GIFTS AND GRACE

Numbers 35:1–36:13; 1 Corinthians 16:1–24; Psalm 30:1–12 “Yahweh spoke to Moses on the desert plains of Moab beyond the Jordan across Jericho, saying, ‘Command the children of Israel that they give to the Levites from the inheritance of their property cities to live in; and you will give to the Levites pastureland all around the cities’ ” (Num 35:1–2). The idea of giving is ancient. Before God’s people even enter the promised land, they’re commanded to help the Levites—who will be serving them as spiritual leaders—by giving them cities. Now that God has given to the people, He asks that they give back to His work. There is an opportunity for obedience, and this obedience will come with the blessing of continued spiritual guidance from the people to whom they are giving the land. But giving is not the only concept at play here. Shortly after this, God asks the people to provide refuge cities for murderers (Num 35:6–8). He institutes a system of grace—a type of house arrest. The idea that synagogues and churches are places where criminals can find refuge (sanctuary) likely finds its origins in this. This system of grace also manifests itself in types of hospitality. We see this several times in Paul’s letters. For example, Paul’s relationship with the Corinthians was on the rocks, yet he still requests hospitality for his fellow ministry worker: “But if Timothy comes, see that he is with you without cause to fear, for he is carrying out the Lord’s work, as I also am. Therefore do not let anyone disdain him, but send him on his way in peace in order that he may come to me, for I am expecting him with the brothers” (1 Cor 16:10–11). God is gracious, and He calls us to be the same way—even when we don’t want to, and even when our sense of justice makes being gracious frustrating. Is God calling you to be gracious to someone? How are you going to give? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

PRAYER AND HOPE FOR THE ANXIOUS

Numbers 33:1–49; 1 Corinthians 15:12–34; Psalm 28:1–9 Anxiety, depression, and fear aren’t part of the Christian life—or the ideal Christian life, anyway. But for those who struggle with these emotions, this tidy concept isn’t helpful or true. What is helpful is hope and belief in the midst of tumultuous emotion. The writer of Psa 28 expresses deep anxiety, but even as he does this, he expresses trust in Yahweh: “To you, O Yahweh, I call. O my rock, do not be deaf to me. Or else, if you are silent to me, then I will become like those descending to the pit” (Psa 28:1). Though he feels like God is not listening, the psalmist doesn’t stop pursuing God. He worships and cries for help anyway. In contrast to the “workers of evil” who “do not regard the works of Yahweh, nor the work of his hands,” the psalmist puts all of his dependence and trust in Yahweh (Psa 28:3, 5). Halfway through the psalm, the petition turns to praise when Yahweh answers his prayer. The psalmist realizes his confidence is in the right place: “Blessed is Yahweh, because he has heard the voice of my supplications” (Psa 28:6). Even through dark times and bleak circumstances, God is faithful. He is never far from us, though emotions might dictate otherwise. He will “Shepherd them also and carry them always” (Psa 28:9). He saves, blesses, guides, and even carries us through all seasons. We are saved not according to our own works, but the work of Christ. In the midst of struggle, we can be certain that we are experiencing salvation now, in part. And we can be “convinced of this same thing, that the one who began a good work in [us] will finish it until the day of Christ Jesus” (Phil 1:6). How are you trusting in God in the midst of struggle? How can you thoughtfully support someone who is suffering through a season like this? John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

WHEN WE ALL GET TO HEAVEN!

liza E. Hewitt, 1851–1920 After that, we who are still alive and are left will be caught up with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage each other with these words. (1 Thessalonians 4:17, 18) For the child of God, the end of this earthly pilgrimage is just the beginning of a glorious new life. This glorious hope revives our courage for the way, When each in expectation lives and longs to see the day When from sorrow, toil, pain and sin, we shall be free, And perfect love and joy shall reign throughout all eternity. —John Fawcett Our services of worship even now should be a foretaste of that day of rejoicing when those from every tribe, language, people, and nation see our Lord and together “we’ll sing and shout the victory.” The author of this hymn text, Eliza Hewitt, a school teacher in Philadelphia, was another Christian lay worker deeply devoted to the Sunday school movement during the latter half of the 19th century. Like many of the other gospel song writers of this time, Eliza wrote her songs with the goal of reaching and teaching children with the truths of the gospel. She often attended the Methodist camp meetings at Ocean Grove, New Jersey. It was here that she collaborated with Emily Wilson, wife of a Methodist District Superintendent in Philadelphia, in the writing of this popular gospel hymn, a favorite of both young and old alike. It was first published in 1898. The anticipation of heaven has often been described as the oxygen of the human soul. “Everyone who has this hope in him purifies himself, just as He is pure” (1 John 3:3). Sing the wondrous love of Jesus, sing His mercy and His grace; in the mansions bright and blessed He’ll prepare for us a place. While we walk the pilgrim pathway clouds will over-spread the sky; but when trav’ling days are over not a shadow, not a sigh. Let us then be true and faithful, trusting, serving ev’ry day; just one glimpse of Him in glory will the toils of life repay. Onward to the prize before us! Soon His beauty we’ll behold; soon the pearly gates will open—We shall tread the streets of gold. Chorus: When we all get to heaven, what a day of rejoicing that will be! When we all see Jesus, we’ll sing and shout the victory. For Today: Psalm 16:11; Isaiah 35:10; John 14:2, 3; 1 Corinthians 15:54–57 Allow your imagination to anticipate that day in heaven when the entire family of God is gathered for an endless celebration of praise. Allow this glorious hope to brighten your day and to keep you “true, faithful, trusting, serving …” Sing this musical truth as you go— Kenneth W. Osbeck, Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions (Grand Rapids, MI: Kregel Publications, 1996), 100.

OVERSOLD AND UNDERPLAYED!

Numbers 32:1–42; 1 Corinthians 14:26–15:11; Psalm 27:1–14 The fears of the psalmist are not our fears today, and the fact that they aren’t should bother us. The psalmist remarks, “Do not give me over to the desire of my enemies, because false witnesses have arisen against me, and each breathing out violence. Surely I believe that I will see the goodness of Yahweh in the land of the living” (Psa 27:12–13). How many of us have legitimate enemies because of our faith? And how many of us experience violence because of the way we believe? There are many problems with Christianity today, but one of the most pervasive is the lack of willingness to take major risks for Jesus. Likewise, there is unbelief in God’s incredible ability to overcome all that we face. We may say that we affirm God’s power to beat all odds, but we don’t face the odds as if that were true. If we did, there would be far more world-changing Christians than there are. Instead, most Christians, at least in the Western world, are quite comfortable with a faith that generally allows for them to live a life of comfort rather than a life of being stretched for God’s causes. And when I use “them,” I mean that as “we.” We struggle with this, as a people and as individuals. I think our fear of taking risks for Jesus is directly connected to our lack of knowledge about what to do when they come along. The psalmist tells us, “Wait for Yahweh. Be strong and let your heart show strength, and wait for Yahweh” (Psa 27:14). Notice that the psalmist tells us to wait for Yahweh twice. Only something of grand importance would a poet state twice. Strength is found in Yahweh, and that strength should be shown in how we live. How can you take more risks for God? What are you waiting on, and how are you praying about that? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

TONGUES, PROPHECY AND THE THING WE CALL LOVE

Numbers 31:1–54; 1 Corinthians 14:1–25; Psalm 26:1–12 Nearly anything good can become unproductive if it’s abused or misused. Paul is all about embracing the side of spirituality that can seem a bit wacky to us today—gifts of tongues and prophecy, to name a few. But he is fully aware of the problems that can come from these gifts being used in a way that doesn’t fit within God’s will. And Paul’s primary concern is that spiritual gifts are used only within the bounds of love. Love is what it’s all about. “Pursue love, and strive for spiritual gifts, but especially that you may prophesy. For the one who speaks in a tongue does not speak to people but to God, because no one understands, but by the Spirit he speaks mysteries” (1 Cor 14:1–2). By tongues, Paul is likely referencing the “tongues of angels”—some angelic language (1 Cor 13:1)—although elsewhere the term is used in reference to people speaking in a language they don’t actually know for the sake of ministering to others in their native tongue (Acts 2:3–4). Love—as manifested in Christ’s death and resurrection and in our living sacrificially for Him and others—is central, and spiritual gifts should support that cause. Paul goes on to say: “Now I want you all to speak with tongues, but even more that you may prophesy.… But now, brothers, if I come to you speaking with tongues, how do I benefit you, unless I speak to you either with a revelation or with knowledge or with a prophecy or with a teaching?” (1 Cor 14:5–6). Spiritual gifts are meant to indwell believers. Christians are meant to be driven by God’s Spirit and to do miraculous things in His name. But none of it matters if it’s not for the purpose of showing Christ’s love. What gifts do you resist using? How can you use the spiritual gifts God has given you to show love to others, and how can you correct your use of them if you’re not currently using them for this purpose? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

GLORY THROUGH SUFFERING

For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory. 2 CORINTHIANS 4:17 Suffering not only makes us stronger now—it makes us able to endure with patience, increases our faith, teaches us to trust God, and leads us to depend on Christ and His Word—but also affects how we will function later. That’s why Paul went on to say our focus isn’t on today but the future: “We do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal” (v. 18). The greater our endurance through suffering, the greater our eternal reward. John MacArthur, Truth for Today : a Daily Touch of God’s Grace (Nashville, Tenn.: J. Countryman, 2001), 98.

THE MOST DELICATE MISSION ON EARTH

The friend of the Bridegroom. John 3:29. Goodness and purity ought never to attract attention to themselves, they ought simply to be magnets to draw to Jesus Christ. If my holiness is not drawing towards Him, it is not holiness of the right order, but an influence that will awaken inordinate affection and lead souls away into side-eddies. A beautiful saint may be a hindrance if he does not present Jesus Christ but only what Christ has done for him; he will leave the impression—‘What a fine character that man is!’—that is not being a true friend of the Bridegroom; I am increasing all the time, He is not. In order to maintain this friendship and loyalty to the Bridegroom, we have to be more careful of our moral and vital relationship to Him than of any other thing, even of obedience. Sometimes there is nothing to obey, the only thing to do is to maintain a vital connection with Jesus Christ, to see that nothing interferes with that. Only occasionally do we have to obey. When a crisis arises we have to find out what God’s will is, but the greater part of the life is not conscious obedience but the maintenance of this relationship—the friend of the Bridegroom. Christian work may be a means of evading the soul’s concentration on Jesus Christ. Instead of being friends of the Bridegroom, we become amateur providences and may work against Him whilst we use His weapons. Oswald Chambers, My Utmost for His Highest: Selections for the Year (Grand Rapids, MI: Oswald Chambers Publications; Marshall Pickering, 1986).

LET THE LOWER LIGHTS BE BURNING

Words and Music by Philip P. Bliss, 1838–1876 Let your light shine before men, that they may see your good deeds and praise your Father in heaven. (Matthew 5:16) I do not ask for mighty words to leave the crowd impressed, But grant my life may ring so true my neighbors shall be blessed. I do not ask for influence to sway the multitude; Give me a “word in season” for the soul in solitude. —Unknown The lower lights surrounding a lighthouse guide the boats in the harbor away from the treacherous rocks and into the channel. The interesting analogy in this hymn was suggested to author and composer Philip P. Bliss as he listened to D. L. Moody tell a sermon anecdote about a pilot during a storm. “Brethren,” concluded Mr. Moody, “the Master will take care of the great lighthouse. Let us keep the lower lights burning.” Bliss, as he often did, immediately put this challenging thought into a hymn. He usually worked rapidly, completing both the text and the music in one sitting. Bliss first met Dwight L. Moody in Chicago in 1869 and soon joined him and his music associate, Ira Sankey, in their evangelistic campaigns. A prolific composer of gospel hymns, Bliss continued to write and publish until his death at the age of 38 in a tragic train accident at Ashtabula, Ohio, during the Christmas season of 1876. Yet his many songs, including “Jesus Loves Even Me,” “Hold the Fort,” “Hallelujah, What a Savior,” “Wonderful Words of Life,” and many more, still live on today to bless and inspire our lives. We may not all be powerful lighthouses, such as Mr. Moody, Ira Sankey, or Philip Bliss, but God calls us each to be “lower lights” wherever we are to guide some fainting, struggling person to the eternal haven with deeds that direct all the praise to our heavenly Father. Brightly beams our Father’s mercy from His lighthouse evermore, but to us He gives the keeping of the lights along the shore. Dark the night of sin has settled. Loud the angry billows roar; eager eyes are watching, longing for the lights along the shore. Trim your feeble lamp, my brother! Some poor sailor tempest tossed, trying now to make the harbor, in the darkness may be lost. Chorus: Let the lower lights be burning! Send a gleam across the wave! Some poor fainting, struggling seaman you may rescue, you may save. For Today: Daniel 12:3; Matthew 5:1–16; James 5:19, 20 Resolve to keep a gleam burning for Christ by words and actions so that some seeking individual may be directed into a calm and secure relationship with the Lord. Use this musical message as a reminder— Kenneth W. Osbeck, Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions (Grand Rapids, MI: Kregel Publications, 1996), 95–96.

REASON, NOT THE ULTIMATE POWER

Numbers 27:1–23; 1 Corinthians 10:1–22; Psalm 22:14–31 Reason is a gift from God, but that doesn’t make it a substitute for seeking God’s will through prayer. Moses appears to have been an intelligent man. He figured out how to flee Egypt after killing an Egyptian, how to survive in the wilderness, and how to make his way back without prosecution. He also transformed non-militarized men into a military and taught them to craft the weaponry necessary to win countless battles. But Moses didn’t rely on these abilities; he relied on asking God His will and waiting for His guidance. Moses relies on God’s will so often that I’m convinced that the actions that appear to come from great intelligence and reason—like his ability to escape and reenter Egypt and his ability to train people in combat—were based on God’s direct guidance. We see Moses seek God’s guidance in matters that he could have used reason to discern as well. In Numbers 27, when Moses is asked if a family should receive an inheritance of land (in the promised land) even though their father died without a son to inherit it, he could have simply said, “Of course; God is gracious. He won’t punish your entire family forever for your father’s sins.” (That was the reason they weren’t granted the land automatically.) His simple reason of “God is good” probably could have answered this for him. But Moses seeks God’s guidance instead. That’s the right answer. Our culture overemphasizes reason. Often, the people best at reasoning are promoted—in our workplaces, our churches, and our government—so it’s easy to see reason as the ultimate power. Instead, though, we should seek God in all things. His guidance is always needed. While He gave us our minds, He also gave us the Spirit; and while the mind can fail, the Spirit, if truly sought, listened to, and waited upon, cannot. What do you need to seek the Spirit’s guidance on that you are relying on reason for instead? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

FORSAKEN TO DELIGHT

Numbers 26:1–65; 1 Corinthians 8:1–9:27; Psalm 22:1–13 “My God, my God why have you forsaken me? Why are you far from helping me, far from the words of my groaning?” (Psa 22:1). These are some of the darkest words in Scripture. It’s almost painful to speak them, to imagine a feeling of complete abandonment by God. These are also the words we hear Jesus say when He is hanging from the cross (Matt 27:46). When He utters them, He makes Himself one with this ultimate sufferer, this true lamenter, in Psa 22. He is essentially saying, “I am He: the one who has suffered the most for God’s cause and thus knows what it means to be human.” The plea in this psalm becomes even sadder, but then it is followed by a surprising affirmation of complete faithfulness in God: “O my God, I call by day and you do not answer, and by night but I have no rest. Yet you are holy, enthroned on the praises of Israel” (Psa 22:2–3). The very nature of crying out to God, even in a time of feeling like He has completely abandoned you, is an act of faith. When we cry out in His name, we affirm His presence and the reality that He can intercede. Even if we’re not sure how He will intercede, crying out to Him is an act of faith. It is always the right solution; it’s what Jesus did in His time of greatest need and pain. The psalmist goes on to depict just how dire the situation is: “All who see me mock me. They open wide their lips; they shake the head, saying: ‘He trusts Yahweh. Let him rescue him. Let him deliver him because he delights in him’ ” (Psa 22:8–9). Jesus does precisely this: He trusts in Yahweh to be His rescuer. What the mockers—both at the cross and those depicted in this ancient psalm—don’t realize is that God is delighted in the suffering for His cause. God sees the ultimate purpose of Jesus’ suffering—the redemption of His people (compare Isa 52:13–53:12). And likewise, God sees the ultimate purpose of our suffering. He will delight in it when it is done for His purposes—His kingdom. This psalm is a model for us of what to do in those times. What are you currently suffering through for God’s purposes? How can you use Psalm 22 as a model for your response? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

SINS OF OMMISSION

Numbers 24–25; 1 Corinthians 7:17–40; Psalm 21:1–13 There’s that moment when you’re asked to do something you know is wrong, but you feel like you should respond. It’s almost as fleeting as the decision to not stand up for what is right, even when no one asks for your opinion. Many wrongdoings occur in these moments—these chances for sins of omission. Being silent is as bad as committing the wrong action, which is why the American court system prosecutes all the people committing an armed robbery for murder when only one gunman pulls the trigger. Balaam, the prophet from Moab, had such an opportunity. After he was asked by Yahweh to bless the people of Israel—in opposition to his own king’s request (Num 22:1–6)—he could have done nothing at all. Or he could have made Yahweh like the gods of Moab—subjecting them to his will instead of their own—but he instead follows the orders of Yahweh and blesses the people of Israel (Num 24:3–9). The psalmist addresses what can happen when things go differently: “Though they have plotted evil against you [Yahweh], though they have planned a scheme, they will not prevail. For you will turn them to flight, you will aim arrows on your bowstrings at their faces” (Psa 21:11–12). We can hinder or help the work of God. Often this work can be done by much subtler means. Consider how you act or choose not act in key moments, whether big or small. Today, choose to do the work that God has called you to do. What sins of omission are currently in your life? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

WE DON'T (REALLY) MEAN IT

Numbers 23:1–30; 1 Corinthians 6:12–7:16; Psalm 20:1–9 “I’ll pray for you.” We say it often, but how many times do we actually remember to do it? Our biggest downfall might not be a lack of compassion—it’s probably just not taking time to write down the request and not having a model of praying for others. Some of us might feel like we’ve mastered the art of the task list, but it can still be difficult to keep up with praying for our friends. It’s easy to think, “God knows their needs, so it’s fine.” But that’s not the New Testament view of prayer: we’re meant to pray always (Luke 18:1; 1 Thess 5:16). And Paul himself regularly asks for prayers. If they weren’t important, he wouldn’t ask (Col 4:3). For this reason, it would be helpful to develop a system to track what people need prayer for, like a prayer journal. But what about the model? When I pray for God’s will in my life, I’ve found that using the Lord’s Prayer works well when I’m having trouble praying. But I haven’t adopted a model for praying for others. Psalm 20 contains such a model, and the psalmist offers some beautiful words for others: “May Yahweh answer you in the day of trouble.… May he send you help … May he remember all your offerings … May he give to you your heart’s desire … May we shout for you over your victory” (Psa 20:1–5). And then the psalmist goes on to proclaim God’s goodness and that He will answer (Psa 20:6). And this is the line I think I love the most: “Some boast in chariots, and others in horses, but we boast in the name of Yahweh, our God. They will collapse and fall, and we will rise and stand firm” (Psa 20:7–8). “They will … fall … and we will rise.” We must pray for our friends with this kind of confidence. And then the greatest challenge of all: we must pray for our enemies as well. How can you hold yourself accountable to pray for others? How can you use Psalm 20 as a model for prayer? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

A MERCIFUL SMACKDOWN

Numbers 22:1–41; 1 Corinthians 5:1–6:11; Psalm 19:1–14 Sometimes, we’d rather not be teachable. When it comes to taking advice from people in my church community, it’s easier to keep an emotional distance than it is to listen. If I tread lightly on their sin, maybe they’ll tread lightly on mine. If we keep our problems to ourselves, we can maintain a certain understanding. This type of tolerance has deadly results. Unrestrained sin and pride doesn’t just hurt the one who is sinning—its waves affect everyone (1 Cor 5:6). This is why Paul takes such a strong stance against it in 1 Cor 5:1–13. In Corinth, believers were using their freedom to commit all sorts of sordid sins. And instead of being broken about their sin, they were filled with pride—they were boasting about their freedom. Paul knew he had to do something drastic to break through such thought patterns. His statement is startling for those who might practice tolerance for sin: “I have decided to hand over such a person to Satan for the destruction of the flesh, in order that his spirit may be saved in the day of the Lord” (1 Cor 5:5). This type of judging is not seen as casting someone to the depths of hell; rather, it is casting someone out of the Christian community with the purpose of helping them see their sin for what it is. (For Paul, the realm of Satan was everything outside of Christ; thus, everything outside of the Church was the realm of Satan.) We aren’t called to judge people who have no claim to following Jesus. Rather, we’re called to hold accountable those who, like us, believe the good news (1 Cor 5:11). Within the bounds of authentic Christian community and trust, we need to be ready to call each other out when sin and pride creep in—and we need to do it with loving intolerance. How are you reaching out to others who are struggling with sin? How are you making yourself approachable and teachable? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

I MUST TELL JESUS

Words and Music by Elisha A. Hoffman 1839–1929 The Lord stood at my side and gave me strength … (2 Timothy 4:17) Oh, help me, Lord, to take the time To set all else aside, That in the secret place of prayer I may with you abide. —Unknown One of the loneliest feelings we can have comes when we face a time of need without having a loving friend to talk to about it. Everyone needs at least one trusted friend in whom to confide. Pastor Elisha A. Hoffman, author and composer of more than 2,000 gospel songs, gives the following account of the writing of this well-loved hymn: During a pastorate in Lebanon, Pennsylvania, there was a woman to whom God permitted many visitations of sorrow and affliction. Coming to her home one day, I found her much discouraged. She unburdened her heart, concluding with the question, “Brother Hoffman, what shall I do? What shall I do?” I quoted from the Word, then added, “You cannot do better than to take all of your sorrows to Jesus. You must tell Jesus.” For a moment she seemed lost in mediation. Then her eyes lighted as she exclaimed, “Yes, I must tell Jesus.” As I left her home I had a vision of that joy-illuminated face … and I heard all along my pathway the echo, “I must tell Jesus … I must tell Jesus.” Pastor Hoffman quickly wrote the words and soon completed the music as well. Since its publication in 1894 in Pentecostal Hymns, this hymn text has reminded many believers that they have a heavenly Friend who is always available to hear and help: I must tell Jesus all of my trials; I cannot bear these burdens alone: In my distress He kindly will help me; He ever loves and cares for His own. I must tell Jesus all of my troubles; He is a kind, compassionate friend; if I but ask Him, He will deliver, make of my troubles quickly an end. O how the world to evil allures me! O how my heart is tempted to sin! I must tell Jesus, and He will help me over the world the vict’ry to win. Chorus: I must tell Jesus! I must tell Jesus! I cannot bear my burdens alone; I must tell Jesus! I must tell Jesus! Jesus can help me, Jesus alone. For Today: Psalm 6:9; Proverbs 14:26; John 14:14; Hebrews 2:18; Hebrews 10:22 Determine to go to Jesus with all of the concerns, temptations or trials that may arise. Share this truth with another who may also be hurting. Carry this tune with you knowing that— Kenneth W. Osbeck, Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions (Grand Rapids, MI: Kregel Publications, 1996), 89.

LETTING EVIL BURN

Numbers 19:1–20:13; 1 Corinthians 2:1–16; Psalm 18:13–30 “And Yahweh spoke to Moses and Aaron, saying … ‘let them take to you a red heifer without a physical defect …. And you will give it to Eleazar the priest, and it will … be slaughtered in his presence. Then Eleazar the priest will take some of its blood on his finger and spatter it toward the mouth of the tent of assembly seven times. The heifer will be burned in his sight; its skin, its meat, and its blood, in addition to its offal, will burn’ ” (Num 19:1–4). This passage is so strange and gruesome, it is clearly symbolic. The heifer represents the perfect, unblemished sacrifice—which takes care of some (not all) of the purification associated with things Yahweh deemed unclean for the purpose of teaching His people obedience, and some of the results of sin (Num 19:9). Also, the heifer is burned because it has to be made into ashes. This beautiful creature becomes ashes. That’s the cost of an impure life: good has to become worthless. The only way to purge impurities is to burn them away. Then what has been purified through fire (and then water) can be used (Num 19:9–10). The passage goes on to describe several uses associated with this practice (e.g., Num 19:11–13). All of our lives include things that go against God’s will, and these things must burn. We must let the Spirit work in us to empower us to remove them. And there’s good news for this: Jesus has already done the great work of conquering sin in the world. There is no more need for the red heifer because Jesus’ sacrifice (His death) paid for our problems. He wasn’t the symbol of the sacrifice, like the heifer; He was the sacrifice itself. God calls us to the great race of running toward Him—for Him—in honor of what Christ has done among us. So let’s let the evil burn. What is God calling you to burn? John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

LEANING ON THE EVERLASTING ARMS

Elisha A. Hoffman, 1839–1929 The eternal God is your refuge, and underneath are the everlasting arms. (Deuteronomy 33:27) When close friends or family members turn to us for comfort in their grief following the loss of a loved one, often we find it difficult to express just the right words of consolation. One day successful author, business man, and devout Presbyterian layman Anthony J. Showalter received sorrowful letters from two different friends, telling him of their recent bereavements. In sending messages of comfort to them, Mr. Showalter included Deuteronomy 33:27— “The eternal God is your refuge, and underneath are the everlasting arms …” As he concluded his letters the thought occurred to him that this verse would be a fine theme for a hymn. Almost spontaneously he jotted down the words and music for the refrain of this soon-to-be favorite. Feeling that he should have some assistance in completing a text based on this comforting verse from Deuteronomy, Mr. Showalter asked his friend Elisha A. Hoffman, a pastor and author of more than 2,000 gospel songs, to furnish the stanzas. The hymn then was published in 1887 in the Glad Evangel for Revival, Camp and Evangelistic Meetings Hymnal. It is not surprising that “Leaning on the Everlasting Arms,” with its assurance of God’s steadfast care and guidance and the peace that is ours as we enjoy the intimacy of His fellowship, has been another of the gospel song favorites enjoyed by all ages. Each day we need to relearn the truths of these words: What a fellowship, what a joy divine, leaning on the everlasting arms; what a blessedness, what a peace is mine, leaning on the everlasting arms. O how sweet to walk in this pilgrim way, leaning on the everlasting arms; O how bright the path grows from day to day, leaning on the everlasting arms. What have I to dread, what have I to fear, leaning on the everlasting arms? I have blessed peace with my Lord so near, leaning on the everlasting arms. Chorus: Leaning, leaning, safe and secure from all alarms; leaning, leaning, leaning on the everlasting arms. For Today: Psalm 17:8; Psalm 57:1; Psalm 91:2; Proverbs 14:26; 1 John 1:7 When the events of today seem difficult, or even overwhelming, apply the lesson of leaning on “those everlasting arms,” as you learn to rest and relax in His loving care. Share the truth of Deuteronomy 33:27 with another needing encouragement. Use this little musical message as your theme song for today Kenneth W. Osbeck, Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions (Grand Rapids, MI: Kregel Publications, 1996), 87.

THE DISCIPLINE OF DISMAY

And as they followed, they were afraid. Mark 10:32. At the beginning we were sure we knew all about Jesus Christ, it was a delight to sell all and to fling ourselves out in a hardihood of love; but now we are not quite so sure. Jesus is on in front and He looks strange. “Jesus went before them: and they were amazed.” There is an aspect of Jesus that chills the heart of a disciple to the core and makes the whole spiritual life gasp for breath. This strange Being with His face set like a flint and His striding determination strikes terror into me. He is no longer Counsellor and Comrade, He is taken up with a point of view I know nothing about, and I am amazed at Him. At first I was confident that I understood Him, but now I am not so sure. I begin to realize there is a distance between Jesus Christ and me; I can no longer be familiar with Him. He is ahead of me and He never turns round; I have no idea where He is going, and the goal has become strangely far off. Jesus Christ had to fathom every sin and every sorrow man could experience, and that is what makes Him seem strange. When we see Him in this aspect we do not know Him, we do not recognize one feature of his life, and we do not know how to begin to follow Him. He is on in front, a Leader Who is very strange, and we have no comradeship with Him. The discipline of dismay is an essential necessity in the life of discipleship. The danger is to get back to a little fire of our own and kindle enthusiasm at it (cf. Isaiah 50:10–11 ). When the darkness of dismay comes, endure until it is over, because out of it will come that following of Jesus which is an unspeakable joy. Oswald Chambers, My Utmost for His Highest: Selections for the Year (Grand Rapids, MI: Oswald Chambers Publications; Marshall Pickering, 1986).

A PSALM OF CONFIDENCE

Numbers 15:1–41; John 20:1–31; Psalm 16:1–11 “You are my Lord,” the psalmist acknowledges. “I have no good apart from you” (Psa 16:2). We know that God is everything we need, but somehow the details still get in the way. We want to alleviate our troubles through other means—that vacation, the position that will bring recognition, or the spouse who will complete us. The psalmist says that anyone who places their desire in anything other than God will only increase in sorrow (Psa 16:4). It seems radical and difficult to live out the psalmist’s simple confession. The ancient practice of idol worship is alive and well in our modern-day culture and in our own hearts. (Just look at the magazine rack or TV shows if you think I’m wrong: what is worshiped there?) We are just like the Israelites—unfaithful and prone to “hurry after another god” (Psa 16:4). For the psalmist, however, “Yahweh is the portion which is my share and my cup” (Psa 16:5). He is all the psalmist ever needs: “I have set Yahweh before me always. Because he is at my right hand I will not be shaken” (Psa 16:8). God brings the psalmist hope, and He can do the same for us. We just need to turn to Him. Today, pray the words of Psalm 16: “You are my Lord. I have no good apart from you.” How can we remind ourselves that He is all we will ever need? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

NOSTALGIA: MY OLD FRIEND

Numbers 14:1–45; John 19:17–42; Psalm 14:1–15:5 Regret and nostalgia can destroy lives. They are mirrored ideas with the same pitfalls: neither can change the past, and both keep us from living in the present. When we live wishfully rather than interacting with the present, we’re bound to miss out and hurt others. Since other people don’t necessarily share our feelings about the past, they feel less important to us here and now. And indeed, we’re making them less important. We’re concerned instead with how things could have been or used to be. This is precisely what happens after the Israelites flee Egypt: “Then all the community lifted up their voices, and the people wept during that night. And all the children of Israel grumbled against Moses and Aaron, and all the community said to them, ‘If only we had died in the land of Egypt or in this desert!’ ” (Num 14:1–2). As usual with regret and nostalgia, these words were said in frustration but born out of fear: “Why did Yahweh bring us into this land to fall by the sword? Our wives and our little children will become plunder; would it not be better for us to return to return to Egypt” (Num 14:3). And their fear even takes them to the next level of disobedience against God’s will—they will overthrow Moses’ leadership: “They said to each other, ‘Let us appoint a leader, and we will return to Egypt’ ” (Num 14:4). Nostalgia is dangerous: it causes us to forget the wretchedness of the past and exchange it for fond memories. We begin to focus on the good things and drift away from obedience in the process. Regret, too, is dangerous, as we wish we had never ended the good times but kept on living the life that was never good for us to begin with. This scene in Numbers illustrates a profound point: collective memory enables regret and nostalgia to create mob rule instead of God rule. What memories are you holding too dearly? How are they holding you back from the life God has for you now? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

IN THE MOMENT OF WEAKNESS

Numbers 11–12; John 18:1–24; Psalm 11–12 All leaders have their moments of weakness. But without such times, they wouldn’t stretch themselves (and that would mean they weren’t really in God’s will). It’s not that these moments shouldn’t happen, but we should turn to God when they do. Moses dealt with more than his fair share of people getting upset with his leadership, and he felt weak as a result. He didn’t always handle these situations correctly, but in Num 11 we see a glimpse of what an amazing leader he really was. The people were upset because they didn’t have meat to eat and were (once again) wishing they were back in Egypt. They were considering going against God’s will, and at least with their words, they were already doing so. Moses responded by telling God about his frustrations: “Moses heard the people weeping according to their clans … Then Yahweh became very angry, and in the eyes of Moses it was bad. And Moses said to Yahweh, ‘Why have you brought trouble to your servant? Why have I not found favor in your eyes, that the burdens of all these people have been placed on me?… If this is how you are going to treat me, please kill me immediately if I find favor in your eyes, and do not let me see my misery’ ” (Num 11:10–11, 15). God uses moments of weakness to create strength. He took the burden of leading off Moses alone and divided it among the people. In doing so, He made all the people accountable together for their actions (Num 11:16–23). God may have been angry about their disobedience, but that didn’t stop Him from listening to His servant, Moses, and graciously responding. God wants to interact the same way with us when we bring our burdens to Him. In what ways are you feeling weak as a leader? What would God have you do? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

Jesus Christ (Meant to be) The Superstar

Numbers 10:1–36; John 17:1–26; Psalm 10:1–18 Andrew Lloyd Webber’s musical, Jesus Christ Superstar, is certainly incorrect (and rather heretical) in its portrayal of history, but it got one thing right: Jesus is meant to be the celebrity. He—no one else—is the Savior, the Christ, the Lord. And that’s why the celebrity pastor movement is quite frightening. I don’t say this as a cynic, and it’s not that I’m primarily concerned with how these teachers are marketed (although that, too, can be scary at times); I’m worried about the way they’re received. Certainly there are people who can be trusted more than others, and popularity is by no means a measurement of trustworthiness. But automatically agreeing with everything a teacher says puts the disciple in a bad position with the God they worship. It also puts the teacher in a position similar to an idol. Teachers who truly follow Christ would never desire such glory for themselves. In the Gospel of John, we see Jesus glorified by the Father. Jesus was obedient to the Father, even to death, which is why He alone is worthy of our worship. “I have glorified you on earth by completing the work that you have given me to do. And now, Father, you glorify me at your side with the glory that I had at your side before the world existed” (John 17:4–5). True teachers of the gospel want commitment—not to themselves, but to Christ and His cause. Jesus prayed: “Righteous Father, although the world does not know you, yet I have known you, and these men have come to know that you sent me. And I made known to them your name, and will make it known, in order that the love with which you loved me may be in them, and I may be in them” (John 17:26). In what parts of your life is God asking you to make a statement similar to Paul’s? What teachers are you adoring too much? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

PROFOUND AND CONFOUNDING

Numbers 8–9; John 16:5–33; Psalm 9:8–20 God’s provision in our lives is often hard to see. There are times when we follow His commandments and we’re able to visibly see His work. Such times are profound to the believer but can be confounding to the unbeliever. The ancients practiced remembering these events. They built memorials (usually a stack of stones) in places where God had shown Himself to them, such as when He offered them a covenant or gave them a revelation of some kind. They also had recurring holidays for remembering God’s providence in their lives. These types of traditions are nearly lost on us. Easter and Christmas are intended for this purpose, but they have become about something entirely different instead: bunnies and eggs, or a man with a red suit. Syncretism quietly sneaks into our lives, even though we would love to believe we would never let it happen. In Numbers 9:1–14, we see God’s command that His people celebrate the day He saved all the firstborn of Israel while issuing a punishment on Egypt. The Passover event was profound to the Israelites, but it was confounding to those who suffered the punishment: the Egyptians. Yahweh wanted them to remember what it was like to believe and to remember that He will rise up against those who oppress His people. All the commandments about the Passover occur just prior to Yahweh visiting them again (Num 9:15–23). Yahweh intends to dwell among them. We as believers are called to know the wisdom of Yahweh: He sent Christ to be crucified for us and we can have new lives in the Spirit as a result (1 Cor 2:6–16). This event must be remembered among Christians, continually and daily, and we must live a life that honors God’s work through Christ. Rather than synchronizing our lives to the calendars and objectives of those around us, we must show the profundity of Christ’s message. We must let it be known that His work is confounding—until you believe. How is Christ profoundly affecting your life, and how should you react as a result? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

A LIVING HOPE

His abundant mercy has begotten us again to a living hope. 1 PETER 1:3 When God saved you and transformed you, He gave you “an inheritance incorruptible and undefiled and that does not fade away” (1 Pet. 1:4). As a result, Christians can live in the hope of that eternal inheritance. Why is this hope important? Unbelievers do not trust Him, so they cannot hope in Him. But as a believer, you have seen that God has been faithful in your past and present and that gives you the hope that He will be faithful in the future. And that gives Him glory. Simply put, God is glorified when you trust Him. He’s glorified when you believe Him. And He is glorified when you hope in His future promise. The God who has given you such a great salvation is worthy of your hope. John MacArthur, Truth for Today : a Daily Touch of God’s Grace (Nashville, Tenn.: J. Countryman, 2001), 81.

UNDAUNTED RADIANCE

Nay, in all these things, we are more than conquerors through Him that loved us. Romans 8:37. Paul is speaking of the things that might seem likely to separate or wedge in between the saint and the love of God; but the remarkable thing is that nothing can wedge in between the love of God and the saint. These things can and do come in between the devotional exercises of the soul and God and separate individual life from God; but none of them is able to wedge in between the love of God and the soul of the saint. The bedrock of our Christian faith is the unmerited, fathomless marvel of the love of God exhibited on the Cross of Calvary, a love we never can and never shall merit. Paul says this is the reason we are more than conquerors in all these things, super-victors, with a joy we would not have but for the very things which look as if they are going to overwhelm us. The surf that distresses the ordinary swimmer produces in the surf-rider the super joy of going clean through it. Apply that to our own circumstances, these very things—tribulation, distress, persecution, produce in us the super joy; they are not things to fight. We are more than conquerors through Him in all these things, not in spite of them, but in the midst of them. The saint never knows the joy of the Lord in spite of tribulation, but because of it. “I am exceeding joyful in all our tribulation,” says Paul. Undaunted radiance is not built on anything passing, but on the love of God that nothing can alter. The experiences of life, terrible or monotonous, are impotent to touch the love of God, which is in Christ Jesus our Lord. Oswald Chambers, My Utmost for His Highest: Selections for the Year (Grand Rapids, MI: Oswald Chambers Publications; Marshall Pickering, 1986).

CALLED TO SUFFER

For to this [suffering] you were called. 1 PETER 2:21 Though today’s verse seems to point out that we are called to suffer, it actually refers back to the last part of verse 20, which says, “When you do good and suffer, if you take it patiently, this is commendable before God.” When Christians endure suffering with patience, it pleases God. That shouldn’t surprise us. Earlier in this chapter of First Peter, the apostle Peter states that Christians “are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light” (v. 9). Our dark world resents and is often hostile toward those who represent the Lord Jesus Christ. That resentment and hostility may be felt at certain times and places more than others, but it is always there to some extent as a part of the privilege of being His own. John MacArthur, Truth for Today : a Daily Touch of God’s Grace (Nashville, Tenn.: J. Countryman, 2001), 79.

A PRAYER FOR GUIDANCE

Numbers 3:40–4:49; John 12:20–50; Psalm 5:1–12 When we feel downtrodden, it’s easy to lash out at those around us. Too often, caught in the injustice of our circumstances, we might begin to feel an unhealthy amount of self-justification. It’s difficult to see where the lines of right and wrong fall when anger and hurt overwhelm us. The psalmist presents an alternative to this: turning to the God of justice for guidance, protection, and insight. Psalm 5 records a heartfelt cry. This cry is directed at the God who acts justly in a world where evil seems to win (something not always easy to comprehend). Before making a judgment, the psalmist says, “I will set forth my case to you and I will watch” (Psa 5:3). Rather than push forward with his own agenda, he calls out for God’s justice because Yahweh is “not a God who desires wickedness” (Psa 5:4). The psalmist acknowledges God’s sovereignty and love, which is the basis for his confidence: “through the abundance of your steadfast love I will enter your house. I will bow down toward your holy temple in awe of you” (Psa 5:7). Before calling out the evil actions of his enemies, he prays for direction: “lead me in your righteousness because of my enemies; make straight before me your way” (Psa 5:8). The psalmist prays; then, he acts with God’s justice in view. In John 12, Jesus states that utter and complete devotion to God and His kingdom should be the focus of our lives: “Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor” (John 12:25–26). How can you pray for guidance in a world that often seems cold and uncaring? How can you trust God to lead you to act in ways that please Him? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A Daily Devotional (Bellingham, WA: Lexham Press, 2012).

HAVE YOU EVER FELT THE HURT OF THE LORD?

Jesus said unto him the third time, Lovest thou Me? John 21:17. Have you felt the hurt of the Lord to the uncovered quick, the place where the real sensitiveness of your life is lodged? The devil never hurts there, neither sin nor human affection hurts there, nothing goes through to that place but the word of God. “Peter was grieved, because Jesus said unto him the third time.…” He was awakening to the fact that in the real true centre of his personal life he was devoted to Jesus, and he began to see what the patient questioning meant. There was not the slightest strand of delusion left in Peter’s mind, he never could be deluded again. There was no room for passionate utterance, no room for exhilaration or sentiment. It was a revelation to him to realize how much he did love the Lord, and with amazement he said—“Lord, Thou knowest all things.” Peter began to see how much he did love Jesus; but he did not say—‘Look at this or that to confirm it.’ Peter was beginning to discover to himself how much he did love the Lord, that there was no one in heaven above or upon earth beneath beside Jesus Christ; but he did not know it until the probing, hurting questions of the Lord came. The Lord’s questions always reveal me to myself. The patient directness and skill of Jesus Christ with Peter! Our Lord never asks questions until the right time. Rarely, but probably once, He will get us into a corner where He will hurt us with His undeviating questions, and we will realize that we do love Him far more deeply than any profession can ever show. Oswald Chambers, My Utmost for His Highest: Selections for the Year (Grand Rapids, MI: Oswald Chambers Publications; Marshall Pickering, 1986).

JESUS LOVES ME

Anna B. Warner, 1820–1915 I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it. (Luke 18:17) The story is told of a brilliant professor at Princeton Seminary who always left his graduation class with these words: “Gentlemen, there is still much in this world and in the Bible that I do not understand, but of one thing I am certain—‘Jesus loves me, this I know, for the Bible tells me so’—and gentlemen, that is sufficient!” Without doubt the song that has been sung more by children than any other hymn is this simply stated one by Anna Warner. Written in 1860, it is still one of the first hymns taught to new converts in other lands. Miss Warner wrote this text in collaboration with her sister Susan. It was part of their novel Say and Seal, one of the best selling books of that day. Today few individuals would know or remember the plot of that story, which once stirred the hearts of many readers. But the simple poem spoken by one of the characters, Mr. Linden, as he comforts Johnny Fax, a dying child, still remains the favorite hymn of countless children around the world. Jesus loves me! this I know, for the Bible tells me so. Little ones to Him belong; they are weak but He is strong. Jesus loves me! loves me still, tho I’m very weak and ill, that I might from sin be free, bled and died upon the tree. Jesus loves me! He who died heaven’s gate to open wide; He will wash away my sin, let His little child come in. Jesus loves me! He will stay close beside me all the way. Thou hast bled and died for me; I will henceforth live for Thee. Chorus: Yes, Jesus loves me! The Bible tells me so. William Bradbury, the composer of the music, was one of the leading contributors to the development of early gospel music in America. He became recognized as one of the pioneers in children’s music both for the church and in the public schools. In 1861 Bradbury composed the music for Anna Warner’s text and personally added the chorus to her four stanzas. The hymn appeared the following year in Bradbury’s hymnal collection, The Golden Sower. It had an immediate response. For Today: Genesis 33:5; Psalm 127:3; Matthew 11:25; Mark 10:16 “If there is anything that will endure the eye of God, because it still is pure, it is the spirit of a little child, fresh from His hand, and therefore undefiled.” Ask God to give you this kind of spirit. Kenneth W. Osbeck, Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions (Grand Rapids, MI: Kregel Publications, 1996), 73–74.