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 February 18: 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 requires a general understanding of Leviticus.

Not only do these ancient rituals show the need to appreciate the entire created order, but 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

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

Morning, February 18: Go To Evening Reading

“Shew me wherefore thou contendest with me.”

—Job 10:2

Perhaps, O tried soul, the Lord is doing this to develop thy graces. There are some of thy graces which would never be discovered if it were not for thy trials. Dost thou not know that thy faith never looks so grand in summer weather as it does in winter? Love is too often like a glow-worm, showing but little light except it be in the midst of surrounding darkness. Hope itself is like a star—not to be seen in the sunshine of prosperity, and only to be discovered in the night of adversity. Afflictions are often the black foils in which God doth set the jewels of his children’s graces, to make them shine the better. It was but a little while ago that on thy knees thou wast saying, “Lord, I fear I have no faith: let me know that I have faith.” Was not this really, though perhaps unconsciously, praying for trials?—for how canst thou know that thou hast faith until thy faith is exercised? Depend upon it, God often sends us trials that our graces may be discovered, and that we may be certified of their existence. Besides, it is not merely discovery; real growth in grace is the result of sanctified trials. God often takes away our comforts and privileges to make us better Christians. He trains his soldiers, not in tents of ease and luxury, but by turning them out and using them on forced marches and hard service. He makes them ford through streams, and swim through rivers, and climb mountains, and walk many a long mile with heavy knapsacks of sorrow on their backs. Well, Christian, may not this account for the troubles through which thou art passing? Isn't the Lord bringing out your graces and making them grow? Isn't this the reason why he is contending with you?

“Trials make the promise sweet;

Trials give new life to prayer.

Trials bring me to his feet,

Lay me low, and keep me there.”

Go To Morning Reading Evening, February 18

“Father, I have sinned.”

—Luke 15:18

It is quite certain that those whom Christ has washed in his precious blood need not make a confession of sin, as culprits or criminals, before God the Judge, for Christ has for ever taken away all their sins in a legal sense, so that they no longer stand where they can be condemned, but are once for all accepted in the Beloved; but having become children, and offending as children, ought they not every day to go before their heavenly Father and confess their sin, and acknowledge their iniquity in that character? Nature teaches that it is the duty of erring children to make a confession to their earthly father, and the grace of God in the heart teaches us that we, as Christians, owe the same duty to our heavenly Father. We daily offend, and ought not to rest without daily pardon. For supposing that my trespasses against my Father are not at once taken to him to be washed away by the cleansing power of the Lord Jesus, what will be the consequence? If I have not sought forgiveness and been washed from these offences against my Father, I shall feel at a distance from him; I shall doubt his love to me; I shall tremble at him; I shall be afraid to pray to him: I shall grow like the prodigal, who, although still a child, was yet far off from his father. But if, with a child’s sorrow at offending so gracious and loving a Parent, I go to him and tell him all, and rest not till I realize that I am forgiven, then I shall feel a holy love to my Father, and shall go through my Christian career, not only as saved, but as one enjoying present peace in God through Jesus Christ my Lord. There is a wide distinction between confessing sin as a culprit and confessing sin as a child. The Father’s bosom is the place for penitent confessions. We have been cleansed once for all, but our feet still need to be washed from the defilement of our daily walk as children of God.

 C. H. Spurgeon, Morning and Evening: Daily Readings (London: Passmore & Alabaster, 1896).

February 18th

The initiative against despair

Rise, let us be going. Matthew 26:46.

The disciples went to sleep when they should have stayed awake, and when they realized what they had done, it left them in despair. The sense of the irreparable is apt to make us despair, and we say—‘It is all up now, it is no use trying any more.’ If we imagine that this kind of despair is exceptional, we are mistaken; it is a very ordinary human experience. Whenever we realize that we have not done that which we had a magnificent opportunity of doing, then we are apt to sink in despair. Jesus Christ comes and says—‘Sleep on now, that opportunity is lost forever, you cannot alter it, but arise and go to the next thing.’ Let the past sleep, but let it sleep on the bosom of Christ, and go out into the irresistible future with Him.

There are experiences like this in each of our lives. We are in despair, the despair that comes from actualities, and we cannot lift ourselves out of it. The disciples in this instance had done a downright unforgivable thing: they had gone to sleep instead of watching with Jesus, but He came with a spiritual initiative against their despair and said, ‘Arise and do the next thing.’ If we are inspired by God, what is the next thing? To trust Him absolutely and to pray on the ground of His Redemption.

Never let the sense of failure corrupt your new action.

 Oswald Chambers, My Utmost for His Highest: Selections for the Year (Grand Rapids, MI: Oswald Chambers Publications; Marshall Pickering, 1986).

February 18

To every man his work

Mark 13:34

He does the most for God’s great world who does the best in his own little world.

Selected

 Samuel G. Hardman and Dwight Lyman Moody, Thoughts for the Quiet Hour (Willow Grove, PA: Woodlawn Electronic Publishing, 1997).