Lamentations 4:1–5:22; Romans 16:1–27; Proverbs 31:10–31
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).
Thursday, December 31, 2015
Wednesday, December 30, 2015
THE PROVERBS 31 WOMAN
Lamentations 3:1–66; Romans 15:22–33; Proverbs 31:1–19
A Proverbs 31 woman is hard to find, but it isn’t for lack of effort. She’s been the topic of more than a few Bible studies. She can be recognized by her many positive traits—strong, courageous, and trustworthy. She is hardworking, discerning, giving, dignified, business savvy, wise, and kind. If we’re looking for a vice or an Achilles heel, we’ll have to turn to another passage in the OT (we’re sure to find more failures than achievers within its pages).
As we look through the list of qualities, though, it’s hard to check them all off, even for Type-A personalities. But the key to understanding the list of characteristics isn’t found in what we can attain. It’s found in the last verse—the crux of the poem. The crown of the woman’s wisdom isn’t her charm or her beauty or even her ability to “get things done.” It is her fear of Yahweh. This relationship with God guides all of her actions.
If we’re trying to earn favor with God by being “the best version of myself” or “being the best me,” we’ll fail miserably. If we live to define ourselves by a task, or even a role, we’ll fall short every time. It’s God’s work in us—through Christ—that defines us.
As redeemed people, we can strive to be wise and discerning thanks to the work of the Spirit. We can strive to be stewards of the time He’s given us. We can strive to live unselfishly in all of our relationships. When we fail, or when we fall short, we can trust that it’s not on our own merit that we find favor with Him. His favor extends from His enduring faithfulness to us.
How do you rest in the “fear of the Lord”? How do all of your actions proceed from your relationship with Him?
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).
A Proverbs 31 woman is hard to find, but it isn’t for lack of effort. She’s been the topic of more than a few Bible studies. She can be recognized by her many positive traits—strong, courageous, and trustworthy. She is hardworking, discerning, giving, dignified, business savvy, wise, and kind. If we’re looking for a vice or an Achilles heel, we’ll have to turn to another passage in the OT (we’re sure to find more failures than achievers within its pages).
As we look through the list of qualities, though, it’s hard to check them all off, even for Type-A personalities. But the key to understanding the list of characteristics isn’t found in what we can attain. It’s found in the last verse—the crux of the poem. The crown of the woman’s wisdom isn’t her charm or her beauty or even her ability to “get things done.” It is her fear of Yahweh. This relationship with God guides all of her actions.
If we’re trying to earn favor with God by being “the best version of myself” or “being the best me,” we’ll fail miserably. If we live to define ourselves by a task, or even a role, we’ll fall short every time. It’s God’s work in us—through Christ—that defines us.
As redeemed people, we can strive to be wise and discerning thanks to the work of the Spirit. We can strive to be stewards of the time He’s given us. We can strive to live unselfishly in all of our relationships. When we fail, or when we fall short, we can trust that it’s not on our own merit that we find favor with Him. His favor extends from His enduring faithfulness to us.
How do you rest in the “fear of the Lord”? How do all of your actions proceed from your relationship with Him?
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).
Tuesday, December 29, 2015
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).
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).
Monday, December 28, 2015
UNITY
Jeremiah 52:1–34; Romans 14:13–15:7; Proverbs 29:1–27
Paul calls us to refrain from judging others (Rom 14:3). That’s easy enough to do when the people in our communities are the people we’d want to have over for dinner. What happens when those in our community don’t value (or disvalue) the things we value (or disvalue)?
“Now may the God of patient endurance and of encouragement grant you to be in agreement with one another, in accordance with Christ Jesus, so that with one mind you may glorify with one mouth the God and Father of our Lord Jesus Christ. Therefore accept one another, just as Christ also has accepted you, to the glory of God” (Rom 15:5–7).
In this portion of his letter, Paul asks the Roman believers to stretch themselves. For the Roman believers, judgment might have centered on the issue of eating the meat of unclean animals or the observance of Jewish holidays. Paul asks them to withhold judgment of one another because only God has that right (Rom 14:10). He also asks them not to “be a cause for stumbling or a temptation” for people who genuinely struggle with things from which others feel free.
It’s easy to be in agreement when we’re in community with people of similar personalities, hobbies, and backgrounds. But when we need to be in agreement with someone who disagrees with the way we work out our faith, we feel inconvenienced. Here, Paul states that we not only need to be mindful; we need to be accepting. We can do so for one reason: “Christ also has accepted you” (Rom 15:7). We were reconciled to God while we were still His enemies (Rom 5:10). The great Peacemaker calls us to seek relationship with others because of His work. And His love puts our inconvenience in a whole new light.
How are you seeking unity in Christ with those who don’t reflect the things you do (or don’t) value?
REBECCA VAN NOORD
Paul calls us to refrain from judging others (Rom 14:3). That’s easy enough to do when the people in our communities are the people we’d want to have over for dinner. What happens when those in our community don’t value (or disvalue) the things we value (or disvalue)?
“Now may the God of patient endurance and of encouragement grant you to be in agreement with one another, in accordance with Christ Jesus, so that with one mind you may glorify with one mouth the God and Father of our Lord Jesus Christ. Therefore accept one another, just as Christ also has accepted you, to the glory of God” (Rom 15:5–7).
In this portion of his letter, Paul asks the Roman believers to stretch themselves. For the Roman believers, judgment might have centered on the issue of eating the meat of unclean animals or the observance of Jewish holidays. Paul asks them to withhold judgment of one another because only God has that right (Rom 14:10). He also asks them not to “be a cause for stumbling or a temptation” for people who genuinely struggle with things from which others feel free.
It’s easy to be in agreement when we’re in community with people of similar personalities, hobbies, and backgrounds. But when we need to be in agreement with someone who disagrees with the way we work out our faith, we feel inconvenienced. Here, Paul states that we not only need to be mindful; we need to be accepting. We can do so for one reason: “Christ also has accepted you” (Rom 15:7). We were reconciled to God while we were still His enemies (Rom 5:10). The great Peacemaker calls us to seek relationship with others because of His work. And His love puts our inconvenience in a whole new light.
How are you seeking unity in Christ with those who don’t reflect the things you do (or don’t) value?
REBECCA VAN NOORD
Sunday, December 27, 2015
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).
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).
Saturday, December 26, 2015
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 a 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 attempting 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
December 27: Love Is Good News
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
She might be the one we tend to avoid—the member of a 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 attempting 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
December 27: Love Is Good News
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Friday, December 25, 2015
LAZINESS AND LIONS
Jeremiah 49:1–39; Romans 11:25–12:8; Proverbs 26:12–28
When we consider ourselves wise, we’re in danger of losing perspective on the truth and making others feel small. The Proverbs often discuss this problem, remarking, “Do you see a man wise in his own eyes? There is more hope for a fool than for him” (Prov 26:12). This foolishness doesn’t just appear when we elevate ourselves or fail to consider others; it also shows up when we fail to consider our own needs.
When we’re lazy or do less than we can, we’re actually sinning—we’re ignoring what God meant us to be and thus holding back His plan, not just our own productivity. One of the Proverbs says, “A lazy person says ‘A lion is in the road! A lion among the streets!’ … A lazy person buries his hands in the dish; he is too tired to return it to his mouth. A lazy person is wiser in his eyes than seven who answer discreetly” (Prov 26:13, 15–16). The Bible’s condemnation of laziness makes sense for hyperbolic situations like lions showing up or someone being too lazy to eat, but it is even more practical when applied to regular situations.
If you consider many of the problems in our world—hunger, water, sanitation, or medical issues—it becomes clear that laziness and funds are often the obstacles preventing us from resolving them. If we stopped ignoring the lions and considering ourselves so wise, we would be able to help many people in need. We would also stop hurting those around us with our arrogance.
God wants to intercede in our world. He wants to use us to do so—we just have to step up.
What type of laziness are you excusing?
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).
When we consider ourselves wise, we’re in danger of losing perspective on the truth and making others feel small. The Proverbs often discuss this problem, remarking, “Do you see a man wise in his own eyes? There is more hope for a fool than for him” (Prov 26:12). This foolishness doesn’t just appear when we elevate ourselves or fail to consider others; it also shows up when we fail to consider our own needs.
When we’re lazy or do less than we can, we’re actually sinning—we’re ignoring what God meant us to be and thus holding back His plan, not just our own productivity. One of the Proverbs says, “A lazy person says ‘A lion is in the road! A lion among the streets!’ … A lazy person buries his hands in the dish; he is too tired to return it to his mouth. A lazy person is wiser in his eyes than seven who answer discreetly” (Prov 26:13, 15–16). The Bible’s condemnation of laziness makes sense for hyperbolic situations like lions showing up or someone being too lazy to eat, but it is even more practical when applied to regular situations.
If you consider many of the problems in our world—hunger, water, sanitation, or medical issues—it becomes clear that laziness and funds are often the obstacles preventing us from resolving them. If we stopped ignoring the lions and considering ourselves so wise, we would be able to help many people in need. We would also stop hurting those around us with our arrogance.
God wants to intercede in our world. He wants to use us to do so—we just have to step up.
What type of laziness are you excusing?
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).
Thursday, December 24, 2015
YOU SHOULD DO THIS BUT MAYBE YOU SHOULDN'T
Jeremiah 47:1–48:47; Romans 11:11–24; Proverbs 26:1–11
We all know the feeling. When someone belittles us in front of others, we want to rail against them or make their lives miserable by filtering our rage through our best passive-aggressive behavior. When a friend continuously doles out inflammatory remarks, it’s easy to snap and say (or tweet) something inspired by the white-hot rage sweeping through us.
We’d be better off turning to the book of Proverbs, which can offer wisdom for dealing with these situations. The book seems to deliver hard-and-fast rules for life we can easily apply—do this; don’t do that. Do this and you’ll prosper; do that and you’ll suffer for your foolishness. However, Proverbs 26 delivers statements that confuse those who live by the rules: “Do not answer a fool according to his folly lest you become like him—even you. Answer a fool according to his folly, or else he will be wise in his own eyes” (Prov 26:4–5). Do we answer the fool or leave him alone?
The entire trajectory of Proverbs is the attainment of wisdom. The author of this proverb isn’t offering a simple rule. He’s giving guidance. Although it’s sometimes better to keep silent—when speaking would inspire us to be equally foolish—other times the situation might call for us to reprimand the fool. If the fool is misleading others, we need to gently correct them for their good and everyone else’s. The fool may be teachable, just lacking in instruction and discipline.
We need discernment to know which response the situation requires. Pray for guidance in your interactions with others. Pray for wisdom from the Spirit, who can provide you with the discernment you need to answer in the right way. Just don’t be the fool and set the conversation ablaze with inflammatory words (Jas 3:5).
How do you respond to foolish people? How can you, guided by the Holy Spirit, answer (or choose to remain silent) in ways that build up or challenge the fool?
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).
We all know the feeling. When someone belittles us in front of others, we want to rail against them or make their lives miserable by filtering our rage through our best passive-aggressive behavior. When a friend continuously doles out inflammatory remarks, it’s easy to snap and say (or tweet) something inspired by the white-hot rage sweeping through us.
We’d be better off turning to the book of Proverbs, which can offer wisdom for dealing with these situations. The book seems to deliver hard-and-fast rules for life we can easily apply—do this; don’t do that. Do this and you’ll prosper; do that and you’ll suffer for your foolishness. However, Proverbs 26 delivers statements that confuse those who live by the rules: “Do not answer a fool according to his folly lest you become like him—even you. Answer a fool according to his folly, or else he will be wise in his own eyes” (Prov 26:4–5). Do we answer the fool or leave him alone?
The entire trajectory of Proverbs is the attainment of wisdom. The author of this proverb isn’t offering a simple rule. He’s giving guidance. Although it’s sometimes better to keep silent—when speaking would inspire us to be equally foolish—other times the situation might call for us to reprimand the fool. If the fool is misleading others, we need to gently correct them for their good and everyone else’s. The fool may be teachable, just lacking in instruction and discipline.
We need discernment to know which response the situation requires. Pray for guidance in your interactions with others. Pray for wisdom from the Spirit, who can provide you with the discernment you need to answer in the right way. Just don’t be the fool and set the conversation ablaze with inflammatory words (Jas 3:5).
How do you respond to foolish people? How can you, guided by the Holy Spirit, answer (or choose to remain silent) in ways that build up or challenge the fool?
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).
Wednesday, December 23, 2015
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 greater 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. BARR
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
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 greater 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. BARR
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Tuesday, December 22, 2015
A FALSE FORM OF RIGHTEOUSNESS
Jeremiah 42:1–43:13; Romans 9:30–10:21; Proverbs 24:23–34
Zeal can be treacherous if it’s misplaced. It may lead us to set and strictly follow standards that have nothing to do with God’s work—standards that make us feel like good people but that can devastate our lives and the lives of others.
Paul addresses the misplaced zeal of many Jewish people in his letter to the Roman church: “Brothers, the desire of my heart and my prayer to God on behalf of them is for their salvation. For I testify about them that they have a zeal for God, but not according to knowledge. For ignoring the righteousness of God, and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes” (Rom 10:1–4).
Many Jewish people who had rejected the Messiah were attempting to make themselves right with God by keeping the OT law. In doing so, they missed God by seeking their own righteousness. Paul tells the Romans that these Jewish people ignored the “righteousness of God”—God’s work of salvation in Jesus Christ. It’s only by submitting to God that they could be “right with God” through Jesus Christ.
This lesson isn’t applicable only to the Jewish people and their relationship to the law. Jesus restored relationship with God when we couldn’t. We only have to believe in Him. Yet a dangerous zeal can still trip us up. If we rest in anything except Christ’s work and try to reach God by being good people, we are sure to miss Him. And in the process, we can become stumbling blocks in the lives of others.
Are you trying to attain righteousness through your own effort? How does your life reflect humility because of Christ’s work in you? How can you lovingly point others toward the righteousness of God, found only through His son, Jesus Christ?
What are you trying to attain? How can you focus your hope and the hope of others on Christ and the righteousness He has attained for 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).
Zeal can be treacherous if it’s misplaced. It may lead us to set and strictly follow standards that have nothing to do with God’s work—standards that make us feel like good people but that can devastate our lives and the lives of others.
Paul addresses the misplaced zeal of many Jewish people in his letter to the Roman church: “Brothers, the desire of my heart and my prayer to God on behalf of them is for their salvation. For I testify about them that they have a zeal for God, but not according to knowledge. For ignoring the righteousness of God, and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes” (Rom 10:1–4).
Many Jewish people who had rejected the Messiah were attempting to make themselves right with God by keeping the OT law. In doing so, they missed God by seeking their own righteousness. Paul tells the Romans that these Jewish people ignored the “righteousness of God”—God’s work of salvation in Jesus Christ. It’s only by submitting to God that they could be “right with God” through Jesus Christ.
This lesson isn’t applicable only to the Jewish people and their relationship to the law. Jesus restored relationship with God when we couldn’t. We only have to believe in Him. Yet a dangerous zeal can still trip us up. If we rest in anything except Christ’s work and try to reach God by being good people, we are sure to miss Him. And in the process, we can become stumbling blocks in the lives of others.
Are you trying to attain righteousness through your own effort? How does your life reflect humility because of Christ’s work in you? How can you lovingly point others toward the righteousness of God, found only through His son, Jesus Christ?
What are you trying to attain? How can you focus your hope and the hope of others on Christ and the righteousness He has attained for 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).
Monday, December 21, 2015
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 to 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).
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 to 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).
Saturday, December 19, 2015
THE RECHABITE SAGA
Jeremiah 35:1–36:32; Romans 8:18–39; Proverbs 22:17–23:18
We’re often slow to learn and quick to speak. We think we know God’s ways, but He can easily prove us wrong. Many of us have made this mistake: We think we’re living righteously, and then God slams us for our actions. He quickly deconstructs our worldview, calling into question our ethics, our way of being, our lifestyles. Why? Because even if we don’t think we’re breaking any rules, we might be living by our own choices rather than Yahweh’s will—and that is disobedience. The story of the Rechabites demonstrates this point.
Yahweh had requested that the Rechabites shun alcohol and live in tents, so they did. They obeyed this request until Nebuchadnezzar invaded Judah, which they inhabited with the rest of God’s people. Then Yahweh sent them one final test: He asked His prophet, Jeremiah, to prompt them to drink wine. They resisted—and passed the test (Jer 35:1–11).
The Rechabites’ obedience stands as a model that shows the actions of the rest of God’s people reprehensible by comparison. Yahweh remarks to Jeremiah, “Go and say to the people of Judah and to the inhabitants of Jerusalem, ‘Can you not learn a lesson to listen to my words?’ declares Yahweh. ‘The words of Jonadab, the son of Rechab, that he commanded his descendants to not drink, have been carried out, and they have not drunk until this day, for they have obeyed the command of their ancestor. But I have spoken to you over and over again, and you have not listened to me’ ” (Jer 35:13–14). God’s people had disobeyed Him by seeking other gods and committing other sins, but this line hints at the deeper problem: They had not carried out Yahweh’s basic commandment to listen to His will.
God’s people thought they were in the right. They believed they were behaving correctly. But in reality, they had disobeyed His basic commandments and then disobeyed His very will. Are you, like God’s people, living in disillusionment, failing to acknowledge that you’re living outside of God’s will?
Ask yourself: “Am I really on the right track? Is this really God’s will, or is it the manifestation of a false belief about my obedience that I’m creating?”
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).
We’re often slow to learn and quick to speak. We think we know God’s ways, but He can easily prove us wrong. Many of us have made this mistake: We think we’re living righteously, and then God slams us for our actions. He quickly deconstructs our worldview, calling into question our ethics, our way of being, our lifestyles. Why? Because even if we don’t think we’re breaking any rules, we might be living by our own choices rather than Yahweh’s will—and that is disobedience. The story of the Rechabites demonstrates this point.
Yahweh had requested that the Rechabites shun alcohol and live in tents, so they did. They obeyed this request until Nebuchadnezzar invaded Judah, which they inhabited with the rest of God’s people. Then Yahweh sent them one final test: He asked His prophet, Jeremiah, to prompt them to drink wine. They resisted—and passed the test (Jer 35:1–11).
The Rechabites’ obedience stands as a model that shows the actions of the rest of God’s people reprehensible by comparison. Yahweh remarks to Jeremiah, “Go and say to the people of Judah and to the inhabitants of Jerusalem, ‘Can you not learn a lesson to listen to my words?’ declares Yahweh. ‘The words of Jonadab, the son of Rechab, that he commanded his descendants to not drink, have been carried out, and they have not drunk until this day, for they have obeyed the command of their ancestor. But I have spoken to you over and over again, and you have not listened to me’ ” (Jer 35:13–14). God’s people had disobeyed Him by seeking other gods and committing other sins, but this line hints at the deeper problem: They had not carried out Yahweh’s basic commandment to listen to His will.
God’s people thought they were in the right. They believed they were behaving correctly. But in reality, they had disobeyed His basic commandments and then disobeyed His very will. Are you, like God’s people, living in disillusionment, failing to acknowledge that you’re living outside of God’s will?
Ask yourself: “Am I really on the right track? Is this really God’s will, or is it the manifestation of a false belief about my obedience that I’m creating?”
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).
Thursday, December 17, 2015
LAND AND DEEDS
Jeremiah 32:1–44; Romans 7:7–25; Proverbs 21:13–31
Those of us who have purchased a home know the frightening feeling of closing day—“Am I signing my life away? Am I binding myself to this building forever?” Imagine, on top of those feelings, knowing that the place you’re buying is about to be overrun by a foreign nation and may no longer belong to you. That’s what the prophet Jeremiah experienced.
Yahweh tells Jeremiah that his cousin will arrive with an offer to purchase a field. So when Jeremiah’s cousin shows up, Jeremiah views it as Yahweh’s will that he purchase the land, and he does (Jer 32:1–12). Meanwhile, Jeremiah knows that the Babylonians are coming and that they will overrun the land of God’s people, including the land that he has just purchased. This is not a reckless act; this is a moment of faith. Jeremiah seizes the opportunity to proclaim Yahweh’s faithfulness.
Turning to his assistant, Baruch, Jeremiah remarks in front of everyone witnessing the purchase, “Thus says Yahweh of hosts, the God of Israel, ‘Take these deeds, this deed of the purchase, the sealed one, and this opened deed, and you must put them in an earthenware jar so that they may be kept preserved many days.’ For thus says Yahweh of hosts, the God of Israel: ‘Houses and fields and vineyards will again be bought in this land’ ” (Jer 32:14–15).
Each of us has moments when we must do what no one else will do—and that includes saying what others are not willing to say. What “land” is God asking you to buy, and what is He asking you to proclaim about it?
What deed is God asking you to do today? What are you to say about Yahweh’s faithfulness, and how are you to act upon 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).
Those of us who have purchased a home know the frightening feeling of closing day—“Am I signing my life away? Am I binding myself to this building forever?” Imagine, on top of those feelings, knowing that the place you’re buying is about to be overrun by a foreign nation and may no longer belong to you. That’s what the prophet Jeremiah experienced.
Yahweh tells Jeremiah that his cousin will arrive with an offer to purchase a field. So when Jeremiah’s cousin shows up, Jeremiah views it as Yahweh’s will that he purchase the land, and he does (Jer 32:1–12). Meanwhile, Jeremiah knows that the Babylonians are coming and that they will overrun the land of God’s people, including the land that he has just purchased. This is not a reckless act; this is a moment of faith. Jeremiah seizes the opportunity to proclaim Yahweh’s faithfulness.
Turning to his assistant, Baruch, Jeremiah remarks in front of everyone witnessing the purchase, “Thus says Yahweh of hosts, the God of Israel, ‘Take these deeds, this deed of the purchase, the sealed one, and this opened deed, and you must put them in an earthenware jar so that they may be kept preserved many days.’ For thus says Yahweh of hosts, the God of Israel: ‘Houses and fields and vineyards will again be bought in this land’ ” (Jer 32:14–15).
Each of us has moments when we must do what no one else will do—and that includes saying what others are not willing to say. What “land” is God asking you to buy, and what is He asking you to proclaim about it?
What deed is God asking you to do today? What are you to say about Yahweh’s faithfulness, and how are you to act upon 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).
Wednesday, December 16, 2015
FREEDOM
Jeremiah 31:1–40; Romans 6:15–7:6; Proverbs 21:1–12
We like to think of ourselves as autonomous. Our modern culture champions freedom and the right to pursue happiness. But if we apply the concept of rights when we think about faith, following Christ can feel like religion, dogma, rules—a type of bondage that requires us to think and behave in ways that make our autonomous selves bridle.
Paul looks at the issue differently: “Do you not know that to whomever you present yourselves as slaves for obedience, you are slaves to whomever you obey, whether sin, leading to death, or obedience, leading to righteousness?” (Rom 6:16). He uses another analogy in his letter to the church in Rome—one that draws on the practice of the slavery within his own culture—to highlight the opposite view. If we live without God, he says, we have a debt that binds us. We are a slave to sin, and it’s the type of bondage that leads to death.
Yet, there is hope. Although we were slaves to sin, we can be redeemed from that slavery. Christ has paid the debt we incurred. He has set us free and brought us into a new bondage—not one that binds to death, but one that binds us to Him in life. If we believe this is true and put our trust in Him, we are no longer slaves.
As redeemed people, we’re called to a new life. While we once charted our own independent path—one that led to death—we can turn and follow a path that leads to sanctification and eternal life, a path that God charts just for us. While our path required a toll—death—Christ has paid that toll so we can walk in new life: “the gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23).
How have your old habits and patterns of behavior changed now that you’ve been set free? What still needs to change to reflect your new loyalty to Christ?
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).
We like to think of ourselves as autonomous. Our modern culture champions freedom and the right to pursue happiness. But if we apply the concept of rights when we think about faith, following Christ can feel like religion, dogma, rules—a type of bondage that requires us to think and behave in ways that make our autonomous selves bridle.
Paul looks at the issue differently: “Do you not know that to whomever you present yourselves as slaves for obedience, you are slaves to whomever you obey, whether sin, leading to death, or obedience, leading to righteousness?” (Rom 6:16). He uses another analogy in his letter to the church in Rome—one that draws on the practice of the slavery within his own culture—to highlight the opposite view. If we live without God, he says, we have a debt that binds us. We are a slave to sin, and it’s the type of bondage that leads to death.
Yet, there is hope. Although we were slaves to sin, we can be redeemed from that slavery. Christ has paid the debt we incurred. He has set us free and brought us into a new bondage—not one that binds to death, but one that binds us to Him in life. If we believe this is true and put our trust in Him, we are no longer slaves.
As redeemed people, we’re called to a new life. While we once charted our own independent path—one that led to death—we can turn and follow a path that leads to sanctification and eternal life, a path that God charts just for us. While our path required a toll—death—Christ has paid that toll so we can walk in new life: “the gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23).
How have your old habits and patterns of behavior changed now that you’ve been set free? What still needs to change to reflect your new loyalty to Christ?
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).
Tuesday, December 15, 2015
AFTER THE STORM
Jeremiah 29:1–30:24; Romans 6:1–14; Proverbs 20:13–30
As we blink and squint in the light that emerges after a storm, we marvel that the sun was there all along and we just couldn’t see it. The same is true during times of difficulty. When we’re in pain or worried, it seems impossible to find God, but in retrospect, it always seems obvious: God was there all along.
Jeremiah prophesied to God’s people about their unraveling. The people heard words from Jeremiah’s mouth that must have seemed hopeless and full of despair. But in Jeremiah 29, we catch a glimpse of the light that comes after: “Build houses and live in them, and plant gardens and eat their fruit. Take wives and father sons and daughters … and multiply there, and you must not be few” (Jer 29:5–6).
Even in exile, God will continue to guide His people. Because of their sins, they have endured (and lost) war and have been driven away from the land that God gave them; but God remains with them nonetheless. They may need to experience the pain of exile to understand the consequences of turning away from God, but God still plans to be good to them. He will provide for them.
We witness a parallel picture in Rom 6. After describing the death that sin brings into the world and the current sad state of humanity, Paul presents a full vision of living without sin—of conquering the very problem that drove God’s people into exile: “What therefore shall we say? Shall we continue in sin, in order that grace may increase? May it never be! How can we who died to sin still live in it?” (Rom 6:1–2).
Even with the grace God has offered us, Paul encourages us to live the vision God has created through Jesus—one that strives to be sinless. Likewise, Jeremiah does not offer empty words without the command that God’s people follow Him with their entire beings (Jer 29:8–14).
We have all made mistakes. We’ve all lost ourselves in the storms—in storms we caused and storms that came upon us for no apparent reason. But what’s certain in both instances is that God is with us and desires for us to be one with Him.
What storm are you currently in, coming out of, or anticipating? What is God teaching you through it? What is He asking of 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).
As we blink and squint in the light that emerges after a storm, we marvel that the sun was there all along and we just couldn’t see it. The same is true during times of difficulty. When we’re in pain or worried, it seems impossible to find God, but in retrospect, it always seems obvious: God was there all along.
Jeremiah prophesied to God’s people about their unraveling. The people heard words from Jeremiah’s mouth that must have seemed hopeless and full of despair. But in Jeremiah 29, we catch a glimpse of the light that comes after: “Build houses and live in them, and plant gardens and eat their fruit. Take wives and father sons and daughters … and multiply there, and you must not be few” (Jer 29:5–6).
Even in exile, God will continue to guide His people. Because of their sins, they have endured (and lost) war and have been driven away from the land that God gave them; but God remains with them nonetheless. They may need to experience the pain of exile to understand the consequences of turning away from God, but God still plans to be good to them. He will provide for them.
We witness a parallel picture in Rom 6. After describing the death that sin brings into the world and the current sad state of humanity, Paul presents a full vision of living without sin—of conquering the very problem that drove God’s people into exile: “What therefore shall we say? Shall we continue in sin, in order that grace may increase? May it never be! How can we who died to sin still live in it?” (Rom 6:1–2).
Even with the grace God has offered us, Paul encourages us to live the vision God has created through Jesus—one that strives to be sinless. Likewise, Jeremiah does not offer empty words without the command that God’s people follow Him with their entire beings (Jer 29:8–14).
We have all made mistakes. We’ve all lost ourselves in the storms—in storms we caused and storms that came upon us for no apparent reason. But what’s certain in both instances is that God is with us and desires for us to be one with Him.
What storm are you currently in, coming out of, or anticipating? What is God teaching you through it? What is He asking of 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).
Monday, December 14, 2015
PATIENT ENDURANCE
Jeremiah 27:1–28:17; Romans 5:1–21; Proverbs 20:1–12
In theory, it’s easy to provide answers to difficult faith questions. But when we face real trials, everything changes. We gain a new perspective on the Bible passages we’ve memorized; the Christian maxims we’ve passed on to others reverse and hit us full force. We don’t have the option to talk in hypotheticals. Trials require heartfelt faith and total reliance on God.
Suffering and trials are not punishment or neglect on God’s part. In fact, they’re quite the opposite. Paul describes how God works through trials to build us up in faith. And His work is not a quick fix or an easy answer. It’s a process, as Paul describes in his letter to the Roman church: “And not only this, but we also boast in our afflictions, because we know that affliction produces patient endurance, and patient endurance, proven character, and proven character, hope, and hope does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us” (Rom 5:3–5).
In times of suffering, we aren’t meant to abandon mourning or put up an artifice of strength. We’re not supposed to conquer and overcome and become the next Christian success story. God uses these trials to work in us—a slow, evolving work that begins with endurance, creates character, and culminates with a hope that won’t disappoint. We don’t embark on such a process by ourselves. Throughout our suffering, “the love of God has been poured out in our hearts through the Holy Spirit who was given to us” (Rom 5:5).
We will face trials and suffering in our lifetime—whether everyday difficulties or life-altering events. But affliction doesn’t separate us from God’s love (Rom 8:35). Indeed, God uses it to confirm His love for us. May Paul’s words give us comfort and perspective for the work God is or will be doing in us.
What trials or suffering are you enduring? How do Paul’s words shed light on your trials?
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).
In theory, it’s easy to provide answers to difficult faith questions. But when we face real trials, everything changes. We gain a new perspective on the Bible passages we’ve memorized; the Christian maxims we’ve passed on to others reverse and hit us full force. We don’t have the option to talk in hypotheticals. Trials require heartfelt faith and total reliance on God.
Suffering and trials are not punishment or neglect on God’s part. In fact, they’re quite the opposite. Paul describes how God works through trials to build us up in faith. And His work is not a quick fix or an easy answer. It’s a process, as Paul describes in his letter to the Roman church: “And not only this, but we also boast in our afflictions, because we know that affliction produces patient endurance, and patient endurance, proven character, and proven character, hope, and hope does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us” (Rom 5:3–5).
In times of suffering, we aren’t meant to abandon mourning or put up an artifice of strength. We’re not supposed to conquer and overcome and become the next Christian success story. God uses these trials to work in us—a slow, evolving work that begins with endurance, creates character, and culminates with a hope that won’t disappoint. We don’t embark on such a process by ourselves. Throughout our suffering, “the love of God has been poured out in our hearts through the Holy Spirit who was given to us” (Rom 5:5).
We will face trials and suffering in our lifetime—whether everyday difficulties or life-altering events. But affliction doesn’t separate us from God’s love (Rom 8:35). Indeed, God uses it to confirm His love for us. May Paul’s words give us comfort and perspective for the work God is or will be doing in us.
What trials or suffering are you enduring? How do Paul’s words shed light on your trials?
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).
Sunday, December 13, 2015
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).
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).
Saturday, December 12, 2015
FORGIVEN AND FORGIVING
Jeremiah 23:1–24:10; Romans 3:21–31; Proverbs 18:1–24
Idioms are often unhelpful because their overuse has robbed them of meaning. But the idiom “putting up walls” has a twist in Proverbs: “A brother who is offended is worse than a city of strength, and quarrels are like the bars of a fortification” (Prov 18:19).
The writer of this proverb gives us imagery that helps us understand how people react to offenses. Regardless of whether we intend to, we can raise a great structure, like a “city of strength,” in the gulf between ourselves and others. Such barriers make it difficult to reach those we have offended, which may suit us perfectly. But we’re called to live differently.
None of us can live perfectly in this life, so conflict is inevitable. If we have the insight to see that “we all fall short of the glory of God”—and more specifically, how we have fallen—we’ll see we have no right to hold a grudge (Rom 3:23). When rifts develop in relationships, we need to own our sin and bring it to God. His forgiveness and His reconciling work make it possible for us to be vulnerable with others and seek their forgiveness—even if they have also offended us.
When we choose to humbly admit our failings, we break down “the bars of a fortification” and create space for reconciliation. We might be spurned, or we might be forgiven. The other person may take responsibility for their fault, or they may not. But either way, we rest secure in God’s forgiveness.
Have you offended someone? Have you neglected to confess your sin and seek forgiveness? Reconciliation is a picture of what God has done for us—He has returned us to Himself. Be like the peacemaker: Seek and offer forgiveness.
Have you offended someone without asking forgiveness? If so, how can you step forward to confess your offense to God and the offended person?
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).
Idioms are often unhelpful because their overuse has robbed them of meaning. But the idiom “putting up walls” has a twist in Proverbs: “A brother who is offended is worse than a city of strength, and quarrels are like the bars of a fortification” (Prov 18:19).
The writer of this proverb gives us imagery that helps us understand how people react to offenses. Regardless of whether we intend to, we can raise a great structure, like a “city of strength,” in the gulf between ourselves and others. Such barriers make it difficult to reach those we have offended, which may suit us perfectly. But we’re called to live differently.
None of us can live perfectly in this life, so conflict is inevitable. If we have the insight to see that “we all fall short of the glory of God”—and more specifically, how we have fallen—we’ll see we have no right to hold a grudge (Rom 3:23). When rifts develop in relationships, we need to own our sin and bring it to God. His forgiveness and His reconciling work make it possible for us to be vulnerable with others and seek their forgiveness—even if they have also offended us.
When we choose to humbly admit our failings, we break down “the bars of a fortification” and create space for reconciliation. We might be spurned, or we might be forgiven. The other person may take responsibility for their fault, or they may not. But either way, we rest secure in God’s forgiveness.
Have you offended someone? Have you neglected to confess your sin and seek forgiveness? Reconciliation is a picture of what God has done for us—He has returned us to Himself. Be like the peacemaker: Seek and offer forgiveness.
Have you offended someone without asking forgiveness? If so, how can you step forward to confess your offense to God and the offended person?
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).
Friday, December 11, 2015
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).
“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).
Thursday, December 10, 2015
CONSTRUCTING LIVES BY THE LAW
Jeremiah 18:1-18; Romans 2:12-29; Proverbs 16:12-33
Dispensing good, helpful advice gets the benevolent juices flowing. As easy as it is to give advice, though, it often hits me with the irony of a cartoon anvil when I end up tripping over my own counsel. When this happens, I’m convicted to examine my motives for advice-giving.
In his letter to the Romans, Paul challenges the superior mindset that was common among some Jewish people at the time: “But if you call yourself a Jew and rely on the law and boast in God and know his will and approve the things that are superior, because you are instructed by the law, and are confident that you yourself are a guide of the blind, a light to those in darkness, and instructor of the foolish, a teacher of the immature, having the embodiment of knowledge and of the truth in the law. Therefore, the one who teaches someone else, do you not teach yourself?” (Rom 2:17–21).
Paul is explaining why looking to the OT law for righteousness is futile. No person could perfectly keep the law. By holding to it, they were in fact condemning themselves. Paul even points out that some Jews thought they had attained a higher moral standing because of their knowledge of the law—and believed they were in a position to teach others. Yet they were still breaking the law.
It’s easy for us to discard this as an early church issue. Yet we still sometimes take comfort in “keeping the law” today. If we cling to our own good behavior rather than the righteousness we have in Christ, we commit the same sin. We can attempt to live like a saint—we can cultivate a reputation for goodness and dishing out wisdom—but we’ll set ourselves up for imminent failure because we can never keep up the pretense of godly behavior on our own.
However, if our “circumcision is of the heart”—if we trust in Christ’s sacrifice for our righteousness and the Spirit is working in us—then our hearts will be in the right place. That place is where we know we are great sinners, and where we are receptive to His transforming work to bring us into complete loyalty to Him. Then we will seek God’s favor, not the favor and superiority we crave from others.
If our lives are truly changed, we will be motivated to love others out of the love God shows us. That will give us the right perspective for seeing the transformation that God is working in their hearts. And it will free us to give the best advice of all: Seek God in everything.
What are your motives for giving advice?
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).
Dispensing good, helpful advice gets the benevolent juices flowing. As easy as it is to give advice, though, it often hits me with the irony of a cartoon anvil when I end up tripping over my own counsel. When this happens, I’m convicted to examine my motives for advice-giving.
In his letter to the Romans, Paul challenges the superior mindset that was common among some Jewish people at the time: “But if you call yourself a Jew and rely on the law and boast in God and know his will and approve the things that are superior, because you are instructed by the law, and are confident that you yourself are a guide of the blind, a light to those in darkness, and instructor of the foolish, a teacher of the immature, having the embodiment of knowledge and of the truth in the law. Therefore, the one who teaches someone else, do you not teach yourself?” (Rom 2:17–21).
Paul is explaining why looking to the OT law for righteousness is futile. No person could perfectly keep the law. By holding to it, they were in fact condemning themselves. Paul even points out that some Jews thought they had attained a higher moral standing because of their knowledge of the law—and believed they were in a position to teach others. Yet they were still breaking the law.
It’s easy for us to discard this as an early church issue. Yet we still sometimes take comfort in “keeping the law” today. If we cling to our own good behavior rather than the righteousness we have in Christ, we commit the same sin. We can attempt to live like a saint—we can cultivate a reputation for goodness and dishing out wisdom—but we’ll set ourselves up for imminent failure because we can never keep up the pretense of godly behavior on our own.
However, if our “circumcision is of the heart”—if we trust in Christ’s sacrifice for our righteousness and the Spirit is working in us—then our hearts will be in the right place. That place is where we know we are great sinners, and where we are receptive to His transforming work to bring us into complete loyalty to Him. Then we will seek God’s favor, not the favor and superiority we crave from others.
If our lives are truly changed, we will be motivated to love others out of the love God shows us. That will give us the right perspective for seeing the transformation that God is working in their hearts. And it will free us to give the best advice of all: Seek God in everything.
What are your motives for giving advice?
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).
Wednesday, December 9, 2015
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).
“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).
Saturday, December 5, 2015
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).
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).
Thursday, December 3, 2015
FACING THE STORMS ON THE HORIZON
Jeremiah 4:19–5:31; Colossians 2:6–23; Proverbs 11:13–31
Having knowledge or insight into a situation and feeling helpless to act upon that information is one of the most frightening feelings we can experience. It makes us anxious, even pained.
Jeremiah 4 describes an experience like this: “My heart is restless within me, I cannot keep silent, for I hear in my inner self the sound of a horn, the alarm of war. Destruction on destruction is proclaimed, for all of the land is devastated.… How long must I see the banner, and hear the sound of a horn? ‘For my people are foolish, they have not known me. They are foolish children, and they do not have insight. They are skillful at doing evil, and they do not know how to do good’ ” (Jer 4:19–22).
How should we react in moments like these? How should we operate? There are no simple answers to these questions. But what is certain is that we must depend on God and His provision over our lives. We must look at the coming storms in our lives and the lives of others and recognize that Yahweh will be at work—regardless of the difficulties we encounter in the process.
Like Jeremiah, we must speak up, but we must root ourselves in Christ as we do so. As Paul writes, “As you have received Christ Jesus the Lord, live in him, firmly rooted and built up in him and established in the faith, just as you were taught, abounding with thankfulness” (Col 2:6–7). We must thank Christ for His work in us and live as He has asked us to live. If we are called to tell others about the ramifications of their actions, we must always be motivated by Christ’s love. For as the book of Proverbs tell us, “A gossip walks about telling a secret, but the trustworthy in spirit keeps the matter. Where there is no guidance, a nation shall fall, but there is safety in an abundance of counsel” (Prov 11:13–14).
Let our counsel be godly counsel. Let our words be truthful. Let us see that God will guide us in the events we can change and those that we can’t. And let our actions proceed from thankfulness and love.
What storm are you anxious about? How can you depend on God in that storm?
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).
Having knowledge or insight into a situation and feeling helpless to act upon that information is one of the most frightening feelings we can experience. It makes us anxious, even pained.
Jeremiah 4 describes an experience like this: “My heart is restless within me, I cannot keep silent, for I hear in my inner self the sound of a horn, the alarm of war. Destruction on destruction is proclaimed, for all of the land is devastated.… How long must I see the banner, and hear the sound of a horn? ‘For my people are foolish, they have not known me. They are foolish children, and they do not have insight. They are skillful at doing evil, and they do not know how to do good’ ” (Jer 4:19–22).
How should we react in moments like these? How should we operate? There are no simple answers to these questions. But what is certain is that we must depend on God and His provision over our lives. We must look at the coming storms in our lives and the lives of others and recognize that Yahweh will be at work—regardless of the difficulties we encounter in the process.
Like Jeremiah, we must speak up, but we must root ourselves in Christ as we do so. As Paul writes, “As you have received Christ Jesus the Lord, live in him, firmly rooted and built up in him and established in the faith, just as you were taught, abounding with thankfulness” (Col 2:6–7). We must thank Christ for His work in us and live as He has asked us to live. If we are called to tell others about the ramifications of their actions, we must always be motivated by Christ’s love. For as the book of Proverbs tell us, “A gossip walks about telling a secret, but the trustworthy in spirit keeps the matter. Where there is no guidance, a nation shall fall, but there is safety in an abundance of counsel” (Prov 11:13–14).
Let our counsel be godly counsel. Let our words be truthful. Let us see that God will guide us in the events we can change and those that we can’t. And let our actions proceed from thankfulness and love.
What storm are you anxious about? How can you depend on God in that storm?
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).
Wednesday, December 2, 2015
THE MYSTERY OF GOD
Jeremiah 3:1–4:18; Colossians 1:15–2:5; Proverbs 11:1–12
“God wanted to make known what is the glorious wealth of this mystery among the Gentiles, which is Christ in you, the hope of glory” (Col 1:27).
Paul’s use of the word “mystery” in this passage may strike us as a bit strange. How is the person and work of Christ shrouded in secrecy? And why would Paul present Christ as a mystery if his point is that God wanted to make Christ known?
The answer is found in the culture of early Colossae, a city known for its infatuation with magic and the occult. Among the Gentile cults, “mystery” was often associated with a secret ritual that people must perform to create a relationship with a god. False teachers in the community at Colossae were promoting alternative ways to get to God—secret rituals that would lead to special knowledge for a select few.
Paul contextualizes the gospel for the Colossians. He adopts this “mystery” language to show that Christ is the only way to God. The mystical path presented to the Colossians was a farce—a shell of what the Colossian believers had in Christ. It’s in Him that “all the treasures of wisdom and knowledge are hidden” (Col 2:3).
Paul wisely draws on language and tradition familiar to his audience to make the “mystery” of Christ known to all—not just a select few. Paul says he proclaims Christ so that “by admonishing every person and teaching every person with all wisdom … we may present every person mature in Christ” (Col 1:28).
Because he was familiar with the culture of Colossae, Paul was able to acknowledge the challenges the believers faced, and then present the gospel as they needed to hear it: Christ is the only way. How are you resting in Christ as the only way to God? How are you thoughtfully revealing this “mystery” to those in your church and community?
Do you look for other ways to get to God, like your own goodness or your own ability to earn favor?
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).
“God wanted to make known what is the glorious wealth of this mystery among the Gentiles, which is Christ in you, the hope of glory” (Col 1:27).
Paul’s use of the word “mystery” in this passage may strike us as a bit strange. How is the person and work of Christ shrouded in secrecy? And why would Paul present Christ as a mystery if his point is that God wanted to make Christ known?
The answer is found in the culture of early Colossae, a city known for its infatuation with magic and the occult. Among the Gentile cults, “mystery” was often associated with a secret ritual that people must perform to create a relationship with a god. False teachers in the community at Colossae were promoting alternative ways to get to God—secret rituals that would lead to special knowledge for a select few.
Paul contextualizes the gospel for the Colossians. He adopts this “mystery” language to show that Christ is the only way to God. The mystical path presented to the Colossians was a farce—a shell of what the Colossian believers had in Christ. It’s in Him that “all the treasures of wisdom and knowledge are hidden” (Col 2:3).
Paul wisely draws on language and tradition familiar to his audience to make the “mystery” of Christ known to all—not just a select few. Paul says he proclaims Christ so that “by admonishing every person and teaching every person with all wisdom … we may present every person mature in Christ” (Col 1:28).
Because he was familiar with the culture of Colossae, Paul was able to acknowledge the challenges the believers faced, and then present the gospel as they needed to hear it: Christ is the only way. How are you resting in Christ as the only way to God? How are you thoughtfully revealing this “mystery” to those in your church and community?
Do you look for other ways to get to God, like your own goodness or your own ability to earn favor?
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).
Tuesday, December 1, 2015
THE CALLING JEREMIAH, COLASSE, 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).
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).
Sunday, November 29, 2015
REVITALIZATION, 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).
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).
Saturday, November 28, 2015
THE UNITY OF BELIEVERS
2 Kings 20:1–21:26; Ephesians 4:1–32; Proverbs 8:27–36
It’s easy to sort believers in a community based on the quantity of their service. Most of us could roll out the masking tape and divide those who contribute their time and efforts from those who don’t. If we’re honest, the topic itself easily divides us—it makes us feel used, overtasked, and resentful. But that’s not the picture of unity of purpose that Paul presents in Ephesians. He describes the church as a body—one in which “each single part” is needed for the growth of the whole.
“But speaking the truth in love, we are to grow into him with reference to all things, who is the head, Christ, from whom the whole body, joined together and held together by every supporting ligament, according to the working by measure of each single part, the growth of the body makes for the building up of itself in love” (Eph 4:15–16).
We are each given unique abilities for the growth of the body, and “each single part” is necessary to grow the body of Christ. God gives gifts to each supporting ligament—each person—in order to build up the community. But it is Christ who joins and holds the church together.
Because of Christ’s unifying role, a key aspect of growth as a community and as individuals includes speaking the truth in love—helping others grow to spiritual maturity in the truth of the gospel. Instead of chiding, we can remind others of God’s goodness to them through Christ. Instead of further ostracizing them, we can invite them in by speaking the truth with love, realizing that God has blessed them with special abilities that will soon be realized.
How can you use your gifts to serve your community? How can you lovingly help others recognize theirs?
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).
It’s easy to sort believers in a community based on the quantity of their service. Most of us could roll out the masking tape and divide those who contribute their time and efforts from those who don’t. If we’re honest, the topic itself easily divides us—it makes us feel used, overtasked, and resentful. But that’s not the picture of unity of purpose that Paul presents in Ephesians. He describes the church as a body—one in which “each single part” is needed for the growth of the whole.
“But speaking the truth in love, we are to grow into him with reference to all things, who is the head, Christ, from whom the whole body, joined together and held together by every supporting ligament, according to the working by measure of each single part, the growth of the body makes for the building up of itself in love” (Eph 4:15–16).
We are each given unique abilities for the growth of the body, and “each single part” is necessary to grow the body of Christ. God gives gifts to each supporting ligament—each person—in order to build up the community. But it is Christ who joins and holds the church together.
Because of Christ’s unifying role, a key aspect of growth as a community and as individuals includes speaking the truth in love—helping others grow to spiritual maturity in the truth of the gospel. Instead of chiding, we can remind others of God’s goodness to them through Christ. Instead of further ostracizing them, we can invite them in by speaking the truth with love, realizing that God has blessed them with special abilities that will soon be realized.
How can you use your gifts to serve your community? How can you lovingly help others recognize theirs?
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).
Friday, November 27, 2015
WHEN HEZEKIAH GAVE AWAY THE FARM
2 Kings 18:13–19:37; Ephesians 2:1–3:21; Proverbs 8:19–26
After the announcement that Hezekiah “did right in the eyes of Yahweh,” the next description comes as a surprise: “At that time, Hezekiah cut off the doors of the temple of Yahweh and the doorposts which Hezekiah king of Judah had overlaid, and he gave them to the king of Assyria” (2 Kgs 18:3, 16).
For a moment Hezekiah was a strong king over Israel—he abolished idolatry and refused to obey the king of Assyria (2 Kgs 18:4, 7). As 2 Kings 18:6 describes, “He held on to Yahweh; he did not depart from following him, and he kept his commands that Yahweh had commanded Moses.” But Hezekiah did not possess fortitude (see 2 Kgs 18:13–18). In an attempt to gain peace, he gave away not only treasures, but even pieces of Yahweh’s temple itself (2 Kgs 18:15–16).
We’ve all been in situations where it’s tempting to do anything for peace. Perhaps we’ve even compromised our ethics or values in these moments. But no matter the situation, giving away the farm like Hezekiah did is never the answer. Politicians often talk about “peace at all costs,” but our world is full of dilemmas that don’t allow for that option.
When desperate situations arise, we must have fortitude. We must seek solace in God and His will instead of giving in. If we make a decision based on the circumstances, it will be the wrong one. If we make our decisions based on prayer, we will make the correct moves.
Hezekiah could have relied on God when Sennacherib came knocking on his door and knocking down the cities of Judah, but he didn’t. He paid a high price for his decision; the cost was his relationship with Yahweh. Even death is preferable to that.
Sometimes our decisions are more important than we realize because they may involve our relationship with God. We must let that relationship drive our decision-making. Rather than being distracted by fear, anxiety, pressure, or even concern for anyone else, we must focus on God and His will; He alone will look out for us and others. We must give Him the opportunity to act.
What decisions do you need God’s intercession for?
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).
After the announcement that Hezekiah “did right in the eyes of Yahweh,” the next description comes as a surprise: “At that time, Hezekiah cut off the doors of the temple of Yahweh and the doorposts which Hezekiah king of Judah had overlaid, and he gave them to the king of Assyria” (2 Kgs 18:3, 16).
For a moment Hezekiah was a strong king over Israel—he abolished idolatry and refused to obey the king of Assyria (2 Kgs 18:4, 7). As 2 Kings 18:6 describes, “He held on to Yahweh; he did not depart from following him, and he kept his commands that Yahweh had commanded Moses.” But Hezekiah did not possess fortitude (see 2 Kgs 18:13–18). In an attempt to gain peace, he gave away not only treasures, but even pieces of Yahweh’s temple itself (2 Kgs 18:15–16).
We’ve all been in situations where it’s tempting to do anything for peace. Perhaps we’ve even compromised our ethics or values in these moments. But no matter the situation, giving away the farm like Hezekiah did is never the answer. Politicians often talk about “peace at all costs,” but our world is full of dilemmas that don’t allow for that option.
When desperate situations arise, we must have fortitude. We must seek solace in God and His will instead of giving in. If we make a decision based on the circumstances, it will be the wrong one. If we make our decisions based on prayer, we will make the correct moves.
Hezekiah could have relied on God when Sennacherib came knocking on his door and knocking down the cities of Judah, but he didn’t. He paid a high price for his decision; the cost was his relationship with Yahweh. Even death is preferable to that.
Sometimes our decisions are more important than we realize because they may involve our relationship with God. We must let that relationship drive our decision-making. Rather than being distracted by fear, anxiety, pressure, or even concern for anyone else, we must focus on God and His will; He alone will look out for us and others. We must give Him the opportunity to act.
What decisions do you need God’s intercession for?
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).
Wednesday, November 25, 2015
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).
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).
Tuesday, November 24, 2015
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).
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).
Monday, November 23, 2015
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).
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).
Sunday, November 22, 2015
COUNTERFEIT GOSPELS
2 Kings 9:30–10:36; Galatians 1:1–2:21; Proverbs 7:1–9
We’re fine with the idea of God being our savior, but we’re not always keen on the notion of letting Him transform every area of our lives. We often emphasize sharing the gospel, but do we consider the reality of the outcome?
It’s a question Paul poses to the church in Galatia. Typically, when Paul opens a letter to a church, he follows his greeting with a prayer of thanksgiving for the members of the community. But in his correspondence with the Galatians, he skips the niceties and opts for a biting remark, signaling that something is drastically wrong.
“I am astonished that you are turning away so quickly from the one who called you by the grace of Christ to a different gospel, not that there is a different gospel, except there are some who are disturbing you and wanting to distort the gospel of Christ” (Gal 1:6–9).
Paul’s message is especially cutting because the Galatians knew better. Paul himself had preached the gospel to them. After he left and false teachers infiltrated the community, the Galatians veered off course. Instead of holding to the true teaching or even testing these teachers’ claims against the gospel message, the Galatians adopted a new, counterfeit gospel.
Paul interrogates the Galatians, who may have been affected by the teaching of people who wanted them to adopt Jewish legal requirements, asking, “Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Gal 3:2–3). The simple gospel had been cluttered by attempts to remain obedient to the law. The believers were no longer living in the Spirit.
We are prone to push aside the lesson in this passage by claiming that it’s specific to that context, but we might be guilty of this very fault. Do we think of becoming a Christian—getting saved—as the end of the journey? The reality of the gospel should affect all areas of our lives, which can now be used to give God the glory. Our entire lives—our thought processes, our ideals and theologies, our relationships—should reflect Christ and be shaped by the Spirit. The gospel isn’t for one moment. It’s going to transform everything.
Have you, without realizing it, turned from the gospel? What area of your life needs to be transformed?
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).
We’re fine with the idea of God being our savior, but we’re not always keen on the notion of letting Him transform every area of our lives. We often emphasize sharing the gospel, but do we consider the reality of the outcome?
It’s a question Paul poses to the church in Galatia. Typically, when Paul opens a letter to a church, he follows his greeting with a prayer of thanksgiving for the members of the community. But in his correspondence with the Galatians, he skips the niceties and opts for a biting remark, signaling that something is drastically wrong.
“I am astonished that you are turning away so quickly from the one who called you by the grace of Christ to a different gospel, not that there is a different gospel, except there are some who are disturbing you and wanting to distort the gospel of Christ” (Gal 1:6–9).
Paul’s message is especially cutting because the Galatians knew better. Paul himself had preached the gospel to them. After he left and false teachers infiltrated the community, the Galatians veered off course. Instead of holding to the true teaching or even testing these teachers’ claims against the gospel message, the Galatians adopted a new, counterfeit gospel.
Paul interrogates the Galatians, who may have been affected by the teaching of people who wanted them to adopt Jewish legal requirements, asking, “Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Gal 3:2–3). The simple gospel had been cluttered by attempts to remain obedient to the law. The believers were no longer living in the Spirit.
We are prone to push aside the lesson in this passage by claiming that it’s specific to that context, but we might be guilty of this very fault. Do we think of becoming a Christian—getting saved—as the end of the journey? The reality of the gospel should affect all areas of our lives, which can now be used to give God the glory. Our entire lives—our thought processes, our ideals and theologies, our relationships—should reflect Christ and be shaped by the Spirit. The gospel isn’t for one moment. It’s going to transform everything.
Have you, without realizing it, turned from the gospel? What area of your life needs to be transformed?
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).
Saturday, November 21, 2015
WALK LIKE THE SHUNAMITE
2 Kings 8:1–9:29; Mark 16:1–20; Proverbs 6:28–35
Trust is a fickle matter. What does it take for us to trust another person—especially with our livelihood? Our decision to trust someone can usually be determined by whether we see God in that person.
When the Shunammite woman must decide whether to trust Elisha, it is a simple choice. God has already worked in her life through Elisha—giving her a son and then resurrecting him—so she understands that what he says is from Yahweh. When Elisha says to her, “Get up and go, you and your household, and dwell as an alien wherever you can, for Yahweh has called for a famine, and it will come to the land for seven years,” she trusts him (2 Kgs 8:1). She goes to Philistia (2 Kgs 8:2).
Would we do the same—leave everything and go to a foreign land at one godly person’s word? What does it take for us to trust someone with our lives? What does it take for us to trust God with our lives?
We will probably never encounter the decision the Shunammite woman had to make, but contemplating our answer reveals where we stand with God and others. It’s tempting to answer with a quick, “Of course,” but that would be to ignore the magnitude of her decision, and thus deny the seriousness of what God really asks of us—complete obedience, no matter what, to any degree necessary. Think about that for a moment: any degree necessary (compare Mark 8:34–38).
Are we really willing to acknowledge the gravity of what Jesus did in His death and resurrection (Mark 16:1–10)? Are we willing to live our lives as He intends? Are we willing to go to any place, to trust the word of God completely, to allow God to speak to us directly and through others, and to live passionately for Christ despite the cost?
Are you willing to go wherever God calls 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).
Trust is a fickle matter. What does it take for us to trust another person—especially with our livelihood? Our decision to trust someone can usually be determined by whether we see God in that person.
When the Shunammite woman must decide whether to trust Elisha, it is a simple choice. God has already worked in her life through Elisha—giving her a son and then resurrecting him—so she understands that what he says is from Yahweh. When Elisha says to her, “Get up and go, you and your household, and dwell as an alien wherever you can, for Yahweh has called for a famine, and it will come to the land for seven years,” she trusts him (2 Kgs 8:1). She goes to Philistia (2 Kgs 8:2).
Would we do the same—leave everything and go to a foreign land at one godly person’s word? What does it take for us to trust someone with our lives? What does it take for us to trust God with our lives?
We will probably never encounter the decision the Shunammite woman had to make, but contemplating our answer reveals where we stand with God and others. It’s tempting to answer with a quick, “Of course,” but that would be to ignore the magnitude of her decision, and thus deny the seriousness of what God really asks of us—complete obedience, no matter what, to any degree necessary. Think about that for a moment: any degree necessary (compare Mark 8:34–38).
Are we really willing to acknowledge the gravity of what Jesus did in His death and resurrection (Mark 16:1–10)? Are we willing to live our lives as He intends? Are we willing to go to any place, to trust the word of God completely, to allow God to speak to us directly and through others, and to live passionately for Christ despite the cost?
Are you willing to go wherever God calls 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).
Friday, November 20, 2015
REJECTED AND DESPISED BY MEN
2 Kings 6:1–7:20; Mark 15:16–47; Proverbs 6:20–27
In Mark’s Gospel, Jesus’ crucifixion and death occur in stages of mockery and humiliation. The story is propelled by those who scorn—the soldiers, the chief priests and scribes, and even those who pass by. Jesus is spat on, stripped of His clothing, and mockingly forced to wear a purple robe with a crown of thorns. Throughout, He silently receives His undue punishment.
It’s not until Jesus nears death that Mark slows the narrative: “And at the ninth hour Jesus cried out with a loud voice, ‘Eloi, Eloi, lema sabachthani?’ (which is translated, ‘My God, my God, why have you forsaken me?’)” (Mark 15:34).
These words have been spoken before, and this pain and humiliation has previously been told. In Psalm 22, the psalmist cries out to God in the midst of being mocked and scorned by his enemies. The song of lament relates the bitter anguish the psalmist experiences at the hands of enemies. “He trusts Yahweh,” the psalmist’s enemies jeer, “Let him deliver him because he delights in him” (Psa 22:8). The psalmist says he is “poured out like water” in his weakened state (Psa 22:14). His clothing is divided and given out by casting lots (Psa 22:18).
The psalm doesn’t end here, though. It ends with the psalmist proclaiming God’s deliverance to all the nations and to future generations: “Descendants will serve him. Regarding the Lord, it will be told to the next generation. They will come and tell his saving deeds to a people yet to be born, that he has done it” (Psa 22:30–31).
Jesus’ words reveal Him to be the ultimate sufferer. It wasn’t until His death that He was acknowledged for who He was. The Roman centurion proclaims it: “Truly this man was God’s Son!” (Mark 15:39). The Servant who obediently came to die has delivered us. He has done it.
In what ways do you feel forsaken by God? What difference does it make to know that Jesus also cried out in His godforsakenness?
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).
In Mark’s Gospel, Jesus’ crucifixion and death occur in stages of mockery and humiliation. The story is propelled by those who scorn—the soldiers, the chief priests and scribes, and even those who pass by. Jesus is spat on, stripped of His clothing, and mockingly forced to wear a purple robe with a crown of thorns. Throughout, He silently receives His undue punishment.
It’s not until Jesus nears death that Mark slows the narrative: “And at the ninth hour Jesus cried out with a loud voice, ‘Eloi, Eloi, lema sabachthani?’ (which is translated, ‘My God, my God, why have you forsaken me?’)” (Mark 15:34).
These words have been spoken before, and this pain and humiliation has previously been told. In Psalm 22, the psalmist cries out to God in the midst of being mocked and scorned by his enemies. The song of lament relates the bitter anguish the psalmist experiences at the hands of enemies. “He trusts Yahweh,” the psalmist’s enemies jeer, “Let him deliver him because he delights in him” (Psa 22:8). The psalmist says he is “poured out like water” in his weakened state (Psa 22:14). His clothing is divided and given out by casting lots (Psa 22:18).
The psalm doesn’t end here, though. It ends with the psalmist proclaiming God’s deliverance to all the nations and to future generations: “Descendants will serve him. Regarding the Lord, it will be told to the next generation. They will come and tell his saving deeds to a people yet to be born, that he has done it” (Psa 22:30–31).
Jesus’ words reveal Him to be the ultimate sufferer. It wasn’t until His death that He was acknowledged for who He was. The Roman centurion proclaims it: “Truly this man was God’s Son!” (Mark 15:39). The Servant who obediently came to die has delivered us. He has done it.
In what ways do you feel forsaken by God? What difference does it make to know that Jesus also cried out in His godforsakenness?
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).
Thursday, November 19, 2015
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 Elisha (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 One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Pain and anguish resound in the narrative of the Shunammite’s son and Elisha (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 One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Wednesday, November 18, 2015
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?
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).
Tuesday, November 17, 2015
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 One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Monday, November 16, 2015
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 One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Sunday, November 15, 2015
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 One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Saturday, November 14, 2015
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 One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Friday, November 13, 2015
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 One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Thursday, November 12, 2015
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 One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Monday, November 9, 2015
FEAR 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 One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Sunday, November 8, 2015
TRADITIONS AND A PRIORITY PROBLEM
1 Kings 10:1–11:8; Mark 6:45–7:13; Proverbs 3:1–5
Traditions make us feel secure. They give us a sense of camaraderie with those who came before us, and they can build a sense of community with those around us. But traditions handed down unexamined can be dangerous. We can apply them in contexts that differ from those in which they were born—often leading to disastrous results, offenses, and misunderstanding. More dangerously, we might consider these human traditions to be the commands of God—or above His commands. In doing so, we hold the opinions of people to be higher than God’s. We commit the same type of idolatry we find rampant in the OT.
In many communities, traditions can carry the heavy weight of religiosity, as if God were the very author of the tradition. Many of the Pharisees in Jesus’ time were known to “tie up heavy burdens and put them on people’s shoulders” (Matt 23:4). When the Pharisees confront Jesus because His disciples did not wash before eating, Jesus quotes from Isaiah: “This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men” (Mark 7:6–7).
To us, hand-washing seems like a smart, valuable tradition. For these Pharisees, it is a cleansing ritual meant to protect against defilement. Jesus shows how the practice sharply conflicts with the state of their hearts, which are far from God. The Pharisees often excuse some of God’s commands if it means following their traditions—like offering sacrifices while neglecting to provide for the material needs of parents (Mark 7:11–13).
Are there areas in your life in which you hold others’ opinions above those of God? Do you have nagging guilt because you’re not living up to others’ expectations? Why? Examine your life, seek biblical wisdom, and ask God to show you how best to serve Him.
How are you holding the values of people higher than those of God?
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Saturday, November 7, 2015
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 One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Friday, November 6, 2015
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 One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
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