WHEN IT'S REALLY URGENT

2 Samuel 20:1–21:22; 2 Peter 3:14–18; Psalm 146:1–10 The urgency of God’s work is easily lost on us. But to the early church, Jesus’ return seemed imminent. We get a sense of this urgency in Peter’s second letter, where he writes that every moment between now and when Jesus returns is a moment of grace; therefore, believers must work harder than ever to bring others to Christ and grow in their relationship with Him. Peter remarks, “Therefore, dear friends, because you are waiting for [Christ to return], make every effort to be found at peace, spotless and unblemished in him. And regard the patience of our Lord as salvation” (2 Pet 3:14–15). God wants to see more people come to Him—that is why He has not returned. When we feel like Peter’s audience does, wondering why Jesus hasn’t returned, Peter’s explanation can help us refocus and remember that it’s not really about us; it’s about others. The Christian life is marked by a focus on God and our neighbors. The more we love Him, the more we learn to love our neighbors. And the more we love our neighbors, the more we become like Christ. We get closer to God with each act of love, and each act of love brings someone else closer to Him as well. Peter continues, “Therefore, dear friends, because you know this beforehand, guard yourselves so that you do not lose your own safe position because you have been led away by the error of lawless persons. But grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:17–18). For Peter, the major issue is whether his audience will stay focused on Jesus or be led astray by false teachers. If the false teachers are able to sway his audience’s beliefs, then perhaps they never believed at all. By disavowing the assertions of false teachers, enduring persecution, and dedicating themselves to Christ’s grace, his audience shows their true faith. The act of defying evil readies God’s people for His return. When all of our lives are focused on God’s eternal work, the questions about priorities, how we show love, and what matters to God suddenly have answers. God’s urgency becomes our priority. What priorities has God given you? Are you living as if the end could be around any corner? 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 WILL LAUD YOUR DEEDS

2 Samuel 19:1–43; 2 Peter 3:1–13; Psalm 145:1–21 I grew up in a family of stoics. Through example, my siblings and I were taught to keep our emotions to ourselves. Displays of excessive affection or sorrow were regarded with some suspicion, and this played out in our expressions of faith. Psalm 145 directly challenges such a mindset. The psalmist expresses why confessing God’s faithfulness is so important, especially to those we influence: “One generation will laud your works to another, and will declare your mighty deeds” (Psa 145:4). God’s mighty deeds were His redemptive acts—especially the exodus from Egypt. His greatness (Psa 145:6), His righteousness (Psa 145:7), His glory, and His power (Psa 145:11, 12) were expressed. Our praise should be centered on God’s ultimate restorative work through His Son—an act that has brought us back into intimate communion with Him. We can bring our sorrows and failures to Him: “Yahweh upholds all who are falling, and raises up all who are bowed down” (Psa 145:14). He hears our desires and our cries when we call upon Him in truth (Psa 145:18–19). Calling on God in truth requires that we honestly examine our own emotions (Psa 145:18). When we bring our emotions to God, we should do so in either confession or praise. James emphasizes that free expression isn’t always a value. Since we stumble in many ways, loose talk can be dangerous and destructive in communities (Jas 3:2–6). Both speaking and silence require wisdom. When we are quick to talk about God’s work of redemption and His work in us, our words bring Him honor. What better reason to be mindful of how our expressions affect those around us—especially those who look up to us. How are you using expressions to honor God and uplift others? 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 TRICKS WE PLAY ON OURSELVES

2 Samuel 18:1–33; 2 Peter 2:12–22; Psalm 144:1–15 A great deal of leadership is based on consistency. King David is a prime example: He struggled most when he was inconsistent. David’s son, Absalom, committed horrific acts against David and others (2 Sam 14–17). David repeatedly responded in a manner unbefitting a king, finally sending men out to destroy Absalom’s troops (2 Sam 18:1–4). As the troops headed out, he ordered his commanders—within hearing of the army—to “deal gently” with Absalom (2 Sam 18:5). With this order, David again acted beneath his role and duty as king: He asked for the leader of a rebellion to be spared—essentially using his own warriors as pawns in a game to regain his fallen son. Absalom didn’t deserve to be dealt with gently; he was a ruthless, terrorizing dictator and had opposed God’s chosen king. His time was up. For this reason, and perhaps others, Joab, one of David’s commanders, chose to kill Absalom (2 Sam 18:14). It’s unlikely any of us will ever be in a position like David or Joab’s, but their story presents some lessons in leadership. Joab demonstrates that sometimes the “right hand man” knows better than the commander-in-chief. David’s repeated inability to separate his emotions from the situation (he made this same mistake with Saul) could have resulted in his untimely death and the complete destruction of the kingdom God had given him to steward. If David was willing to be so merciful, he could have invited Absalom back into the kingdom. David’s actions show us that we should seek the advice of others, asking that they help us think through the full ramifications of our actions. If David would have sought advice from Joab or another of his trusted leaders, he probably would have made a wiser decision—and preserved his dignity as king. Based on David’s track record as a military leader, he would have dealt swiftly with any other uprising, but he ignored resistance from his own son to the point of peril. The events between David and Absalom don’t portray David as a man of love and mercy; instead, they reveal him as a man too easily swayed by conflicting feelings. Selfishness is David’s ultimate downfall. He wanted Absalom to live because it seemed best in his mind—it was the ideal future he envisioned. In making a move to create that future himself, David jeopardized everyone he should have protected. He even jeopardized his own reign, which itself was a gift from God. What are you currently being selfish about that has, until now, been deceiving 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).

COURTROOM DRAMA, DAYTIME TV, AND GOOD DEITY

2 Samuel 16:1–17:29; 2 Peter 2:1–11; Psalm 143:1–12 I remember old television courtroom episodes where people beg for forgiveness from a cynical judge when they should seek forgiveness from the person they’ve wronged. Usually these shows take the irony to the next level: The judge shows less mercy to those who beg, viewing their actions as further demonstration of their weak character. Thankfully, God is not this kind of judge, though we often falsely characterize Him that way. At the beginning of Psa 143, the psalmist remarks, “O Yahweh, hear my prayer; listen to my supplications. In your faithfulness answer me” (Psa 143:1). He then adds, “And do not enter into judgment with your servant, because no one alive is righteous before you” (Psa 143:2). The psalmist’s prayers are well spoken, but are they honest? The psalmist goes on, “Teach me to do your will, for you are my God; your Spirit is good. Lead me onto level ground” (Psa 143:10). This line demonstrates that he is not spouting rhetoric; he is living in reality. We’re often determined to convince God to see things our way. Instead, we should be determined to see things His way. God is not a judge in a courtroom drama. Furthermore, His Son has already paid the price for our sins—we have been pardoned through Jesus’ intercession. The only requirement on our part is to enter into a relationship with Him. We cannot justify our actions, for it is only by God’s goodness that we are able to do good, and it’s only out of severe disobedience and ungratefulness that we act poorly. We need to change our perceptions so that our conversations with God become holistic. We should not just ask; we must act. We should not just speak; we must listen. We should not just petition; we must enter into an honest relationship with God. In what ways do you falsely characterize God? JOHN D. BARRY John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

THE DIFFICULT ISSUE OF THE HERETICS

2 Samuel 14:1–15:37; 2 Peter 1:16–21; Psalm 141:1–142:7 Distinguishing between correct and false teaching has plagued nearly every church. We ask questions such as, “Are we venturing too far in that direction?” “Is this just my personal theological issue, or is this actually a big deal?” “Should I be concerned about that, or is it simply a matter of individual choice?” Thankfully, the NT clarifies many of these issues for us. Throughout Peter’s second letter, he addresses the challenge of warding off false teachers; he aims to defend the gospel and explain why the false teachers’ claims are incorrect. To do so, Peter hinges his argument on his own experience—on what he witnessed. In his case, arguing from personal witness makes sense: Peter actually knew Jesus. He writes, “For we did not make known to you the power and coming of our Lord Jesus Christ by following ingeniously concocted myths, but by being eyewitnesses of that one’s majesty. For he received honor and glory from God the Father when a voice such as this was brought to him by the Majestic Glory, ‘This is my beloved Son, in whom I am well pleased’ ” (2 Pet 1:16–17). For Peter, orthodoxy comes down to the foundation of the claims being made about Jesus and whether Christ is being proclaimed as Lord and as God’s Son. Peter isn’t willing to put up with false prophecy, testimony, or teaching (see 2 Pet 2). To show how absurd the false teachers’ claims are, Peter proclaims, “every prophecy of scripture does not come about from one’s own interpretation, for no prophecy was ever produced by the will of man, but men carried along by the Holy Spirit spoke of God” (2 Pet 1:20–21). Correct and incorrect teaching can be distinguished based on the source of the words being spoken and whether they align with what was taught by eyewitnesses (like Peter). Although this isn’t a complete guide for distinguishing between what God approves and what He doesn’t, it gives us a good start to ward off basic false teachings and focus on the truth instead. Next time we come to the difficult question of “Is this heresy?” we can ask “What would Peter think?” What issues is your church struggling with? How can you help investigate them in light of the claims made by NT eyewitnesses like Peter? 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).

SLAVES TO GOD; EQUIPPED FOR RIGHTEOUSNESS

2 Samuel 13:1–39; 2 Peter 1:9–15; Psalm 140:1–13 I used to think that I was powerless when it came to sin. Christ had saved me from my sinful state, but I was still wretched and helpless. Even though I knew I was no longer a slave to sin, I didn’t always think about what freedom in Christ really looks like. Peter’s letter sheds light on this. After listing both virtues and vices, he encourages early Christians to examine their lives and pursue the virtues that characterize faith: “For if these things are yours and are increasing, this does not make you useless or unproductive in the knowledge of our Lord Jesus Christ. For the one for whom these things are not present is blind, being nearsighted, having forgotten the cleansing of his former sins” (2 Pet 1:8–9). Peter shows us that Christ’s sacrifice doesn’t leave us helpless. We are not left alone to flounder until He returns. Earlier in his letter, Peter states that “[Christ’s] divine power has bestowed on us all things that are necessary for life and godliness, through the knowledge of the one who called us by his own glory and excellence of character” (2 Pet 1:2–3). We’re not slaves to sin. Our lives are not stagnant. We’re equipped and enabled to live a life pleasing to God. This isn’t pride in ourselves or vanity in our own abilities; it’s the opposite. It’s proof of God’s work in our lives that enables us to live and love as we should. As we grow in faith, praying for the work of the Spirit in our lives, we will look back and see how our lives are becoming more fully devoted to Him—all for His glory. In what areas of your life do you feel weighed down by your sin? How can you pray to God for help in this area of your life? 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).

SERVING THE GLORY OF GOD

2 Samuel 5:1–6:23; 1 Peter 4:1–11; Psalm 136:1–26 When we avoid community, we may develop an inflated opinion of our own character. It’s easy to think we’re kind people when we’re not held accountable to others. It’s easy to think we’re always right when no one disagrees with us. Conversely, it’s in our relationships that our true selves are often revealed. When we’re actively involved in a community, we face hundreds of instances where we need to make choices. These choices either serve others, or they serve our own desires. When Peter states, “Above all, keep your love for one another constant, because love covers a large number of sins” (1 Pet 4:8), he’s saying that choosing to love often sets all motives in the right place. It dispels our own pride and puts issues into perspective. When we are truly loving others, it’s not about our pride or “being right.” It’s about helping others grow in faith by using our God-given gifts. Peter goes on to show just what this looks like: “Be hospitable without complaining. Just as each one has received a gift, use it for serving one another, as good stewards of the varied grace of God. If anyone speaks, let it be as the oracles of God; if anyone serves, let it be as by the strength that God provides, so that in all things God will be glorified through Jesus Christ” (1 Pet 4:9–11). When we love others and use our gifts for their benefit, our actions do more than serve the other. Since they find their origin in Christ’s love, they serve to honor and glorify Christ. Living in community with others may often be difficult. We’ll meet with challenging people and situations that will require us to continually pray to the giver of gifts for renewed strength and the ability to serve. We’ll face conflict that needs to be met with wisdom and love. Through prayer and the work of God in our lives, we can love and serve others with the love of Christ. How are you exerting your own pride in your relationships with others? How can you serve them with your unique, God-given gifts? 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).

WHEN KINGS MOURN

2 Samuel 1:1–2:32; 1 Peter 3:1–7; Psalm 133:1–134:3 No one can tell you how to mourn. You have to mourn as you see fit, making sure you don’t introduce sin into the grieving process. Several people who were dear to my heart have died. Each time, I processed it differently—immersing myself in work, weeping, or getting angry. If you’ve lost someone close to you, your experience with death is likely similar. But you may have noticed something else in the process: When someone passes away, we become weak and vulnerable to temptation. Wanting to vent our emotions, we may fall prey to sin. But loss is no excuse for sin; there is no excuse. King David, for all his strength, was always a very broken man when someone important to him died. Such brokenness is understandable, but a king must balance his behavior; he must be careful not to insult those who have loyally fought for him. David’s mourning over his best friend, Jonathan, was completely understandable (e.g., 1 Sam 18:1–4; 19:1–7; 20), but his sense of loss over King Saul was overwrought. We should never celebrate anyone’s death, but God had disowned Saul and anointed David (1 Sam 15:10–16:13). Saul had no right to his throne (see, e.g., 1 Sam 16:14–23). Furthermore, Saul had been trying to kill David and his men (1 Sam 19:8–24; 23:14–29). Yet while David’s overly dramatic mourning of Saul may have offended his supporters, he went well beyond offense and into sin: He killed the man who put Saul to death (2 Sam 1:14–16). In this time period, it was customary for warrior to kill fallen enemies who were dying a slow and painful death, thus making David’s reaction even more outlandish. We can learn many great things from David, but in this passage, he teaches us what not to do. Don’t let emotions control you in a time of pain, for those emotions could overtake you in temptation to sin. How can you rely on God during times of mourning? How can you ward off temptation? 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).

EMOTION VS LOGIC

1 Samuel 30:1–31:13; 1 Peter 2:18–25; Psalm 131:1–132:18 Reacting is easy. What’s difficult is overcoming emotions in a time of adversity. Although emotions are not bad, they can lead us astray. At the same time, when we stray too far in the other direction and rely entirely on reason, we risk using logic without empathy. The answer to this conundrum is not to pit emotions against reason, but instead to pray. Throughout his life King David struggles to balance emotion and logic. Sometimes he is an emotional wreck; other times he is so calculated that he seems almost brutal. Yet in many moments in his life—especially in his early years—he seeks Yahweh when it would be more convenient not to. In 1 Samuel 30:1–6, David returns to the town of Ziklag to find that two of his wives and many of his warriors’ wives have been captured, and the city has been burned down. The text describes the emotional atmosphere of the discovery: “David and the people who were with him raised their voices and wept until there was not enough strength in them to weep.” The text also states that “it was very pressed for David”—meaning that David’s men are considering killing him because they view the situation as his fault (1 Sam 30:4, 6). Then we’re told, “But David strengthened himself in Yahweh his God” (1 Sam 30:6). This decision changes everything. By seeking Yahweh, David learns that he will be able to overtake the raiders of Ziklag and recover the captives (1 Sam 30:7–10). What happens next is amazing: David and his men show kindness to a stranger, who returns the kindness by showing them where the raiders are camped. David and his men then overcome the raiders and recover the captives (1 Sam 30:11–20). This is one of those “God works in mysterious ways” moments. But could God have worked in mysterious ways if David had allowed either hot emotion or cold logic to rule him? Probably not. His prayer made all the difference. We overcome the problems we face because God works in us, through His Spirit, when we seek Him in prayer. This is also how we can overcome our weaknesses and become more like Him. What emotions do you need to overcome through prayer? What tensions can be resolved through God’s work? 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).

ETERNAL HOPE

1 Samuel 20:1–21:15; 1 Peter 1:1–12; Psalm 121:1–122:9 We don’t often realize where we put our hope. We can seek sustenance, energy, or relief in the most transient, innocuous things—from our morning coffee to a vacation we’ve been anticipating for months. These things are not bad in themselves, but if they constantly serve as minor fixes in our daily lives, they can shift our focus. We can end up trading God’s help for caffeine and a few days in the sun. The trouble arises when we fail to see the complexity in our motives. The psalmist helps us look beyond what seems comforting and shielding: “I lift up my eyes to the mountains; whence will my help come? My help is from Yahweh, maker of heaven and earth” (Psa 121:1). The psalmist uses the hills and mountains to point us beyond what we can see to the true source of help and protection. These stationary shields seem to offer protection, but God is the true source of help and refuge in our often chaotic circumstances. He is constantly present—“your shade at your right hand” (Psa 121:5). In his letter to the churches in Asia Minor, Peter addresses the “various trials” the early church faced (1 Pet 1:6). He encourages the church members to endure trials and persecution, telling them they are “protected by the power of God through faith for a salvation ready to be revealed in the last time” (1 Pet 1:5). In the midst of trial, their faith in the resurrected Christ gave them the ultimate security and strength (1 Pet 1:4). They had hope through suffering. We think of trials on a grand scale—sickness and persecution. But we need to meet even daily trials with this same eternal hope. We need to constantly find relief, energy, and hope in God. Where do you seek relief, energy, and hope? 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).

BEST FRIENDS FOREVER

1 Samuel 18:1–19:24; James 5:13–20; Psalm 120:1–7 This generation has more opportunities for communication than any before it, with email and social networking making it possible to interact with others 24/7. Yet suicide rates are higher than ever, and antidepressant medications have become almost standard fare. We have more connections than ever before, but they’re not relationships. We still feel alone. People need authentic community—a sense of communing with someone—to feel whole and healthy. The story of David and Jonathan portrays the true nature of friendship: “the soul of Jonathan became attached to the soul of David, and Jonathan loved him as his own soul” (1 Sam 18:1). Jonathan could easily have been jealous of his friend; David was a great warrior and had just been brought into the household of Jonathan’s father, the king, as the king’s protégé (1 Sam 17:48–58; 18:2). Instead of being jealous, Jonathan responded with love and kindness, and the two became the most steadfast friends. Authentic relationship is built on trust, which often starts when one person sacrifices himself for the other. Jonathan made such a sacrifice: “Jonathan stripped off the robe that he was wearing and gave it to David, along with his fighting attire, and even his sword, his bow, and his belt” (1 Sam 18:3–4). Because Jonathan loved David as a friend, their relationship grew into a deep-rooted loyalty. When we share that deep trust and loyalty with a friend, we can grow in God’s will together. We all need someone we can rely on; David and Jonathan demonstrate how powerful such a relationship can be. They teach us what it means to follow Yahweh with someone else at your side. In the early Church, authentic relationships were not just an idea—they were a way of life: “Is anyone among you sick? He should summon the elders of the church and they should pray over him, anointing him with olive oil in the name of the Lord” (Jas 5:13). The early Church didn’t respond to sickness or pain by saying, “I’ll pray for you.” They actually prayed. Just as Jonathan, in one swift action, gave David the honor of being like the king’s son, so the early Church swiftly took care of their own. They made friends by being loyal, as Christ was loyal to them. They created community by showing love and kindness without requiring that kindness to be returned. But the return on investment was great: It laid the foundation for a worldwide movement. How can you show authentic friendship to 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).

OPPRESSORS, VICTIMS, AND A JUST GOD

1 Samuel 17:1–58; James 5:1–12; Psalm 119:153–176 Contemporary culture is often pegged as self-indulgent: We live in a have-it-now world, and we don’t always think about the repercussions of our actions. But when we read James’ letter to the early church, we find that self-indulgence isn’t a modern phenomenon. In his letter James addresses two groups of people. First, he reprimands the self-indulgent rich who live without thinking about the repercussions of their actions, either for others or for themselves. The day is coming when they will have to account for all their evil deeds: “Come now, you rich people, weep and cry over the miseries that are coming upon you!” (Jas 5:1). James presents them with a harsh picture of what they have been doing: “You have fattened your hearts in the day of slaughter” (Jas 5:5). They have behaved like animals; their judgment will come. James also writes to a second group: those who are oppressed. He encourages this group to be patient “until the coming of the Lord,” to exhibit the perseverance of farmers who wait for “the precious fruit of the soil” (Jas 5:7). He recognizes that often, when we’re oppressed or hurt, it’s difficult to avoid living in those wounds—they color our world and our interactions with others. We become bitter and selfish. James tells the oppressed: “do not complain against one another, in order that you may not be judged” (Jas 5:9). Both oppressors and victims put themselves in danger unless they repent and focus on God, who will set all things right. Self-indulgent, self-seeking living appears even in the smallest decisions of our lives. Or we act from a place of woundedness, and we fail to move on to forgiveness. God loves justice, and He gives hope to those who hope in Him. Examine your life, abandon your self-indulgence and your grievances, and seek the one who makes all things right and new. How can you leave your hurts at the cross? How can you move from self-indulgence to trust in God’s ability to make things right? REBECCA VAN NOORD John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

MOVING FORWARD

1 Samuel 16:1–23; James 4:1–17; Psalm 119:137–152 Moving on after a person, a hope, or a dream has died can be one of the most difficult challenges of life. It certainly was for Samuel. The prophet Samuel believed that God had chosen Saul as king, but Saul failed God and His people (1 Sam 15:10–35). Now God was ready to select a new king, but Samuel was dragging his feet. Moving forward meant readjusting his expectations about the future and about God’s work in general. God called him out on his hesitancy: “How long will you mourn about Saul? I have rejected him from king over Israel! Fill up your horn with oil and go” (1 Sam 16:1). Samuel had to learn that things rarely play out the way we think they will. We inevitably end up on a different path than we planned—whether because of our own actions or because God’s route turns in a direction we never anticipated. The key is recognizing the changes when they occur and preparing ourselves for a new reality. Clinging to misguided expectations can drive us into the ground, effectively driving God’s work out of us. Unlike Samuel, Saul’s problem was not that God sent him in a new direction. Saul created his own situation when he chose a different route—he disobeyed, and God responded by taking away from Saul what was his to steward but not to own: a kingdom. Saul’s story illustrates James’ statement, “From where are conflicts and from where are quarrels among you? Is it not from this, from your pleasures that wage war among your members?” (Jas 4:1). But Saul’s ultimate responsibility did not lessen Samuel’s pain. All of us must be willing to realign our expectations. More important, we must seek to be aligned with God all along. We must move on from destructive behaviors and disobedience. Along the way, we must be mindful of the things God wants to create, and we must be ready to respond when God calls us to “Fill your horn with oil and go.” What do you think God is asking you to move on from today? What is He asking you to move toward? 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).

RECASTING FAITH

1 Samuel 14:1–52; James 3:1–12; Psalm 119:97–120 Faith is often cast as a type of intellectual pursuit: It’s something our minds rise up to, conform to, or simply agree with. But in the Bible, faith is often portrayed as rather mystical: Jonathan somehow knew that God would act on his behalf if his enemies behaved in a certain way (1 Sam 14:1–15). We don’t know how Jonathan had this foreknowledge—prayer seems to be the only explanation for it—but we recognize that Jonathan had tremendous faith. Who else would take on a garrison of 20 men, armed with only one armor bearer and a hunch? Clearly God was at work. We see God’s work progress as the Philistines inadvertently turned on one another, and previous enemies of Israel joined in the charge against the Philistines (1 Sam 14:16–23). Jonathan’s simple act of faith served as the catalyst for victory. If he had analyzed his inclination and pursued faith without mystery, the Israelites likely would have failed in their campaign against the Philistines. Yet the real testimony of faith in this account belongs to the armor bearer. After hearing Jonathan’s plan, the armor bearer said, “Do all that is in your heart. Do as you wish. Behold, I am with you heart and soul” (1 Sam 14:7). While the armor bearer was obligated to follow the king’s son on pain of death, when faced with what appeared to be inevitable death, he could have played his odds by saying no. This scene tells us more about Jonathan: He was known for his faith in God—so much so that his armor bearer took him at his word. I often wonder what makes a man heroic and others forever loyal to him. In Jonathan, we find the answer: a history of God working through your life and a dedication to follow the mystery of God’s work among us, no matter what stands against us. Is your faith primarily intellectual, or is it grounded in the mystery of God? How can you bring more of God’s mystical work into 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).

FAITH

1 Samuel 12:1–13:23; James 2:19–26; Psalm 119:81–96 Sometimes it’s difficult to view our lives as a whole. We fulfill different roles as we interact with different people at school, home, work, and even church. In the natural donning and discarding of these roles, we might be tempted to compartmentalize our lives, yet we do so to the detriment of our faith. Even as we read our Bibles with intellectual vigor at home and participate in a small group at church, we might miss the mark of application. We forget to connect the dots, neglecting to treat our coworkers with kindness and our peers with love. We can know our faith intellectually but still miss out on the call to action and the response of obedience in our lives. But James shows us that belief and action are inextricably linked. When we think about them as separate entities, we develop a deep-rooted problem: “But do you want to know … that faith apart from works is useless? Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that his faith was working together with his works, and by the works the faith was perfected” (Jas 2:20–22). James wasn’t arguing that Abraham earned his righteousness before God; rather, Abraham was acting out of obedience as a response of faith. As people who have been redeemed by Christ, we can joyfully express our faith—we are enabled to do good works because of His work. Although we won’t attain perfect obedience in this life, we will desire obedience and love. We will desire to use our lives to apply what we know in our heads and feel in our hearts. Because of our faith, we will do good works. Real faith doesn’t sit still, but it doesn’t move on its own, either. We need to pray for God’s Spirit to ignite this desire in us, prompting us to act with love and obedience. In what area of your life are you missing the mark of application? How can you pray for wisdom in that situation? How can you act faithfully? 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).

DISCERNMENT, KNOWLEDGE, AND ACTION

1 Samuel 10:1–11:15; James 2:14–18; Psalm 119:65–80 We often wonder whether God hears our prayers. Even when we acknowledge that God deals with each petition we send His way, we experience doubt because we don’t understand how He has handled our plea. Yet instead of asking “Is God hearing me?” we should be asking God to help us grow closer to Him and gain a better understanding of His ways. We should echo the words of the psalmist, “You have dealt well with your servant, O Yahweh, according to your word. Teach me good discernment and knowledge, for I believe your commands” (Psa 119:65–66). We often misunderstand the concepts of discernment and knowledge. Discernment allows us to know God’s will and perceive the decisions He would have us make. Knowledge helps us to understand God Himself, primarily His character. Both of these concepts are grounded in our relationship with God and others, both empower us to work for Him—and we are called to cultivate both qualities in our lives. Unless we know God, we’re incapable of successfully doing His work. We must be willing to talk to God honestly about our relationships, as the psalmist does in Psalm 119:69–72. The psalmist acknowledges that he needs God’s help in all matters of his relationship with God and all matters of his relationship with others. He understands that he cannot even begin to know God without the power of God helping him. We must be empowered for action, both in the intimacy of prayer and in the reality of relationships. And we must support what we believe with our works, as the letter of James call us to do: “For just as the body without the spirit is dead, so also faith without works is dead” (Jas 2:14–26). Reflecting regularly on how God has worked with us and is working in us allows us to recognize that everything in our lives has a purpose. God often works in others through us, and that great calling requires us to have knowledge of Him and discernment about His workings in our world. How are you discerning the great work of God in your life? How are you enhancing your knowledge of God? 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).

MAKING DISTINCTIONS

1 Samuel 8:1–9:27; James 2:1–13; Psalm 119:49–64 We’re often entranced by those who have what we don’t—riches, popularity, position, and power. We want to befriend cool moms, hipsters with ironic mustaches, and supervisors who can get us to the next step on the corporate ladder. We relate to them differently, even though we know we shouldn’t. Our problem is one of perception. In his letter, James reprimands members of the early church community who were displaying partiality by honoring the rich and overlooking the poor. James shows them that they need to reset their standards because making distinctions in this way doesn’t reflect God’s nature, and it doesn’t reflect the grace He extends to us: “Did not God choose the poor of this world to be rich in faith, and heirs of the kingdom that he has promised to those who love him?” (Jas 2:5). We shouldn’t act with partiality because God didn’t deal with us in that way. We don’t deserve God’s love, yet He, in His perfect holiness, chose to give it to the unpopular, the uncool, the dirty, and the undeserving—which is all of us. James shows us that the proper response to this grace is to love our neighbor: “If you really fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you are doing well” (Jas 2:8). Brought into a new community of faith based on grace, Christ-followers aren’t meant to live by the judgment-based standards of their old way of being. The members of James’ community had to reset their standards, and that’s a message we still need to hear today. Do you make distinctions? How can you view others through the grace that God has shown to 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).

CONFLICT AND CERTAINTY

1 Samuel 2:22–4:22; James 1:9–18; Psalm 119:17–32 Conflict drives fiction and riveting movies, but if we had it our way, we’d live stable, stress-free lives. We might crave the excitement or change of a vacation, but we rarely welcome an unexpected complication. So when James says to “count it all joy … when you meet trials of various kinds” (Jas 1:2), we are tempted to dismiss his perspective as something that works on paper but should not disrupt our real lives. James shows us how to internalize a faithful response to unwelcome conflict. He starts by describing a negative reaction: When difficult times come, we might be like the person who prays and then doubts that God will provide him with wisdom for the situation. This person complicates the conflict by internalizing it with uncertainty and doubt. He is “like the surf of the sea, driven by the wind and tossed about” (Jas 1:6). The irony is that, although we only create more conflict when we doubt, we like to think we can trust ourselves. As long as we remain in control (we tell ourselves), we can avoid the storms of life. It’s tempting to manufacture an attitude of stubborn self-sufficiency—of inner strength. That’s the opposite of how we should respond. God wants us to meet the chaos by trusting in Him. We might feel tossed about by life’s events, but God provides us with wisdom for the chaos we encounter. When we ask Him and trust that He’ll provide us with wisdom, He gives generously and without reproach (Jas 1:5). Stability isn’t an inner strength, but certainty in God’s provision is. We can meet the uncertain with the certain when we trust God to help us work through the chaos. We can also remember that, at the end of the novel, the protagonist who endures conflict is changed by the experience. In the same way, God is working through the conflict in our lives to make us more wholly devoted to Him, since “testing produces steadfastness” (Jas 1:3). And there will be an end: We’ll “receive the crown of life that he has promised to those who love him” (Jas 1:12). How are you turning to Christ in the midst of difficult circumstances? 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 MAKES GOOD OUT OF TROUBLE

1 Samuel 1:1–2:21; James 1:1–8; Psalm 119:1–16 God often shows His goodness to us through trials, making good out of human error. We see this principle in the lives of Elkanah and Hannah. Elkanah was prone to make mistakes. His first mistake was to marry two wives (1 Sam 1:1–4); his second blunder was to ignore his wives’ disputes (1 Sam 1:6). On top of that, he repeatedly imposed his own form of justice by giving Hannah double what he offered Peninnah, his other wife (1 Sam 1:5). In this story, however, the goodness of God redeems the mistakes made by fallible people. Despite Elkanah’s generosity to her, Hannah was deeply disturbed: Nothing Elkanah offered could compensate for her barrenness (1 Sam 1:8–10). In this period, women who had not borne children were often considered accursed and second rate, as demonstrated by Peninnah’s persecution of Hannah. In her distress, Hannah prayed to God at the temple, seeking redemption. Eli the priest recognized the sincerity of her plea and blessed her (1 Sam 1:15–18). God also recognized Hannah’s sincerity, and He answered her call by giving her a son, Samuel, who would grow up to be a great prophet (1 Sam 1:19–28). Hannah’s son offered her hope; in response, she delivered a beautiful piece of poetry to honor Yahweh’s goodness (1 Sam 2:1–11). This poem was so significant that Mary would later echo it in her own song of praise (see Luke 1:46–56). Through Hannah’s story, we see that God’s work among His people is so interconnected that He often chooses to answer not only our prayers, but also the prayers of others in the process. In scenes like this—where God not only makes good out of a bad situation, but also sets up a providential event in the history of His people—we see much of the framework for the Christian life. New Testament writers including James drew on stories such as Hannah’s when discussing the trials of God’s people. In the first century AD, James remarks in a letter: “Consider it all joy, my brothers [and sisters], whenever you encounter various trials, because you know that the testing of your faith produces endurance. And let endurance have its perfect effect, so that you may be mature and complete, lacking in nothing” (Jas 1:2–4). Hannah’s story shows us that when we pray to God, He shows up. And in the midst of our dire circumstances, He answers the call of not one, but many people. Here, in the pain, we learn what it means to know our Lord and savior. What trials are you currently experiencing? What do you think God is doing through them? 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).