February 3 ▪ Day 34

Scripture Readings

Proverbs 10:12
Isaiah 17–18
Romans 11–12
Psalms 34

Verse Focus (Proverbs 10:12)

Hatred stirs up conflict,
     but love covers over all wrongs.

Meditation

Good morning, good afternoon, or good evening! Or, good night, too, if you prefer. 🙂

Proverbs 10:12 says “Hatred stirs up conflict, but love covers over all wrongs.” This is not one of those more obscure proverbs that we have to puzzle over: the meaning is simple and easily grasped. I am reminded of I Corinthians 13:5 where we are told that love “keeps no record of wrongs.” As believers, we want our actions to be loving.

The contrast to hatred is a bit sobering. Hatred stirs up conflict. In logic, we know that because something is true in one direction (that hatred stirs up conflict) doesn’t mean that it’s always true in the other direction (that those who stir up conflict are people who hate). There can be other motives for stirring up trouble. However, even if those who stir up conflict aren’t always motivated by hate, that some are being motivated by hate is enough truth to give us serious pause. Have you considered that stirring the pot may be acting in hatred, rather than in love? I have a serious streak of the devil’s advocate. When I push to argue a different point of view, am I actually demonstrating contempt?

The other contrast, besides the contrast between hatred and love, is the contrast between conflict and a covering of wrongs. Although it is not directly specified, this hints that the source of conflict may be a wrong that someone has committed against you. Do we respond with love and forgiveness, or do we push the conflict in hope of receiving an apology? With the second choice we are usually counting the offense against us as more important than our love of the other person.

Today’s proverb is simple, but it gives us a new lens with which to view our actions. It also gives us another tool for considering our choices in response to other people.

Father God, help us to be wise in our actions and reactions. We want to be people who love and who cover over wrongs, but we are also called to promote justice. Conflict is inevitable, but we can choose to avoid stirring things up. Help us to do what is right, just, and loving. In Jesus’ name, Amen.

We continue reading some of Isaiah’s international prophecies today in Isaiah 17 and 18. If you recall, these prophecies date from approximately 725 BC, three years before the Assyrian invasion that causes the deportation of Israel.

Chapter 17 gives an oracle for the city of Damascus, capitol of Syria (otherwise known as Aram). Damascus will become a “fallen ruin” (v. 1). Ephraim, referring to Samaria (Israel), will no longer be able to rely on their fortified ally. Verse 3 is a little puzzling, as it says that “they will be like the glory of the sons of Israel.” Most interpret this to mean that Syria will be just like Israel, suffering the same fate of deportation by the coming Assyrian invasion. This interpretation is made stronger as the prophecy goes on to speak of Jacob — referring to Ephraim / Samaria / Israel — and of how his glory shall fade “in that day” (v. 4).

Only a remnant will be left. The image in verse 6 of the “gleanings” that symbolize the remnant is chilling: “Two or three olives on the topmost bough, four or five on the branches of a fruitful tree.”

This judgment is coming against Samaria because they have “forgotten the God of your salvation, and have not remembered the Rock of your refuge” (v. 10). It will be a “day of grief and incurable pain” (v. 11).

Despite the coming desolation against Damascus and Samaria, there is some relief at the end of the chapter as the prophet speaks of the how God will rebuke the oppressors.

Chapter 18 contains an oracle for Ethiopia. It is a strikingly different type of prophecy than many of the others in Isaiah because it is not a prophecy of judgment — the LORD is not promising destruction to Ethiopia. With the threat of Assyrian invasion, the Ethiopians sent ambassadors to King Hezekiah in Judah to propose an alliance against the Assyrians. At the time, Ethiopia ruled over Egypt and they were a major world power. But Isaiah counseled against this alliance with “Egypt” as that would be relying on the “arm of flesh.” This oracle is seen as God’s response to the proposed alliance (which may have been, in true prophetic style, given in advance of the actual proposal). The people “tall and smooth” are the Ethiopians. In this chapter, the ambassadors are essentially told to go home. God is sovereign over the nations and has no need of Ethiopian help to protect Judah (although He intends to use the Assyrians to punish Israel). God will “prune” away the Assyrians and leave them as “prey” (v. 5-6); then the Ethiopians will bring a gift of homage to Zion.

Many scholars see Isaiah 18 as one of the most puzzling chapters in the book. Perhaps because this prophecy concerns events that occur around 701 BC, and yet it appears with prophecies from 725 BC concerning events in 722 BC. The tone of the prophecy is also mild. God does not appear to fault the Ethiopians for proposing an alliance — it is merely unnecessary.

Paul continues his discourse about the fate of the Jews in Romans 11. God has not abandoned Israel. There is always a remnant chosen by grace. Israel was hardened, that through their stumbling, salvation might come to the Gentiles. Paul rhapsodizes that if Israel’s failure resulted in such “riches” for the Gentiles, then Israel’s restoration will be “life from the dead” (v. 12-15). He cautions the Gentiles against pride, telling them not to boast over the Israelite branches that were broken off so that they might be grafted in to God’s olive tree. He tells them in verse 18, “So, do not become proud, but stand in awe.” He speaks about the “kindness and severity” of God — kindness to the Gentiles, but severity to the Jews and also to the Gentiles should they fall.

As I read the chapter today, I am taken by this idea of the kindness and the severity of God. It is so easy for us to remember God’s kindness, and so easy to forget (or ignore) his severity. The Old Testament speaks clearly and plainly of God’s righteous wrath. We are uncomfortable with this view of God in our modern society — perhaps because earlier generations of Christians emphasized “hellfire and damnation” too much. Regardless of the history of Christendom, the Holy Spirit whispers to me today that I must see both sides of God: kindness and severity.

For me the crux of chapter 11 is the last phrase in verse 25: the hardening of Israel is only “until the full number of the Gentiles has come in.” God has a plan of salvation that includes people who have not yet come into the kingdom of God. How “unsearchable” and “inscrutable” are God’s ways!

After concluding theological matters in Romans 11, Paul now turns to practical considerations in Romans 12. He discusses what everyday life should look like for believers. We should present our bodies as “living sacrifices.” Verse 2 is one of those verses that feels mandatory to memorize: “Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God — what is good and acceptable and perfect.”

Paul reminds us that we are members of one body, each with different gifts. Then, in verses 9-21, he gives a series of instructions — it’s like a distillation of Christ’s commands. Love one another, serve the Lord, rejoice, persevere in prayer (to name but a few). I feel like I need to spend serious time meditating on his last command: “Do not be overcome by evil, but overcome evil with good (v. 21).”

Psalm 34 is a beautiful ode to God’s goodness. The inscription, “Of David, when he feigned madness before Abimelech, so that he drove him out, and he went away,” refers to an interesting piece of David’s history. If you recall, “Abimelech” is a name we’ve heard before. It was the name of the King of Gerar in Philistia that both Abraham and Isaac dealt with. Apparently the name “Abimelech” may have also been a title for the Philistine kings. It is in this latter meaning that it is used in the inscription to Psalm 34.

We learn David’s story in I Samuel 21. David is on the run from Saul and he flees to King Achish in Gath, one of the five cities of Philistia. But the King’s servants remind him that David is the same man that the Israelites used to glorify in song, saying that David had killed tens of thousands. With this reminder, David fears that King Achish will turn against him and kill him, so he pretends to be insane. King Achish decides that David is harmless, and he has him ejected from his kingdom. In thanksgiving for God’s rescue of him out of this very dangerous situation, David composes this psalm.

David begins by declaring, “I will bless the Lord at all times; his praise shall continually be in my mouth.” As he continues, he invites the entire congregation to join him in praise of God. “O magnify the LORD with me, and let us together exalt his name (v. 3).” This is a significant insight for me — that genuine praise demands the company of others. There is a sense in which the worship must be corporate in order to be complete.

I love verse 8! “O taste and see that the LORD is good; happy are those who take refuge in him.” This is a beautiful invitation for us to experience God’s grace — almost on a trial basis. We can prove God’s goodness to us if we but take a taste.

Verse 20 surprises me because I suddenly see a reference to Christ on the cross: “He keeps all their bones; not one of them will be broken.” I hadn’t been thinking of this as a Messianic psalm, but perhaps I need to spend more time in contemplation.

Father God, grant me insight as I read and study your Word. Thank you for today’s readings. Thank you for counting me among the elect. Thank you for your kindness to me.

I have tasted your goodness and long for yet more of your grace in my life. I pray that you will renew my mind this day. Keep me walking in obedience to you; may my actions be pleasing in your sight. I pray in Jesus’ name, Amen.