in decision-making—was incomprehensible. Women couldn’t own property or vote. Paul acknowledges that Christ’s work in making all people equal will radically reframe culture (Gal 3:23–4:7), yet in Col 3:18–4:1, he’s concerned that if the Church introduces radical changes, it will gain a negative reputation in Graeco-Roman culture. He wants the Christian work in culture to help, not harm. It’s for this same reason that Paul includes a provision for masters and slaves; however, as with men and women, he reframes the cultural norms to the extent possible: Masters are to grant their slaves “justice and fairness” (Col 4:1). Paul would have likely been alone in calling people to this standard. As his decision to subtly ask Philemon to free Onesimus shows, Paul likely wished to completely overturn slavery, but he also understood that doing so would take time (see especially Phlm 15–16). Paul’s charges to slaves and masters in Col 3:22–4:1 are meant to help until a more complete reform could take place. Paul sees the Church as first setting basic examples, then progressing to a more radical framework as culture itself is changed by Christianity. In Paul’s lifetime, a radical reworking was not feasible—it would have resulted in culture completely rejecting Christ, and thus ended the very work He was trying to make happen. Therefore, Paul creates provisions to help people during the process of the change. Love must work to change things that need to change. But ultimately, love must always avoid harm. What is God calling you to change? How can you do so without harming others? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

THE CALLING OF JEREMIAH, COLOSSAE, AND US

Jeremiah 1:1–2:37; Colossians 1:1–14; Proverbs 10:1–32 We all have trouble accepting our calling. When God asks us to do His work, we tend to wonder whether we’re able to execute His will. We are not alone in this—the prophet Jeremiah felt the same way. “And the word of Yahweh came to me, saying, ‘Before I formed you in the womb I knew you, and before you came out from the womb I consecrated you; I appointed you as a prophet to the nations.’ Then I said, ‘Ah, Lord Yahweh! Look, I do not know how to speak, for I am a youth’ ” (Jer 1:4–6). Jeremiah had been chosen by God before his birth, and yet he struggles. The issue at the heart of Jeremiah’s hesitancy is doubt about how it will all play out. A simple reframing of his call creates the reassurance he needs: “ ‘Do not be afraid of them, for I am with you to deliver you,’ declares Yahweh. Then Yahweh stretched out is hand and he touched my mouth, and Yahweh said to me, ‘Look, I have put my words in your mouth. See, I appoint you this day over the nations and over the kingdoms, to pluck up and to pull down, and to destroy and to tear down, to build and to plant’ ” (Jer 1:8–10). After God reassures Jeremiah that He will be with him—that He will deal with all of his fears—Jeremiah is ready to be the man he’s been called to be. He goes on to become one of the greatest prophets who ever lived. Paul takes on a similar role as God’s mouthpiece to the Colossians, reassuring them of their calling: “We give thanks always to God the Father of our Lord Jesus Christ when we pray for you, since we heard about your faith in Christ Jesus and the love that you have for all the saints, because of the hope reserved for you in heaven, which you have heard about beforehand in the word of truth, the gospel” (Col 1:3–5). God has called the church at Colossae, and He is now moving them toward something greater—something more like what Jesus wants for their lives. Like Jeremiah and the church at Colossae, we must take hope in the calling God has given us. We must reconcile ourselves to His work in our life. We must realize that He will give us what we are lacking, whether resources, confidence, or skill. What do you fear? What do you need God to provide so you can better do His work? How should you go about acquiring this? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

DO NOT TURN TO FOLLY

2 Kings 23:28–25:30; Ephesians 6:1–24; Proverbs 9:13–18 I have a problem with criticism. Being one of the youngest in a large, opinionated family, I quickly learned how to stand up for myself and get my way as a young child. I learned to deflect teasing. I also learned I had a knack for ignoring reprimands—punishment free (there are certain, inalienable rights that shouldn’t be bestowed on the youngest). The louder I projected my voice, the better; the more stubborn my stance, the more respect I earned. I wish I could say it was a phase that I quickly grew out of. When we’re challenged by others, we often interpret the wisdom offered as criticism instead. We defensively deflect feedback like beams of light, hoping they’ll land in their rightful place (our neighbor’s darkness, and not our own). This type of reaction can become second nature to us. Soon, even messages in church are meant for others: “I wish [insert person who is currently annoying us] was here. He or she really needs to hear this.” Proverbs tells us that we don’t just deflect criticism to the detriment of others. Although we might shock people with our strong reactions, or scandalize them with our biting comments, we ignore their advice to our own detriment: “If you are wise, you are wise for yourself, and if you scoff, alone you shall bear it” (Prov 9:12). Wisdom offered and received is part of God’s intention for community. It’s a means through which God builds us up—a theme found throughout the book of Ephesians. We don’t grow as individuals—the helpful conflict provided by community (the truth in love) helps us know ourselves better. But when we deflect criticism, we rush headlong into the peril we’ve created for ourselves. Proverbs has startling words for this type of peril. When the young man chooses to listen to the words of Folly personified, his fate is sealed: “Whoever is simple, may he turn here!” (Prov 9:16) she cries. “But he does not know that the dead are there, in the depths of Sheol are her guests” (Prov 9:18). The next time someone offers you criticism and you’re tempted to react, choose to examine your heart and motives. Ask God for the wisdom you need to respond to criticism offered in love. Think back to the last time you received criticism. How did you react? How should you react? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

MOVING BEYOND THE CATCH WORD

2 Kings 22:1–23:27; Ephesians 5:1–33; Proverbs 9:1–12 Ideally, spiritual renewal wouldn’t be necessary—we would continually grow closer to God. But that’s not the case. There are ups and downs in our walk with Yahweh. We experience times of intimacy and times of distance. We lose focus, energy, or the desire to obey. These highs and lows could be the result of our fallen world or our taking God for granted, but whatever the reason, we need renewal. Spiritual revitalization is essential. We can always grow closer to God. During his reign, King Josiah launches a reformation—a revitalization of the way God’s people think and act. He even changes the people’s understanding of God Himself. After finding a scroll (likely of Deuteronomy), Josiah tears his clothes in remorse and repentance and instructs the priests to inquire of Yahweh on behalf of the people (2 Kgs 22:8–13). Yahweh is aware of their misdeeds. Then Josiah immediately does what needs to be done: He reforms the land (2 Kgs 23:1–20). Josiah makes the difficult choice to do what God requires. He ignites God’s work among His people again. He restores obedience. The work is challenging and exhausting—it means changing the way people live. If we were faced with an opportunity like this, would we have the strength and dedication to take it? Would we be willing to change what must be changed? Would we be willing to proclaim the word of Yahweh to people who are not ready to hear it—who may resist the change? Would we carry out Yahweh’s work despite its unpopularity? These are issues we face every day. The time of hypothetical speculation must end, and the time of igniting real renewal and real reform must begin. It starts with us, and it doesn’t end until all the lives around us are renewed, changed, and transformed. In what area is God asking you to lead change? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

A MOMENT TO REFLECT

2 Kings 17:6–18:12; Ephesians 1:1–23; Proverbs 8:9–18 Anyone will admit that wisdom is more than just knowledge. We think of wisdom as thoughtful insight acquired with life experience. However, Paul and the author of Proverbs tell us that it is not something we gain with a little age and some good direction. Wisdom is inseparable from the fear of God. The author of Proverbs tells us wisdom is “knowledge and discretion”; it’s associated with the desire to fear God, and it is a reward to those who seek it out. “I love those who love me,” says Wisdom personified. “Those who seek me diligently shall find me” (Prov 8:17). Paul speaks of wisdom in light of understanding the grand story of salvation we’re part of. When writing to the Ephesians, Paul prays that they will receive a certain type of spirit so they can grow in faith—“that the God of our Lord Jesus Christ, the glorious Father, may give you a spirit of wisdom and revelation in the knowledge of him (the eyes of your hearts having been enlightened), so that you may know what is the hope of his calling, what are the riches of the glory of his inheritance among the saints, and what is the surpassing greatness of his power toward us who believe” (Eph 1:17–19). The Ephesian believers were brought into this family of faith through the work of Christ as part of God’s plan (Eph 1:3–14). Paul prays for them to understand what it means for them to live as a hope-filled community that has been adopted—a treasured inheritance in God’s great plan of salvation. The Ephesians will receive this type of wisdom and revelation as it is given by God, not on their own accord. Understanding their place in this story will, in turn, shape their entire existence. Both Paul and the author of Proverbs note this need to seek out wisdom, which God will give if we ask. Stop to consider your place in God’s redemptive work on your behalf. Pray for a spirit of wisdom to understand His work in your life. Do you pray for wisdom? What type of response do you offer because of God’s work on your behalf? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

YOU HAVE TO MEAN IT

2 Kings 15:1–17:5; Galatians 5:1–6:18; Proverbs 8:1–8 Wisdom really isn’t all that difficult to find. We think of this attribute as hidden or fleeting, but the book of Proverbs portrays Wisdom calling out to us: “Does not wisdom call, and understanding raise its voice? Atop the heights beside the road, at the crossroads she stands. Beside gates, before towns, at the entrance of doors” (Prov 8:1–3). When we seek Wisdom, she shows up. She’s everywhere. She’s waiting—not to be found, but to be embraced. The intelligence of Wisdom, the prudence she teaches, is at our fingertips. In Proverbs 8:3–5, Wisdom cries out, “To you, O people, I call, and my cry is to the children of humankind. Learn prudence, O simple ones; fools, learn intelligence.” Maybe the real problem is that few of us are wise enough to be what Wisdom requires us to be. The folly of humankind may not be in a lack of seeking, but a lack of doing. If we really want something, we work for it. Wisdom requires sacrificing what we want for what she desires. And the key to knowing what Wisdom desires—identifying the wise decision—is right in front of us as well. As Wisdom says in Proverbs, “My mouth will utter truth, and wickedness is an abomination to my lips. All sayings of my mouth are in righteousness; none of them are twisted and crooked” (Prov 8:7–8). The wise decision is the opposite of what’s “twisted” and “crooked.” If it feels wrong, it is wrong. If our conscience is aligned with God’s, we will know what’s right. The rest will seem like an “abomination.” If we want Wisdom, she’s ours for the having—ours for the living (Jas 1:5–8). For what decision do you need wisdom? How should you be seeking it? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

THE TIES THAT BIND

2 Kings 13:1–14:29; Galatians 4:1–31; Proverbs 7:21–27 We don’t often consider our former lives as enslavement. We characterize our lives before Christ by bad decisions and sinful patterns, but not bondage. We like to think of ourselves as neutral beings. But Paul paints another picture. The things or people we once put our trust in were the things that enslaved us. Paul asks the Galatians why they would ever want to return to bondage. “But at that time when you did not know God, you were enslaved to the things which by nature are not gods. But now, because you have come to know God, or rather have come to be known by God, how can you turn back again to the weak and miserable elemental spirits? Do you want to be enslaved to them all over again?” (Gal 4:8–9). Paul tells the Galatians that turning back to the things they trusted formerly—whether the law for the Jews or spiritual beings for the Gentiles—is choosing enslavement. For us, it could be anything from thought patterns, greed, habits, people—anything we used to find value, comfort, or worth that is not God. Before, we were subject to these things, which ruthlessly dictated our fate. Yet God didn’t leave us in this state. Paul says we “have come to know God, or rather have come to be known by God” (Gal 4:9). While we were still sinners, He broke into our spiritual bondage and broke the chains, giving us freedom and life in Christ. We are no longer slaves with no freedom to make decisions; we are adopted as sons and daughters—we are heirs (Gal 4:7). By making this association, Paul shows the Galatians that Christ has paid the price. He also pushes them to grow up. They can’t just continue on in spiritual immaturity. Rather than trusting in the former things, they must continue in faith by being transformed by the Spirit. What things from your life before Christ tempt you to return to spiritual bondage? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

THE GAMES WE PLAY

2 Kings 11:1–12:21; Galatians 3:1–29; Proverbs 7:10–20 We live in the age of online résumés, with pages dedicated to us and our faces. We can broadcast our thoughts in seconds and republish ideas that make us look smart by association. And we do it all in an effort to earn recognition or acceptance. We want to be heard in the midst of the noise—to earn a spot in the spotlight. The works of the law that drove Judaism in the first century AD weren’t much different; they were pitched as a way to obtain God’s favor as well as the favor of others. Paul responds to the ideals of his age: “Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as having been crucified? I want only to learn this from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?” (Gal 3:1–2). Paul’s questions are rhetorical. We’re not saved by works, but by the graciousness of God. It is not through works that the Spirit dwells among us, but through God’s goodness shown in sending His Son to earth to die for humanity and then rise again. We struggle to admit that we’re looking for recognition—both from God and others. We know we can’t earn our way into heaven, but that doesn’t stop us from trying. We still think that if we can be good enough, smart enough, or successful enough, God and others will accept us. It’s a game we play that is for naught—we cannot earn what God offers. What are you fooling yourself into thinking is important? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

PAIN, ANGUISH, AND RESURRECTION

2 Kings 4:18–5:27; Mark 14:51–15:15; Proverbs 6:12–19 Pain and anguish resound in the narrative of the Shunammite’s son and Elijah (2 Kgs 4:18–37). Reading the story, we can’t help but feel empathy for the Shunammite woman whose son has died. Yet Elisha seems so cavalier. What would prompt him to act this way? What is Elisha teaching us in this series of events? Even those who have experienced miracles struggle to accept that God can handle anything. The Shunammite woman remarks to Elisha, “Did I ask for a son from my lord? Did I not say that you must not mislead me?” (2 Kgs 4:28). Elisha seems to recognize God’s capability, however, even when his colleague, Gehazi, and the Shunammite woman fail to see it. Elisha is so confident in God’s work that he remarks to Gehazi, “Gird up your loins [meaning ‘get ready’] and take my staff in your hand and go. If you meet anyone, you must not greet them; if anyone greets you, you must not answer them. You must put my staff on the face of the boy” (2 Kgs 4:29). Elisha doesn’t even feel the need to visit the child himself. In the events that follow, we see complete empathy from Elisha, as well as total trust in God’s ability to intercede. After learning that his staff didn’t work, Elisha shows up himself. He lies on top of the dead boy’s body and breathes into his mouth (2 Kgs 4:32–34). After the boy’s body becomes warm again, Elisha paces for a while; then he bends over the boy, and the boy is resurrected (2 Kgs 4:35–36). The boy’s mother recognizes the miracle and praises God for it (2 Kgs 4:37). So why is Elisha so cavalier? He understands that whatever God gives is also God’s to take away or to look after (2 Kgs 4:13–17). He knows that God is in the resurrection business. This is the same kind of situation we see with Lazarus and Jesus (compare John 11). Through Elisha’s story, we learn of God’s ability to bring back to life those whom He brought into the world in the first place; through Jesus, we learn that God will bring all back to life. Sometimes difficult things have to happen for us to see what God can do. Elisha uses a moment of weakness to show God’s strength over flesh itself. Jesus allows Himself a moment of pain (“he wept”—John 11:35) to show God’s strength over all flesh. He has the ability to resurrect our broken bodies and our broken lives. What part of your life needs redemption? How does the hope of resurrection change your feelings about current circumstances? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

WARRING TENDENCIES AND SPIRITUAL AIRS

2 Kings 3:1–4:17; Mark 14:22–50; Proverbs 6:6–11 “I will do this!” I declare as I resolve to get in shape, eat better, save money, study and meditate on the Word more, journal more, read more. My plans escalate, growing grander in scale and depth. Although I succeed in them for a while, I easily become overwhelmed when I can’t live up to the inflated vision I’ve projected for myself. It’s especially easy to do this spiritually. It’s simple to hand out godly advice with a spiritual air, to speak wise words about past failings (read subtext: “Look how far I’ve come!”), and to talk about personal growth. But when we mess up on a colossal scale, it’s humiliating and surprising to all—especially ourselves. “What happened?” we might ask. “I was doing so well!” Simon Peter had a tendency to make grand plans: “Even if they all fall away, certainly I will not!” he declared, proclaiming his loyalty to the Savior (Mark 14:29). They’re words to fall flat on your face by. When Jesus found the disciples sleeping, He knew who needed the reprimand and the warning: “And he came and found them sleeping, and he said to Peter, ‘Simon, are you sleeping? Were you not able to stay awake one hour? Stay awake and pray that you will not enter into temptation. The spirit is willing, but the flesh is weak!’ ” (Mark 14:37–38). Jesus’ reprimand should have exposed Simon Peter’s pride, which was parading as loyalty. For all his exuberant claims, Simon Peter lacked true understanding of his nature. When he considered his spiritual state, he was optimistic about his own efforts. No one was more humiliated and more surprised than he when he later betrayed Jesus around a charcoal fire to curious strangers. Our desire to follow Jesus is not the problem. Instead, it is our competitive nature, our pride, that needs to be repeatedly humbled. We need real understanding of our spiritual state—a picture we shouldn’t try to project in any other way—coupled with a total dependency on Him. A war is being waged inside of us. We can only win because of what Christ has done and because of the Spirit’s work in us. To God belongs all the glory. Are you spinning your sin, making it seem less dire than it really is? John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

WHEN IN NEED

2 Kings 1:1–2:5; Mark 13:24–14:21; Proverbs 6:1–5 When we encounter trouble, we tend to look wherever we can for help: We turn in whatever direction seems most promising at the moment. In doing so, we may unwittingly walk away from Yahweh. Should practicality or convenience stand between God and us? When King Ahaziah falls through a lattice and is injured, he seeks help from a foreign god rather than Yahweh—likely because it seems natural or right. He thinks the god of Ekron, Baal-Zebub, can provide the healing he needs. But what Ahaziah sees as a desperate situation is actually an opportunity for Yahweh to act; Yahweh plans to use this situation for His glory. When Ahaziah sends messengers to Ekron, Yahweh intercedes. Elijah approaches them bearing a word from Yahweh that had been spoken to him by an angel: “Is it because there is no God in Israel that you are going to inquire of Baal-Zebub, the god of Ekron?” (2 Kgs 1:3). When we experience physical or spiritual pain, do we first recognize Yahweh’s power and seek Him, or do we turn to other sources? Does our turning to other places demonstrate a lack of faith? What do we really believe in when we seek people, ideas, or things rather than God in our time of need? The consequences of turning away from Yahweh can be tragic. Elijah goes on to declare: “The bed upon which you have gone, you will not come down from it, but you shall surely die” (2 Kgs 1:4). Let us turn to God before it comes to this. Let us choose Yahweh. Whom are you turning to right now in your time of need? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

I DON'T WANT TO HEAR IT

1 Kings 22:1–53; Mark 12:35–13:23; Proverbs 5:11–23 My attempts to find guidance are often flawed. I long for honest appraisal of my actions, but I can sometimes be sneaky about choosing my appraiser. When those who know me present a real, raw look at my life and offer hard, helping words, I can become defensive and angry. I might pick a fresh voice instead—someone who doesn’t know my weaknesses and tendencies. “They’re not biased,” I tell myself. When Ahab and Jehoshaphat combine forces to recapture Ramoth-gilead from the Syrians, they want divine assurance. However, they aren’t necessarily willing to receive divine direction. Ahab, king of Israel, inquires of his 400 prophets, and they assure him of victory. Jehoshaphat isn’t convinced, so he asks for “a prophet of Yahweh.” Ahab’s response isn’t so far from my own: “Then the king of Israel said to Jehoshaphat, ‘There is still one man to inquire from Yahweh, but I despise him, for he never prophesies anything good concerning me, but only bad: Micaiah the son of Imlah’ ” (1 Kgs 22:8). Micaiah can’t really win when it comes to Ahab. When he responds sarcastically to Ahab’s request—telling him he’ll conquer and win—Ahab demands he tell the truth. When Micaiah reveals what Ahab doesn’t want to hear—imminent defeat—Ahab complains that Micaiah never prophesies anything good about him. When we hear hard words, we often take out our aggression out on the messenger. We regard them as the one at fault. “You always respond this way,” we’ll say. “You don’t really understand me.” Soon, we avoid these truth-tellers because their words of truth expose our sin. And if our sin remains concealed, we won’t have to admit it exists. If we don’t admit it, we won’t have to confess it. And if we don’t confess it, we won’t have to turn from it. It’s all too easy to avoid necessary reform. But if we truly seek to follow God, we can’t avoid the hard truth. When we truly need guidance, we must be willing to face the truth-tellers—even when it hurts. Who are the people you go to for guidance? Why? Whose guidance are you really rebelling against? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

ECONOMICS, CURRENCY AND CAESAR

1 Kings 20:26–21:29; Mark 12:1–34; Proverbs 5:1–10 Jesus’ command to pay taxes is one of the trickier passages in the NT. The actual line isn’t tricky—“Give to Caesar the things of Caesar, and to God the things of God” (Mark 12:17)—but its origins and Jesus’ exact reasoning aren’t as clear. People have taken this passage to suggest that Jesus was in favor of government or taxes. But this interpretation misses the point. We’re meant to learn from Jesus here, not take away some regulation. Certainly Jesus condones paying taxes and charity work, but those points touch only on the basics of His statement. First, Jesus is annoyed. The Pharisees and Herodians are testing Him with this question, and He doesn’t approve. His reaction suggests that simply taking away a “law” here would sadden Him, for that’s all the Pharisees and Herodians cared about (Mark 12:15). The “law” would address only the political question. Jesus goes on to ask for a denarius, signaling that He doesn’t have one—He is poor (Mark 12:15–16). This coin had Caesar’s image on it and claimed divinity for Caesar. Jesus’ remark acknowledges the claim: “Give to Caesar the currency of his kingdom’s economy.” He also addresses the larger issue of the “image of God” (Gen 1:27): “Give to God the things of God” (Mark 12:17). What belongs to God? The entire world and everything in it—our very selves. We are meant, as members of God’s work, to act as people who operate within His currency of sacrificial living. The Pharisees and Herodians’ question and Jesus’ answer are political, but the politics are eternal. The economics have ramifications for all people, for all time. They change the way we as Christians act and operate. They change what we value. The economic shift is an “image-bearing” shift. Whom do you serve? Give to God what He deserves. Give to the kingdoms of this world what they have created (their currency). Give to God what is God’s—your very life. Operate under God’s currency as one who bears His image. What is God asking you to give? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

STAYING THE COURSE

1 Kings 19:1–20:25; Mark 11:1–33; Proverbs 4:18–27 “May your eyes look forward and your gaze be straight before you. May the path of your foot be balanced and all your ways be sure. Do not swerve right or left; remove your foot from evil” (Prov 4:25–27). These verses reflect someone who has incredible purpose. I imagine an acrobat walking a tightrope—knees bent, one foot carefully placed in front of the other, and nothing but a slender rope keeping him from plummeting to the ground. Such efforts would require incredible calm, effort, and focus—especially focus. The body naturally follows the path of our eyes, which is detrimental if we’re focused on the wrong thing. The idea of staying the course illustrates God’s path and purpose for us. When we act, speak, and follow that path, we are carrying out His will for our lives. But there’s a problem: We can’t. All of our efforts are tainted. Our knees are bound to buckle, we’re sure to misstep, and it’s just a matter of time before we swerve to our own disadvantage. Before we lose hope, though, we can remember God’s sacrifice. Jesus’ work of redeeming us has reversed our fate. The threat is gone—and that changes everything. Our lives are infused with the incredible purpose of His costly death. We have a renewed sense of hope because of His resurrection. The cross puts everything in perspective. It is the new focus of our gaze. From His sacrifice to the time when redemption is complete, we are meant to live intentional lives that reflect His purpose. Keeping our eyes on Him helps us to stay on the path. How are you staying the course? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

THE SPIRITUAL BATTLE

1 Kings 18:1–46; Mark 10:17–52; Proverbs 4:8–17 Sometimes our work for God requires severe actions. In these times—ones that we can’t possibly prepare for—we need to rely on the Spirit and its work to empower us. I have always admired Elijah the prophet because he goes into firestorms with little, if any, preparation. The Spirit of God is his leader, sword, and shield. One of the most frightening moments in Elijah’s life is his encounter with the prophets of Baal at Mount Carmel. How could Elijah prepare to face 450 prophets from the enemy nation who are endorsed by Elijah’s own king? He faced certain death. Perhaps he had even reconciled himself to the idea that his life would end on that mountain. Elijah’s supreme confidence in Yahweh is inspiring. He instructs the prophets of Baal, “Choose for yourselves one bull and prepare it first, for you are the majority, and call on the name of your god, but don’t set fire under it” (1 Kgs 18:25). After the other prophets fail to bring down fire from heaven, Elijah does what must be done: He calls down fire, and then he kills the evil prophets (1 Kgs 18:30–40). Although Elijah’s particular actions do not apply directly today, his boldness certainly does. We should never fear walking into a fight against evil; instead, we should be ready to engage those who lead others astray. We must be certain that God will give us His words. He will act through us. Whenever we’re in need, no matter how severe the situation, God can deliver us. We cannot prepare for the battle against the great evil that lurks in the world, but we can be certain that God will be with us. What evil must you face? What do you need? Have you asked God for it? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

EXCLUSIVITY

1 Kings 15:25–17:24; Mark 9:38–10:16; Proverbs 4:1–7 We often think that God needs us—that we are His arms rather than His agents. When we see our work as integral to God’s kingdom, thinking that God needs us, our vision, our doctrines, or our ideas in order to further His kingdom, we might be guilty of something else entirely. These feelings are often motivated by our own feelings of inadequacy. We can sometimes be more concerned with proving ourselves than honoring God. When the disciples learned that others were casting out demons in Jesus’ name, they tried to prevent them. “We saw … and we tried to prevent him because he was not following us,” they told Jesus (Mark 9:38). But Jesus only rebuked them: “There is no one who does a miracle in my name and will be able soon afterward to speak evil of me. For whoever is not against us is for us. For whoever gives you a cup of water to drink in my name because you are Christ’s, truly I say to you that he will never lose his reward” (Mark 9:38–41). The disciples needed to be reminded that they had been chosen, but they were not exclusive agents. Having had difficulty casting out demons themselves, the disciples may have been jealous of this man’s ability. But Jesus reminded them that even the smallest task completed in His name—even giving someone a drink of water—is work done for His kingdom that will be rewarded. Although He doesn’t need our help, Jesus invites each of us to be part of His plan. He desires our involvement if we do so obediently and willingly, with no thought to how great our actions will be weighed. When we accept that offer and join in His work, we are following Him and making much of Him. We won’t be distracted by ourselves. How open are you to the idea that God can work in ways that don’t depend on us? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

TRADITIONS AND MIRACLES

1 Kings 14:1–15:24; Mark 9:2–37; Proverbs 3:23–35 In the face of perplexing situations, we naturally respond with what we know and understand—we even take refuge in familiar traditions. This is precisely how Jesus’ disciples respond when Jesus is transfigured before them. After Jesus is transformed and Moses and Elijah appear, Peter says, “Rabbi, it is good that we are here! And let us make three shelters, one for you and one for Moses and one for Elijah” (Mark 9:5). Peter is drawing on the Festival of Tabernacles (or Booths), which celebrated God’s dwelling among His people (Lev 23:42–43). Peter isn’t certain how to respond, so he evokes a tradition. At least Peter understands that this confusing event shows God at work among His people. But is Peter’s response the correct one? Mark gives us a hint in an aside: “For [Peter] did not know what he should answer, because they [Peter, James, and John] were terrified” (Mark 9:6). It’s not surprising that Peter has trouble understanding this situation—who could? But his response, underscored by the editorial aside in Mark, suggests something larger about how we, as the audience of this Gospel, should understand Jesus. When Jesus reveals Himself to us—really inaugurates His reign in our lives—it may be terrifying, but we do not need to resort to our traditions to understand it. By going back to our old ways, we might lose sight of the point of God’s work altogether. Instead, we must be ready to accept what is new. We must realize that when God acts, the results will be unexpected and perhaps unexplainable. When God intercedes in our lives, when He lets us experience Him, our lives—our very view of the world—will change. What traditions is Jesus radically altering in your life? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

NOT WHAT'S OUTSIDE BUT INSIDE

1 Kings 11:9–12:33; Mark 7:14–8:10; Proverbs 3:6–3:12 How should we respond to a miraculous experience? Worshiping God for His goodness is the right place to start, but our ongoing response is every bit as important as our initial reaction. We see this play out in Solomon’s life. “Yahweh was angry with Solomon, for he had turned his heart from Yahweh, the God of Israel who had appeared to him twice. And [Yahweh] commanded [Solomon] concerning this matter not to go after other gods, but he did not keep that which Yahweh commanded” (1 Kgs 11:9–10). Despite Solomon’s experience with Yahweh, he chose to deny Him. This angered Yahweh—not just because of the general disobedience, but also because, after Solomon’s miraculous experience, he had more reason than anyone to stay devoted. Solomon’s refusal of the opportunity to turn back to Yahweh only aggravated the situation. We don’t know exactly what led Solomon to disobey, although selfish desire, lust, and power seem to dominate his poor decisions. We can be certain that his inner thoughts drove him to act in the way he did. Solomon’s situation is reminiscent of Jesus’ remark about what defiles a person: “For from within, from the heart of people, come evil plans, sexual immoralities, thefts, murders, adulteries, acts of greed, malicious deeds, deceit, licentiousness, envy, abusive speech, pride, foolishness. All these evil things come from within and defile a person” (Mark 7:21–23). How many of us have at some point walked off God’s path and excused our actions in the name of grace? Solomon had ample opportunity to return to God, yet he continued to aggravate Him. How many of us react the same way to the goodness God has offered us? What is happening “in” you that leads to the evil in your life? How can you allow the Spirit to resolve that? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

THE RESULTS OF WORSHIP AND TEACHING

1 Kings 8:54–9:28; Mark 6:7–44; Proverbs 2:16–22 “It happened that when Solomon finished praying to Yahweh all of the prayer and this plea, he got up from before the altar of Yahweh, from kneeling down on his knees with his palms outstretched to heaven. He stood and blessed all of the assembly of Israel with a loud voice …” (1 Kgs 8:54–55). Solomon demonstrates the natural and proper response to worship—declaring God’s goodness to others and blessing them in His name. These blessings can come in simple forms, such as doing good for others, or they may look more elaborate, as Solomon’s prayer continues in 1 Kgs 8. Worship can become stilted when we focus on our place before Yahweh instead of His natural and rightful place. We’re meant to view Yahweh for who He is and what He has done, and to respond to His work by helping others. Jesus demonstrated a similar point in His own ministry. He could have kept His disciples with Him day and night, but instead He sent them on their way to do God’s will (Mark 6:6–13). For Jesus, teaching was a means to an end. Everything the disciples had learned up to that point would carry them in the ministry work they were about to do. They weren’t meant to hoard their knowledge or focus on learning for learning’s sake. Instead, teaching led to action. We, too, must follow worship with actions. When we learn, we must act upon what we have learned. Anything that stays in a vacuum is useless. It’s only when we apply what God is doing in our lives that we live up to our calling in Him. What is God asking you to live out? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

THE PURSUIT OF GOD

1 Kings 8:1–53; Mark 5:21–6:6; Proverbs 2:1–15 We’re willing to put an incredible amount of effort into pursuing something that’s really important to us. Before buying a new gadget, we’ll read reviews, research the manufacturer’s reputation, and consult our tech-savvy friends. Our efforts and curiosity betray the true treasures of our hearts. Other things that we say are important might not receive the same effort—often to our detriment. In Proverbs, being curious about God’s ways is vital for life. The father in Proverbs encourages his son to be curious about God’s ways, representing his desire to fear God: “My child, if you will receive my sayings, and hide my commands with you, in order to incline your ear toward wisdom, then you shall apply your heart to understanding. For if you cry out for understanding, if you lift your voice for insight, if you seek her like silver and search her out like treasure, then you will understand the fear of Yahweh, and the knowledge of God you will find” (Prov 2:1–5). The knowledge of God isn’t just knowledge about God. It’s also the desire and the process of inclining and applying your heart to understanding. The father encourages his son to cry out for understanding or lift his voice for insight—going beyond just intellectual comprehension. The son must seek understanding the same way someone might search out silver or a treasure. The father wants his son to learn about God’s ways, to understand them himself so he can apply them to his life. We might claim to hold to a life of worship, but do our actions really reflect that value? Do our efforts and decisions reflect a heart that cries out to God for His wisdom? God has redeemed us at a great price with the death of His son. He desires that we turn over our lives to Him—and that includes pursuing Him with all our being. Are you pursuing “the knowledge of God” and applying your heart to understanding? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

OF FIELDS AND TEMPLES

1 Kings 7:1–51; Mark 4:26–5:20; Proverbs 1:28–33 The building of Solomon’s temple and the growth of the kingdom of God are similar: Both require extensive labor. Both bring miraculous results. And in both efforts, the dredging and toil can proceed for weeks, months, or years before the fruits of the labor become apparent. When the Bible describes the building of God’s temple, it mentions features and materials that would have been incredible at the time: “He built the House of the Forest of Lebanon … It was covered with cedar above … There were three rows of specially designed windows … All of the doorways and the doorframes had four-sided casings” (1 Kgs 7:2–5). Consider the logistical, expediting, and procurement hurdles that Solomon must have faced. How could one leader build a project that required the finest materials and the most highly skilled craftsmen from all over the known world, all in his lifetime? That it was completed is nearly miraculous. Even today, major architectural feats often take longer than a lifetime (e.g., Gaudi’s cathedral in Barcelona). Like the construction of Solomon’s temple, what we as Christians build into other people’s lives is meant to happen miraculously. We labor for it, but the fruits are not ours—they are often unexplainable. Jesus once remarked, “The kingdom of God is like this: like a man scatters seed on the ground. And he sleeps and gets up, night and day, and the seed sprouts and grows—he does not know how. By itself the soil produces a crop: first the grass, then the head of grain, then the full grain in the head. But when the crop permits, he sends in the sickle [a tool for harvesting crops] right away, because the harvest has come” (Mark 4:26–29). We must continue to labor, knowing all the while that the results will be different than what we expect. We must rely on the Spirit for the real work. What are you laboring at today? How may the results be different than what you expect? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

CUTTING A DEAL WITH GOD

1 Kings 5:1–6:38; Mark 4:1–24; Proverbs 1:20–27 Sometimes we think we can make deals with God. We hear His commands, but we plan on being faithful later. Or we make light of our rebellious thoughts and actions, thinking they’re only minor offenses in the grand scheme of things. Perhaps we think God will overlook them just as easily as we’ve rationalized them. Jesus put special emphasis on “having ears to hear” in the Gospel of Mark. He expected much more than a captive audience, though: “ ‘If anyone has ears to hear, let him hear!’ And he said to them, ‘Take care what you hear! With the measure by which you measure out, it will be measured out to you, and will be added to you’ ” (Mark 4:23–24). Jesus issued this command shortly after giving His disciples special insight into the parable of the Sower and the Seed. The rocky soil, the thorns, the road, the good soil—these represented various responses to the good news. The good soil was receptive to the seeds. But more than that, such soils “receive it and bear fruit—one thirty and one sixty and one a hundred times as much” (Mark 4:20). Jesus revealed the secret of the kingdom to His disciples, to the surrounding crowd, and to us. Now that we hear, we must take care that we respond. Bear fruit befitting His work in you (Mark 4:20), and let others know why you bear fruit (Mark 4:21–22). Because He has given to you with such abundance, He expects you to live abundantly for Him—right now. How are you rationalizing your response to God’s work? Are you delaying responding to God? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

LOVE AND COMMITMENT: NOT ALWAYS SYNONYMOUS

1 Kings 3:1–4:34; Mark 3:1–3:35; Proverbs 1:13–19 Loving God and living fully for Him are not necessarily synonymous. If I love someone, does that mean I always show untainted respect and unfailing loyalty? Love should command complete devotion and commitment—but our lives are rarely as pure as they should be. Like his father, David, Solomon acted out of passion and love, but his commitment and respect for Yahweh faltered at the same time: “Solomon intermarried with … the daughter of Pharaoh and brought her to the city of David … Solomon loved Yahweh, by walking in the statutes of David his father; only he was sacrificing and offering incense on the high places” (1 Kgs 3:1, 3). Solomon didn’t marry Pharaoh’s daughter because he needed Egypt’s protection. Egypt, Israel’s ancient enemy, had enslaved God’s people once before, but it was not an imminent threat. Worse, Solomon committed himself to Pharaoh, an ally who viewed himself as a deity. This alliance introduced the worship of foreign gods into the chambers of the king who was supposed to steward God’s kingdom. Solomon’s behavior is particularly ironic in light of his own words: “My child, do not walk in their way. Keep your foot from their paths, for their feet run to evil, and they hurry to shed blood” (Prov 1:15–16). Solomon may have avoided the wars and violence of his father’s generation, but he walked into a spiritually enslaving sin. Solomon’s problems epitomize Jesus’ words: “And if a kingdom is divided against itself, that kingdom is not able to stand” (Mark 3:24). By bringing Pharaoh’s daughter into his household, Solomon divided Yahweh’s kingdom against itself. Was it lust that drove Solomon to make this decision, or a lack of faith, or a desire for peace? We cannot know for certain, but no matter the reason, this episode shows us something about ourselves. When we ally ourselves with God’s opponents or when we lust after what God has condemned, we do more harm than we realize. We divide what God is building in us and through us against itself by tainting His pure plan. What are you wrongly allying with or lusting after? What are the long-term effects of doing so, and how can this perspective help you change course? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

WILL WE FOLLOW?

1 Kings 2:1–46; Mark 1:35–2:28; Proverbs 1:8–12 The Gospel of Mark opens without fanfare—certainly nothing befitting literary greatness. There is no lofty imagery like the Gospel of John, no impressive genealogies like the Gospel of Matthew, and no historical narrative like the Gospel of Luke. Instead, Mark flashes rapidly through events that build on one another. John the Baptist’s prophecy is followed by short summaries of Jesus’ baptism and His temptation by Satan. After calling His first disciples, Jesus begins healing and preaching both near and far—all within the first chapter. The unadorned, clipped prose communicates something urgent. Mark’s narrative captures the coming kingdom that will erupt with a power only some can see. It imparts a sense of urgency to those who know they are needy. Mark portrays the advancing kingdom through the person and work of Jesus, who draws people. The crowds at Capernaum seek Him out (Mark 2:2), as do those marginalized by society (Mark 1:40; 2:3). Although Jesus seeks to keep His movements hidden and warns the leper to conceal the miracle of his healing, the exact opposite occurs. The leper opts to “proclaim it freely and to spread abroad the account” (Mark 1:45). When Jesus secludes Himself in deserted places because of His fame, the crowds come at Him “from all directions” (Mark 1:45). Even roofs are removed to gain access to Him (Mark 2:4). While some question His authority, others respond with radical allegiance. Jesus’ simple, direct call to Levi the tax collector, “Follow me!” requires nothing less. Jesus came for lepers and paralytics, to sinners and tax collectors—those who are sick and in need of a physician (Mark 2:16). He came for us—those who know our desperate need—and reversed our fate. With unfettered truth, Mark presents us with the opportunity for the only healing response: Will we follow? Are you following Jesus with total allegiance? What is holding you back? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

THE DANGER OF UNWARRANTED FAVOR

1 Kings 1:1–53; Mark 1:1–34; Proverbs 1:1–7 No sooner had David assumed the throne of Israel than he began to lose sight of God’s way. As a young “warrior in the wilderness,” he had provided a beacon of hope and an ethical example for God’s people. But King David allowed emotion, rather than spiritual or even rational principles, to drive him. And David’s children made the situation even worse. Although we often look to David as an example to emulate, we can also learn from the mistakes that he made, including the disaster recorded in 1 Kgs 1:5–53. As king, David was charged with protecting God’s people against all outside enemies. What David didn’t see coming—or so it appears from the text—was the threat from within his own family. When David’s sons began to compete for power, David should have put his love for God’s people and the calling God gave him above his love for his sons. The moment that Adonijah showed signs of laying claim to the throne (1 Kgs 1:5–10), David should have rebuked him—or perhaps even imprisoned or executed him, according to law of the time. Instead, David let it go. Appointing Solomon as king was a wise political rebuttal, but David still failed to deal with the core problem—Adonijah. David may have been old and sick by this point, but he could have made better provisions for his kingdom, especially with so many loyal military leaders on his side. David’s position as king made his leniency even worse: He should have treated Adonijah like any other traitor. Why did David ignore Adonijah’s rebellion? Maybe he loved his son. Maybe he was too tired or too frail to take on big problems at the end of his reign. We may never know the reason, but we do know the results. David’s weakness nearly ruined all he had built for God; his mistakes nearly tore the kingdom in two. Parents often love their children so deeply that they overlook their failings. Righteousness should maintain its proper authority over wishful thinking and ungoverned emotions—in both kingdoms and households. Who are you unreasonably favoring? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

AN OBSTRUCTED VIEW

Daniel 9:1–10:21; 2 Thessalonians 2:1–17; Job 42:1–9 We need to see ourselves as we truly are, but we can’t do that on our own. Our communities can help us glimpse a more accurate reflection, but we truly know ourselves only when we know God. His light brings us understanding. After suffering incredible loss, Job tries to understand his pain. He speaks some truth, but he often misunderstands God’s motives and minimizes His love. As his friends try to help him grapple with his grief, they sometimes point out truth, but more often they cause even more pain and confusion. It’s only when God arrives to enlighten Job’s understanding that everything changes. First God questions Job’s knowledge (Job 38:19–21), power (Job 38:25–38), and ideas about justice (Job 40:10–12). Then He shows Job that He is all of these things. The realization exposes Job’s heart. “Then Job answered Yahweh and said, ‘I know that you can do all things, and any scheme from you will not be thwarted. “Who is this darkening counsel without knowledge?” Therefore I uttered, but I did not understand; things too wonderful for me, but I did not know. “Hear and I will speak; I will question you, then inform me.” By the ear’s hearing I heard of you, but now my eye has seen you. Therefore I despise myself and repent in dust and ashes’ ” (Job 42:1–6). We might struggle to understand our frailty before a God who is all-knowing and all-powerful. We might be blinded by pride and self-righteousness, which can hinder us from seeing our need for God. But it is only then that we discover how we can be redeemed from our needy state. Although God had never stopped loving Job, He further demonstrated His love by blessing Job once again. We can be convinced of God’s love for us because He sent His only Son to die for our sins. Although He is great and we are small, He was willing to die for our sins. We can be assured of His love for us. What area of your life is filled with pride? How can you humbly allow God to expose who you truly are? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

APOCALYPTIC AT ITS BEST

Daniel 7:1–8:27; 2 Thessalonians 1:1–12; Job 41:21–34 Daniel is full of spooky scenes. If Daniel doesn’t scare you a bit, you’ve probably watched too many horror movies. Apocalyptic literature in the Bible has a way of playing tricks on us. It’s full of vivid imagery that can be haunting—and that’s intentional. The pictures it paints are meant to stay with us. We’re meant to remember what these passages are teaching. Of course, the same can be said of the entire Bible, but apocalyptic literature is especially vivid because its message requires us to choose: to follow or to turn away from God at the most important time—the end. The dreams Daniel has, including those recorded in Dan 7:3–14, are images of what is and is to come. The beasts in Daniel were evocative symbols for his audience. When they heard of the lion with eagles, they envisioned Babylon (Dan 7:4). When the bear appeared, they thought of Media (Dan 7:5). Likewise, the leopard with four wings and heads symbolized Persia (Dan 7:6). And the ten-horned beast with iron teeth represented Greece (see Dan 7:7; see also Dan 2). These beasts would become memory devices for Daniel’s audience. Later, when Greece entered the scene, the people could say, “I won’t follow the empire, for they are evil. Like a ten-horned beast with iron teeth, the empire will maul us and eat us alive.” When we misread large sections of the Bible, such as apocalyptic literature, we lose sight of what matters most about it: remembering the truth. Daniel wanted us to call it like it is. If we see evil, we need to remember that it will destroy us. We need to remember the vividness of Daniel’s descriptions. Evil can, and will, capture us if we compromise. But our good God is here as our guide—let’s lean on Him. Where are you currently compromising? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

DREAMS OF REDEMPTION

Daniel 4:1–37; 1 Thessalonians 4:13–5:11; Job 41:1–9 I’ve known people who seemed beyond saving—who seemed to have gone too far down the wrong path to ever turn to the right one. But in the Bible we see that this is not the case. God is capable of turning anyone’s heart. One of the most shocking examples is Nebuchadnezzar. In a decree to all the nations he rules (and perhaps other nations as well), Nebuchadnezzar remarks: “It is pleasing to me to recount the signs and wonders that the Most High God worked for me. How great are his signs and wonders, how strong is his kingdom, an everlasting kingdom; and his sovereignty is from generation to generation” (Dan 4:2–3). He then goes on to recount a dream that Yahweh planted in his mind. Before Nebuchadnezzar experiences redemption, he tastes humiliation and endures great trials (Dan 4:28–33). But Yahweh does not intend to merely humble the king—He intends to make him a righteous man who can be used for His good purposes. We don’t know whether Nebuchadnezzar ever fully accepts Yahweh as his God and turns from his evil practices, but it does seem that he experiences repentance: “But at the end of that period, I, Nebuchadnezzar, lifted up my eyes to heaven, and then my reason returned to me; and I blessed the Most High and the one who lives forever I praised and I honored” (Dan 4:34). In return, God restores him. We can never predict how God will use people, and at times we may be shocked by whom He uses. Some people we think are lost may end up being found after all. Let’s dream of redemption for those who need it most. What people in your life need redemption? For whom are you praying? Have you lost hope about anyone God may still redeem? JOHN D. BARRY

RED ROPES AND RESTRICTED ACCESS

Daniel 2:17–3:30; 1 Thessalonians 3:6–4:12; Job 40:13–24 I often want to keep certain areas of my life roped off. God can reign over some of my relationships, but not to the extent that I need to make gut-wrenching decisions to fall in line with His will. God can move in my Bible study, but I keep the chaos of my work life outside the bounds of His sovereignty. I am in charge, I think, and I allow only restricted access. We might not readily admit it, but subconsciously we often operate with this mindset. Paul speaks to the Thessalonians about the nature of faith. He spent time with the believers in Thessalonica, instructing them about God and life. He now sends word to encourage them to move along in faith. “We ask you and appeal to you in the Lord Jesus that, just as you have received from us how it is necessary for you to live and to please God, just as indeed you are living, that you progress even more” (1 Thess 4:1). He continues to instruct them in sanctification—the work of becoming holy by serving God, loving God, and loving others. Even though he is grateful for the Thessalonian believers’ faith, Paul doesn’t want them to remain at a standstill. He doesn’t want his example to be their measuring rod. He turns the believers over to Christ, entreating them to pursue Him. God doesn’t expect us to meet a faith quota. He wants to claim all areas of our lives fully for Himself. This is not an option; it is “necessary for you to live and to please God” (1 Thess 4:1). Nothing escapes His notice or His attention. But He doesn’t expect us to go about this work on our own—that would only result in disaster. He gives us His Spirit, through whom He continues to form and shape us. Whether it’s our relationships, our work life, or our time spent studying and pondering His Word, God expects our total allegiance. Do you want to allow God only restricted access to your life? Pray today about an area of your life that needs to be transformed. REBECCA VAN NOORD

GOOD OPPORTUNITIES AND DIFFICULT DECISIONS

Daniel 1:1–2:16; 1 Thessalonians 2:1–3:5; Job 40:3–12 When Daniel is invited to dine at the king’s table—a great honor reserved for the favored (Dan 1:1–4)—he turns down the offer. Instead of eating food and wine fit for a king, Daniel and the other Israelites settle on a diet of vegetables and water (Dan 1:12). Daniel’s decision seems to contradict human nature. When a good situation comes along (like being invited to eat at the royal table), we often jump at the chance. Yet in doing so, we may fail to consider the ramifications. Daniel knows that eating at the king’s table means compromising Yahweh’s commands against eating certain foods. So when he’s offered a great opportunity, he is bold enough to say no and to offer an alternative (Dan 1:10–14). Daniel knows that God will provide for those who love Him. He also knows that being in God’s will is more important than anything else, even if it means facing opposition. Paul’s statement in 1 Thess 2:2 demonstrates that he understood this as well: “But after we had already suffered and been mistreated in Philippi … we had the courage in our God to speak to you the gospel of God amid much opposition.” Opposition did not deter Paul from doing what was right in God’s eyes, just as it didn’t prevent Daniel from keeping God’s commands. When we’re faced with the promises of this world, how do we react? Do we boldly pursue money, fame, or power? Or do we deny these things for the sake of following God’s will? The purpose to which we’ve been called is too important to be set aside for things that will fade over time. We must be willing to face opposition boldly instead of pursuing what the world has to offer. Even when we have to depend on a miracle—as Daniel depended on God to keep him healthy when others were eating better food—we must make God’s will the priority. No matter how difficult it becomes, we have to seek God’s will. When we consider that our relationship with God is eternal, what matters is not the opinion of one king, but the opinion of the King of the universe. What opportunities do you have that are not God’s will? JOHN D. BARRY

CONSTANTLY IN PRAYER

Ezekiel 47:1–48:35; 1 Thessalonians 1:1–10; Job 39:24–40:2 Desperate circumstances often dictate our prayers. We pray for others when they’re in need, or we thank God for others when they fill our needs. But how often do we thank God for the faith of those around us? When Paul writes to the believers in Thessalonica, he opens by saying, “We give thanks to God always concerning all of you, making mention constantly in our prayers” (1 Thess 1:2). Paul and his disciples thank God for their “work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father” (1 Thess 1:3). Those who appear to be moving along well by our standards may be struggling in their faith. Other believers, just like us, go through ebbs and flows in their journey. It shouldn’t take a catastrophe for us to recognize their need for prayer. We can learn something from Paul, a church planter and disciple maker who was no doubt keenly aware of the growth and struggles of the believers he mentored. For those of us who are less observant, these struggles may simmer underneath our radar. We should stop and take notice of the faith journeys of the people around us—people in our churches, our schools, and our workplaces. For whom can you thank God today? Who needs your observant prayers today? REBECCA VAN NOORD

THE NEW JERUSALEM

Ezekiel 43:1–44:31; Revelation 21:9–27; Job 39:1–10 We are being made new. God is working in us now, and He will one day complete His work. Scripture speaks of the ultimate hope of this renewal: our reunion with God. For the first-century Jews, the new Jerusalem signified God once again dwelling with His people. In his revelation, John describes the relationship between God and His people when He completes His work in us: “Behold, the dwelling of God is with humanity, and he will take up residence with them, and they will be his people and God himself will be with them. And he will wipe away every tear from their eyes, and death will not exist any longer, and mourning or wailing or pain will not exist any longer. The former things have passed away” (Rev 21:3–4). The Lamb of God has achieved this picture of new creation and dwelling in God’s presence. His light is present throughout the imagery: “And the city has no need of the sun or of the moon, that they shine on it, for the glory of God illuminates it, and its lamp is the Lamb” (Rev 21:23). Because of the Lamb’s sacrifice, the former things have passed away. God will make you completely new—free from sin, suffering, and pain. You are in transformation right now; He is shining His light in your life, exposing the darkness and separating it from the light. And someday you will stand before Him without fear of sin or pain or death or sorrow—a work of new creation. How are you, like the recipients of John’s revelation, living in expectation of being made new? How is God making you new today? What area of your life needs to reflect His work in you? REBECCA VAN NOORD

SHEPHERDING IS A TOUGH BUSINESS

Ezekiel 34:1–35:15; Revelation 17:1–18; Job 37:16–24 Leadership requires accountability, yet many leaders of the past considered themselves above rebuke. Even when their deeds failed to catch up to them in their own lifetimes, history judged them clearly. History often remembers and records people as they really are. And if history doesn’t recall the truth, God does. Ezekiel was firm in his rebuke of the leaders of his time—Yahweh commanded him to be: “And the word of Yahweh came to me, saying, ‘Son of man, prophesy against the shepherds of Israel, prophesy, and you must say to them, to the shepherds, “Thus says the Lord Yahweh: ‘Woe to the shepherds of Israel who were feeding themselves! Must not the shepherds feed the flock? The fat you eat, and you clothe yourself with the wool; the well-nourished animals you slaughter, but you do not feed the flock’ ” ’ ” (Ezek 34:1–3). During Ezekiel’s lifetime, the leaders of God’s people were not being leaders at all. They were looking out for themselves rather than the good of the people. The same is true of leaders in our own time. If absolute power corrupts absolutely, as John Dalberg-Acton remarked, than surely we are all at risk of losing our way. Rather than responding with dismay, we should determine to take right action and speak the truth. We must be people who seek God above ourselves. We must be people who put the needs of others before our own. We must want the glory of God among all people, above all things. We are all leading in one way or another, and others are watching us. That gives each of us an opportunity to lead by example. And any leader who is led by something other than God’s will ends up corrupt. Ezekiel’s criticism presents us an opportunity to change—to accept our rebuke and choose to live above reproach. Will we take it? How should you change your approach to leading others in light of Ezekiel’s rebuke? What needs to change for you to live above reproach? JOHN D. BARRY

MERCY AND JUDGMENT

Ezekiel 32:1–33:33; Revelation 16:1–21; Job 37:9–15 “God is judge,” we like to say—especially when someone is struggling with injustice. When we get to the book of Revelation, though, we might struggle to understand God’s judgment. Yet even as John describes God dispensing judgment, he emphasizes God’s righteousness and loving nature. He tells us we should not forget that God is a righteous judge. The Bible is unapologetic and straightforward when speaking about God’s judgment. This is especially true in Revelation. Here the judgment God exacts echoes the plagues that He sent on Pharaoh and Egypt in the book of Exodus—blood, darkness, fiery hail, and locusts. Although Pharaoh was given multiple opportunities to obey God’s request, he still chose his own way. By turning the bodies of water into blood, God spoke what Pharaoh should have realized: “By this you will know that I am Yahweh” (Exod 7:17). Revelation 16 pronounces God righteous not in spite of His judgment, but because of it (Rev 16:5). We might be tempted to question God’s judgment, but Revelation shows us that His judgment displays His righteousness. Revelation also shows God’s love for and protection of the saints—that His judgment is vengeance for their blood (Rev 16:6). Those who receive judgment in Revelation express fierce opposition to God in their blasphemy. They rebel even to the end: “And people were burned up by the great heat, and they blasphemed the name of God who has the authority over these plagues, and they did not repent to give him glory” (Rev 16:9). When other judgments come, the responses are the same (see also Rev 16:11, 21). Nothing hints at repentance. God’s judgment is not arbitrary, and His willingness to show mercy is great. Throughout the Bible, we hear about His longsuffering nature and His mercy that extends to a thousand generations. When we speak of His judgment, we should not diminish His mercy. We should speak carefully about God as a righteous judge, but we should balance and outweigh these statements by speaking of His longsuffering nature and incredible love. How do you carefully weigh words about God’s judgment? REBECCA VAN NOORD

THE LAST PERSON YOU WOULD EXPECT

Ezekiel 26:1–27:36; Revelation 13:1–10; Job 36:13–23 Yahweh is capable of doing anything and everything He pleases. If He were not a good God, this would be deeply frightening, but considering His wonderful character, this is comforting. In Ezekiel 26:1–6, Yahweh describes the sins of Tyre and His plans against the powerful Phoenician city-state. The people of Tyre are arrogant. They do as they please, usually to the detriment of other people. Yahweh refuses to put up with this any longer. When He finally destroys Tyre, He does it through unexpected means: Nebuchadnezzar, king of the Neo-Babylonian empire from 605–562 BC. Despite Nebuchadnezzar’s cruel and ruthless nature, Yahweh uses him to enact punishment on Tyre (Ezek 26:7). Stories like this make me wonder how written prophecy would look today. How often would we see God use people without their realizing it? How many evil-hearted people have been used for a larger and better purpose? We’re never really certain how God is acting. We learn bits of information through prayer and the Bible, but only He knows what outcome He will produce. We know the trajectory—Christ’s full reign on earth and the admonishment of evil (e.g., the destruction of the beast in Rev 13:1–10)—but we don’t know precisely how that will play out. There is no easy answer to this perplexing question, but what is certain is that Yahweh will ultimately carry out His will in the world. And His will might come in unexpected ways. No one can know the mind of God but God Himself. So when we pray, let’s pray for the miracle, not for the means. How do you perceive God acting in your life and the lives of others? What miracle should you be praying for? JOHN D. BARRY