Carpe Diem
Genesis 44; Hebrews 8–9; Ecclesiastes 11:1–4
The Latin phrase Carpe Diem, means “seize the day.” Taking risks to make your life extraordinary is biblical, if done according to God’s plan and principles. The idea behind this comes from Ecclesiastes: “Cast your bread upon the waters, for you will find it after many days” (Eccl 11:1).
Bread acts as the symbol for substance in the ancient world; the author of Ecclesiastes is suggesting that we should follow God’s plan, even at the possible cost of our livelihood. He then suggests that what we give to God, He will return. This is opposite from a self-protection mentality. The “waters” in the proverb represent chaos, suggesting that in letting go of even the most chaotic circumstances, we learn about God’s ability to give what we need.
This is further illustrated when the author says, “Give a portion to seven, or even to eight, for you know not what disaster may happen on earth.… He who observes the wind will not sow, and he who regards the clouds will not reap” (Eccl 11:2, 4). In other words, there is no real way to calculate the return on investment. Things can always go bad. But with God, that’s not the case. He honors the work of those who diligently follow Him and give of themselves.
In the eyes of the world, not everything will work out perfectly for those who willingly give to God. But it will work out in the spiritual long haul. So, when God calls us to something, the answer is Carpe Diem. And the question we should be asking Him is, “What can I do for you and your kingdom?”
What risks are you taking for God right now? Have you asked Him what risks He would like you to take?
JOHN D. BARRY
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Revenge Isn’t Sweet
Genesis 42:29–43:34, Hebrews 5:11–7:28, Ecclesiastes 10:10–20
It’s easy to revel in vigilante justice, be joyful in the irony of someone getting “what’s coming to them,” or feel satisfied when “bad Karma comes back around” to others. The colloquialisms around the subject alone demonstrate our infatuation with justice. Joseph is similarly impassioned; he schemes against his brothers who sold him into slavery. At the beginning of Gen 43, Joseph’s brothers must go back to Egypt to request food from him—their younger brother, whom they do not recognize. Joseph waits for the youngest, Benjamin, to join them. What Joseph intends to do when he does, we’re not told.
When Benjamin and the other brothers arrive, Joseph is either moved with empathy or chooses to act upon his original plan of revealing himself in front of all his brothers (Gen 43:16, 29). Joseph even helps them financially, signaling that he somehow still cares for them (Gen 44). Yet it doesn’t seem that Joseph has forgiven them yet, because in Genesis 44, more evil schemes emerge.
The thought of others feeling the same kind of pain they have inflicted can cause us to feel remorse. But we’re always aware of the choice; we can choose to fight our instincts. We can recognize that instead of lashing back, the best answer is turning the other cheek. This may be easy for some, but for others—especially those who have been deeply hurt—abandoning the urge to inflict injury will require spiritual strength, prayer, and self-control.
Whom do you currently desire to see hurt? How can you let that feeling go? How can God help you release the situation to Him?
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.
A Little Folly
Genesis 41:38–42:28; Hebrews 3:1–5:10; Ecclesiastes 10:1–9
Like dead flies in perfumer’s oil, the writer of Ecclesiastes aptly proclaims that a little folly outweighs wisdom and honor. Sometimes fools are elevated to positions of power, while those who are fit for the position are given no influence. The Preacher says, “I have seen slaves on horses, and princes walking on the ground like slaves” (Eccl 10:7).
It’s not difficult to nod our heads and say “Amen” when we come to this example of an “evil under the sun.” We probably all have a story to tell about a leader who wasn’t fit for a position and about the injustices we endured under their authority. When a fool is set up as an authority figure, everyone suffers.
The Preacher gives a suggestion, though: “If the anger of the ruler rises against you, do not leave your place, for calmness will lay great offenses to rest” (Eccl 10:4). This doesn’t just tell us we should have a posture of humility and obedience before bad leaders. We should also teach them by responding with love and humility—something that may calm even the worst of fools.
In Hebrews, we find the context for this. We stand naked and exposed to God, who judges our thoughts and the intentions of our hearts. On our own, sin and guilt would condemn us. But we have a high priest in Jesus Christ. He intercedes for us, just as the Old Testament high priests interceded for the people of Israel. Our confidence is not in our own wisdom and righteousness, but in Him.
We can’t credit ourselves for our own wisdom. We stand before God on account of His Son’s righteousness and obedience. Jesus is the one who is able to withstand our folly. We stand in His righteousness, and we can learn from His obedience.
How can you respond to authority in a way that reflects God’s righteousness?
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.
Radiance
Genesis 40:1–41:37; Hebrews 1–2, Ecclesiastes 9:11–18
When I was a boy, my dad took me to his construction site, and told me, “Don’t look directly at the welding light; it can blind you.” But a welding flame is cool and dangerous. As my father was talking with the foreman, I fixated on the light. I saw spots for the rest of the evening, but didn’t tell anyone. I secretly feared that the radiance had actually blinded me.
The radiance of Christ is blinding—it was for Paul (Acts 9:1–31). In an epic hymn about the work of God’s Son throughout history, the author of Hebrews calls Jesus “the radiance of [God’s] glory and the representation of his essence, sustaining all things by the word of power” (Heb 1:3). It’s easy to wonder if sustainability is possible, if the world will one day crumble and fall. But in Christ, there is hope.
Jesus is much like the sun. You don’t always notice its power, warmth, or even that it’s there. That is especially the case for the cloudy days. We forget that without the sun, there would be no life. It’s easy to forget that it is warming us even through rain and clouds.
The same is true for Jesus in our lives. It’s easy to forget Him until we desperately need Him. It’s easy to overlook the daily miracles, such as life itself, when searching for something extraordinary. But the extraordinary is always present. It’s here in the work of Christ, every day. His radiance shines upon us, even when we don’t realize it.
What miracles can you recognize today?
JOHN D. BARRY
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Undue Favor
Genesis 38–39; Matthew 27:32–28:20; Ecclesiastes 9:7–10
Genesis 38 interrupts the climax of the Joseph narrative with another tale: Judah and Tamar. Switching protagonists is surprising enough, but the tale itself shocks us. We’re hardly given time to process the strange cultural practices of the ancient Near East, prostitution, deception, and the sudden death of those who displease God before we’re returned to Joseph’s struggles in Egypt.
The story is additionally confusing because it seems to lack a hero. Judah uses Tamar, as his two sons did—though he at least acknowledges his actions. Tamar uses her wits and risks her life to secure a future for herself, but she does so through deplorable means.
Attempts have been made to justify the characters and put it all in perspective, but there is no neat packaging. The characters in this story face dire circumstances and a unique cultural context—one that is nearly impossible for modern readers to understand. But we don’t need a lesson in ancient Near Eastern cultural studies to see that they are fallible, and that they exploit others for their own ends. And we don’t need a history lesson to be able to identify with them. An honest look at ourselves reveals our own sins—subtly deplorable, and respectably wrapped.
So, why is this story in the Bible? Why this tale of woe? Surprisingly, there is a hero. As we read, we see that God also uses people for redemption, not exploitation. Perez, the son of Judah and Tamar, is one in a long list of names that will lead to the birth of Christ. Through unlikely characters like Judah and Tamar, God prepared a way out of the sin that defined us.
Just like these characters, we are unlikely recipients of His favor.
How can you be thankful for God’s faithfulness in your life?
REBECCA VAN NOORD
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Pride in Disguise
Genesis 37; Matthew 26:57–27:31; Ecclesiastes 9:1–6
Sometimes recognizing our sin for what it is can throw us into deep shame. In Matthew, we find that two of Jesus’ disciples experience this moment of remorse—Judas after he betrays Jesus, and Peter when he denies Jesus. From their responses, we learn what true repentance looks like.
Judas is remorseful when he realizes the enormity of his betrayal. But he doesn’t move from remorse to repentance. He tries to absolve his guilt by returning the payment he received for betraying Jesus—an attempt to buy back his innocence. And when the “blood money” is refused and he is unable to eliminate the guilt, Judas hangs himself (Matt 27:5).
Peter, the disciple with an impulsive, childlike loyalty to Jesus, denies his Lord when questioned by a mere servant girl. When Peter remembers Jesus’ prediction, he leaves, “weeping bitterly.” However, the Gospel of John tells us that Peter glorified God in his death (John 21:15–19).
When sin is exposed, stopping at realization and remorse is tempting. Reveling in self-hate and self-loathing can seem fitting—we feel like inflicting punishment on ourselves will somehow absolve our guilt. But this is simply another form of relying on ourselves—it is pride in disguise. We diminish the sacrifice that Christ has completed. We deny the freedom from guilt and shame that Jesus has bought for us at a costly sacrifice.
It’s only when we reach the end of our self-reliance and pride that we can look to the one who actually bore the guilt for us.
How are you holding on to guilt and shame?
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.
Be Vigilant
Genesis 35:16–36:43; Matthew 26:14–56; Ecclesiastes 8:10–17
Faith doesn’t always come to bear until we are faced with our own fallibility. When we “enter into temptation,” it often means we haven’t been vigilant—that we’ve stopped pursuing the God who has pursued us. In the aftermath of temptation, we recognize our spiritual laziness. We become wise—but remorsefully.
Vigilance and complacency are illustrated in the garden of Gethsemane. In His last moments, Jesus requests that His closest disciples stay awake with Him (Matt 26:38). But while He repeatedly prays, they fall asleep. What seems like a request for moral support gets defined a few verses later: “Stay awake and pray that you will not enter into temptation” (Matt 26:41). Staying awake is associated with spiritual awareness. And their sleep is costly. Because of their spiritual sleepiness, they’re not prepared for His end, even though He had repeatedly prepared them for His death. They abandon Him, and they even deny Him (Matt 26:56; 75).
But in this same passage, we get a picture of what vigilance looks like from the Son of God. Jesus anticipated His imminent suffering and death. “Deeply grieved, to the point of death,” He turns to the Father in prayer. Jesus boldly requests relief from suffering; when it is not granted, He submits to the Father’s will.
Being vigilant means seeking guidance and refuge from the God who provides it. He has provided refuge, but we must seek it out. This means asking for His Spirit to equip us for discernment. While we don’t know the challenges and temptations we’ll face, He does. And if we ask Him, He will provide us with all we need to face them.
Are you seeking God’s guidance today? No matter what your situation may be, pray for His Spirit to provide you with strength and discernment.
REBECCA VAN NOORD
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Power, Authority, and Its Result
Genesis 34:1–35:15; Matthew 25:14–26:13; Ecclesiastes 8:1–9
“For there is a time and a way for everything, although man’s trouble lies heavy on him. For he does not know what is to be, for who can tell him how it will be?” (Eccl 8:6).
We all struggle with the future and the vast uncertainty it creates in our minds. It’s rarely the present that keeps us awake at night; it’s our concerns about what will happen if the present changes for better or worse.
But unlike other places in the Bible when we’re told not to worry, the words of Ecclesiastes 8:6 are set in the context of a request to obey the king of the land. This is not because the king is offered as a solution to the problems, although he could potentially help, but because like many other things, there is nothing that can be done about him. Why worry about that which you cannot change?
This situation is equated to life and death itself: “No man has power to retain the spirit, or power over the way of death” (Eccl 8:8). The Preacher of Ecclesiastes then goes on to reflect the cultural reality of the time: “There is no discharge from war, nor will wickedness deliver those who are given to it.” Again, what can you change about it? If the king is corrupt, it will destroy him, like it will destroy others—it’s only a matter of time. Wickedness has no power to deliver; only the power to destroy.
And this is most pressing for reflection: Sin is often cast as an escape from life’s pains and sometimes feelings of meaninglessness, yet it really destroys life. (If only this reasoning was present in our thinking every time we were tempted.)
The Preacher of Ecclesiastes begins to draw his thoughts to a close by telling us: People’s power over one another is “hurt”—it’s painful (Eccl 8:9). Here in a passage about the need for people to be governed (that’s likely written by one in power), we see the author admit that power will inflict pain, or more literally “evil” or “badness.”
This startling reality forms another realization: In a world that was meant to have God as its king and ruler—in a world where that power only shifted after people sinned and were no longer allowed in the presence of their creator—it makes sense that power would corrupt. But we’re told: what can we do about it? The only thing we can do is to be people who choose to follow the good—the good God—and work toward the overthrowing of evil and the battle against corruption. But we must, along the way, realize that worry and anxiety will only paralyze, not help.
What do you need to pray about that is a worry or anxiety of yours? In what ways can you be an agent of change in the world, without succumbing to the pains it can bring?
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.
While You Are Waiting
Genesis 32–33; Matthew 24:29–25:13; Ecclesiastes 7:22–29
Jesus’ instructions to His disciples about His return have inspired many to incorrectly predict His second coming. But if we read His parables, we find that they’re not so focused on the future. Jesus prepares His disciples for His absence, and for the end times, because He wants them to be hopeful, expecting His return. He wants them to be ready and watchful. But He wants them to do all of these things by being fully engaged in the present, readying His kingdom.
Jesus’ parable of the Wise and Wicked Servants demonstrates this attitude. While the faithful and wise servant provides for the master’s household during his absence, the wicked servant uses the time flippantly: carousing and beating his fellow servants. When the master returns, the faithful servant is promoted for his service, and the wicked servant is punished. The parable presses the disciples to use their time wisely during Jesus’ absence by doing the work they were called to do.
The same exhortation goes out to us. Will we act like lone Christians—content to live life disconnected from God’s kingdom? Instead, we should be filled with hope, expectation, and overflowing with the good news. We should be willing to build up those around us, and attract those who have no hope.
As easy as it is to forget the eternal in our everyday lives, we can just as easily forget what God’s work right now means for eternity. Being actively engaged in the present means spreading the good news, and being involved in His work—using our gifts to nurture His coming kingdom.
Are you busy and active in God’s kingdom now? If not, what is keeping you from becoming so?
REBECCA VAN NOORD
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
The Million Dollar Question
Genesis 31, Matthew 23:37–24:28, Ecclesiastes 7:13–21
“Why do bad things happen to good people?” This is an ancient question, though often asked as if it’s new. The Preacher in Ecclesiastes says, “There is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs his life in his evildoing” (Eccl 7:15).
Answers to this age-old question do exist, the simplest is that since people gave into temptation near the beginning, havoc—caused by humans and by evil spirits—has taken hold. The time between now and when God takes full control of the world again is just grace; the moment He does is the end for all evil, including those who have not chosen Christ as their Savior.
The only way to fix the world is to rid it of all evil, but the Preacher doesn’t offer this deductive explanation. Instead, he notes that life is a series of balancing acts, and he uses hyperbole to make his point (Eccl 7:16–17).
The Preacher goes on to say, “For the one who fears God shall come out from both of them”—that is, the bad and good experiences (Eccl 7:18). The real answer to that age-old question is as profound as the original: learn to respect God.
We won’t ever truly understand the complexities of good and evil, or the interactions of light and darkness—just like we will never understand our ever-changing universe—but there is solace in the knowledge that in the end, it’s about respecting God. And the first step towards doing that is having a relationship with Christ.
In what ways are you currently not respecting God’s role in your life? How can you change that?
JOHN D. BARRY
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Giving Up Control
Genesis 30; Matthew 22:23–23:36; Ecclesiastes 7:6–12
We are born bent on our own ambitions. It’s in our nature to control and compete. And pride—often the source of this behavior—keenly notices the pride of others. Often, we want to point out the failing of the equally prideful and impose our own wills on them, while neglecting to see these traits in ourselves.
In Genesis 30, we find a myriad of characters who are bent on obtaining favor and selfish gain—often at the expense and exasperation of others. Rachel foolishly demands a son of Jacob (Gen 30:1) and then—because the family dynamics weren’t complicated enough—she has her handmaid bear her a child via Jacob. When she finally obtains a son, she is not joyful—she is triumphant: “With mighty wrestlings I have wrestled with my sister and have prevailed” (Gen 30:8). Leah uses bribery and her own handmaid to gain the attention of her neglectful husband, while Laban and Jacob continue circling, using and manipulating one another (Gen 30:16, 25–36).
Though the battle is often with the other, ultimately the battle of wills ends with God. When we are bent on our own way with others, we don’t think about the one who leads and directs our lives. In Genesis 30, God is the one who is in control of events. Only when He “listened to Leah” or “remembers” Rachel do they bear children (Gen 30:17, 22–23).
Our wills are actually battling His, not theirs. The Great commandment in Matt 22 presents another approach and mode of operation: “You shall love the Lord you God with all your heart and with all your soul and with all your mind.” If we first submit to this, the second will be easier: “You shall love your neighbor as yourself.
When we are right with God and we realize how patient He is with our weaknesses, we can learn to be patient with others.
How are you fighting for control of your life and the lives of others? How can you seek to submit your own will to God in humility?
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.
Cheer Up, Preacher
Genesis 28–29; Matthew 21:23–22:22; Ecclesiastes 7:1–5
Things are getting serious for the writer of Ecclesiastes (“the Preacher”), and sometimes confusing for us, as we follow him through the labyrinth of his discourse on the meaning of life. Death is better than birth, mourning is better than feasting, and sorrow is better than laughter? What happened to his “eat and drink and find enjoyment in all the toil” statements from earlier (Eccl 5:18)?
The Preacher might sound like he’s contradicting himself, but the twist in his argument is meant to show us exactly what folly we may be inadvertently embracing. It’s easy to brush over these verses while thinking in terms of standard, run-of-the-mill folly, or obvious sins.
But folly can even look like a daily routine: goals, successes, and our happy, fulfilling lives. It can take the form of anything that skims the surface of life, but keeps us from confronting our greatest need and the reality of eternity.
When life is good, it’s tempting to gloss over our need for God. Everything is going as planned, and it’s easy to rely on ourselves—not on Him. But the Preacher wants us to address this temptation. It might take death, or times of extreme pain and sadness, to help us realize the truth. Only when we attend a funeral or lose a family member does the veneer start to chip; then, we get a glimpse of the turmoil bubbling under the surface. Only when we’re convicted of our great need can we admit that we truly need a Savior.
Are your successes causing you to diminish your need for Christ?
REBECCA VAN NOORD
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
Save Us!
Genesis 27, Matthew 20:17–21:22, Ecclesiastes 6:5–12
“Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest heaven!” (Matt 21:9). Idiomatically, this means: “Save [me], I pray, the Son of David. Blessed is the one who comes in the name of Yahweh! Save [me], I pray, by the highest!”
When the people shout these words about Jesus as He enters Jerusalem, they affirm His divinely appointed role and His ability to save them. And the original psalm that this phrase comes from is about their God, Yahweh. Perhaps the people understood Jesus as one with God (Psa 118:25–26).
As He enters Jerusalem, Jesus’ actions align with Zech 9:9, which foretells of a savior-king who will enter on a donkey (Matt 21:5).
For first-century Jews, everything lined up to affirm Jesus as God’s way of bringing salvation, and they responded to Him as such. This prompts several questions: how often do we see the alignment between what’s happening and God’s plan? How many parallels or opportunities do we miss? And how often do we forget to say “save me”?
Whenever possible, and just like the whole city of Jerusalem during Passover, we should be stirred to ask, “Who is this?” (Matt 21:10).
What do you currently need Jesus to save you from? In what areas of life could you be missing out on Jesus’ presence? How can you make Him part of those areas of your life again?
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 Understand How They Felt
Genesis 26; Matthew 19:1–20:16; Ecclesiastes 6:1–4
“Allow the children, and do not forbid them to come to me, for to such belongs the kingdom of heaven” (Matt 19:14).
This is the type of Jesus I want to know. It’s easy for me to think of Jesus as a man I see in film or in Renaissance paintings—to make Him somehow distant in the process—but this Jesus is very compassionate and close. This Jesus takes the lowest members in society, outside of slaves, and promotes them to the ultimate status of equality: members of the kingdom of heaven, being God’s kingdom.
The disciples didn’t understand this yet; instead they rebuke the people bringing their children to Jesus (Matt 19:14). The people bringing their children simply wanted Jesus to lay His healing hands on them and pray for them; the disciples saw a threat to Jesus’ image. The image Jesus wanted to portray was the opposite.
It seems more often than not that I find myself worrying about the concerns of what others think, when I should be concerned about simply doing what these children were doing: scrambling to be close to my Lord, Jesus.
And that’s precisely what the young man in the next passage learns: Jesus wants him to be willing to give up everything and follow Him (Matt 19:16–30). The man knows what he needs to know, but he doesn’t feel about God the way Jesus desires for him to feel. Like the disciples, and like me, he is still in the process of recognizing what it means to follow Jesus.
For this reason, I’m seeking complete surrender to God—knowing that it’s not what gets me into the kingdom, but what makes me live life in a way that honors the kingdom.
In what ways is God asking you to obediently follow?
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.
Unexpected Rivalries
Genesis 25; Matthew 18; Ecclesiastes 5:12–20
When in survival mode, you have to compete against anything that could hinder your survival. Strong competitors, like professional athletes, often can’t explain their almost inhuman acts under pressure; adrenaline takes over. The same thing that the ancients used to escape from wild animals is what makes us win. Yet, for all the good that comes from a competitive survival instinct, it can result in ostracizing others. Esau and Jacob, the twin sons of Isaac and Rebekah, reminds us of this.
From the prophecy of Yahweh forward, we know that they will be rivals: “Two nations are in your womb, and two peoples from within you shall be divided; the one shall be stronger than the other, the older shall serve the younger” (Gen 25:23). Yahweh didn’t necessarily desire that the two would feud. A division doesn’t always mean a strained relationship, and the word “divided” in Hebrew doesn’t imply derision.
Those of us with siblings know how frustrating the relationship can be, but we also know that when siblings learn to appreciate each other, they can be a great support system and a comfort in times of need.
Like many siblings, Jacob and Esau are opposites: the older red and hairy when born—per his name (Esau)—and the younger, Jacob, grabbing his brother’s heel—like his name, “He who takes by the heel,” or idiomatically, “an ankle biter.” Indeed, the ankle biter rules his brother, but his brother makes the choice for it to be so (Gen 25:29–34). Esau, when exhausted (and likely near death), gives into his survival instincts, allowing his competitive brother to take charge.
There is no doubt that Jacob is a swindler. But aside from the scandal, this story teaches us something about Yahweh: when given something by Him, no amount of competitiveness makes it worth forfeiting. We never know the results of the poor decisions we make in times of destitution. Esau was unaware that his impulsive, perhaps angry actions would mean forfeiting His descendants’ place later in God’s kingdom. And Jacob didn’t know that his zeal for winning and financial certainty would plague him for the remainder of his life. He may have been rich, for a while, but he wasn’t happy or joyful.
What competitions do you need to give up? How is competitiveness impeding your relationship with God and others?
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.
Avoiding the Unavoidable
Genesis 24; Matthew 16–17; Ecclesiastes 5:8–11
It’s common to put people in our lives on hold, even if we love them, until something forces us to pay attention. Forgetting those who are closest to us is a frightening thought. Peter, Jesus’ disciple, likely realized that people were making a similar mistake in their relationship with Jesus.
In the district of Caesarea Philippi, Jesus asks His disciples, “Who do people say that the Son of Man is?” (Matt 16:13–14). At first, they respond with the expected: John the Baptist, Elijah, Jeremiah, and the prophets—suggesting that Jesus is an esteemed and powerful prophet, but not more. Then Jesus asks the are-you-paying-attention question: “But who do you say that I am?” (Matt 16:15).
Simon Peter understood this, blurting out, “You are the Christ, the Son of the living God!” (Matt 16:16). Jesus asked about the Son of Man, emphasizing His humanity; Peter responds by emphasizing both His status as the anointed one of God (the Christ) and His divinity, as God’s Son (which also has kingly implications).
Peter does all this in Caesarea Philippi, a place full of altars and idols to other deities. Caesar was worshiped and celebrated as god’s son there. Peter, surrounded by people worshiping the king of the known world, calls Jesus king.
Jesus responds by affirming that God has revealed this to Peter. And He states that following Him means completely giving up ourselves and being willing to suffer like Christ (Matt 16:24–25).
Just like a relationship with a spouse, parent, sibling, or friend, if we think Jesus is less than He is, we will inevitably misunderstand Him. And if we understand our relationship with Him to be anything less than life altering, we treat Him like someone we have fallen out of love with. The one who died for our sins wants and deserves so much more.
Who are you not noticing in your life that you should be? What parts of your relationship with Christ are you overlooking?
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.
Fear God
Genesis 21:22–23:20; Matthew 15; Ecclesiastes 5:1–7
In Ecclesiastes 5, the author stops to consider God’s place in the heavens and our place on earth. He acknowledges that there is a great gulf of understanding between who God is and who we think He is. This realization should affect our entire posture before Him.
“Guard your steps when you go to the house of God,” he says. “Do not be rash with your mouth, nor let your heart be hasty to utter a word before God, for God is in heaven and you are on earth.” Don’t attempt to offer the “sacrifice of fools” with your lips, or even your heart, he adds. Instead, we should come prepared to listen (Eccl 5:1–3).
Coming to God ready to listen doesn’t mean neglecting to bring our troubles or needs before Him. He wants us to do this—but not rashly. Rather, we should offer acknowledgement that He guides our lives. Like Rachel and Leah, in Genesis 30, we may sometimes use God to justify the pursuit of our own goals, rather than seek wisdom and guidance from Him.
It’s an awesome thing to think that this very God who should be approached with such humility and reverence left His place in heaven and came down to earth. This God, who is so beyond our own comprehension, has chosen to dwell in us with His Spirit. The mighty God who rules heaven, earth, and the cosmos, and who breaches all understanding, has chosen to reveal Himself to sinners like us.
What is your attitude towards God?
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 Kingdom of Heaven is Like…
Genesis 19:30–21:21; Matthew 13:44–14:36; Ecclesiastes 4:8–16
Few in the world have sold everything to pursue an idea. Yet Jesus claims those who discover the kingdom of heaven are willing to do so. “The kingdom of heaven is like treasure hidden in a field, that a man found and concealed, and in his joy he goes and sells everything that he has and buys that field” (Matt 13:44). It seems that hardly any of us are equally willing to give up everything for the sake of the kingdom of heaven.
The realization that Jesus has brought the kingdom of heaven to earth presents us with a choice. Will we decide that His kingdom is worth more than all things, or will we devalue it by equating it with worldly treasures?
There are many types of currency, not just money: reputation, occupational status, and social media popularity are just a few. But the kingdom is much more than material or monetary ideas. It’s about giving our gifts, thoughts, and wealth. It’s about being willing to sacrifice everything when God asks.
Putting aside God’s priorities in our lives can be far too easy—probably because He is not standing in front of us, nagging us to do His work. But there won’t be another day to get around to God’s work. Instead, those who believe in Christ (the righteous) will be separated from everyone else (the wicked). In the meantime, our job is to lead the “wicked” to the ways of Christ (Matt 13:44–50). We’re called to do His work, day by day. And we’re called to work as if we don’t have another chance—as if nothing in the world is more valuable.
JOHN D. BARRY
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press.
What Kind of Hearer Are You?
Genesis 18–19:29; Matthew 13:1–43; Ecclesiastes 4:1–7
While parables were often told to make truth tangible, in Matt 13, we find that this wasn’t always the case. When His disciples question why He speaks in parables, Jesus quotes the prophet Isaiah: “For the heart of this people has become dull, and with their ears they hear with difficulty, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them” (Matt 13:15).
This is the case in the parable of the Sower and the Seed. The seed hits the open path, the rocky ground, the thorns, and the good soil, and Jesus describes four hearers who receive the good news in different ways. We should examine this parable and ask ourselves, “What kind of hearer am I?”
Do we seek to really understand the gospel? When we hear it told again and again, does it merely lie on the surface as commonplace? When our faith is put to the test, do we find ourselves putting hope in everything else but the good news? Or, when we become anxious about the cares of this world, do we find ourselves grasping for a firm foundation that isn’t there?
The seed that falls on the good soil describes a completely different reception. This hearer receives the word and “hears it and understands it.” It doesn’t stop there, however. The hearer is also known for his good works, which display a heart that has been changed. These hearers bear fruit according to what they have been given: “But what was sown on the good soil—this is the one who hears the word and understands it, who indeed bears fruit and produces, this one a hundred times as much, and this one sixty, and this one thirty” (Matt 13:23).
Jesus emphasizes that the pursuit of Him isn’t lethargic, or merely emotional, and it isn’t cerebral. It involves pursuing Him with all of our being—in a posture of humility, with an ear that hears and a life that is changed. It involves complete surrender to His will.
What is your posture before God? Do you come with humility—ready to hear the good news?
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.
Noteworthy Stories
Genesis 16–17; Matthew 12; Ecclesiastes 3:16–22
When God’s promises are lavished on Abram in Genesis, we can’t help but feel a bit surprised. It seems undeserved—mainly because we know nothing about Abram. We haven’t had a chance to weigh his wisdom or foolishness, something Ecclesiastes endorses. Yet God promises to make Abram’s children as numerous as the stars in the sky (a blessing in the ancient Near East). “I will make your name great,” He says. “I will make you a great nation.” He also promises protection: “I am your shield.” Even after the fact, God doesn’t disclose why He wants to bless and protect Abram.
The greater context of the Genesis narrative shows that God’s blessing is certainly not just about Abram. Just before God promises to give Abram a great name, a nation, and land in Gen 12, He had scattered the nations over all the earth. At the Tower of Babel, God dispersed those who were grasping for a relationship with Him on their own terms.
But God doesn’t leave humanity this way. He presents Abram with a promise and a gift—a plan of salvation for humanity. God re-establishes relationship on His terms.
What about Abram, then? His faith is renowned throughout Scripture (Gal 3:6; Rom 4:9; Heb 11:8–12), but it’s not because he did anything particularly noteworthy—at times he even deceives others (e.g., Gen 12:10–20). It’s because of his response to God’s particularly noteworthy promises: “He believed the LORD, and he counted to him as righteousness” (Gen 15:6). He responded to God’s promises with faith, and God counted it as righteousness.
In Christ, we have an even greater promise and a greater hope. God has lavished promise and deliverance on us. We can only stand in complete awe of His goodness, and respond with trust.
Do you rest too much in your own work or failings? In what ways can you shift the emphasis to Christ’s work?
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.