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).
Wednesday, November 9, 2016
Tuesday, November 8, 2016
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?
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).
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?
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 5, 2016
OF FIELDS AND TEMPLES
1 Kings 7:1–51; Mark 4:26–5:20; Proverbs 1:28–33
The building of Solomon’s temple and the growth of the kingdom of God are similar: Both require extensive labor. Both bring miraculous results. And in both efforts, the dredging and toil can proceed for weeks, months, or years before the fruits of the labor become apparent.
When the Bible describes the building of God’s temple, it mentions features and materials that would have been incredible at the time: “He built the House of the Forest of Lebanon … It was covered with cedar above … There were three rows of specially designed windows … All of the doorways and the doorframes had four-sided casings” (1 Kgs 7:2–5). Consider the logistical, expediting, and procurement hurdles that Solomon must have faced. How could one leader build a project that required the finest materials and the most highly skilled craftsmen from all over the known world, all in his lifetime? That it was completed is nearly miraculous. Even today, major architectural feats often take longer than a lifetime (e.g., Gaudi’s cathedral in Barcelona).
Like the construction of Solomon’s temple, what we as Christians build into other people’s lives is meant to happen miraculously. We labor for it, but the fruits are not ours—they are often unexplainable. Jesus once remarked, “The kingdom of God is like this: like a man scatters seed on the ground. And he sleeps and gets up, night and day, and the seed sprouts and grows—he does not know how. By itself the soil produces a crop: first the grass, then the head of grain, then the full grain in the head. But when the crop permits, he sends in the sickle [a tool for harvesting crops] right away, because the harvest has come” (Mark 4:26–29). We must continue to labor, knowing all the while that the results will be different than what we expect. We must rely on the Spirit for the real work.
What are you laboring at today? How may the results be different than what you expect?
JOHN D. BARRY
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
The building of Solomon’s temple and the growth of the kingdom of God are similar: Both require extensive labor. Both bring miraculous results. And in both efforts, the dredging and toil can proceed for weeks, months, or years before the fruits of the labor become apparent.
When the Bible describes the building of God’s temple, it mentions features and materials that would have been incredible at the time: “He built the House of the Forest of Lebanon … It was covered with cedar above … There were three rows of specially designed windows … All of the doorways and the doorframes had four-sided casings” (1 Kgs 7:2–5). Consider the logistical, expediting, and procurement hurdles that Solomon must have faced. How could one leader build a project that required the finest materials and the most highly skilled craftsmen from all over the known world, all in his lifetime? That it was completed is nearly miraculous. Even today, major architectural feats often take longer than a lifetime (e.g., Gaudi’s cathedral in Barcelona).
Like the construction of Solomon’s temple, what we as Christians build into other people’s lives is meant to happen miraculously. We labor for it, but the fruits are not ours—they are often unexplainable. Jesus once remarked, “The kingdom of God is like this: like a man scatters seed on the ground. And he sleeps and gets up, night and day, and the seed sprouts and grows—he does not know how. By itself the soil produces a crop: first the grass, then the head of grain, then the full grain in the head. But when the crop permits, he sends in the sickle [a tool for harvesting crops] right away, because the harvest has come” (Mark 4:26–29). We must continue to labor, knowing all the while that the results will be different than what we expect. We must rely on the Spirit for the real work.
What are you laboring at today? How may the results be different than what you expect?
JOHN D. BARRY
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Friday, November 4, 2016
CUTTING A DEAL WITH GOD
1 Kings 5:1–6:38; Mark 4:1–24; Proverbs 1:20–27
Sometimes we think we can make deals with God. We hear His commands, but we plan on being faithful later. Or we make light of our rebellious thoughts and actions, thinking they’re only minor offenses in the grand scheme of things. Perhaps we think God will overlook them just as easily as we’ve rationalized them.
Jesus put special emphasis on “having ears to hear” in the Gospel of Mark. He expected much more than a captive audience, though: “ ‘If anyone has ears to hear, let him hear!’ And he said to them, ‘Take care what you hear! With the measure by which you measure out, it will be measured out to you, and will be added to you’ ” (Mark 4:23–24).
Jesus issued this command shortly after giving His disciples special insight into the parable of the Sower and the Seed. The rocky soil, the thorns, the road, the good soil—these represented various responses to the good news. The good soil was receptive to the seeds. But more than that, such soils “receive it and bear fruit—one thirty and one sixty and one a hundred times as much” (Mark 4:20).
Jesus revealed the secret of the kingdom to His disciples, to the surrounding crowd, and to us. Now that we hear, we must take care that we respond. Bear fruit befitting His work in you (Mark 4:20), and let others know why you bear fruit (Mark 4:21–22). Because He has given to you with such abundance, He expects you to live abundantly for Him—right now.
How are you rationalizing your response to God’s work? Are you delaying responding to God?
REBECCA VAN NOORD
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Sometimes we think we can make deals with God. We hear His commands, but we plan on being faithful later. Or we make light of our rebellious thoughts and actions, thinking they’re only minor offenses in the grand scheme of things. Perhaps we think God will overlook them just as easily as we’ve rationalized them.
Jesus put special emphasis on “having ears to hear” in the Gospel of Mark. He expected much more than a captive audience, though: “ ‘If anyone has ears to hear, let him hear!’ And he said to them, ‘Take care what you hear! With the measure by which you measure out, it will be measured out to you, and will be added to you’ ” (Mark 4:23–24).
Jesus issued this command shortly after giving His disciples special insight into the parable of the Sower and the Seed. The rocky soil, the thorns, the road, the good soil—these represented various responses to the good news. The good soil was receptive to the seeds. But more than that, such soils “receive it and bear fruit—one thirty and one sixty and one a hundred times as much” (Mark 4:20).
Jesus revealed the secret of the kingdom to His disciples, to the surrounding crowd, and to us. Now that we hear, we must take care that we respond. Bear fruit befitting His work in you (Mark 4:20), and let others know why you bear fruit (Mark 4:21–22). Because He has given to you with such abundance, He expects you to live abundantly for Him—right now.
How are you rationalizing your response to God’s work? Are you delaying responding to God?
REBECCA VAN NOORD
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Thursday, November 3, 2016
LOVE AND COMMITMENT: NOT ALWAYS SYNONYMOUS
1 Kings 3:1–4:34; Mark 3:1–3:35; Proverbs 1:13–19
Loving God and living fully for Him are not necessarily synonymous. If I love someone, does that mean I always show untainted respect and unfailing loyalty? Love should command complete devotion and commitment—but our lives are rarely as pure as they should be.
Like his father, David, Solomon acted out of passion and love, but his commitment and respect for Yahweh faltered at the same time: “Solomon intermarried with … the daughter of Pharaoh and brought her to the city of David … Solomon loved Yahweh, by walking in the statutes of David his father; only he was sacrificing and offering incense on the high places” (1 Kgs 3:1, 3).
Solomon didn’t marry Pharaoh’s daughter because he needed Egypt’s protection. Egypt, Israel’s ancient enemy, had enslaved God’s people once before, but it was not an imminent threat. Worse, Solomon committed himself to Pharaoh, an ally who viewed himself as a deity. This alliance introduced the worship of foreign gods into the chambers of the king who was supposed to steward God’s kingdom.
Solomon’s behavior is particularly ironic in light of his own words: “My child, do not walk in their way. Keep your foot from their paths, for their feet run to evil, and they hurry to shed blood” (Prov 1:15–16). Solomon may have avoided the wars and violence of his father’s generation, but he walked into a spiritually enslaving sin. Solomon’s problems epitomize Jesus’ words: “And if a kingdom is divided against itself, that kingdom is not able to stand” (Mark 3:24). By bringing Pharaoh’s daughter into his household, Solomon divided Yahweh’s kingdom against itself.
Was it lust that drove Solomon to make this decision, or a lack of faith, or a desire for peace? We cannot know for certain, but no matter the reason, this episode shows us something about ourselves. When we ally ourselves with God’s opponents or when we lust after what God has condemned, we do more harm than we realize. We divide what God is building in us and through us against itself by tainting His pure plan.
What are you wrongly allying with or lusting after? What are the long-term effects of doing so, and how can this perspective help you change course?
JOHN D. BARRY
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Loving God and living fully for Him are not necessarily synonymous. If I love someone, does that mean I always show untainted respect and unfailing loyalty? Love should command complete devotion and commitment—but our lives are rarely as pure as they should be.
Like his father, David, Solomon acted out of passion and love, but his commitment and respect for Yahweh faltered at the same time: “Solomon intermarried with … the daughter of Pharaoh and brought her to the city of David … Solomon loved Yahweh, by walking in the statutes of David his father; only he was sacrificing and offering incense on the high places” (1 Kgs 3:1, 3).
Solomon didn’t marry Pharaoh’s daughter because he needed Egypt’s protection. Egypt, Israel’s ancient enemy, had enslaved God’s people once before, but it was not an imminent threat. Worse, Solomon committed himself to Pharaoh, an ally who viewed himself as a deity. This alliance introduced the worship of foreign gods into the chambers of the king who was supposed to steward God’s kingdom.
Solomon’s behavior is particularly ironic in light of his own words: “My child, do not walk in their way. Keep your foot from their paths, for their feet run to evil, and they hurry to shed blood” (Prov 1:15–16). Solomon may have avoided the wars and violence of his father’s generation, but he walked into a spiritually enslaving sin. Solomon’s problems epitomize Jesus’ words: “And if a kingdom is divided against itself, that kingdom is not able to stand” (Mark 3:24). By bringing Pharaoh’s daughter into his household, Solomon divided Yahweh’s kingdom against itself.
Was it lust that drove Solomon to make this decision, or a lack of faith, or a desire for peace? We cannot know for certain, but no matter the reason, this episode shows us something about ourselves. When we ally ourselves with God’s opponents or when we lust after what God has condemned, we do more harm than we realize. We divide what God is building in us and through us against itself by tainting His pure plan.
What are you wrongly allying with or lusting after? What are the long-term effects of doing so, and how can this perspective help you change course?
JOHN D. BARRY
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Wednesday, November 2, 2016
WILL WE FOLLOW
1 Kings 2:1–46; Mark 1:35–2:28; Proverbs 1:8–12
The Gospel of Mark opens without fanfare—certainly nothing befitting literary greatness. There is no lofty imagery like the Gospel of John, no impressive genealogies like the Gospel of Matthew, and no historical narrative like the Gospel of Luke. Instead, Mark flashes rapidly through events that build on one another. John the Baptist’s prophecy is followed by short summaries of Jesus’ baptism and His temptation by Satan. After calling His first disciples, Jesus begins healing and preaching both near and far—all within the first chapter. The unadorned, clipped prose communicates something urgent.
Mark’s narrative captures the coming kingdom that will erupt with a power only some can see. It imparts a sense of urgency to those who know they are needy.
Mark portrays the advancing kingdom through the person and work of Jesus, who draws people. The crowds at Capernaum seek Him out (Mark 2:2), as do those marginalized by society (Mark 1:40; 2:3). Although Jesus seeks to keep His movements hidden and warns the leper to conceal the miracle of his healing, the exact opposite occurs. The leper opts to “proclaim it freely and to spread abroad the account” (Mark 1:45). When Jesus secludes Himself in deserted places because of His fame, the crowds come at Him “from all directions” (Mark 1:45). Even roofs are removed to gain access to Him (Mark 2:4).
While some question His authority, others respond with radical allegiance. Jesus’ simple, direct call to Levi the tax collector, “Follow me!” requires nothing less. Jesus came for lepers and paralytics, to sinners and tax collectors—those who are sick and in need of a physician (Mark 2:16). He came for us—those who know our desperate need—and reversed our fate. With unfettered truth, Mark presents us with the opportunity for the only healing response: Will we follow?
Are you following Jesus with total allegiance? What is holding you back?
REBECCA VAN NOORD
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
The Gospel of Mark opens without fanfare—certainly nothing befitting literary greatness. There is no lofty imagery like the Gospel of John, no impressive genealogies like the Gospel of Matthew, and no historical narrative like the Gospel of Luke. Instead, Mark flashes rapidly through events that build on one another. John the Baptist’s prophecy is followed by short summaries of Jesus’ baptism and His temptation by Satan. After calling His first disciples, Jesus begins healing and preaching both near and far—all within the first chapter. The unadorned, clipped prose communicates something urgent.
Mark’s narrative captures the coming kingdom that will erupt with a power only some can see. It imparts a sense of urgency to those who know they are needy.
Mark portrays the advancing kingdom through the person and work of Jesus, who draws people. The crowds at Capernaum seek Him out (Mark 2:2), as do those marginalized by society (Mark 1:40; 2:3). Although Jesus seeks to keep His movements hidden and warns the leper to conceal the miracle of his healing, the exact opposite occurs. The leper opts to “proclaim it freely and to spread abroad the account” (Mark 1:45). When Jesus secludes Himself in deserted places because of His fame, the crowds come at Him “from all directions” (Mark 1:45). Even roofs are removed to gain access to Him (Mark 2:4).
While some question His authority, others respond with radical allegiance. Jesus’ simple, direct call to Levi the tax collector, “Follow me!” requires nothing less. Jesus came for lepers and paralytics, to sinners and tax collectors—those who are sick and in need of a physician (Mark 2:16). He came for us—those who know our desperate need—and reversed our fate. With unfettered truth, Mark presents us with the opportunity for the only healing response: Will we follow?
Are you following Jesus with total allegiance? What is holding you back?
REBECCA VAN NOORD
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
Tuesday, November 1, 2016
THE DANGER OF UNWARRANTED FAVOR
1 Kings 1:1–53; Mark 1:1–34; Proverbs 1:1–7
No sooner had David assumed the throne of Israel than he began to lose sight of God’s way. As a young “warrior in the wilderness,” he had provided a beacon of hope and an ethical example for God’s people. But King David allowed emotion, rather than spiritual or even rational principles, to drive him. And David’s children made the situation even worse. Although we often look to David as an example to emulate, we can also learn from the mistakes that he made, including the disaster recorded in 1 Kgs 1:5–53.
As king, David was charged with protecting God’s people against all outside enemies. What David didn’t see coming—or so it appears from the text—was the threat from within his own family. When David’s sons began to compete for power, David should have put his love for God’s people and the calling God gave him above his love for his sons. The moment that Adonijah showed signs of laying claim to the throne (1 Kgs 1:5–10), David should have rebuked him—or perhaps even imprisoned or executed him, according to law of the time. Instead, David let it go.
Appointing Solomon as king was a wise political rebuttal, but David still failed to deal with the core problem—Adonijah. David may have been old and sick by this point, but he could have made better provisions for his kingdom, especially with so many loyal military leaders on his side. David’s position as king made his leniency even worse: He should have treated Adonijah like any other traitor.
Why did David ignore Adonijah’s rebellion? Maybe he loved his son. Maybe he was too tired or too frail to take on big problems at the end of his reign. We may never know the reason, but we do know the results. David’s weakness nearly ruined all he had built for God; his mistakes nearly tore the kingdom in two.
Parents often love their children so deeply that they overlook their failings. Righteousness should maintain its proper authority over wishful thinking and ungoverned emotions—in both kingdoms and households.
Who are you unreasonably favoring?
JOHN D. BARRY
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
No sooner had David assumed the throne of Israel than he began to lose sight of God’s way. As a young “warrior in the wilderness,” he had provided a beacon of hope and an ethical example for God’s people. But King David allowed emotion, rather than spiritual or even rational principles, to drive him. And David’s children made the situation even worse. Although we often look to David as an example to emulate, we can also learn from the mistakes that he made, including the disaster recorded in 1 Kgs 1:5–53.
As king, David was charged with protecting God’s people against all outside enemies. What David didn’t see coming—or so it appears from the text—was the threat from within his own family. When David’s sons began to compete for power, David should have put his love for God’s people and the calling God gave him above his love for his sons. The moment that Adonijah showed signs of laying claim to the throne (1 Kgs 1:5–10), David should have rebuked him—or perhaps even imprisoned or executed him, according to law of the time. Instead, David let it go.
Appointing Solomon as king was a wise political rebuttal, but David still failed to deal with the core problem—Adonijah. David may have been old and sick by this point, but he could have made better provisions for his kingdom, especially with so many loyal military leaders on his side. David’s position as king made his leniency even worse: He should have treated Adonijah like any other traitor.
Why did David ignore Adonijah’s rebellion? Maybe he loved his son. Maybe he was too tired or too frail to take on big problems at the end of his reign. We may never know the reason, but we do know the results. David’s weakness nearly ruined all he had built for God; his mistakes nearly tore the kingdom in two.
Parents often love their children so deeply that they overlook their failings. Righteousness should maintain its proper authority over wishful thinking and ungoverned emotions—in both kingdoms and households.
Who are you unreasonably favoring?
JOHN D. BARRY
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).
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