Treating the Symptom

Deuteronomy 7:1–8:20; 2 Corinthians 2:12–17; Psalm 34:1–22

I regularly predict that something will only take me an hour when it actually ends up taking two. I’m beginning to think that this is a sign of a larger issue: the tendency to underestimate the severity of a problem. In medical offices, this is called treating the symptoms and not the disease. In street ministry, it’s known as getting addicts off the street rather than helping them understand their addiction.

Addicts rationalize sin. And eventually, sin becomes everything in their lives, which means they rationalize away who they are. If we’re all honest with ourselves, we would see that, like the addict, we like the “gray” area far too much. We want to push the boundaries in the name of freedom, rationality, or cultural appeal.

In Deuteronomy 7:1–8:20, Moses was uninterested in pushing boundaries. He even told the Israelites to stay away from foreigners who worshiped other gods because they would corrupt the fledgling worship of Yahweh (Deut 7:3–4). Paul makes a similar point in 2 Cor 6:14: “Do not become unevenly yoked with unbelievers, for what participation is there between righteousness and lawlessness? Or what fellowship does light have with darkness?” Paul’s statement is part of a larger discussion on why the world is as black and white as God makes it out to be. In 2 Corinthians 2:15, Paul writes, “For we are the aroma of Christ to God among those who are being saved and among those who are perishing.”

Christ-followers are meant to be a good smell to the world of God’s work and goodness, and it’s impossible for them to do this if they are not living in His “light.” Corruption infects everyone affiliated with it. We are meant to bring the light into the darkness, not become part of the darkness. Interacting with culture and those who don’t believe is not the same as becoming one with culture and those who don’t believe.

When we see a symptom, we need to recognize there is a disease behind it. We’re all metaphorical addicts. The difference between Christ-followers and the rest is that we recognize the condition and seek Christ, who can heal us and save us.

In what ways are you rationalizing your sin or problems? What can you do to understand it the way God would like you to, and what can you do about it?

John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

Forgive, Forget, and Comfort

Deuteronomy 5:1–6:25; 2 Corinthians 2:1–11; Psalm 33

There is a subtle type of grudge that festers. When we extend forgiveness, the challenge isn’t necessarily in the moment of reconciliation. It’s extending that moment and letting it permeate the interactions that follow.

In 2 Corinthians, Paul doesn’t just ask the Corinthians to forgive. He asks them for much more: “So then, you should rather forgive and comfort him lest somehow this person should be overwhelmed by excessive sorrow. Therefore I urge you to confirm your love for him. Because for this reason, also I wrote, in order that I could know your proven character, whether you are obedient in everything” (2 Cor 2:7–9).

Patronizing superiority suits our selfish desires, but grudging forgiveness doesn’t heal a community. Paul calls the Corinthian church to much more. He wants them to live sacrificially. That’s why, when Paul calls for the offender in Corinth to be reprimanded, he specifically turns to address those who were affected by the sin. The solution was intentional, ongoing forgiveness and an outpouring of love. He then reminded the Corinthians of Christ’s sacrifice, which they didn’t deserve (see Col 3:13). Forgiveness is undeserved—a reminder we all need.

Are you holding on to a grudge against someone—perhaps even someone you’ve already forgiven? How can you let go of your grudge and extend the love that has been shown to you?

John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

Your Inner Self

Deuteronomy 4:1–49; 2 Corinthians 1:17–24; Psalm 32:1–11

“Did I leave the burner on?” “Did I lock the door?” “I feel like I’m forgetting something.”
Forgetfulness is a syndrome we all experience at one time or another. Many of our forgetful moments end up being minor inconveniences. But there is one thing we should never forget: God and His instructions.

As the Israelites prepared to enter the promised land, Moses offered them a string of commandments, including this: “Take care for yourself and watch your inner self closely, so that you do not forget the things that your eyes have seen, so that they do not slip from your mind all the days of your life” (Deut 4:9).

In watching ourselves closely, we remember what we’re meant to do and who we’re meant to be. And this isn’t just a value added to our lives and our relationship with God. Moses went on: “And you shall make [the commandments] known to your children and to your grandchildren” (Deut 4:9).

Moses knew that God had chosen the Israelites to carry out His work in the world. He also knew that forgetting God’s commandments could jeopardize that work and even their very lives. He tells them to be certain about who they are—to keep themselves in line with God.
It’s precisely this point that Paul emphasizes about God’s plan in 2 Cor 1:17–24: God is about the resounding “yes.” Yes, God has affirmed us. Yes, God has chosen us. Yes, we are the receivers of His salvation. We are called—not some of us, but all of us.

And in this we should rejoice, for we can claim, as the psalmist does, “I will confess concerning my transgressions to Yahweh, and you [Yahweh] took away the guilt of my sin” (Psa 32:5).
The best way to make your “yes” be a yes and your “no” be a no is to align yourself with God’s great calling upon your life. Commandments only get us so far; identity in Christ and the Spirit’s work in us will take us where we need to go.

What can you do to constantly remind yourself of God’s will, your identity in Him, and His work in your life?

John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

Taunting Death

Numbers 33:50–34:29; 1 Corinthians 15:35–58; Psalm 29:1–11

My best friend’s mother, a dear family friend, died of Lou Gehrig’s disease (ALS). Over the span of three years, the disease attacked her nerve cells, starting with her hands and feet and moving inward to her vital organs. Every time I visited her, she would be changed—her cane became a wheelchair, and her warbled words were muffled into silence. Although she was fully alert, she slowly lost the ability to communicate her feelings and needs. In the end, only her eyes displayed the tumultuous feelings underneath.

Those who confront the reality of death or the death of a loved one don’t doubt their own fallibility. They are closely acquainted with the reality that so many strangely disregard. And they cling to the hope of the resurrection that Paul eloquently relays, and that the Corinthians were slow to understand and believe: “We will all be changed, in a moment, in the blink of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed” (1 Cor 15:51–52).

Christ’s death and victory over sin and death bring this life to those who believe in Him. His victory is the cause for Paul’s subsequent taunting of death—taunts that rip through with joy for those who realize Christ’s victory: “Where, O death, is your victory? Where, O death, is your sting? Now the sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ!” (1 Cor 15:55–57).

Lest we think we are any different, the process of death is happening to us and to those around us. Lou Gehrig’s disease is a fast-forward version of the human existence. Why, then, do we keep quiet about the hope within us? “So then … be steadfast, immovable, always abounding in the work of the Lord, because you know that your labor is not in vain in the Lord” (1 Cor 15:58).

How are you displaying and sharing the good news?

John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

Prayer and Hope for the Anxious

Numbers 33:1–49; 1 Corinthians 15:12–34; Psalm 28:1–9

Anxiety, depression, and fear aren’t part of the Christian life—or the ideal Christian life, anyway. But for those who struggle with these emotions, this tidy concept isn’t helpful or true. What is helpful is hope and belief in the midst of tumultuous emotion.

The writer of Psa 28 expresses deep anxiety, but even as he does this, he expresses trust in Yahweh: “To you, O Yahweh, I call. O my rock, do not be deaf to me. Or else, if you are silent to me, then I will become like those descending to the pit” (Psa 28:1). Though he feels like God is not listening, the psalmist doesn’t stop pursuing God. He worships and cries for help anyway. In contrast to the “workers of evil” who “do not regard the works of Yahweh, nor the work of his hands,” the psalmist puts all of his dependence and trust in Yahweh (Psa 28:3, 5).

Halfway through the psalm, the petition turns to praise when Yahweh answers his prayer. The psalmist realizes his confidence is in the right place: “Blessed is Yahweh, because he has heard the voice of my supplications” (Psa 28:6). Even through dark times and bleak circumstances, God is faithful. He is never far from us, though emotions might dictate otherwise. He will “Shepherd them also and carry them always” (Psa 28:9). He saves, blesses, guides, and even carries us through all seasons.

We are saved not according to our own works, but the work of Christ. In the midst of struggle, we can be certain that we are experiencing salvation now, in part. And we can be “convinced of this same thing, that the one who began a good work in [us] will finish it until the day of Christ Jesus” (Phil 1:6).

How are you trusting in God in the midst of struggle? How can you thoughtfully support someone who is suffering through a season like this?

John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

Risk: Oversold and Underplayed

Numbers 32:1–42; 1 Corinthians 14:26–15:11; Psalm 27:1–14

The fears of the psalmist are not our fears today, and the fact that they aren’t should bother us. The psalmist remarks, “Do not give me over to the desire of my enemies, because false witnesses have arisen against me, and each breathing out violence. Surely I believe that I will see the goodness of Yahweh in the land of the living” (Psa 27:12–13). How many of us have legitimate enemies because of our faith? And how many of us experience violence because of the way we believe?

There are many problems with Christianity today, but one of the most pervasive is the lack of willingness to take major risks for Jesus. Likewise, there is unbelief in God’s incredible ability to overcome all that we face.

We may say that we affirm God’s power to beat all odds, but we don’t face the odds as if that were true. If we did, there would be far more world-changing Christians than there are. Instead, most Christians, at least in the Western world, are quite comfortable with a faith that generally allows for them to live a life of comfort rather than a life of being stretched for God’s causes. And when I use “them,” I mean that as “we.” We struggle with this, as a people and as individuals.

I think our fear of taking risks for Jesus is directly connected to our lack of knowledge about what to do when they come along. The psalmist tells us, “Wait for Yahweh. Be strong and let your heart show strength, and wait for Yahweh” (Psa 27:14). Notice that the psalmist tells us to wait for Yahweh twice. Only something of grand importance would a poet state twice. Strength is found in Yahweh, and that strength should be shown in how we live.

How can you take more risks for God? What are you waiting on, and how are you praying about that?

John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

Tongues, Prophecy, and the Thing We Call Love

Numbers 31:1–54; 1 Corinthians 14:1–25; Psalm 26:1–12

Nearly anything good can become unproductive if it’s abused or misused. Paul is all about embracing the side of spirituality that can seem a bit wacky to us today—gifts of tongues and prophecy, to name a few. But he is fully aware of the problems that can come from these gifts being used in a way that doesn’t fit within God’s will. And Paul’s primary concern is that spiritual gifts are used only within the bounds of love.

Love is what it’s all about. “Pursue love, and strive for spiritual gifts, but especially that you may prophesy. For the one who speaks in a tongue does not speak to people but to God, because no one understands, but by the Spirit he speaks mysteries” (1 Cor 14:1–2). By tongues, Paul is likely referencing the “tongues of angels”—some angelic language (1 Cor 13:1)—although elsewhere the term is used in reference to people speaking in a language they don’t actually know for the sake of ministering to others in their native tongue (Acts 2:3–4).

Love—as manifested in Christ’s death and resurrection and in our living sacrificially for Him and others—is central, and spiritual gifts should support that cause.

Paul goes on to say: “Now I want you all to speak with tongues, but even more that you may prophesy.… But now, brothers, if I come to you speaking with tongues, how do I benefit you, unless I speak to you either with a revelation or with knowledge or with a prophecy or with a teaching?” (1 Cor 14:5–6).

Spiritual gifts are meant to indwell believers. Christians are meant to be driven by God’s Spirit and to do miraculous things in His name. But none of it matters if it’s not for the purpose of showing Christ’s love.

What gifts do you resist using? How can you use the spiritual gifts God has given you to show love to others, and how can you correct your use of them if you’re not currently using them for this purpose?

John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

Green Pastures: They Require Action

Numbers 28:1–31; 1 Corinthians 10:23–11:16; Psalm 23

Love and complete reliance on God are interrelated concepts. When we discover what love really means, we want to praise God for it. When we learn to rely on God for all our needs, we see just how loving He is as He takes care of all aspects of our lives. And this love makes us want to show love to others.

It’s those who don’t have who are most apt to come to Jesus. They’re most in need of love. For this reason, it’s hard for us who do have—a home, a car, enough food for a week—to fully understand reliance on Christ. It takes a different type of discipline.

This is why it’s still shocking to me how many people absolutely love Psa 23. It’s comforting, I suppose, and that’s why: “Yahweh is my shepherd; I will not lack for anything. In grassy pastures he makes me lie down; by quiet waters he leads me” (Psa 23:1–2). I think so many of us love it, though, because we’re aware of how frail and vulnerable we really are. It could all be gone in a moment. Disease catches up to us, and death will eventually get us all. We often forget just how important love is in all this, and we fail to recognize why Psa 23 has a special place in our hearts.

We are in the top percentile of wealth in the world. Many of our families own more than one car. Nonetheless, the death around us and the diseases we see show just how quickly it can be gone. And for this reason, we can recognize how crucial love is. Love carries people through hard times. It brings them to depend on God. Paul tells us we could have all sorts of incredible spiritual gifts, but if we don’t have love, there’s no point (1 Cor 13:1, 13).

And when Paul speaks about love, he’s not talking about something we say or even feel; he’s talking about something we do. Love requires us to give all things; or in Paul’s words, it “rejoices with the truth, bears all things, believes all things, hopes all things, endures all things” (1 Cor 13:6–7). So, those of us who understand relying on Psa 23, even in our wealth, must help those who rely on its promises but are yet to experience them. They are people all over the world, waiting for us to “bear” their burdens with them. They are the hurting, the voiceless—the people who need us to show real love.

How can you show love to the hurting and voiceless in the world today? God has called us all to action—that is what love means. So how will you act?

John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

Reason: Not the Ultimate Power

Numbers 27:1–23; 1 Corinthians 10:1–22; Psalm 22:14–31

Reason is a gift from God, but that doesn’t make it a substitute for seeking God’s will through prayer.

Moses appears to have been an intelligent man. He figured out how to flee Egypt after killing an Egyptian, how to survive in the wilderness, and how to make his way back without prosecution. He also transformed non-militarized men into a military and taught them to craft the weaponry necessary to win countless battles. But Moses didn’t rely on these abilities; he relied on asking God His will and waiting for His guidance.

Moses relies on God’s will so often that I’m convinced that the actions that appear to come from great intelligence and reason—like his ability to escape and reenter Egypt and his ability to train people in combat—were based on God’s direct guidance.

We see Moses seek God’s guidance in matters that he could have used reason to discern as well. In Numbers 27, when Moses is asked if a family should receive an inheritance of land (in the promised land) even though their father died without a son to inherit it, he could have simply said, “Of course; God is gracious. He won’t punish your entire family forever for your father’s sins.” (That was the reason they weren’t granted the land automatically.) His simple reason of “God is good” probably could have answered this for him. But Moses seeks God’s guidance instead. That’s the right answer.

Our culture overemphasizes reason. Often, the people best at reasoning are promoted—in our workplaces, our churches, and our government—so it’s easy to see reason as the ultimate power. Instead, though, we should seek God in all things. His guidance is always needed. While He gave us our minds, He also gave us the Spirit; and while the mind can fail, the Spirit, if truly sought, listened to, and waited upon, cannot.

What do you need to seek the Spirit’s guidance on that you are relying on reason for instead?

John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

Forsaken to Delight

Numbers 26:1–65; 1 Corinthians 8:1–9:27; Psalm 22:1–13

“My God, my God why have you forsaken me? Why are you far from helping me, far from the words of my groaning?” (Psa 22:1).

These are some of the darkest words in Scripture. It’s almost painful to speak them, to imagine a feeling of complete abandonment by God. These are also the words we hear Jesus say when He is hanging from the cross (Matt 27:46). When He utters them, He makes Himself one with this ultimate sufferer, this true lamenter, in Psa 22. He is essentially saying, “I am He: the one who has suffered the most for God’s cause and thus knows what it means to be human.”

The plea in this psalm becomes even sadder, but then it is followed by a surprising affirmation of complete faithfulness in God: “O my God, I call by day and you do not answer, and by night but I have no rest. Yet you are holy, enthroned on the praises of Israel” (Psa 22:2–3). The very nature of crying out to God, even in a time of feeling like He has completely abandoned you, is an act of faith. When we cry out in His name, we affirm His presence and the reality that He can intercede. Even if we’re not sure how He will intercede, crying out to Him is an act of faith. It is always the right solution; it’s what Jesus did in His time of greatest need and pain.

The psalmist goes on to depict just how dire the situation is: “All who see me mock me. They open wide their lips; they shake the head, saying: ‘He trusts Yahweh. Let him rescue him. Let him deliver him because he delights in him’ ” (Psa 22:8–9).

Jesus does precisely this: He trusts in Yahweh to be His rescuer. What the mockers—both at the cross and those depicted in this ancient psalm—don’t realize is that God is delighted in the suffering for His cause. God sees the ultimate purpose of Jesus’ suffering—the redemption of His people (compare Isa 52:13–53:12). And likewise, God sees the ultimate purpose of our suffering. He will delight in it when it is done for His purposes—His kingdom. This psalm is a model for us of what to do in those times.

What are you currently suffering through for God’s purposes? How can you use Psalm 22 as a model for your response?

John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).