“We must through much tribulation enter into the kingdom of God.”
Acts 14:22
God’s people have their trials. It was never designed by God, when he chose his people, that they should be an untried people. They were chosen in the furnace of affliction; they were never chosen to worldly peace and earthly joy. Freedom from sickness and the pains of mortality was never promised them; but when their Lord drew up the charter of privileges, he included chastisements amongst the things to which they should inevitably be heirs. Trials are a part of our lot; they were predestinated for us in Christ’s last legacy. So surely as the stars are fashioned by his hands, and their orbits fixed by him, so surely are our trials allotted to us: he has ordained their season and their place, their intensity and the effect they shall have upon us. Good men must never expect to escape troubles; if they do, they will be disappointed, for none of their predecessors have been without them. Mark the patience of Job; remember Abraham, for he had his trials, and by his faith under them, he became the “Father of the faithful.” Note well the biographies of all the patriarchs, prophets, apostles, and martyrs, and you shall discover none of those whom God made vessels of mercy, who were not made to pass through the fire of affliction. It is ordained of old that the cross of trouble should be engraved on every vessel of mercy, as the royal mark whereby the King’s vessels of honour are distinguished. But although tribulation is thus the path of God’s children, they have the comfort of knowing that their Master has traversed it before them; they have his presence and sympathy to cheer them, his grace to support them, and his example to teach them how to endure; and when they reach “the kingdom,” it will more than make amends for the “much tribulation” through which they passed to enter it
Spurgeon, C. H. (1896). Morning and evening: Daily readings. London: Passmore & Alabaster.
“It is better to trust in the Lord, than to put confidence in man.
Psalm 118:8
Doubtless the reader has been tried with the temptation to rely upon the things which are seen, instead of resting alone upon the invisible God. Christians often look to man for help and counsel, and mar the noble simplicity of their reliance upon their God. Does this evening’s portion meet the eye of a child of God anxious about temporals, then would we reason with him awhile. You trust in Jesus, and only in Jesus, for your salvation, then why are you troubled? “Because of my great care.” Is it not written, “Cast thy burden upon the Lord”? “Be careful for nothing, but in everything by prayer and supplication make known your wants unto God.” Cannot you trust God for temporals? “Ah! I wish I could.” If you cannot trust God for temporals, how dare you trust him for spirituals? Can you trust him for your soul’s redemption, and not rely upon him for a few lesser mercies? Is not God enough for thy need, or is his all-sufficiency too narrow for thy wants? Dost thou want another eye beside that of him who sees every secret thing? Is his heart faint? Is his arm weary? If so, seek another God; but if he be infinite, omnipotent, faithful, true, and all-wise, why gaddest thou abroad so much to seek another confidence? Why dost thou rake the earth to find another foundation, when this is strong enough to bear all the weight which thou canst ever build thereon? Christian, mix not only thy wine with water, do not alloy thy gold of faith with the dross of human confidence. Wait thou only upon God, and let thine expectation be from him. Covet not Jonah’s gourd, but rest in Jonah’s God. Let the sandy foundations of terrestrial trust be the choice of fools, but do thou, like one who foresees the storm, build for thyself an abiding place upon the Rock of Ages.
Spurgeon, C. H. (1896). Morning and evening: Daily readings. London: Passmore & Alabaster.
Have Faith in God
Mark 11:22
Faith is the foot of the soul by which it can march along the road of the commandments. Love can make the feet move more swiftly; but faith is the foot which carries the soul. Faith is the oil enabling the wheels of holy devotion and of earnest piety to move well; and without faith the wheels are taken from the chariot, and we drag heavily. With faith I can do all things; without faith I shall neither have the inclination nor the power to do anything in the service of God. If you would find the men who serve God the best, you must look for the men of the most faith. Little faith will save a man, but little faith cannot do great things for God. Poor Little-faith could not have fought “Apollyon;” it needed “Christian” to do that. Poor Little-faith could not have slain “Giant Despair;” it required “Great-heart’s” arm to knock that monster down. Little faith will go to heaven most certainly, but it often has to hide itself in a nut-shell, and it frequently loses all but its jewels. Little-faith says, “It is a rough road, beset with sharp thorns, and full of dangers; I am afraid to go;” but Great-faith remembers the promise, “Thy shoes shall be iron and brass; as thy days, so shall thy strength be:” and so she boldly ventures. Little-faith stands desponding, mingling her tears with the flood; but Great-faith sings, “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee:” and she fords the stream at once. Would you be comfortable and happy? Would you enjoy religion? Would you have the religion of cheerfulness and not that of gloom? Then “have faith in God.” If you love darkness, and are satisfied to dwell in gloom and misery, then be content with little faith; but if you love the sunshine, and would sing songs of rejoicing, covet earnestly this best gift, “great faith.”
Spurgeon, C. H. (1896). Morning and evening: Daily readings. London: Passmore & Alabaster.
Signs and Satire
Numbers 6:1–27; John 13:21–38; Psalm 7:1–17
The images of judgment in Psa 7 are sometimes hard to take. We are so acquainted with a God of love that it’s difficult to understand a God who blinds eyes, hardens hearts, and “has indignation every day” (Psa 7:11). While these passages paint a picture of a judging God, they also emphasize how foolish and evil people can be—specifically focusing on those who push the boundaries of God’s mercy and thus eventually find themselves outside of it.
In Psalm 7, God is preparing to judge the evil man. Suddenly, the psalm switches focus to the evil man’s situations: “See, he travails with evil. He is pregnant with trouble, and he gives birth to deception. He makes a pit and digs it out, then falls in the trap he has made” (Psa 7:14–15). The evil man’s folly is directly correlated to God’s just judgment. God is ready and willing to forgive those who repent. But the evil man dwells in evil—he conceives it and is intimately connected to it. He gives birth to it. What’s more, he is willingly walking into his own punishment. His actions of digging a pit and falling into his own trap expose his foolishness—that he has effectively judged himself, as “His trouble comes back on his head, and his violence comes down on his skull” (Psa 7:16).
The same sentiment is expressed in the Gospel of John. “But as many signs as he had performed before them, they did not believe in him” (John 12:37). While they had ample opportunity to believe Jesus’ words, the Jewish people depicted in the passage chose not to believe in Jesus. They had even seen miracles. But because of their unbelief, they brought about their own judgment. And although they had an opportunity to believe, they abandoned it; thus, it was “taken away.”
These passages illuminate the folly of the decision to disobey. The judgment brought on those who disobey is really their own doing. It’s all the more reason to believe in the just God whose sacrifice defines what love is all about.
Are you hesitant in your commitment to Jesus? What is keeping you from devoting totally to Him?
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.
Oddities that Make Sense
Numbers 5:1–31; John 13:1–20; Psalm 6:1–10
Some of the Old Testament laws seem so odd they’re difficult to understand. It’s easy for us to see why, in a day before medicine, God would send people with “a rash … a fluid discharge, and everyone … [who had touched] a corpse” outside the tribe for a period of time to prevent infection (Num 5:2). But why would God severely punish people caught in sins not (or hardly) related to possible medical issues (Num 5:5–31)?
I think it’s because God understands that a culture that allows for amoral behavior will become a culture that promotes such behavior. Considering that Jesus had not come yet and sin was not graciously atoned for, there was a need for a ritual that symbolized religious purity.
We are meant to hate the things that people in this life condone—things that may even seem right to us at the time—for the sake of loving God’s work. When evil was present among His people, God had to take drastic measures to combat it—thus, He gave specific instructions. While today we have Christ, we must still devote ourselves to following God’s calling and changing our evil ways for the sake of the gospel.
In what ways are you loving evil things instead of hating them? Be honest with yourself and 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.
A Prayer for Guidance
Numbers 3:40–4:49; John 12:20–50; Psalm 5:1–12
When we feel downtrodden, it’s easy to lash out at those around us. Too often, caught in the injustice of our circumstances, we might begin to feel an unhealthy amount of self-justification. It’s difficult to see where the lines of right and wrong fall when anger and hurt overwhelm us.
The psalmist presents an alternative to this: turning to the God of justice for guidance, protection, and insight. Psalm 5 records a heartfelt cry. This cry is directed at the God who acts justly in a world where evil seems to win (something not always easy to comprehend). Before making a judgment, the psalmist says, “I will set forth my case to you and I will watch” (Psa 5:3). Rather than push forward with his own agenda, he calls out for God’s justice because Yahweh is “not a God who desires wickedness” (Psa 5:4).
The psalmist acknowledges God’s sovereignty and love, which is the basis for his confidence: “through the abundance of your steadfast love I will enter your house. I will bow down toward your holy temple in awe of you” (Psa 5:7). Before calling out the evil actions of his enemies, he prays for direction: “lead me in your righteousness because of my enemies; make straight before me your way” (Psa 5:8). The psalmist prays; then, he acts with God’s justice in view.
In John 12, Jesus states that utter and complete devotion to God and His kingdom should be the focus of our lives: “Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor” (John 12:25–26).
How can you pray for guidance in a world that often seems cold and uncaring? How can you trust God to lead you to act in ways that please Him?
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.
It May Seem Bland
Numbers 3:1–39; John 12:1–19; Psalm 3–4
Let’s just admit it: genealogies and lists, like the one in Num 3:1–39, are the most boring elements of the Bible. But they do something for us that other formats cannot—they give us a sense of history and lineage.
With a genealogy, we can do more than just trace people; we can map their relationships to others and to the events that happen through those relationships. We can also determine who was involved in those major events.
Genealogies and lists give us a small glimpse into God’s providential work, even though we may not recognize them as such. God worked among the people in those lists. He chose to use them. They didn’t deserve to be used by God in mighty ways, but they were. Some of the people in Num 3:1–39 were given seemingly insignificant tasks: “The responsibility of the sons of Merari was the supervision of the frames of the tabernacle, its bars, pillars, bases, and all its vessels and all its service,” among other things (Num 3:36). If most of us were given this assignment, we would probably think it lame and ask for another. But the sons of Merari likely understood that anything God asks of us should be followed through with honor.
The people listed in Num 3:1–39 were likely selected because they believed they would see God’s glory. God may ask us to do things that seem insignificant or crazy, but if we don’t, we will miss out on seeing His glory.
What is God asking of you that seems insignificant or crazy?
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 Power and the Glory
In our day-to-day life, we acknowledge God’s power and encourage others to believe in it. Yet sometimes it takes a trial for us to realize the extent and reality of our confession.
The disciples misunderstand Jesus’ reference to death and resurrection (John 11:11–12), so He displays His power through a trial and a miracle—the death and raising of Lazarus. Before Jesus has raised Lazarus, Mary and Martha express, “Lord, if you had been here, my brother would not have died” (John 11:21, 32). While their statement is a confession, it reveals their limited view of Jesus’ power. The crowd echoes Mary and Martha’s sentiment: “Was not this man who opened the eyes of the blind able to do something so that this man also would not have died?” (John 11:37). Yet, they don’t realize that Jesus has been planning for this moment to provide them with a chance to believe. (Of course, Jesus knows He could have come earlier; He chose not to so He could use this as an example.)
Jesus uses this miracle to challenge and encourage them while showing them that He is the source of life. The question He poses to Martha should be one we all consider: “I am the resurrection and the life. The one who believes in me, even if he dies, will live, and everyone who lives and believes in me will never die forever. Do you believe this?” (John 11:25–26).
What trials has God used to show you that He is the true 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.
A Bold Gold and a Bold People
Numbers 1:1–46; John 11:1–27; Psalms 1:1–6
Imagine a God so bold that He would say, “Take a census of the entire community of the children of Israel according to their clans and their ancestors’ house … from twenty years old and above, everyone in Israel who is able to go to war. You and Aaron must muster them for their wars. A man from each tribe will be with you, each man the head of his family” (Num 1:2–4). It wouldn’t be easy to hear God tell you that you must be ready for war.
Yet our daily decisions to follow God are not so different than the decisions and preparations Moses had to make. Every day we have opportunities to choose God—or not. It’s easy to agree to this as a principle, but living it is an entirely different story. How often do distractions deter us from actually hearing God? Yet if we can’t hear Him, we can’t obey Him.
It’s also easy to be distracted by sin, but following sinful ways will only make us like “the chaff that the wind scatters” (Psa 1:4). We must be a people constantly seeking God instead—a people that makes His law our “delight” (Psa 1:2). We must “meditate” upon it “day and night” (Psa 1:2).
We’re also distracted by wicked people prospering. It’s easy to think, “Why is that person moving up in the world while I seem to be falling back?” But we must remember that this world is not “the dream,” and God will bring justice: “for Yahweh knows the way of the righteous, but the way of the wicked will perish” (Psa 1:6).
What’s distracting you from listening to God and following Him? What are you going to do about 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.
Neon Gods
Leviticus 26–27; John 10:22–42; Song of Solomon 8:10–14
Idolatry seems archaic. Who worships idols anymore?
We all know that in other countries, traditional idol worship of gold and wooden statues still goes on, but we often forget about our own idols. What does all our furniture point toward? Why do we care who is on the cover of a magazine? How do you feel if you miss your favorite talk show? If we’re really honest, what do we spend the majority of our time thinking about?
Idols are everywhere, and most of us are idol worshipers of some kind. When we put this in perspective, suddenly the words of Lev 26 become relevant again. The problem that is addressed in Leviticus is the same problem we’re dealing with today.
Leviticus 26 and its harsh words against idolatry should prompt each of us to ask, “What are my idols?” and then to answer with, “I will end my idolatry.” And if the temptation is too great with these things present in our lives (like the TV), we should say, “I will exile them from my home and presence.”
It’s not put in these terms often enough, but it should be. The “noise” of idols is keeping us away from God, and even more so, our worship of the noise is doing so. Likewise, our obsession with possessions and celebrities is standing between God and us.
In their song “The Sound of Silence,” Simon and Garfunkel described the same situation in modern culture: “The people bowed and prayed to the neon god they made.”
What neon god are you worshiping? And what are you going to do about 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.
Reality Can Bite
Leviticus 23–25; John 10:1–21; Song of Solomon 8:6–9
Reality shows are all about people who are known or want to be known—they have celebrity syndrome. The root cause of this obsession is probably, like most things, a disconnect from our Maker. As people disconnect from the God who made us, we seek affirmation from other sources. And as wrong as this desire may be, our culture makes it feel like second nature.
The Jewish people Jesus spoke to also felt displaced. They were a people who had lost touch with their guide—their shepherd. Jesus is the answer to their call.
Echoing Ezekiel 34:11–24, He says, “I am the good shepherd, and I know my own, and my own know me, just as the Father knows me and I know the Father.” But Jesus goes one step further by adding, “and I lay down my life for the sheep” (John 10:14–15). Jesus promises that He will know us, and by echoing the very words of God, He is claiming that He is the God of Israel—He is the way God will know us. He offers the affirmation we’ve been looking for; He essentially says, “I chose you.”
But lest we understand this passage only to be about Jesus fulfilling what God had promised to the Jewish people, He remarks, “And I have other sheep which are not from this fold. I must bring these also, and they will hear my voice, and they will become one flock—one shepherd. Because of this the Father loves me, because I lay down my life so that I may take possession of it again” (John 10:16–17).
Jesus came as our good shepherd, as the one who guides us back to God. When we have the urge to obsess over those who are known to the world, or when we desire to be known ourselves, we can be assured that Jesus knows us. He knows you, and me, and He was still willing to die for us.
In what ways are you seeking to be known by people or obsessing over those who are well-known? What can you do to 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.
Patiently Waiting
Leviticus 20:1–22:33; John 9:35–41; Song of Solomon 8:1–5
Delayed gratification is a foreign concept to our natural instincts. Our culture doesn’t encourage patience or contentment; we would prefer to have our desires met the moment they arise.
The woman in Song of Solomon tells us that she is delighted in her beloved. She praises his attributes and tells of the wonders of their love. But throughout the poem, at seemingly random moments, she also warns the daughters of Jerusalem about love: “I adjure you … do not arouse or awaken love until it pleases!” (Song 8:4).
This is not the first time she has “adjured” them to wait and have patience: the same refrain is found elsewhere in the poem, and it acts like an oath (Song 2:7; 3:5). Although the elevated poetry glories in love, delight, and fulfillment, it also warns about immediate gratification. The woman urges us not to force love. It is something that must be anticipated and protected, not enjoyed before it’s time.
It doesn’t feel natural to wait and anticipate, but in many ways, staying faithful and being hopeful characterizes our faith. Waiting doesn’t mean we’re not bold or risk-takers. It means we’re faithful to God—we’re waiting for things to happen in His time. We know God has something planned for us that is beyond our expectations.
How are you patiently waiting and anticipating?
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 Fear
Leviticus 17:1–19:37; John 9:13–34; Song of Solomon 7:10–13
We often don’t realize that we’re guilty of fearing others. At the time, it can feel definite and look legitimate. Fearing others can also take the form of a meticulous house, staying late at the office, or passing anxious, sleepless nights. When we hold someone else’s opinions higher than God’s, we suddenly find our world shaky and imbalanced.
Jesus’ healing of the blind man reveals that the fear of people is not a modern concept. The Pharisees had a stranglehold on Jewish life: “for the Jews had already decided that if anyone should confess him to be Christ, he would be expelled from the synagogue” (John 9:22). The blind man’s parents were victims of their mission, but they were willing victims. Even within the ruling ranks, though, opinions were divided, but the fear of people still ruled (John 9:16). John reports elsewhere that “many of the rulers believed in him, but because of the Pharisees they did not confess it.… For they loved the praise of men more than praise from God” (John 12:42–43).
The blind man is the antithesis of all this. Perhaps, marginalized at birth, the opinions of others didn’t hold as much weight for him. Under interrogation, he is bold, quick-witted, and over-the-top incredulous. He is enraged that the Pharisees do not accept the basic facts of the story: “I told you already and you did not listen! Why do you want to hear it again? You do not want to become his disciples also, do you?” (John 9:27). While he has yet to confess in Jesus, he knows what he has experienced—he was blind, and now he sees. And as far as he can tell, only one sent by God could perform such a miracle.
Fearing people involves holding their opinions higher than God’s. At its heart, though, it’s an inflated opinion of our own selves—self-protection or self-esteem. But the blind man was willing to proclaim the truth about the Son of Man who healed him—physically, and then spiritually. He was willing to give up everything.
How are you guided by the opinions of others? How can you make decisions that are aimed at bringing glory to 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 Day of Atonement
Leviticus 15–16; John 9:1–12; Song of Solomon 7:5–9
When it comes to the cost of sin, the average person probably thinks in terms of “What can I get away with?” rather than “What does this cost me and other people emotionally?” These calculations aren’t made in terms of life and death, but that is literally the case when it comes to sin.
The Day of Atonement is a beautiful, though horrific, illustration of this. It takes three innocent animals to deal with the people’s sin: one to purify the high priest and his family, one to be a sin offering to Yahweh that purifies the place where He symbolically dwelt (the holy of holies), and one to be sent into the wilderness to remove the people’s transgressions (Lev 16:11, 15–16, 21–22).
After the blood of the first two animals is spilled on the Day of Atonement—demonstrating the purification of God’s people—the final goat demonstrates God’s desire to completely rid the people of their sin. “Aaron shall place his two hands on the living goat’s head, and he shall confess over it all the Israelites’ iniquities and all their transgressions for all their sins, and he shall put them on the goat’s head, and he shall send it away into the desert” (Lev 16:21).
The Day of Atonement symbolized God’s desire for His people: one day, sin would no longer stand between God and His children. Like the goat, Jesus lifts the people’s iniquities (Isa 53:12). He fulfills this prophecy, becoming the ultimate ransom; no other sacrifice is ever needed.
As the author of Hebrews says, “For the law appoints men as high priests who have weakness, but the statement of the oath, after the law, appoints a Son, who is made perfect forever” (Heb 7:28). He then goes onto say, “And every priest stands every day serving and offering the same sacrifices many times, which are never able to take away sins. But this one, after he had offered one sacrifice for sins for all time, sat down at the right hand of God” (Heb 10:11–12).
The price of sin may be great, but Christ has paid that price.
In what ways do you take Jesus’ sacrifice for granted? What can you do differently?
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.
Freedom
Leviticus 14; John 8:31–59; Song of Solomon 7:1–4
“Even though I know it’s wrong, I sometimes think, ‘If I hadn’t accepted Christ, I would have so much more freedom.’ And then I venture down that road and realize just how terrible it is. It takes me to a very dark place.”
This deep, heart-wrenching statement by a friend made me realize there are countless people who probably feel this way about Jesus. And what if, unlike my friend, they hadn’t figured out the latter part of this statement? They were probably walking a road closer to legalism than the road Christ envisions for our lives. Or they could be so far from actually experiencing grace and the empowerment of the Holy Spirit that they have yet to see how incredible a life lived for Jesus can be.
Jesus promises freedom: “Then Jesus said to those Jews who had believed him, ‘If you continue in my word you are truly my disciples, and you will know the truth, and the truth will set you free’ ” (John 8:31–32). What we often gloss over in this passage, though, is that Jesus is speaking to believers. If you haven’t begun to fully trust in Jesus, the thought that He gives us freedom is difficult to understand. Someone could ask, “Isn’t He creating a system that forces us to live a certain way?” The answer is no: Jesus is setting up what will be a natural response to His grace.
The context of this verse also makes me wonder if someone who hasn’t yet truly sacrificed for Jesus, beyond just a simple tithe, would fathom what freedom with Him looks like. The Jews Jesus is addressing would have already been experiencing some sort of social ostracism for their belief in Him—they would have understood that sacrifice brings spiritual freedom.
This concept isn’t easy to grasp, but in the simplest terms possible, Jesus frees us from religious systems and gives us the Spirit to empower us to do His work. This Spirit guides us and asks us to make sacrifices for Him, but those sacrifices are minimal compared to the eternal life He gave us through the sacrifice of His life. These sacrifices don’t become a system with Christ, but something we strive to do because we want to. That’s the freedom of the Spirit.
Have you experienced freedom in Christ? How can you seek the Spirit’s presence so you can experience more freedom?
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 Light of the World
Leviticus 12:1–13:59; John 8:12–30; Song of Solomon 6:11–13
“I am the light of the world! The one who follows me will never walk in darkness, but will have the light of life” (John 8:12). While some of Jesus’ “I am” statements confused the Jews, the “following the light” imagery would have been familiar. God had led the Israelites out of Egypt and through the wilderness with a pillar of fire so they could walk at night (Exod 13:21). They couldn’t deflect or misunderstand this claim.
Jesus used this imagery to show the Jews that He offers clarity and meaning in a dark world. He offers life, grace, and spiritual awakening to those who are lost in the darkness. But the Pharisees couldn’t comprehend the light; they misinterpreted Jesus’ claims and fumbled around in the darkness and the details (John 8:19, 22, 25, 27).
When we’ve elevated ourselves in the darkness, it’s hard to humble ourselves in the light.
Even when we have inklings that tell us there is a better way, we don’t want to sacrifice our own pride. We prefer to be contrary and comfortable—to dwell on the details and exert our own opinions. But if we never call out the darkness, we’ll never experience the flooding of light.
Are you calling out the darkness in and around you?
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.
Grace Among the Graphic
Leviticus 9–11; John 7:53–8:11; Song of Solomon 6:6–10
“Then he slaughtered the burnt offering, and Aaron’s sons brought the blood to him, and he sprinkled it on the altar all around; and they brought the burnt offering to him by its pieces, as well as the head, and he burned them on the altar” (Lev 9:12–13). There are graphic scenes like this throughout the Bible, especially in Leviticus. But they act as a reminder of what sacrifice looks like and what it really means.
Even though Jesus would ultimately make the greatest sacrifice of all—laying down His life for the sins of others—He did not hold people’s sins against them. Although Jesus understood that He would be brutalized like the animals sacrificed during Aaron’s day, He chose to forgive people. When a woman “caught in adultery” was brought before Jesus, He did not sentence her to death, as was demanded by the Jewish authorities and laws of His time. Instead, He said, “The one of you without sin, let him throw the first stone at her!” (John 8:7). And Jesus says the same to us today. Only those without sin can throw a stone or cast judgment on others—and that’s none of us.
We shouldn’t use this as an excuse, though. We shouldn’t say, “What happens between you and God and between you and others is up to you.” Instead, we must call each other forward to follow Christ. Jesus has forgiven us, but this doesn’t excuse our sins. Similarly, we can’t use Jesus’ graciousness as an excuse to continue sinning.
We must remember grace and offer that grace to one another. Indeed, we must not judge, but we must not excuse sin in the process. In being gracious both to ourselves and others, we must remember why we have the ability to do so: Jesus died the brutal death of a sacrifice. It was His body that was torn apart and His flesh that was flung. (It’s just as harsh as it sounds.)
I don’t say any of this to make us feel guilty, but to remind all of us of the price Jesus paid for our freedom.
Jesus died so that we could be one with God, not so that we could continue to sin against the God He unified us with. As Jesus says at the end of this scene, after everyone had left, “Neither do I condemn you. Go, and sin no more” (John 8:11).
In what ways are you misappropriating grace?
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.
Danger in the Sphere of Influence
Leviticus 7:1–8:36; John 7:45–52; Song of Solomon 6:1–5
Leadership is like a bright spotlight; when the heat intensifies, it’s difficult to conceal the areas where we fail. But that’s where true character is revealed.
The Pharisees didn’t fare well with the pressure of authority. We can see why Jesus had such compassion for the masses by observing the Pharisees’ behavior in John 7. After Jesus claimed to be the source of life and ratcheted up the conflict, the Pharisees became angry. Sensing that their authority was slipping, they judged Jesus before they had a chance to give Him a hearing. They intimidated Nicodemus, harshly rebuked the captains, and cursed the people: “this crowd who does not know the law is accursed!” (John 7:49).
Those who hold positions of authority have great influence—a reason why bad authority can be so detrimental: “Not many should become teachers, my brother, because you know that we will receive a greater judgment” (Jas 3:1). But influence isn’t relegated to leaders, supervisors, or pastors. Anyone who has a measure of influence over others should carefully consider how they use that trust.
When we have earthly teachers who let us down, we can turn to God, our heavenly teacher. For those who were under the heavy hand of the Pharisees, Jesus’ words must have been as refreshing and soothing as the water He spoke of: “If anyone is thirsty, let him come to me, and let him drink, the one who believes in me” (John 7:37–38).
How are you using your authority to lead others to Christ? How can you seek out forgiveness from those you may have harmed?
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.
Ancient Words, Future Hope
Leviticus 4:1–6:30; John 7:14–44, Song of Solomon 5:13–16
Atonement is appealing because we all have relationships we wish we could reconcile. The 12-step program involves forgiving and forging renewed relationships when possible. But the story with God is different. There’s an acute awareness that we can’t fix things with our Creator; we need someone or something else to do it for us.
Jesus is described as the atonement, the sacrifice, and the perfect offering. But what do these terms actually mean? In Leviticus 5:14–6:30, we learn what it means for Jesus to be a guilt offering: He takes the guilt of the people, incurred through their sinful acts, and takes it upon Himself. He becomes the “ram without defect from the flock” (Lev 6:6).
Jesus takes the stage as the Suffering Servant in Isa 52:13–53:12, fulfilling the events it prophesies. Isaiah 53:10 reads, “If she places [the servant’s] life a guilt offering, he will see offspring, he will prolong days. And the will of Yahweh is in his hand, it will succeed” (my translation).
When He is arrested, Jesus understands that He is on His way to die at the hands of His own people (the “she” in Isaiah is “Jerusalem” or “Zion”). Matthew notes, “But all this has happened in order that the scriptures of the prophets would be fulfilled” (Matt 26:56). Jesus acknowledges it by saying, “the Son of Man is being betrayed into the hands of sinners!” (Matt 26:45). This echoes Isaiah 53:3: “He was despised and rejected by men; a man of suffering, and acquainted with sickness, and like one from whom others hide their faces, he was despised, and we did not hold him in high regard.”
Leviticus seems archaic until it is put into this perspective. The oddities of this ancient book give us a connection to Jesus. He is the fulfillment of all Israel hoped for. Isn’t this the same in our lives? At first it might seem like the events are somehow disconnected or distant from God and His works. But upon a second glance—in retrospect—we see they’re a foundation for hope.
In what areas of your life do you need to connect with God’s work? What does the interaction between ancient law, prophecy, and Jesus’ life teach you about God and His work in our lives?
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.
Dwelling in the Wilderness
Leviticus 1–3, John 7:1–13, Song of Solomon 6:1–5
The book of Leviticus can feel distant, abstract, and even absurd. Its opening chapters discuss odd offerings made at the tent of meeting, where God met His people when they were wandering in the wilderness after the exodus. Yet, the book signals an appreciation for all things: animals, crops, and the general need for peace—both between people and between God and people.
In Leviticus, we also find the setup for the entire Gospel of John; Jesus’ life is cast as an offering to make all people one with God again. We find the background information for Isa 53, where the Suffering Servant dies and is resurrected on behalf of God’s people. Much of the Old and New Testaments require a general understanding of Leviticus.
Not only do these ancient rituals show the need to appreciate the entire created order, they also show how much we should appreciate a faith that doesn’t require all these rituals.
Leviticus shows the distance between God and His people. The amount of work required to get near Him is enormous. And it’s not because God wanted it that way, it’s because a holy (set apart) God cannot come near the unholy. Holiness rituals were required for Him to interact with His people—a temporary way for people to reach Him.
Just as God camped in the middle of His people in the wilderness, today He wants to set up His tent in the middle of our lives. And this is precisely what we witness in the beginning of John’s Gospel when Jesus “dwells among us,” which literally translates as, “took up residence among us.” God dwelled among His people in the wilderness, just as He dwells in our lives today.
Are there areas of your life you don’t want God to dwell in? What could you change to invite Him in?
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.