Tag: Jerry Wierwille

Message of Hope

Scripture of hope from Isaiah 4:2
Isaiah 3-5

Psalm 109

Revelation 3

-Devotion by Jerry Wierwille (NY) – Jerry seeks to help believers understand the Bible better through teaching, resources, and the REV Bible, an online translation and commentary being worked on by One God believers through Spirit & Truth Fellowship International.

In the short chapter of Isaiah 4, Isaiah presents one of the most hopeful pictures in the first section of Isaiah, which has been filled with warnings, threats, and impending punishment from their rebellion against Yahweh. While chapter 3 ended with Jerusalem being pictured as a city devastated and humiliated after experiencing Yahweh’s judgment, that is not the last word Isaiah has for the city. The beautiful city of Jerusalem, once a city filled with confidence, wealth, and social prestige, has now been decimated and brought low. Yet, Isaiah now speaks about how that judgment is not Yahweh’s final word for His people. Beyond the devastation and destruction, there is purification, restoration, and renewed fellowship with Him.

The opening words of the chapter offer us a difficult imagery: “Seven women will take hold of one man in that day, saying, ‘We will eat our own bread and wear our own clothing, only let us be called by your name. Take away our reproach’” (4:1). This verse continues the judgment of Yahweh described at the end of chapter 3, where many of Jerusalem’s men had been defeated and fallen in war. What the imagery conveys is that the devastation would be so severe that the normal social order would be disrupted. Women would provide their own food and clothing and desire to bear the name of their husband just to avoid the shame and humiliation associated with their circumstances.

And so, Isaiah’s message of distress continues, bringing to a climax the weight of the consequence for Israel’s disobedience and sin. Israel’s rebellion, injustice, pride, and corrupt leadership described in chapter 3 have now left such deep wounds throughout the nation, unraveling the very fabric of their society.

But then the tone of Isaiah’s message changes dramatically. Next, he says, “In that day, the Branch of Yahweh will be beautiful and glorious, and the fruit of the land will be for beauty and for glory for those of Israel who have escaped” (4:2). While the phrase the “Branch of Yahweh” is likely a messianic reference, here it also introduces the imagery of new life growing out of the devastation. This begins Isaiah’s message of hope: what appeared ruined and broken is not beyond Yahweh’s ability to restore. Where there had previously been only judgment, destruction, and barrenness, there will be growth, renewal, and life.

This is one of the great themes that will continue throughout the rest of Isaiah’s prophecy. Yahweh may discipline His people, bring judgment upon them, and show them His displeasure with what they have done, but His purpose is ultimately for their repentance and restoration. Yahweh does not desire to destroy His people. He is working to redeem them, bring them back to Himself, and restore them in the land. But judgment involves removing what has been corrupt so that something new can grow in its place.

The emphasis of verse 3 is on the “remnant” of those living in Jerusalem. Part of Isaiah’s message of hope is that not everyone will be destroyed. Those who remain are described as “holy.” This does not necessarily mean that they were more righteous or better than everyone else. Rather, Yahweh is endeavoring to create a purified people who belong to Him from the ones who are left.

That becomes even clearer in the next verse: “when the Lord will have washed away the filth of the daughters of Zion and will have purged the blood of Jerusalem from its midst by the spirit of justice and by the spirit of burning” (4:4). In the preceding chapters, Isaiah had described Jerusalem as polluted by arrogance, injustice, violence, and bloodshed. But now, he says that Yahweh Himself will act to wash away that pollution. The imagery is quite severe because Israel’s problem was severe. Thus, Yahweh’s cleansing is described as both a “washing” and “burning.”  Both of these images communicate the act of purification. Some purifications require water, and others require fire. The basic message is that Yahweh will remove the impurity of His people so that they will be a new people. He does not cover over the corruption of His people or pretend it is not there—He takes it completely away.

But this reality will only come after Israel has responded to Yahweh’s rebuke. This is an important truth that we should understand as well. We often want Yahweh to restore us without first confronting what needs to change in us. We want peace without repentance, healing without self-examination, and renewal without surrendering. The truth is that the same God who comforts us also corrects us. And His correction is not devoid of His love. It is precisely because He loves His people that He refuses to leave them unchanged…He refuses to leave us unchanged.

The greatest blessing of restoration is therefore not simply that Jerusalem will become prosperous again, and people will dwell in peace and safety. The greatest blessing is the presence of Yahweh. But this can be easy for us to forget sometimes. We tend to count blessings according to our improved circumstances. We pray for problems to disappear, finances to improve, relationships to heal, or uncertainty to come to an end, and so on. Nonetheless, these are legitimate concerns, but Isaiah directs our attention toward something greater: the ultimate gift that Yahweh gives to His people is Himself.

Verse 5 says that “over all the glory will be a canopy,” and verse 6 continues, “There will be a pavilion for a shade in the daytime from the heat and for a refuge and for a shelter from storm and from rain.” Yahweh’s presence becomes a form of protection for His people. He is pictured as a canopy and pavilion creating shade from the burning heat of the sun and shelter from storms and rain. The people who had previously trusted in national leaders, their wealth, outward beauty, military strength, and/or social status are now being taught where true security and strength is found—in Yahweh alone.

The pattern that Isaiah is addressing here is a pattern that still speaks to us today. There may be things in our lives that Yahweh needs to remove because they have become substitutes for Him, or our attention has become more devoted to them than Him. There may be attitudes, habits, or priorities that need to be “washed away” or “burned up.” Yahweh’s work in us can sometimes feel very uncomfortable because purification requires a change to take place. And we all know how much people enjoy change.

But Isaiah 4 reminds us that Yahweh’s purpose in purification is not to take things away in order to deprive us. Rather, He is preparing His people for something better—a life of holiness, renewed passion, filled with His presence, and marked by His love and protection.

So, when Yahweh exposes something in us that needs to change, we should not resist Him and justify neglecting it. We can trust that the God who cleanses is also the God who restores. The God who removes our false securities and our false loves is also the One who becomes our shelter and strong tower.

Our greatest hope must not be that life will be easy and smooth sailing every day, but that Yahweh will be with us through it all. And when He is our refuge, even the heat of the day and the storms of life cannot take away the security and confidence that comes from dwelling in His presence.

Reflection Questions

  1. “We want peace without repentance, healing without self-examination, and renewal without surrendering.” Have you responded to Yahweh’s rebuke? Are you asking for the good stuff without giving up the bad stuff?
  2. What do you need to be purified from? What has Yahweh already purified you of? What would you be without this cleansing?
  3. Have you considered Yahweh to be the biggest gift He can give? In what ways can you accept this gift today? In what ways will this gift be fully given in the Age to Come?

Prayer

Dear Yahweh, I praise You for Your holiness and Your perfect plan including judgment and purification. I want Your love which incudes Your correction. I confess and repent. I do not want to hold on to things, ideas, behaviors, or attitudes that keep me distanced from You. I want You and the good things You have for me both now and in Your coming kingdom. Help me daily become more of what You want me to be, do, and say, while sharing this message of hope with others as well.

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Seriously Sick – but there is a Cure

Isaiah 1-2

Psalm 108

Revelation 2

-Devotion by Jerry Wierwille (NY)

The book of Isaiah begins with an uncomfortable proclamation. There is no lead up or easing into the message of the prophet as Isaiah immediately confronts the spiritual malady of Yahweh’s people. Israel was still religious; they were gathering for worship, bringing sacrifices, observing festivals, and praying. Yet, through Isaiah, Yahweh clearly sees something that is deeply wrong with it all. The outward devotion that Israel was exhibiting did not match the way they were living.

The opening verses indicate how Yahweh views Israel as children whom He had raised and cared for, but who had rebelled against Him (1:2). Using a pointed metaphor for comparison, Yahweh declares just how dull His people have become: “The ox knows his owner, and the donkey his master’s feeding trough; but Israel does not know, my people do not understand” (1:3). Even animals recognize the one who provides for them, yet Yahweh’s people had forgotten the One who had protected and sustained them.

This can be an important warning for us as well. It is possible to seek Yahweh’s blessings while slowly losing awareness of the One who gives them. It is possible to become too complacent with worship, prayer, Scripture, and church life that our hearts gradually drift away from seeking Yahweh.

Isaiah goes on to describe the nation of Israel as being spiritually sick from head to toe (1:5-6). The picture is not of a people with one small problem that needs to be corrected. Their rebellion is a disease that has ransacked their whole body and affected everything, and their wounds have gone untreated, and the consequences of their sin are evident and visible all around them.

But even in spite of the people’s problem and continued sinfulness, they were coming before Yahweh by observing religious festivals, prayers, and offering sacrifices. Normally, we would consider these good things, but Yahweh says, “’What are the multitude of your sacrifices to me?’ says Yahweh. ‘I have had enough of the burnt offerings of rams and the fat of fed animals. I do not delight in the blood of bulls or of lambs or of male goats’” (1:11) and later declares that He will hide His eyes from them when they pray (1:15).

The problem was not the worship itself. Yahweh had commanded these practices in the law of the covenant. The problem was the contradiction between their worship and their lives. They honored God in religious ceremonies while tolerating injustice, violence, and wrongdoing in everyday life. Their hands that they lifted in prayer were described as being “covered with blood” (1:15).

The issue arises from the fact that God refuses to separate our relationship with Him from the way we treat other people. And so, He tells them what genuine repentance should look like: “Wash yourselves, make yourselves clean. Eliminate the evil of your doings from before my eyes.  Cease to do evil. 17Learn to do well. Seek justice. Relieve the oppressed. Bring justice to the fatherless. Plead for the widow” (1:16-17).

The repentance that Yahweh requires of Israel consists both of stopping certain things, but also doing certain things. They must stop doing what is evil, but they must also learn to do what is good. Turning from sin is only half the requirement that Yahweh is looking for. He is not asking for people to simply avoid practicing certain behaviors, but rather to become the kind of people who actively pursue what He desires. And so, for Isaiah’s audience, that particularly includes protecting people who are vulnerable and seeking justice for those who cannot easily defend themselves.

Then, in the middle of such severe warnings, comes one of my favorite invitations in Isaiah: ““Come now and let’s reason together,” says Yahweh. “Though your sins are red as scarlet, they will be as white as snow. Though they are red like crimson, they will be as wool” (1:18). Yahweh exposes their sin not because He delights in condemning them, but because He wants them to return to Him. The colors scarlet and crimson are both vivid tones of red that communicate something unmistakably stained and impossible to hide. Yet Yahweh says that even such sin (i.e., stains) can be cleansed/cleaned.

This hope in a second chance is at the heart of the chapter. Yahweh does not ask sinful people to pretend that everything is fine, and nothing is wrong. Instead, He invites them to acknowledge what is wrong and come to Him for cleansing and healing.

The chapter ends by contrasting rebellion with redemption. Those who continually reject God will eventually experience the consequences of that decision (1:24-26), while Zion will be redeemed through justice and righteousness (1:27). Yahweh’s desire is not for Israel to improve their outwardly religious behavior. That was not the problem. At the heart of the matter is His desire to restore His people so that their hearts and lives reflect their worship.

There is an important lesson here for us as well. We should never measure our spiritual health or maturity simply by tallying up how often we attend church, sing praises, pray, read Scripture, or participate in various religious activities. Truly, those things matter greatly, but Yahweh looks on the heart and is more concerned with the kind of people we are becoming. Our worship on Sunday and our behavior on Monday should tell the same story.

So, let’s ask Yahweh our God to show us where our outward devotion may not match our everyday lives. We should not merely stop doing what is wrong but be actively seeking to “learn to do what is good.” And when Yahweh reveals sin in us, we should not run away in shame but accept responsibility and receive His grace to draw near to Him, trusting that the God who exposes our sin is also the God who can make scarlet stains become white as snow.

Reflection Questions

  1. Is your worship pleasing to God? Do your Sunday and Monday tell the same story? Does how you live your life match up well with your worship? Prayerfully ponder what issues and inconsistencies might need to be realized and addressed? (And, perhaps your worship is in need of some therapy as well.)
  2. Consider how you treat others. What does God want you to stop doing? What does God want you to start doing? Ask Him.
  3. Do you realize the serious problem of sin (a scarlet/crimson stain)? Are you willing and obedient – or do you refuse and rebel? What is the result for each? (Isaiah 1:18-20) What does it take to turn the scarlet/crimson stain white as snow? What is God’s desire?

Prayer

Dear Yahweh – You made me, You know me, You nourish me and provide for me. I am Your child. Show me, Lord God, where I am not pleasing to You, where I am sick and stained. Please give me Your wisdom, direction and energy in how to best love & worship You, while at the same time loving and caring for others well. I want to be known by You as Your willing and obedient child.

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Committed Love

Song of Songs 7-8

Psalm 108

Revelation 1

-Devotion by Jerry Wierwille (NY) – today we cover Song of Songs 6-8

At the conclusion of chapter 5, which we looked at yesterday, the woman gave an elaborate description of her beloved and what she loves and admires about him to the daughters of Jerusalem (who are an unnamed group of women that are likely being used as a literary device in the poem). Now, chapter 6 opens with the daughters of Jerusalem asking where the woman’s beloved has gone. Whereas in chapter 5, she seems to not know where he went, now her answer is quite confident: “My beloved has gone down to his garden” (6:2). The tone of her response differs drastically from her frantic search in the previous chapter. And so, she apparently knows where he is now, and she knows where she stands in her relationship with him.

Verse 3 presents one of the most significant themes in the book, “I am my beloved’s, and my beloved is mine” (6:3). Back in chapter 2, the woman said, “My beloved is mine, and I am his” (2:16). Interestingly, now the order is reversed. The emphasis falls on the fact that she has given herself to him before she speaks of him belonging to her. Whether or not the change is intended to mark some growth in their relationship, or her perspective, it nonetheless expresses how she sees their mutual commitment to each other. This major theme of the book can help us see how healthy love is not built merely on asking, “What am I going to get?” but more importantly, “How can I give myself faithfully to the person I love?”

In response, the man begins praising her again, “You are beautiful, my darling, as Tirzah, lovely as Jerusalem, awesome as an army with banners.” (6:4). He compares her beauty to famous cities and a strong army proudly carrying banners. Something that we can note is that the man responds after the situation in chapter 5 when he went to see his beloved and was not greeted at the door with wonderful sentiments of praise and admiration.

It is important to remember, though, that healthy relationships are not free of problems, much less ignore problems. But it does remind us that conflict should not overwrite or erase our affection or desire. It is easy to reduce our opinion of someone to what has frustrated us about them most recently. But love resists that temptation and remembers the whole person and doesn’t neglect to speak what is true, beautiful, and worthy of gratitude, even when our present emotions may not drive us in that direction inherently.

In 6:10, the woman is described in this way: “Who is she who looks forth as the morning, beautiful as the moon, clear as the sun and awesome as an army with banners?” picking back up the militaristic imagery of verse 4. This imagery is striking. The woman is not presented as a fading light to the eyes of the man as something drifting into the background, but as someone whose presence is radiant, illuminating, and commands his full attention.

Lastly in chapter 6, the Hebrew in verse 13 is notoriously difficult, and it is hard to understand what the phrases are meant to conclude from preceding context. But what can be known is that they seem to bridge to chapter 7 where the man continues his elaborate description of his woman’s beauty.

Chapter 7 presents, yet again, several images and metaphors that may sound unusual to modern ears, but the point is as clear as it was previously: the man is delighted in his beloved and struggles to find the words to aptly describe the great love he has for her and how deep his affection is for her.

Then, in the middle of the chapter, the woman replies again with that familiar language from one of the main themes of the book, “I am my beloved’s, and his desire is for me.” (7:10). This statement conveys that her confidence in their relationship is one of strength and security: she knows both that she belongs to him and that she is desired by him. The woman perceives how much she is desired and her beloved’s attitude and affection toward her is not passive but firmly vocalized—she knows that she is wanted by him.

This brings out something important in healthy loving relationships: the ability to rest in another’s faithful and abiding love. The relationship that is filled with tension and conflict, instable, uncertain, and constantly hanging in the balances is one that asks, “Do they still want me? Am I enough? Has something changed? Has their love grown cold?” But a committed, loving relationship seeks to create an environment where those questions never surface. The reassurance, the verbal and non-verbal communication, and the unwillingness to entertain the destructive thoughts or patterns of interacting fortifies the relationship so that it is beyond assault from such nagging questions and self-doubts.

At the end of the chapter, the woman takes initiative by asking her lover, “Come, my beloved, let’s go out into the field. Let’s lodge in the villages” (7:11). Earlier, the man invited her to rise up and come away with him. Now she extends the invitation back to him. Their relationship is reciprocal. She is not simply waiting to be pursued by him; she also pursues him back. It is customary in many cultures for the man to initiate and make the “first move,” but love is not bound by cultural conventions. When two people love each other, it can be a beautiful combination of mutual pursuit where each knows that they are wanted by the other.

And finally, chapter 8 brings the book to a fitting conclusion by emphasizing the strength, exclusivity, and enduring nature of love. The woman says, “Set me as a seal on your heart, as a seal on your arm; for love is strong as death” (8:6). In the ancient world, a seal represented ownership, identity, and a pledge, and so the image of a seal in the context of a relationship communicates the woman’s belongingness, security in the relationship, and the enduring place that she will hold in the heart and life of the one she loves. 

She goes on to say that “Many waters cannot quench love, neither can floods drown it” (8:7). After all the longing, delight, distance, searching, reunion, and mutual desire that has been described throughout the book, Song of Songs ends by reminding us that genuine love is not fragile or disposable. It cannot be reduced to momentary emotion or physical attraction. Real love is powerful, persistent, and immeasurably valuable—so valuable that “If a man would give all the wealth of his house for love, he would be utterly scorned.” (8:7).

Perhaps that is the best way to bring the message of Song of Songs together. Throughout the book, we have seen love celebrated as something beautiful, passionate, patient, protective, sought after, vulnerable, and committed. The book is a love poem of two people delighting in each other, speaking words of affirmation, enduring moments of disappointment and distance, pursuing reconciliation, and continually reaffirming that they belong to one another. 

Although Song of Songs is primarily a celebration of human romantic love, its language can also remind us of the steadfast love God has shown us. His love is not something we earn or purchase, and it is not extinguished by changing circumstances or fluctuating emotions. We have a God of love who calls for us to respond to Him in love. He has committed Himself to us and is looking to see if we will commit ourselves to Him. Do we desire Him? And are we willing to show Him our true heart?

Reflection Questions

  1. Reread paragraph 4 in today’s devotion. Consider your beloved, or anyone you are close to, but sometimes find yourself in conflict with. What are his/her overall positive characteristics, personality, and actions that have drawn you to this person? It could be helpful to even write them down, print them out. How can you commit to remembering these, and speaking of them, in the next time of conflict.
  2. Particularly for the married: how well do you show committed love and desire to your spouse? What could you do to improve in this area? How might this concept apply (and not apply) to other relationships?
  3. “Do we desire God? And are we willing to show Him our true heart?”

Prayer

Dear God of love and faithfulness, I thank You for not seeing me and treating me as the product of all my failures and flaws. You know them, and You still love me. Help me to love others with the same committed love and mercy.

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Healthy Love

Song of Songs 5-6

Psalm 107

Jude

-Devotion by Jerry Wierwille – today’s devotion will be over Song of Songs 4 & 5 since the first day we covered just chapter 1 we are working one chapter behind this week.

Chapters 4 and 5 of the Song of Songs deepen love by showing us the beauty of intimacy and the pain that can emerge when love feels distant. Chapter 4 is filled with admiration, while chapter 5 moves into hesitation, separation, searching, and longing. These chapters remind us that love thrives when it is expressed, protected, and pursued.

Chapter 4 of Song of Songs begins with the man speaking words of admiration and affirmation to the woman he loves (4:1-6). While we may not appreciate the imagery he uses to describe her eyes, hair, smile, lips, and appearance, they are nonetheless very romantic and poetic. And so, some comparisons may sound quite unusual to us, and perhaps even borderline insulting, but his purpose is unmistakable: he is captivated by her beauty and is not hesitant to tell her so in a multi-dimensional way. It seems as though he is drawing attention to every aspect of her that he finds lovely.

When the man concludes with, “You are all beautiful, my darling. There is no spot in you.” (4:7). To have a “spot” is the biblical expression for a flaw. Far from claiming that she is perfect, indeed, flawless in every regard, the man doesn’t see her flaws and dwell upon them or point them out to her; he loves her just the way she is.

There is an important lesson here regarding romantic relationships. Affection should not be presumed as though the other person certainly must understand how we feel. Rather, love must be verbalized and communicated. People need to hear words that build them up and remind them that they are valued. Over time, in any relationship, it can become easy to notice flaws and irritations more quickly than virtues, but healthy love intentionally looks for what is beautiful in the person and then is not ashamed or hesitant to say it out loud.

As the chapter continues, the imagery becomes more intimate. The woman is described as “a garden locked up,” “a locked up spring,” and “a sealed fountain” (4:12). These metaphors communicate that romantic relationships, and particularly sexuality, are something private, exclusive, and precious that is not available to everyone. The woman’s love and sexuality are portrayed as something carefully guarded and reserved, not common or shared with others openly.

As the chapter moves to the end, the imagery shifts to the woman inviting her beloved into the garden: “Let my beloved come into his garden and eat its delicious fruits.” (4:16). The locked garden now becomes an available garden, but by invitation only. They are committed to each other and the desire is mutual. And so, the imagery portrays how love must be welcomed, never forced or pressured.

At the beginning of chapter 5, the man responds to the woman’s invitation with great delight. The imagery points to the abundance of the garden with myrrh, spices, honey, wine, and milk. The poetry is certainly sensual and intimate. And as the chorus celebrates with the chant, “Eat, friends! Drink, yes, drink abundantly, beloved” (5:1b), the mood suddenly changes.

The woman says, “I was asleep, but my heart was awake. (5:2). Her beloved comes to the door and asks to be let in, but she hesitates. She has already taken off her robe and washed her feet. She is already in bed. Getting up would be inconvenient. Her response might sound mundane to our modern ears, but what the woman is conveying is what makes the scene so relatable. The idea being expressed is that love is sometimes interrupted not by betrayal or distrust, but by inconvenience, fatigue, hesitation, or reluctance.

By the time she changes her mind and opens the door, she finds him gone: “I opened to my beloved, but my beloved left and had gone away” (5:6). Suddenly, what seemed inconvenient becomes alarming. Immediately, realizing what she had done, she searches for him, but this time the search is filled with challenges and pain. The watchmen of the city find her, beat her, and take away her cloak (5:7).

Then the representative “daughters of Jerusalem” ask her, “How is your beloved better than another beloved”? What they want to know is what makes her beloved so special. Her answer tells us exactly how she feels. Instead of focusing on her situation, or her longing due to his absence, or her frustration with what has happened, she begins describing everything she admires about him (5:10-16a). And the ending captures her heart perfectly, when she says, “This is my beloved and this is my friend” (5:16).

That last utterance is especially powerful. The woman’s lover is not only the object of her romantic desire; he is also her friend. It entails the truth about deep love; it includes attraction and desire, but is also accompanied by companionship, admiration, and the joy they bring.

We can draw a spiritual lesson from this about our relationship with God. At times, God calls us to draw near, but life has a way of putting things in our way. We become distracted, tired, complacent, or simply slow to react. When we become aware of how we have been responding, we may realize how deeply we miss the nearness we once enjoyed. Yet rather than remaining stuck in regret, we can do what the woman did when she realized she had not responded the way she should have. She got up and began to seek him. And even if there are challenges, and even if there are pain and sacrifice, we must remember what is beautiful about the God we love and why He is worth pursuing.

So, let’s protect love (especially intimacy) as a sacred blessing that we have been entrusted with by God, guarding it and only giving it to the one who should be invited to enjoy it. And in our relationship with God, let’s not allow spiritual complacency to make us slow to answer His invitation to draw near and enjoy the blessing of His presence in our lives.

Reflection Questions

  1. How well do you communicate love and admiration with your words? How can you work towards improving in this area?
  2. How is the world’s view of and guidelines for intimacy different from God’s? What problems are caused by the world’s? How is God’s way best?
  3. What do you often do with regret in human relationships? Do you try to ignore it, letting it grow, or do you actively seek resolution and restoration? What do you often do with spiritual complacency? Do you try to ignore it, letting it grow, or do you actively seek God and His presence in your life? What does seeking God look like and what are the blessings from it?

Prayer

Dear God – I praise and thank You for being a God of love. Thank you for showing us how to love – in Your word, in Your Son’s example, and in Your own love. Help me to verbalize my love to You and to my spouse and others You have graciously put into my life. Help me to see opportunity to love rather than inconvenience. May I be moved by regret to pursue, resolve and restore. May I grow deeper and deeper in love with You and with my beloved and friend.

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Protecting and Pursuing

Song of Songs 3-4

Psalm 107

3 John

-Devotion by Jerry Wierwille (NY) – today’s devotion will cover Song of Songs 2-3

Song of Songs chapters 2 and 3 continue the beautiful picture of mutual affection and love that was introduced in the first chapter. The woman and her beloved delight in one another, long for one another’s presence, and speak openly about the joy they find in being together. But these chapters also introduce another dimension of love: love must be protected, patiently received, and sometimes pursued through seasons when the one we desire feels distant.

Chapter 2 opens with the woman describing herself as a “lily of the valley” (2:1), which seems as though she is comparing herself to a rather ordinary flower that grows abundantly in the countryside in Israel. But that is exactly why the man’s response (i.e., her lover) is so meaningful. She may see herself as simply one flower among many, while he sees her as exquisite and incomparable. She is “a lily among the bramble” (2:2).

Moreover, she reciprocates with a description about the uniqueness and blessings of her lover by comparing him to “an apple tree among the trees of the forest” (2:3).  and affirms that she delights to sit “in his shade” (2:3). This imagery communicates how she feels safe and refreshed in his presence. And then comes one of the most memorable statements in the book: “His banner over me is love” (2:4). His love is not something she hopes for or tries to earn but is the atmosphere surrounding her and is what is made known to her—she knows herself to be loved.

A few verses later, the beloved calls to her: “Rise up, my darling, my beautiful one, and come away.” (2:10). Winter has passed, spring flowers are appearing, and the season of singing has arrived. The imagery in this section is full of vibrancy, freshness, and new life. His love invites her out of hiding and into shared joy for something wonderful is developing in their relationship—“our vineyards are in bloom” (2:15).

Yet right alongside this excitement comes a repeated warning: Do “not stir up nor awaken love until it so desires.” (2:7). Song of Songs celebrates romantic desire, but it does not treat this desire carelessly or purely sensually. Love is powerful, and because it is so powerful, we must take care not to be manipulated or rushed into it. There is a proper time for love to awaken and a proper way for it to be expressed. But too often we are caught up on love and fall prey to the adage, “Love is blind.”

There is an interesting and difficult passage in chapter 2 that uses a striking image to teach an important lesson: “Catch for us the foxes, the little foxes that spoil the vineyards” (2:15). The image suggests that a vineyard may be flourishing, but little creatures (like foxes) can quietly damage what is growing. Relationships are often harmed in the same way. It is not always one enormous betrayal that shatters a relationship and breaks trust. Sometimes it is the accumulation of a bunch of small actions, such as perhaps a few too many times of neglect, some residual resentment, foolish words repeatedly spoken, too much secrecy, the presence of selfishness, or unresolved hurts and wounds. Love is something to enjoy, but also something to carefully guard and protect.

At the climax of chapter 2 is the woman’s declaration, “My beloved is mine, and I am his.” (2:16). This language of being “someone’s” is not possessive or controlling but rather is the product of mutual commitment. Love creates a place where both people can say, in effect, “I give myself to you, and I receive you with joy.” The woman and her beloved are sharing this belongingness to each other as an expression of their true love.

When entering chapter 3, it is apparent that the mood has shifted. During the night, the woman searches for the one she loves and cannot find him. She gets up, walks through the city, asks the watchmen if they have seen him, and continues searching until at last she finds him, and she says, “I held him and would not let him go” (3:4).

There is something very relatable about what is described in this scene. When we love someone, their absence can feel like an enormous hole—a vacuum that nothing can fill. What once felt secure and steadfast can suddenly feel uncertain, and our longing can quickly turn into restlessness. But the woman does not respond to her anxious thoughts with fears and inner turmoil. Instead, she goes and searches diligently until she finds him.

Although Song of Songs is primarily celebrating human romantic love, this scene can also remind us of our relationship with God. There are times when God’s presence feels close and very perceivable, like the break from the sun when sitting in the shade of tree or spring blossoms and flower blooms in spring. But there are other times when our prayers may feel dry, less connected. Maybe reading Scripture feels less insightful, more rote and mechanical, and God seems strangely distant. Those experiences do not mean that He has abandoned us, but they can expose how deeply we desire His presence—the peace and comfort only He can give.

The woman’s intense searching can challenge us in those seasons. Instead of responding to a time of spiritual “dryness” with fear and worry, we can get up and seek Him. We can continue to pray even when prayer feels difficult; we can devote ourselves to Scripture even when reading seems to lack emotion and delight; we can keep meeting with God’s people and continue to serve; and we can refuse to let a temporary feeling of distance rewrite what God has already told us about His faithfulness and nearness to us.

Chapters 2 and 3 remind us that healthy love has elements of both delight and caution. It rejoices in the presence of the one we love, respects proper timing, protects what is precious, and continues to pursue even in times when we might feel disconnected or frustrated in moments of longing. Therefore, let’s receive the love God has given us with gratitude, protect the relationships He has entrusted to us, and keep seeking Him even when we do not immediately feel what we wish we did. His love is faithful, and so let’s be faithful in loving Him back.

Reflection Questions

  1. What specific “little foxes” (including those of your own making) have the power of sneaking in to spoil your love relationships (both with a spouse, and/or with God)? What can you do to protect your love relationship(s) from each of these “little foxes”?
  2. What do you think it means to, “not stir up or awaken love until it pleases” (or various other translations, as seen in 3:5)? How many times does Solomon repeat this phrase? What is the danger in not following this advice?
  3. What is your common response when your love (spouse and/or God) feels difficult or distant? What would seeking look like in your case? Have you been through a dry spell that then revived? What do you think helped?

Prayer

Dear God, You are a great lover of me. Thank You for faithfully loving me. I confess the times I have allowed little foxes to eat away at my devotion to You, and times when I am more distant from You, often due to distractions I have allowed. Help me protect and pursue our love – with time, desire, effort, and a full heart. Thank you, too, for the gift of loved ones You have given. Help me to protect and pursue those relationships – particularly that of my spouse (as it applies) – what a wonderful plan for marriage and family You have created for me to honor, enjoy, protect and pursue. Help me be the spouse You want me to be.

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Insecurity and Love

Song of Songs 1-2

Psalm 106

2 John

-Devotion by Jerry Wierwille (NY)

The book Song of Songs (also known as the Song of Solomon) is one of the most beautiful and captivating books in the Bible. It is a collection of love poetry that celebrates affection, desire, beauty, commitment, and the joy of belonging to another person. Rather than treating romantic love as something embarrassing or unspiritual, Song of Songs presents it as something to be sought after, treasured, and protected.

Throughout Christian history, many believers have read Song of Songs as a figurative representation of the love between God and His people, or the love of Christ for His church. But that allegorization should not be the primary way to understand the book. Nevertheless, while we should read Song of Songs primarily as romantic poetry celebrating human love, the vivid imagery and language of longing, delight, pursuit, and belonging, though not romantic in nature, can also help us to understand the depth of affection found in our relationship with God—our love for Him and His love for us.

Song of Songs begins with a description about a deep longing. The unidentified woman figure desires the presence of the one she loves, and throughout the first chapter there is a strong sense of mutual delight between them. They speak about their admiration, affection, and tenderness toward each another. They take note of what they see as beautiful, and they are not afraid to express it.

Yet right in the midst of this jubilee of love is a hint of the woman’s insecurity. She says, “Do not stare at me because I am dark, because the sun has looked upon me” (1:6). Apparently, she is quite self-conscious about how she appears to others. She says that she works in the sun and seems aware of the fact that she has become dark because of it, and that may not fit the standards of beauty in her culture.

I think this expresses something deeply human as we all know what it is like to feel exposed, inadequate, or less than what we think others expect of us. We compare ourselves to others; we think about our weaknesses or our failures; and we often wonder whether people would still accept us if they knew everything about us.

What comes next pierces through that chatter. The response of her beloved counteracts her insecurity: “O most beautiful among women,” (1:8), and “Behold, you are beautiful, my darling!” he says (1:15). He does not respond to her insecurity by pointing out her flaws but speaks words of love, affirmation, and delight. He seeks to overwrite her negative self-image with truth. In his affirmation of her, the lover does not trivialize her mistaken view, but simply paints an entirely different picture on the canvas of her mind so that she can begin to believe a different narrative than the one she has been telling herself.

This can remind us of the way God sees us. God sees us more clearly than anyone else ever could. He knows every weakness, every hidden thought, every regret, and every place where we have failed. Yet through Christ, we are not defined by shame, guilt, and unmet expectations. Instead, we are forgiven, accepted, and brought near.

In our insecurity, we might imagine that God merely puts up with us. But we know that He loves us dearly since Scripture tells us He does. But perhaps we struggle to believe that He actually delights in us. And so, if we think about that passion and eagerness of desire that the woman and her lover express in the first chapter of Song of Songs, even though it is a picture of human love, then it can challenge us to dismiss any fictional view of God’s love that is less than the truth.

Let’s have the truth God has told us in Scripture be the narrative we believe, and not the distorted story our fears, insecurities, failures, or past experiences try to write for us. So when insecurity, shame, comparison with others, or regret begin to creep into how we see ourselves, don’t let it! Instead, allow the truth of God’s love and grace overwrite that false portrait of who we are. We are God’s beloved. And He desires us!

Reflection Questions

  1. What lies about yourself do you tell yourself? What insecurities, shame, comparison with others, and/or regret have you allowed to distort your image?
  2. Have you accepted Jesus’s sacrifice to save you? What do you think God sees when He looks at and in you? Pray for God to show you.
  3. How can you help someone else see the truth and the beauty (inside and out) God has made them to be?

Prayer

Dear God, You are worthy of all my desire and love and it boggles my mind that You indeed desire a deep relationship with me. The lengths of Your great love for me, which Your Son then learned from You, are extraordinary. Help me to see clearly who You have made and saved me to be, removing all lies, attitudes and actions that interfere with me receiving Your love, returning love back to You, and spreading Your love.

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Finding Life

Genesis 43-44

Proverbs 22

*Matthew 10

Matthew 10:37-39

Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. 38And whoever does not take his cross and follow me is not worthy of me. 39Whoever finds his life will lose it, and whoever loses his life for my sake will find it.

After commissioning the twelve apostles, Jesus proceeds to teach them about what this commissioning entails. First, they will be persecuted (vv. 16-25), but they don’t need to be afraid because God will be with them and cares for them (vv. 26-31). Then comes a section that deals with the seriousness of the need to acknowledge Jesus as the Messiah, which can be a controversial subject (vv. 32-39). Jesus says that he did not come to bring peace but a sword (v. 34). This proclamation is not Jesus’ war cry as though his intention is to bring violence, but rather, it reveals that Jesus recognizes and discloses that he will be a point of contention and disagreement for many people. In other words, the truth that Jesus came to bring (and which he represents) will inevitably cause disunity and conflict.

It is on the heels of this declaration by Jesus that we read of the even more severe nature of this conflict—it may happen even within one’s own family. Jesus assumes the natural love of one’s family as a premise and then moves to identify that as a lesser priority in life than love for him. When he says that a person who loves him less than their family is “not worthy” of me (v. 37), he is making a value claim upon himself as more important than them. To be “worthy of me” means to “be fit to be a disciple.” It is important to clarify that Jesus is not advocating that his disciples not love their families. Instead, he is simply stipulating that the value attachment of a person to their family must not exceed their value attachment to him. To be Jesus’ disciple is to prize him above even one’s own flesh and blood.

The implications of this statement are far reaching. Who would say that loving a brother, sister, child, or parent should be subservient to the love of another? But this is precisely the demand that Jesus is making of his disciples. It is a declaration of discipleship that calls for absolute devotion. This extreme requirement is extended as Jesus also says that those who would follow him must “take [up] their cross” (v. 38). This is an expression referring to being willing to self-identify and endure the shame and suffering of one who is crucified.

Jesus elaborates by uttering one of the most interesting paradoxes: Whoever finds his life will lose it, and whoever loses his life for my sake will find it (v. 39). In essence, Jesus is saying that the life that matters is the life that is lived for the sake of Christ. To take the road of self-denial and live for something other than one’s self is to “find life.”

From these three criteria of discipleship, where do we find ourselves? Are we willing to follow Jesus no matter what? Does our love for him exceed our love for anything else? Are we willing to take up our cross? Are we willing to die to self in order to find that which may truly be called “life”? Such a price is the price of being a disciple. Are we willing to pay that price? What might be stopping us from wholehearted devotion and service to the Master?

-Jerry Wierwille (originally posted for SeekGrowLove on March 13, 2018)

Reflection Questions

  1. In what ways have you died to self, taken up your cross, and put Jesus before yourself and others? What was the result (so far)? What do you expect the final result to be?
  2. Slowly read again the last paragraph, replacing the ‘are we’ with ‘am I’ and the ‘us’ and ‘our’ with ‘me’ and ‘mine’. Take time to answer each question for yourself.
  3. Do you want to be a more devoted disciple of Jesus Christ? What specific changes are you willing to make? What will it cost you? Why is following Jesus worth it?

Prayer

Dear God Almighty, thank you for your amazing plan of salvation and the gift of your Son. I want to be a wholehearted, devoted disciple of Your Son Jesus Christ who died for me and my sins and is coming again to set up Your perfect Kingdom on earth. May I see clearly what You want me to do to follow better. You know my struggle in sometimes prioritizing other things, such as… (fill in the blank). Help me love Jesus more than these. In his precious name I pray, Amen.

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Trust, Gratitude and Humble Prayer

Luke 17:11-18:14

Devotion by Jerry Wierwille (New York)

As Jesus continues his journey toward Jerusalem, he encounters people from all walks of life—outcasts, disciples, religious leaders, and ordinary men and women. In Luke 17:11–18:14, there are various stories and teachings involving miracles and parables where Jesus calls people to deeper trust, genuine gratitude, and humble prayer.

Trust and Thankfulness

This section of Scripture opens with Jesus traveling along the border between Samaria and Galilee. Ten men with serious skin diseases (traditionally translated as “lepers”), who were shunned by society and desperately wanted mercy, call out to him from a distance, saying, “Jesus, Master, have mercy on us” (Luke 17:13). Jesus responds not with an immediate healing, but with a command: “Go and show yourselves to the priests.” As they obeyed, they were cleansed. But while all ten were physically healed, one man (the Samaritan) displayed gratitude which brought him a deeper wholeness—spiritual as well as physical. Jesus tells him, “Your trust has made you whole” (Luke 17:19). The passage reveals that faith and thankfulness are both vital to experiencing the fullness of God’s blessing.

One helpful insight here is that trust often requires action before we see results. The lepers had to begin their journey to the priests while still unhealed. Their obedience was an expression of trust, and as they went, God’s power healed them. Trust, even as small as a mustard seed, has the power to move what seems immovable (cf. Luke 17:6).

Reflect: Where is God inviting you to trust him more, even before you see the outcome? How might cultivating a heart of gratitude open the door to God’s work in your life?

Persistence in Prayer

Jesus then tells the parable of The Persistent Widow (Luke 18:1-8), encouraging his followers to “always pray, and not become discouraged.” The widow’s relentless pursuit of justice before an indifferent judge is contrasted with God’s attentive care for his people. If even an unjust judge can be moved by persistence, how much more will God respond to the cries of his beloved children when they persistently come to Him in prayer?

The parable is about the necessity of persistent prayer and unwavering hope, even when answers seem delayed. Jesus asks, “When the Son of Man comes, will he find trust on the earth?” (Luke 18:8). Our perseverance in prayer is an act of trust and also a testimony to our trust in God’s character.

Reflect: In what prayers do you need to be more persistent? What discouragements in your life can you bring honestly before God, trusting that he hears and cares?

Humility Before God

Finally, Jesus tells the parable of The Pharisee And The Tax Collector (Luke 18:9–14). The Pharisee stands confidently, listing his religious achievements and looking down on others. The tax collector, by contrast, stands at a distance, unable even to lift his eyes, but nonetheless, he prays: “God, be merciful to me, a sinner.” Jesus declares that it is the humble tax collector who goes home “righteous,” not the devout Pharisee. The reason Jesus gives is that “everyone who exalts himself will be humbled, but whoever humbles himself will be exalted.”

This parable reveals that one must be humble when coming before God. Humility, openness, and a childlike posture are essential for receiving the kingdom of God (Luke 18:17). Our standing before God is not based on our prowess, devoutness, or accomplishments, but on our honest need for his mercy, because there is nothing we can do to deserve it.

Reflect: In what ways do you find yourself comparing your spiritual life to others? How can you approach God with greater humility and openness in your heart?

Encouragement

As you read these stories and teachings of Jesus, may you be inspired to trust in God more deeply, return thanks for His goodness and blessing, persist in prayer, and humble yourself before Him.

Jerry works on the REV Bible (revbible.com) as the chair of the REV Translation Committee and the lead NT translator. He also has a podcast on the Book of Proverbs called “Words of Wisdom” (stfi.org/podcasts/words-of-wisdom-podcast) that people can find on Spotify, Apple, Pandora, etc.

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The Resurrection and The Life

John 11

Devotion by Jerry Wierwille (New York)

Jesus was a master teacher but also a compassionate friend, deeply moved by the struggles and sorrows of those he loved. In John 11, we encounter one of the most powerful stories in the Gospels where we see Jesus’ emotion. This record invites us to consider how Jesus meets us in our grief, reveals the glory of God, and calls us to trust in God’s power—even when all hope seems lost.

The narrative opens with a startling circumstance—Lazarus, the beloved brother of Mary and Martha, is gravely ill. And so, the sisters send word to Jesus, confident in his love and his ability to heal. Yet, in a surprising twist, Jesus delays his journey. The text says, “Now Jesus loved Martha and her sister and Lazarus. But when Jesus heard that Lazarus was sick, he didn’t depart immediate but stayed two days longer in the place where he was (John 11:5-6). This delay, however, does not show Jesus as being indifferent. Given the timing and distance for the message to travel, it is very likely that Lazarus died soon after the messenger was sent by Mary and Martha, and perhaps Jesus already knew this by revelation when the message arrived. Furthermore, Jesus knew that through this situation, though, God’s glory will be revealed in a way that will deepen the faith of his followers.

Reflect: When have you experienced a delay in answered prayer? How might God be using that time to deepen your trust or reveal His purpose?

Walking in the Light

When Jesus finally prepares to go to Judea, his disciples are concerned for his safety. Jesus responds, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world” (John 11:9). Jesus uses this physical reality to make a spiritual point: as long as we walk in the light of God’s revelation, we can move forward with confidence, even in dangerous or uncertain circumstances. Jesus models courageous trust in God, reminding us that our times are in God’s hands.

Reflect: What does it look like for you to “walk in the light” in your daily life? Where do you need courage to trust God’s guidance, even when the path is uncertain?

Jesus—the Resurrection and the Life

As Jesus approaches Bethany, Martha meets him with a mixture of faith and sorrow. She believes Jesus could have prevented her brother’s death, yet she holds onto hope that somehow Jesus might still do something. Jesus boldly declares, “I am the resurrection and the life. The one who believes in me will live, even though he dies” (John 11:25). This is not just a promise for the distant future; it is a present reality. Jesus reveals that through him, God’s life-giving power is available now, even in the face of death. Lazarus’ resurrection serves as a glimpse and foreshadowing of the future resurrection of all God’s people to new life.

Reflect: How does Jesus’ promise of resurrection shape your perspective on loss and the comfort of the hope? In what areas of your life do you need to trust that God’s power can bring new life?

The Glory of God Revealed

When Jesus sees Mary and the others weeping over Lazarus, he is deeply moved—so much so that he himself begins to weep (John 11:35). Jesus had a special attachment to Lazarus, and his tears show his genuine empathy and sorrow. Jesus’ grief is mingled with righteous anger at the pain and brokenness that death brings. He stands at the tomb, not as a rabbi or religious figure, but as a friend who was there with Mary and Martha in their pain.

Jesus intentionally prays out loud so that all those who were present at the tomb would believe that God sent him (John 11:42). Then, with a loud voice, Jesus called to Lazarus for him to come out of the tomb. As everyone stood there watching, Lazarus emerges from the tomb still wrapped in grave clothes. This miracle is a powerful display of God’s glory—His power in action. Lazarus’ resurrection is not the final victory over death, but a sign pointing to the greater hope that all who trust in Christ will one day be raised to everlasting life in the age to come.

Reflect: How does knowing that Jesus was moved by compassion encourage you in your own struggles? Who around you might need the comfort of your presence and solidarity today?

Encouragement

This record reminds us that Jesus meets us in our deepest pain and invites us to trust in God’s power and timing. Jesus is the resurrection and the life, and through him, we have hope that transcends even the death and the grave. May you find comfort in knowing that the same Jesus who wept at Lazarus’ tomb walks with you today, offering life, hope, and the promise of resurrection. Trust in God’s love, timing, and power in every circumstance in your life.

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The Master Teacher at Work

Luke 16:1-17:10

Devotion by Jerry Wierwille (New York)

Jesus was a master teacher, and he used parables to teach and challenge his listeners to reconsider their present attitudes or perspectives. In Luke 16, Jesus teaches on wealth, faithfulness, forgiveness, and humble service, inviting us to consider how our daily choices reflect our commitment to God’s kingdom and to live in light of the age to come.

Wise Stewardship and Eternal Perspective

Jesus begins this section with the Parable of the Wise Manager (Luke 16:1-9). In this story, a house manager is called to give an account of his stewardship after being accused of wasting his master’s possessions. Facing dismissal from his position, he shrewdly reduces the debts of his master’s debtors, hoping to secure their goodwill for his own future. Surprisingly, the master commends the manager—not for his dishonesty, but for his prudence and foresight. Jesus then says, “For the sons of this age are in their own generation more prudent than the sons of the light. And I myself say to you, make friends for yourselves by means of unrighteous wealth, so that when it fails they will receive you into the tents in the age to come” (Luke 16:8-9).

Scripture teaches that our resources—whether money, talents, or opportunities—are temporary and ultimately belong to God. Jesus calls us to use what we have now with a perspective toward the age to come, investing in relationships and acts of generosity that have lasting value in God’s kingdom. Furthermore, our “wealth” includes not only material goods, but also our mental and physical abilities. The challenge is to use all we have to prepare for the future life God promises rather than clinging selfishly to earthly treasures here and now.

Reflect: How can you use your resources today to bless others and honor God? What does it mean for you to “make friends” through your actions and generosity with respect to the age to come?

Faithfulness in Little and Much

Jesus continues on in Luke 16, saying, “The one who is faithful in a very little is also faithful in much” (Luke 16:10). This is such an important point about the need to be mindful of small things before thinking about larger things. In addition, Jesus warns that we cannot serve both God and wealth, for our loyalties will inevitably be divided (Luke 16:13). The religious leaders, who loved money, scoffed at Jesus’ teaching, but he reminded them that God knows the heart (Luke 16:14-15). Jesus’ emphasis is on faithfulness in small things as the foundation for greater areas of responsibility in God’s eyes. Our daily choices, even in seemingly insignificant matters, reveal where our true allegiance lies and where our focus is placed.

Reflect: In what “small” areas of your life is God calling you to be more faithful? How might your attitude toward money or possessions reflect the way you trust in God?

The Rich Man and Lazarus: A Warning and a Promise

Jesus then tells the Parable of the Rich Man and Lazarus (Luke 16:19-31). The rich man lives in luxury, ignoring the suffering of Lazarus, a poor beggar at his gate. After death, their roles are reversed: Lazarus is comforted, while the rich man is in torment. The parable warns that earthly status and comfort are fleeting, and that our response to the needs of others has eternal consequences. This story is a powerful call to compassion and to heed God’s Word, for “if they do not listen to Moses and the prophets, they will not be persuaded if one rises from among the dead” (Luke 16:31).

Reflect: Who are the “Lazarus-es” in your life—those in need whom God is calling you to notice and care for? How does this parable shape your view of justice and mercy?

Forgiveness, Faith, and Humble Service

In Luke 17:1-10, Jesus addresses the challenges of his followers with regard to their life in community with one another. He warns against causing others to stumble and commands a spirit of continual forgiveness: “If your brother sins, rebuke him, and if he repents, forgive him…even if he sins against you seven times in the day” (Luke 17:3-4). Jesus’ disciples, feeling the weight of this command, cry out, “Increase our faith!” Jesus assures them that even faith as small as a mustard seed is powerful when a person trusts in God.

Finally, Jesus reminds his disciples that serving God is not about seeking recognition or reward. “When you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty’” (Luke 17:10). Even after faithful obedience to God, our attitude should be one of humility, not entitlement. We are to focus on our duty and responsibility as disciples and not be preoccupied thinking about what reward we might receive.

Encouragement

Jesus is calling us to live with wisdom, faithfulness, compassion, and humility as his disciples. As you reflect on these teachings, consider how you can steward your resources for God’s glory, forgive generously, and serve with a humble heart. May you find encouragement in knowing that God sees your faithfulness, values your compassion, and honors your humble service in His kingdom.

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