Patterns and Prophecies
Isaiah 9:1–10:19; Luke 3:1–38; Job 3:1–16
Luke sees the events surrounding Jesus’ life through the lens of Isaiah. For Luke, Jesus’ life is Isaiah’s prophecy made tangible and complete. Jesus is the anticipated Messiah, prophet, and savior. Even John the Baptist’s role in Jesus’ life is based on Isaiah’s prophesy. Luke repeats the metaphor of “the wilderness” from Isaiah—used by the prophet to describe the time when the Israelites would come out from their captivity in Babylon—to cast John the Baptist as a central figure in God’s work.
The wilderness metaphor doesn’t originate with Isaiah. He uses it to represent the second time God’s people entered the land He promised them (the term originally comes from the time when the Israelites roamed the wilderness after the exodus). Luke quotes Isaiah in casting John the Baptist as “the voice of one crying out in the wilderness, ‘Prepare the way of the Lord, make his paths straight! Every valley will be filled, and every mountain and hill will be leveled, and the crooked will become straight, and the rough road will become smooth, and all flesh will see the salvation of God’ ” (Luke 3:4–6; quoting Isa 40:3–5). For Luke, the smoothing of the rough road represents a change in the spiritual landscape, and the flesh that sees the salvation of God means the message is not just for the Jewish people but for all people—including Luke himself.
Luke builds upon this connection by identifying Jesus as the child that is prophesied in Isaiah (Luke 1:26–28):
“For a child has been born for us; a son has been given to us. And the dominion will be on his shoulder, and his name is called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. His dominion will grow continually, and to peace there will be no end on the throne of David and over his kingdom, to establish it and sustain it with justice and righteousness now and forever. The zeal of Yahweh of hosts will do this” (Isa 9:6–7).
Luke is adept at the art of connecting the Testaments. He tells us directly that he’s quoting Isaiah, and in doing so, he illustrates that God works by building current events on the foundation of past events. Those events form the basis of prophecy—God’s way of telling us both what He has done and what He will do in times to come.
Although the way God works is too great for us to comprehend, He allows us to see patterns in His work; we just need to look for them and believe they are there. If we focus on God’s works and the echoes and harmonies between them, our perspective on the events of our lives changes dramatically. We glimpse the reality that God is not only at work in today’s matters, but He is also using them to prepare and signify the events that are to come. The patterns are as important as the events, as God uses both to reveal Himself to us.
What patterns are you noticing in your life? How do you think God is working and will continue to work through you?
JOHN D. BARRY
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
In Grief
Isaiah 7:1–8:22; Luke 2:22–52; Job 2:11–13
It’s difficult to know how to respond to people suffering grief. Those brave enough to speak often attempt to rationalize another’s grief with ill-timed theological truths. Those who feel inadequate or awkward about reaching out to grieving people sometimes avoid them altogether.
Job’s friends are well known for misinterpreting Job’s suffering. But they aren’t often recognized for the moments when they responded to Job’s anguish with wisdom. When Eliphaz, Bildad, and Zophar first heard of the tragedy, they immediately came to comfort Job:
“Thus they lifted up their eyes from afar, but they did not recognize him, so they raised their voice, and they wept, and each man tore his outer garment and threw dust on their heads toward the sky. Then they sat with him on the ground for seven days and seven nights, but no one spoke a word to him because they saw that his suffering was very great” (Job 2:12–13).
Often we try to diminish grief with clichés that seem helpful and fill the awkward silence, like “God is in control.” Job’s friends realized that such spoken attempts—even spoken truths—would only interrupt and add to the grieving that was necessary and appropriate. Instead, they shared his grief, offered their presence, and didn’t speak a word.
Job’s friends didn’t keep silent for long, though, and when they did speak, Job wished they would be silent: “O that you would keep completely silent and that it would become wisdom for you” (Job 13:5). Our response to grief should be measured and prayerful. Attempts to explain events that we don’t ultimately understand can bring even more pain. However, shared grief and empathy can bring comfort to someone who knows truth but is struggling to come to grips with a new reality.
How can you empathize rather than rationalize grief?
REBECCA VAN NOORD
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
The Art of Discipline
Isaiah 5:1–6:13; Luke 1:67–2:21; Job 2:1–10
Jesus didn’t die for us so that we could continue to sin—He sacrificed Himself so that we could have sinless lives. God is patient, but His patience does not last forever. We wouldn’t test His patience so often if we had not lost sight of the notion of discipline, a concept that is at the forefront in the OT.
In the book of Isaiah, God describes His people using the image of a vineyard:
“And now let me tell you what I myself am about to do to my vineyard. I will remove its hedge, and it shall become a devastation. I will break down its wall, and it shall become a trampling. And I will make it a wasteland; it shall not be pruned and hoed, and it shall be overgrown with briers and thornbushes.… For the vineyard of Yahweh of hosts is the house of Israel, and the man of Judah is the plantation of his delight. And he [Yahweh] waited for justice, but look! Bloodshed! For righteousness, but look! A cry of distress!” (Isa 5:5–7).
The vineyard described in this passage is eventually restored through Christ, who creates a new vine and new branches. Yet the vineyard still requires the same level of care and discipline (John 15:1–17).
It’s tempting to justify our behaviors by arguing that it is impossible to not sin, but is this true? Jesus came to make it possible for us to live as God has always desired for us to live—this is one of the many things that makes His birth so glorious (Luke 2:14; compare Isa 6:3). While no one other than Jesus has been sinless, Christians are meant to be people who are freed from sin (Rom 6:1–14). Thus, it may be unlikely to live a sinless life, but it’s not impossible: “All things are possible for God” (Phil 4:13).
Discipline is one way that God teaches us to become more like Him—as He intended us to be (Gen 1:26). God disciplines believers because He cares too much about His people to allow us to throw away all the grace and goodness He offers. If sin had no repercussions, we would live the lives we desire, not the lives we are meant to live. And if we don’t live the lives we’re meant to live, we miss out on God’s blessing and lose sight of the goals He has for us, leading others astray in the process. When we openly sin (without repenting), we discourage others from wanting to live in God’s likeness.
God has called us to do everything we can, with the Spirit’s empowerment, to live sinless lives. We must repent daily and move closer toward that goal. As we seek that goal, we have greater opportunities to live so that others may know and find Him. In the meantime, we should expect His discipline to help shape us to become more like Him.
How is God currently disciplining you? What are you learning from it?
JOHN D. BARRY
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press..
Small Players
Isaiah 2:6–4:6; Luke 1:39–66; Job 1:13–22
A priest should know better. A man representing the spiritual state of God’s people shouldn’t be so quick to question God’s promises. But for Zechariah, obedience became complicated. When the angel Gabriel told him he’d have a son, he responded with doubt: “By what will I know this? For I am an old man, and my wife is advanced in years!” (Luke 1:18). Such happy news—such unexpected goodness—deserved a glad, believing response.
While Zechariah fully expected to encounter God in the temple, Mary wasn’t anticipating anything like Gabriel’s appearance. Yet she readily responded to the angel’s declaration with bold, simple allegiance: “Behold, the Lord’s female slave! May it happen to me according to your word” (Luke 1:38). Her alignment with God echoes Job’s response after he endured crippling loss: “Naked I came out from my mother’s womb, and naked I will return there. Yahweh gives, and Yahweh takes. Let Yahweh’s name be blessed” (Job 1:21).
It’s easy to view doubting or believing responses like these in a distant way. We don’t expect to experience such miraculous events or such crippling loss in our own lives. Because of this, we feel like small players in God’s plan—small players who need only small faith.
Regardless of whether we encounter such earth-shattering events in our lives, we did experience the most dramatic, miraculous act of God in history when Jesus died. We have been buried with Him and will be resurrected with Him (Rom 6:3–4). Because of this, we’re expected to put our hope and faith in God. Like Mary, we’re expected to fully align ourselves with Him; like Job, we are to bless Him in the difficult times. And finally, we’re expected to praise God when He shows us mercy we don’t deserve, as He did to Zechariah (Luke 1:64).
How can you boldly and sincerely step out in faith?
REBECCA VAN NOORD
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Connecting the Stories
Isaiah 1:1–2:5; Luke 1:1–38; Job 1:1–12
The connections between the Testaments aren’t readily apparent, but a closer reading—empowered by the Spirit—can reveal them. Such is the case with the connections among Isaiah, Luke, and Job. The authors of each of these books begin by introducing a person, and then they invite us into the story.
“There was a man in the land of Uz whose name was Job. That man was blameless and upright and God-fearing and turning away from evil. And seven sons and three daughters were born to him” (Job 1:1–2).
“The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, heavens, and listen, earth, for Yahweh has spoken: ‘I reared children and I brought them up, but they rebelled against me’ ” (Isa 1:1–2).
“Since many have attempted to compile an account concerning the events that have been fulfilled among us, just as those who were eyewitnesses and servants of the word from the beginning passed on to us, it seemed best to me also—because I have followed all things carefully from the beginning—to write them down in orderly sequence for you, most excellent Theophilus, so that you may know the certainty concerning the things about which you were taught” (Luke 1:1–4). Although these three introductions represent a simple pattern repeated among the books, only later do we see the deeper parallels. Isaiah draws on the thematic framework of Job: People need an advocate—someone righteous to stand between themselves and God—because all people are unworthy (Job 9; compare Isa 49:1–3; 52:13–53:12). We then find that Luke draws upon Isaiah’s framework: He identifies this advocate as a savior who will suffer on behalf of God’s people (the Suffering Servant; Luke 4:22–30; compare Isa 52:14–15; 53:3).
The narratives in these books quickly lead us in directions we don’t expect, and as we begin to feel the tension and disorientation of the characters, the focus of each shifts to the savior at the center of God’s work in the world. In the midst of the pain these stories record, we see God working out something great—something beautiful. The world will be saved through one man: Jesus, God’s Son. This Suffering Servant will pay the price for the sins of us all. No matter the time, the place, or the people, God’s work in the world reflects and builds on itself to accomplish His great purpose of salvation.
How does your story fit in the story of God’s saving work? What part do you play? How will your story be told?
JOHN D. BARRY
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Cosmic, Creation, Chaos
2 Samuel 23:1–24:25; Jude 1:17–25; Psalm 148:1–150:6
Psalm 148 is cosmic in scope and comforting in message. It’s a depiction of how Yahweh brought order to chaos in the very beginning. Yahweh put the heavens, heights, angels, hosts (His armies), sun, moon, stars, and waters in their place—each a sign of His rule over the universe (Psa 148:1–5). Yahweh rules over the elements commonly depicted as gods in the ancient Near East; He rules over the symbols of chaos. And this cosmic depiction is comforting.
The version of the creation story we typically hear tells how things came to be, which is good. But when the story is cast like it is in Psa 148—where we see God as ruler and Lord over chaos—the message moves beyond an intellectual knowledge. If God rules over chaos, and has since the beginning, He can bring order to the chaos in our own lives. For this reason, the psalmist praises Yahweh both for His creation and for His work in his own life.
The end of Psa 148 further reveals Yahweh’s intimate work with the worshiper: The psalmist declares Yahweh praiseworthy because “he has raised high a horn [the symbol of strength] for his people … for the children of Israel, a people close to him” (Psa 148:14). Yahweh’s work in creation proves that He is the most worthy partner in adverse situations. When things get tough, Yahweh will come through.
Sadly, the message of God’s provision for us has become so cliché that it’s easy for us to take for granted. Perhaps that’s why it’s the central message of so many biblical books. For example, when Jude prays for protection for believers, he calls out to Jesus—dedicating his message to Him and His work (Jude 17–25). In doing so, Jude uses the words that would have traditionally conjured up images of God’s work in either creation or war—both of which parallel psalms like Psa 148. Jude declares that Jesus deserves “glory, power, and authority” (Jude 25) because He is the “savior” of people and the universe, both of which Yahweh created (Jude 24). Jesus is the one who came to earth to win the battle against chaos.
Next time things seem to get rough, try replacing the cliché of “God is in control” with “God is Lord over chaos.” The tense here is important. God isn’t trying to be Lord—He is Lord. When God spoke, the chaos was subdued. Likewise, when God speaks truth into our lives, the chaos in our lives is subdued. Through Christ’s work, we have the opportunity for this intimate relationship with God. Through Christ’s efforts in us, we can become people who act with Him to subdue chaos.
What chaos do you need God to subdue today?
JOHN D. BARRY
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Destructive People
2 Samuel 22:1–51; Jude 1:1–16; Psalm 147:1–20
Some destructive people don’t realize the carnage they leave in their wake. Others intentionally cause rifts and pain, driven by selfish motives. Jude’s letter, which contains succinct prose, startling imagery, and a swift warning, is unlike anything we read in Scripture. The letter equipped early Christians to deal wisely with false teachers who had entered the church community. Today, it can provide us with wisdom to respond to some of the most difficult people and situations we encounter.
The community that Jude addressed contained destructive false teachers “who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ” (Jude 4). They did not respect authority, but acted out of instinct rather than conviction: “But these persons blaspheme all that they do not understand, and all that they understand by instinct like the irrational animals, by these things they are being destroyed” (Jude 10).
Jude’s metaphors for these false teachers give us a sense of what to look for in destructive people: “hidden reefs at your love feasts, caring for themselves, waterless clouds carried away by winds, late autumn trees without fruit, twice dead, uprooted, wild waves of the sea foaming up their own shameful deeds, wandering stars, for whom the deep gloom of darkness has been reserved for eternity” (Jude 12–13). He depicts people whose destructive, selfish behavior lacks conviction. Like wayward stars, these false teachers go off course, perhaps taking others with them.
After these descriptions, we expect Jude to warn his readers to stay away from these types of people. But he does the opposite: Jude’s closing warning calls readers to interact with people of this sort—though they must do so with incredible wisdom: “have mercy on those who doubt; save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh” (Jude 22–23).
Interacting with people who doubt and wander requires a deep knowledge of our own weaknesses and failures. It requires maturity of faith. Jude gives three specific instructions: that we build ourselves up, pray in the Spirit, and keep ourselves in the love of God (Jude 21–22). This interaction requires the work of a God “who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy” (Jude 24).
How do destructive people in your life influence you? Based on how they influence you, how should you approach or end the relationship?
REBECCA VAN NOORD
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
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
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
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
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
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
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press..
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
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
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
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
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
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Finding God in Sheol
2 Samuel 11:1–12:31; 2 Peter 1:1–8; Psalm 139:1–24
We’ve all felt distant from God. Sometimes it’s sin that makes us feel separated from Him; other times it could be a lack of prayer. Either way, when we feel apart from God, God has not moved away from us. God never moves—we do. But we can find solace in the words of Psa 139: “O Yahweh, you have searched me, and you know me. You know my sitting down and my rising up. You understand my thought from afar” (Psa 139:1–2).
We spend so much of life explaining ourselves to others. Trying to manage perceptions is a norm in our society—especially for those of us in fast-paced work environments. There’s nothing wrong with this as long as our motives are pure, we’re being honest, and we’re not obsessed with what others think. But it’s certainly comforting to know that with God, we never have to explain ourselves. He already knows. He has already searched us—and He is always present.
The psalmist writes, “You barricade me behind and in front, and set your hand upon me.… If I ascend to heaven, there you are, and if I make my bed in Sheol [the ultimate symbol of darkness in the Ancient Near East], look! There you are. If I lift up the wings of the dawn, and I alight on the far side of the sea, even there your hand would lead me, and your right hand would hold me fast” (Psa 139:5, 8–10). God is in all places. We may accept these concepts intellectually, but our minds become distracted when we’re feeling alone. Loneliness is heart work, as Psa 139 portrays.
Psalm 139 concludes with the words, “Search me, O God, and know my heart; test me and know my anxious thoughts. And see if there is in me the worship of false gods, and lead me in the way everlasting” (Psa 139:23–24). The God who created the universe is waiting for us. He is ready to find our false gods and cast them out. He is ready to help us acknowledge His work of goodness and order in the world, and to alleviate the anxiousness we feel. Only He who is all-knowing and all-present can bring us ultimate comfort. Only He can close the gap we feel.
What false gods are you fighting? What anxiousness do you need to ask God to cast out?
JOHN D. BARRY
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Showing Kindness to a Stranger
2 Samuel 9:1–10:19; 1 Peter 5:1–14; Psalm 138:1–8
When I was a teenager, I became serious about showing unsolicited kindness while working through a 30-day intensive devotional. The devotional required me to record an act of kindness each day. My efforts included things as mundane as taking out the trash before being asked and closing schoolmates’ lockers to prevent them from becoming the victims of pranks. Although the acts were simple, and mostly meaningless, the effort taught me a discipline. Kindness should be intentional, not random. But what if your kindness stems from guilt?
In 2 Samuel 9, King David shows intentional kindness to Ziba, Saul’s servant, and Mephibosheth, Jonathan’s son, by offering them Saul’s land after Saul and Jonathan have died. It’s hard to know why David does this, especially since it puts him at risk—his association with the previous regime could anger his warriors, who fought against Saul. Is David merely being a good guy? Does he feel guilty because Jonathan, who had been so loyal to him, died in battle? Is he trying to establish that he is a merciful ruler? Does he have other political motives? The question of David’s motive evokes another one: Why do we treat others well?
Peter addressed this question of motive in his first letter, in which he exhorts ministers to “Shepherd the flock of God among you [being the people of the church], exercising oversight not by compulsion but willingly, in accordance with God” (1 Pet 5:2). He points out that if we are moved by compulsion, our motives are probably wrong.
There are times I wonder whether I treat others well because I subconsciously think that it will earn me points with them or with God. I battle this—it’s something we should all fight against. The state of the heart when helping others is every bit as important as the act itself.
What motivates your acts of kindness? What pure, kind, and intentional act can you perform today?
JOHN D. BARRY
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Truth and Honesty Can Be Painful
2 Samuel 7:1–8:18; 1 Peter 4:12–19; Psalm 137:1–9
A commitment to honesty and truth often puts us in unexpected spiritual situations—something David experiences in 2 Sam 7. David thinks he will build God a great house—a temple—but instead God plans to build a house for him—a legacy. Because David seeks God, God does great things through him. Yet, as David discovers, being part of God’s work and living in His will isn’t without difficulty or pain.
Consciously or subconsciously, we often cling to the notion that “If I do good works for God, He will owe me.” Isn’t that the assumption behind the statement, “I am loyal to God, but He has afflicted me with pain”? We frame our pain in light of God’s role. Instead, we should view it in relation to the sin of our world. We sin, just as people did in the past, so why should we not expect pain?
Like David, Peter and his fellow missionaries experience a great deal of pain in doing God’s work. Peter encourages them by writing, “Dear friends, do not be surprised at the fiery ordeal among you, when it takes place to test you, as if something strange were happening to you. But to the degree that you share in the sufferings of Christ, rejoice, so that also at the revelation of his glory you may rejoice and be glad” (1 Pet 4:12–13). Peter understands that the persecution they face for Christ will be used for great glory. He reminds his audience that they shouldn’t be surprised. By committing themselves to following Christ, they will inevitably clash with those who are opposed to Christ.
In response to David’s seeking God, God makes a covenant with David. Then as now, the central principle of covenant lies in God’s loyalty to us—because of Christ’s work on the cross to suffer and die for our sin—despite how much the world hates us.
Has God taught you through persecution? In what ways is God’s covenant at work among you today?
JOHN D. BARRY
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
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
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Vengeance versus Blessing
2 Samuel 3:1–4:12; 1 Peter 3:8–22; Psalm 135:1–21
Comparing the passages of 2 Sam 3:1–4:12 and 1 Pet 3:8–22 teaches us that all Scripture can be used for instruction: Some passages provide wisdom on how to become more like Christ, while others are best regarded as “things not to do.”
Peter’s first letter tells us, “be harmonious, sympathetic, showing mutual affection, compassionate, humble, not repaying evil for evil or insult for insult, but [instead] blessing others, because for this reason you were called, so that you could inherit a blessing” (1 Pet 3:8–9). We can find the same lesson, told a different way, in 2 Sam 3:1–4:12. The violence of the war between David and Saul’s houses vividly portrays how acts of vengeance rob us of harmony and blessing.
Some passages in the Bible are beautiful, while others are barbaric. Both teach us we’re not meant to live in vengeance, like the houses of David and Saul. While we realize these individuals often acted against God’s will, we should still recognize their love for God (when it’s present) and their desire to follow Him (when it appears authentic) and live in those ways. Jesus is the only leader in the Bible we can look to as a supreme example of righteousness. Every other person in the Bible is flawed in their humanity, but that gives us hope: God can use us, like He used them—despite their mistakes.
If we could live up to Peter’s ideals of living in harmony and showing sympathy to others, the world would certainly be a better place, but we can’t do so without depending on God. In the midst of chaos, or when we give in to ego, it’s hard to live the way we should, even when we are people of faith. But when we learn to follow God in being compassionate, humble, and a blessing to people, we create opportunity for Him to bring harmony and sympathy. If David and Saul’s men had put vengeance aside to seek God, their story would certainly have been less barbaric and far more beautiful.
How can you incorporate humility, compassion, and the practice of blessing into your life?
JOHN D. BARRY
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
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 warriors 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
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Emotion versus 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
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.