CARPE DEIM

Genesis 44; Hebrews 8–9; Ecclesiastes 11:1–4 The Latin phrase Carpe Diem, means “seize the day.” Taking risks to make your life extraordinary is biblical, if done according to God’s plan and principles. The idea behind this comes from Ecclesiastes: “Cast your bread upon the waters, for you will find it after many days” (Eccl 11:1). Bread acts as the symbol for substance in the ancient world; the author of Ecclesiastes is suggesting that we should follow God’s plan, even at the possible cost of our livelihood. He then suggests that what we give to God, He will return. This is opposite from a self-protection mentality. The “waters” in the proverb represent chaos, suggesting that in letting go of even the most chaotic circumstances, we learn about God’s ability to give what we need. This is further illustrated when the author says, “Give a portion to seven, or even to eight, for you know not what disaster may happen on earth.… He who observes the wind will not sow, and he who regards the clouds will not reap” (Eccl 11:2, 4). In other words, there is no real way to calculate the return on investment. Things can always go bad. But with God, that’s not the case. He honors the work of those who diligently follow Him and give of themselves. In the eyes of the world, not everything will work out perfectly for those who willingly give to God. But it will work out in the spiritual long haul. So, when God calls us to something, the answer is Carpe Diem. And the question we should be asking Him is, “What can I do for you and your kingdom?” What risks are you taking for God right now? Have you asked Him what risks He would like you to take? JOHN D. BARRY

RADIANCE

Genesis 40:1–41:37; Hebrews 1–2, Ecclesiastes 9:11–18 When I was a boy, my dad took me to his construction site, and told me, “Don’t look directly at the welding light; it can blind you.” But a welding flame is cool and dangerous. As my father was talking with the foreman, I fixated on the light. I saw spots for the rest of the evening, but didn’t tell anyone. I secretly feared that the radiance had actually blinded me. The radiance of Christ is blinding—it was for Paul (Acts 9:1–31). In an epic hymn about the work of God’s Son throughout history, the author of Hebrews calls Jesus “the radiance of [God’s] glory and the representation of his essence, sustaining all things by the word of power” (Heb 1:3). It’s easy to wonder if sustainability is possible, if the world will one day crumble and fall. But in Christ, there is hope. Jesus is much like the sun. You don’t always notice its power, warmth, or even that it’s there. That is especially the case for the cloudy days. We forget that without the sun, there would be no life. It’s easy to forget that it is warming us even through rain and clouds. The same is true for Jesus in our lives. It’s easy to forget Him until we desperately need Him. It’s easy to overlook the daily miracles, such as life itself, when searching for something extraordinary. But the extraordinary is always present. It’s here in the work of Christ, every day. His radiance shines upon us, even when we don’t realize it. What miracles can you recognize today? 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).

UNDUE FAVOR

Genesis 38–39; Matthew 27:32–28:20; Ecclesiastes 9:7–10 Genesis 38 interrupts the climax of the Joseph narrative with another tale: Judah and Tamar. Switching protagonists is a surprising enough, but the tale itself shocks us. We’re hardly given time to process the strange cultural practices of the ancient Near East, prostitution, deception, and the sudden death of those who displease God before we’re returned to Joseph’s struggles in Egypt. The story is additionally confusing because it seems to lack a hero. Judah uses Tamar, as his two sons did—though he at least acknowledges his actions. Tamar uses her wits and risks her life to secure a future for herself, but she does so through deplorable means. Attempts have been made to justify the characters and put it all in perspective, but there is no neat packaging. The characters in this story face dire circumstances and a unique cultural context—one that is nearly impossible for modern readers to understand. But we don’t need a lesson in ancient Near Eastern cultural studies to see that they are fallible, and that they exploit others for their own ends. And we don’t need a history lesson to be able to identify with them. An honest look at ourselves reveals our own sins—subtly deplorable, and respectably wrapped. So, why is this story in the Bible? Why this tale of woe? Surprisingly, there is a hero. As we read, we see that God also uses people for redemption, not exploitation. Perez, the son of Judah and Tamar, is one in a long list of names that will lead to the birth of Christ. Through unlikely characters like Judah and Tamar, God prepared a way out of the sin that defined us. Just like these characters, we are unlikely recipients of His favor. How can you be thankful for God’s faithfulness in your life? REBECCA VAN NOORD

BE VIGILANT

Genesis 35:16–36:43; Matthew 26:14–56; Ecclesiastes 8:10–17 Faith doesn’t always come to bear until we are faced with our own fallibility. When we “enter into temptation,” it often means we haven’t been vigilant—that we’ve stopped pursuing the God who has pursued us. In the aftermath of temptation, we recognize our spiritual laziness. We become wise—but remorsefully. Vigilance and complacency are illustrated in the garden of Gethsemane. In His last moments, Jesus requests that His closest disciples stay awake with Him (Matt 26:38). But while He repeatedly prays, they fall asleep. What seems like a request for moral support gets defined a few verses later: “Stay awake and pray that you will not enter into temptation” (Matt 26:41). Staying awake is associated with spiritual awareness. And their sleep is costly. Because of their spiritual sleepiness, they’re not prepared for His end, even though He had repeatedly prepared them for His death. They abandon Him, and they even deny Him (Matt 26:56; 75). But in this same passage, we get a picture of what vigilance looks like from the Son of God. Jesus anticipated His imminent suffering and death. “Deeply grieved, to the point of death,” He turns to the Father in prayer. Jesus boldly requests relief from suffering; when it is not granted, He submits to the Father’s will. Being vigilant means seeking guidance and refuge from the God who provides it. He has provided refuge, but we must seek it out. This means asking for His Spirit to equip us for discernment. While we don’t know the challenges and temptations we’ll face, He does. And if we ask Him, He will provide us with all we need to face them. Are you seeking God’s guidance today? No matter what your situation may be, pray for His Spirit to provide you with strength and discernment. 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).

WHILE YOU ARE WAITING

Genesis 32–33; Matthew 24:29–25:13; Ecclesiastes 7:22–29 Jesus’ instructions to His disciples about His return have inspired many to incorrectly predict His second coming. But if we read His parables, we find that they’re not so focused on the future. Jesus prepares His disciples for His absence, and for the end times, because He wants them to be hopeful, expecting His return. He wants them to be ready and watchful. But He wants them to do all of these things by being fully engaged in the present, readying His kingdom. Jesus’ parable of the Wise and Wicked Servants demonstrates this attitude. While the faithful and wise servant provides for the master’s household during his absence, the wicked servant uses the time flippantly: carousing and beating his fellow servants. When the master returns, the faithful servant is promoted for his service, and the wicked servant is punished. The parable presses the disciples to use their time wisely during Jesus’ absence by doing the work they were called to do. The same exhortation goes out to us. Will we act like lone Christians—content to live life disconnected from God’s kingdom? Instead, we should be filled with hope, expectation, and overflowing with the good news. We should be willing to build up those around us, and attract those who have no hope. As easy as it is to forget the eternal in our everyday lives, we can just as easily forget what God’s work right now means for eternity. Being actively engaged in the present means spreading the good news, and being involved in His work—using our gifts to nurture His coming kingdom. Are you busy and active in God’s kingdom now? If not, what is keeping you from becoming so? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

THE MILLION DOLLAR QUESTION

Genesis 31, Matthew 23:37–24:28, Ecclesiastes 7:13–21 “Why do bad things happen to good people?” This is an ancient question, though often asked as if it’s new. The Preacher in Ecclesiastes says, “There is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs his life in his evildoing” (Eccl 7:15). Answers to this age-old question do exist, the simplest is that since people gave into temptation near the beginning, havoc—caused by humans and by evil spirits—has taken hold. The time between now and when God takes full control of the world again is just grace; the moment He does is the end for all evil, including those who have not chosen Christ as their Savior. The only way to fix the world is to rid it of all evil, but the Preacher doesn’t offer this deductive explanation. Instead, he notes that life is a series of balancing acts, and he uses hyperbole to make his point (Eccl 7:16–17). The Preacher goes on to say, “For the one who fears God shall come out from both of them”—that is, the bad and good experiences (Eccl 7:18). The real answer to that age-old question is as profound as the original: learn to respect God. We won’t ever truly understand the complexities of good and evil, or the interactions of light and darkness—just like we will never understand our ever-changing universe—but there is solace in the knowledge that in the end, it’s about respecting God. And the first step towards doing that is having a relationship with Christ. In what ways are you currently not respecting God’s role in your life? How can you change 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).

GIVING UP CONTROL

Genesis 30; Matthew 22:23–23:36; Ecclesiastes 7:6–12 We are born bent on our own ambitions. It’s in our nature to control and compete. And pride—often the source of this behavior—keenly notices the pride of others. Often, we want to point out the failing of the equally prideful and impose our own wills on them, while neglecting to see these traits in ourselves. In Genesis 30, we find a myriad of characters who are bent on obtaining favor and selfish gain—often at the expense and exasperation of others. Rachel foolishly demands a son of Jacob (Gen 30:1) and then—because the family dynamics weren’t complicated enough—she has her handmaid bear her a child via Jacob. When she finally obtains a son, she is not joyful—she is triumphant: “With mighty wrestlings I have wrestled with my sister and have prevailed” (Gen 30:8). Leah uses bribery and her own handmaid to gain the attention of her neglectful husband, while Laban and Jacob continue circling, using and manipulating one other (Gen 30:16, 25–36). Though the battle is often with the other, ultimately the battle of wills ends with God. When we are bent on our own way with other, we don’t think about the one who leads and directs our lives. In Genesis 30, God is the one who is in control of events. Only when He “listened to Leah” or “remembers” Rachel do they bear children (Gen 30:17, 22–23). Our wills are actually battling His, not theirs. The Great commandment in Matt 22 presents another approach and mode of operation: “You shall love the Lord you God with all your heart and with all your soul and with all your mind.” If we first submit to this, the second will be easier: “You shall love your neighbor as yourself. When we are right with God and we realize how patient He is with our weaknesses, we can learn to be patient with others. How are you fighting for control of your life and the lives of others? How can you seek to submit your own will God in humility? 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).

CHEER UP PREACHER

Genesis 28–29; Matthew 21:23–22:22; Ecclesiastes 7:1–5 Things are getting serious for the writer of Ecclesiastes (“the Preacher”), and sometimes confusing for us, as we follow him through the labyrinth of his discourse on the meaning of life. Death is better than birth, mourning is better than feasting, and sorrow is better than laughter? What happened to his “eat and drink and find enjoyment in all the toil” statements from earlier (Eccl 5:18)? The Preacher might sound like he’s contradicting himself, but the twist in his argument is meant to show us exactly what folly we may be inadvertently embracing. It’s easy to brush over these verses while thinking in terms of standard, run-of-the-mill folly, or obvious sins. But folly can even look like a daily routine: goals, successes, and our happy, fulfilling lives. It can take the form of anything that skims the surface of life, but keeps us from confronting our greatest need and the reality of eternity. When life is good, it’s tempting to gloss over our need for God. Everything is going as planned, and it’s easy to rely on ourselves—not on Him. But the Preacher wants us to address this temptation. It might take death, or times of extreme pain and sadness, to help us realize the truth. Only when we attend a funeral or lose a family member does the veneer start to chip; then, we get a glimpse of the turmoil bubbling under the surface. Only when we’re convicted of our great need can we admit that we truly need a Savior. Are your successes causing you to diminish your need for 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).

THE KINGDOM OF HEAVEN IS LIKE

Genesis 19:30–21:21; Matthew 13:44–14:36; Ecclesiastes 4:8–16 Few in the world have sold everything to pursue an idea. Yet Jesus claims those who discover the kingdom of heaven are willing to do so. “The kingdom of heaven is like treasure hidden in a field, that a man found and concealed, and in his joy he goes and sells everything that he has and buys that field” (Matt 13:44). It seems that hardly any of us are equally willing to give up everything for the sake of the kingdom of heaven. The realization that Jesus has brought the kingdom of heaven to earth presents us with a choice. Will we decide that His kingdom is worth more than all things, or will we devalue it by equating it with worldly treasures? There are many types of currency, not just money: reputation, occupational status, and social media popularity are just a few. But the kingdom is much more than material or monetary ideas. It’s about giving our gifts, thoughts, and wealth. It’s about being willing to sacrifice everything when God asks. Putting aside God’s priorities in our lives can be far too easy—probably because He is not standing in front of us, nagging us to do His work. But there won’t be another day to get around to God’s work. Instead, those who believe in Christ (the righteous) will be separated from everyone else (the wicked). In the meantime, our job is to lead the “wicked” to the ways of Christ (Matt 13:44–50). We’re called to do His work, day by day. And we’re called to work as if we don’t have another chance—as if nothing in the world is more valuable. JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

A TIME FOR EVERYTHING

Genesis 12–13, Matthew 10, Ecclesiastes 3:1–8 “For everything there is a season, and a time for every matter under heaven” (Eccl 3:1). The Bible’s most famous poem has inspired writers for generations, yet has not been improved upon. In a few short, simple lines, the Preacher ponders the whole of life: birth, death, weeping, laughing, mourning, dancing, breaking down, and building up. The buoyancy and familiarity of the text could cause us to gloss over the poetic brilliance of “the matter[s] under heaven.” But when we get to “a time to hate” and “a time to kill,” the romance is—well, killed. Are all these emotions and events really ordained by God? The strength of the poem is in contrast and repetition. By laying the seasons side by side, the Preacher effectively captures the span and cycle of human life. He isn’t providing a list of experiences that we should check off our holistic life to-do list. Rather, he is emphasizing an absolute need for reliance on God. Although evil seems to wield power in our lives and in the lives of those around us, God is present. He is there when we experience delights, and He is present when tragedy and sin overwhelm us. When we experience the death of those we love, send a soldier off to war, or experience hate, we can know that God is still making Himself known to fallen people in a fallen world. We must pray for the Spirit to help us judge the seasons and respond appropriately to Him—with wisdom, like the Preacher advocates. We can live confidently, because “He has put eternity into man’s heart” (Eccl 3:11). Nothing assures us more of this than His provision of a way out of life’s seasons through His Son. What season of life are you currently in? How are you helping friends in difficult seasons? How are you celebrating with friends in joyful seasons? How can you bring the good news of Christ to bear in both situations? 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).

I DID IT MY WAY

Genesis 10–11; Matthew 9; Ecclesiastes 2:18–26 Frank Sinatra was wrong to do things “his way.” In Gen 11, we see people uniting in building what seems like a great triumph of humanity—until we realize what their work is all about. They’re tired of being distant from God, so they build a structure that will reach the heavens. “Surely the gods will know and find us now.… Let’s meet our maker,” you can almost hear them say. But the true God, Yahweh, knows their plan and says: “Come, let us go down and there confuse their language, so that they may not understand one another’s speech” (Gen 11:7). Because all the people spoke one language, they were dangerous to themselves. In the unity of one world, there is disunity: we choose to assault the God we should serve. There is an alternative—a unity that God desires: where we serve Him by serving others. Jesus describes how we should act towards one another and towards Him, even teaching us how to pray. With Christ, God has resolved the reason the tower was attempted. Since the Holy Spirit came and brought us comfort (John 16:4–15), the very presence of God is always with us. Sinatra also said that if a man doesn’t have himself, “then he has naught.” But God wants us to stop focusing on ourselves, building towers, and trying to do things our own way. He wants us to seek Him, and to treat others with the love, respect, and self-sacrifice that Christ gave us. He wants us to do things His way. What towers are you building? What type of investments should you be making instead? 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).

SCRIPTURE FOR WAR OR PEACE?

Genesis 3–4; Matthew 3–4; Ecclesiastes 1:6–11 Like many people, I use Scripture to defend my views. But so does Satan. In Matthew 4, the devil says: “If you are the Son of God, throw yourself down, for it is written, ‘He will command his angels concerning you’ ” (Matt 4:6, citing Psa 91:11–12). In turn, Jesus responds with Scripture, “Again, it is written, ‘You are not to put the Lord your God to the test’ ” (Matt 4:7, citing Deut 6:16, coupled with Isa 7:12). While the devil used Scripture for his own purposes, Jesus used them for God’s. This teaches us that Scripture alone isn’t enough: it must be contextualized and balanced with other Scripture. This story raises the question, “Will we use Scripture to defend our own positions, or use it to defend God’s?” It’s easy to quote Scripture only to defend our personal theological position. Sometimes we are too focused on being “right” and not necessarily on helping other believers. However, while we might believe that being “right” will ultimately help them, it’s possible that we’re inhibiting the gospel message instead. We might even be the one driving them away. Many of us have some relationships that are plagued by a need to be right or to use Scripture in our personal war. But that needs to change. When we use Scripture for our own gains or battles, we are acting like Christ’s tempter—not Christ. We might think that we are defending the gospel, but if it’s not about Christ’s virgin birth, suffering, death, resurrection, or continued presence in our lives, it’s really not about the fundamental truths. It’s about our battle—about what we want. Instead, let’s act more like Christ. Let’s use Scripture in the proper context, balancing it with other Scripture. How do you need to change the way you’re using Scripture? John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

BEGINNINGS

Genesis 1–2; Matthew 1–2; Ecclesiastes 1:1–5 In the beginning, God subdues the greatest symbol of chaos in the ancient world: the waters. He also creates light—something that the ancients thought ruled everything. Even darkness, which they deeply feared, is now ruled by Him. The ancients were in the middle, asking, “God, where are you in the midst of this chaotic world?” He answers them with a story about beginnings. In this story, we find that God establishes order in a chaotic world. He rules other gods. He rules the light. He rules the night. It’s as if God said, “Why are you afraid? I’m here. I’m working it out.” Matthew 1–2 gives us another beginning—a child born in humble circumstances. But it’s through this child, Jesus, that the world itself was first created. And that’s not all: in Him and through Him everything is brought together. Chaos is made orderly: “Because all things in the heavens and on earth were created by him … and he himself is before all things, and in him all things are held together” (Col 1:16–17). If we want to truly understand our origins, we need this frame of reference. Like the ancients, we too are in the middle. We worry that evil and chaos will reign, but we must let Christ take control. He can bring order to our unruly lives. We need a new beginning. In Genesis, God wants us to see Him taking back what He created—and that includes us. What chaos do you fear? We often feel in the middle, but our beginnings suggest that Christ is holding everything together. What areas of your life need God’s order? Where do you need Christ to step in and hold together? 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).