February 20 ▪ Day 51

Scripture Readings

Proverbs 11:18
Isaiah 51–52
Mark 12
Psalms 51

Verse Focus (Proverbs 11:18)

A wicked person earns deceptive wages,
     but the one who sows righteousness reaps a sure reward.

Meditation

At first glance, today’s proverb can seem quite different depending on the translation you read. The first half of the proverb is translated a number of different ways, although the second half is fairly consistent across translations. In the New International Version, Proverbs 11:18 says, “A wicked person earns deceptive wages, but the one who sows righteousness reaps a sure reward.” The New Revised Standard Version says, “The wicked earn no real gain, but those who sow righteousness get a true reward.” According to the Christian Standard Bible, the wicked earn “an empty wage,” whereas the King James Version writes that the “wicked worketh a deceitful work.”

However the first half of the proverb is expressed — whether the wicked’s earnings are worthless or full of deceit — it all comes down to the same idea. The wicked person thinks he is earning something of value, but it turns out that there is no value in what he or she is earning. The saddest part about it all is how deceived the wicked are into believing that they have gained something out of their effort.

The second half of the proverb tells us that there is a true or certain reward for those who sow righteousness. (One translation refers to those who sow justice, but most say righteousness.) Notice, however, that it is not the person who is righteous who earns this reward, but the person who sows righteousness. Scripture is pretty clear that all are wicked and deceitful in their hearts; there is no one righteous before God except God Himself. But doing what is right, or choosing to do righteous works — that we can all do (although we can definitely do it better with Christ in our hearts!).

I also like the whole metaphor of sowing and reaping. You sow righteousness. You plant love, kindness, and justice by what you do. And you reap a harvest of what is most valuable of all: eternal life with God in His kingdom.

Isaiah 51 speaks of God’s salvation, reminding those who seek righteousness of Israel’s history. Abraham “was but one” when God called him, but he became the father of many. God will comfort his people. His teaching and justice will be a light for the peoples.

I was struck by verse 5: “The coastlands wait for me, and for my arm they hope.” The coastlands here are referring to Gentile nations, not to the people of Zion. And there’s also a sense in which the coastlands are literally the ends of the earth. So you might read this verse that the entire world is waiting for God and hoping for His strength.

Verse 6 speaks of a time when the heavens and the earth will be gone: “The heavens will vanish like smoke, the earth will wear out like a garment.” As we have learned more about science and this universe, we realize that solar systems and galaxies have expiration dates. One day, if God does nothing to intervene or hasten that day, the earth will naturally die. And yet, God says, “my salvation will be forever, and my deliverance will never be ended.”

God speaks to His people and He tells them not to be “dismayed (v. 7)” or “afraid (v. 12).”

In Isaiah 51:11 we have a nearly identical verse to Isaiah 35:10. This is the one that I can’t help singing a song to (although the words I learned differ slightly from this translation from the NRSV): “So the ransomed of the LORD shall return, and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.”

As the chapter draws to a close, the LORD speaks of the cup of wrath, and a bowl or goblet that causes staggering that the Israelites have drunk (v. 17). Now, however, He will take away the bowl (or goblet) of wrath and the cup of staggering, and God’s people will drink it no more (v. 22). I notice that the sizes are reversed: the cup of wrath has become a bowl of wrath and the bowl of staggering has become a cup. I am not sure if this reversal is significant or not. This reference to a “bowl” is also interesting. Usually Scripture talks about the cup of God’s wrath, but in this chapter Isaiah also references a bowl (or goblet or chalice). It reminds me of the bowls that feature in the Book of Revelation.

Isaiah 52 calls Israel to awake and rejoice for redemption is near. Verse 7 always stands out because I remember learning a song set to this verse: “How lovely on the mountains are the feet of him who brings good news, who announces peace and brings good news of happiness, who announces salvation, and says to Zion, ‛Your God reigns!’ ” Paul also quotes this verse in Romans 10:15 as he argues the need for evangelism.

I was struck also by verse 9, where it says that “the LORD has comforted His people.” This is past tense. God has comforted, not will comfort. The chapter had been present tense (awake, v. 1), moved to future tense (will see, v. 8), and now all of a sudden it’s past tense (has comforted, v. 9). God has already rescued Zion.

Verse 12 also struck a chord, resonating with the story of the Exodus. When the Israelites left Egypt, they were in a hurry, and they were fleeing. Verse 12 tells us, “But you will not go out in a hurry, nor will you go as fugitives.” This contrasts with how it was when God rescued them from Egypt. But the verse continues, “For the LORD will go before you, and the God of Israel will be your rear guard.” And this part is a repeat of what God did when He led them out of Egypt — He was both their advance party and their rear guard.

The final three verses of chapter 52 are the beginning of the fourth, and longest, Suffering Servant song (Isaiah 52:13 through 53:12). In verses 13 through 15, we learn that the servant will prosper and be successful; in fact, he will be glorified. Many were appalled or astonished by the servant for he was greatly marred. As shocked as the many were, so shall nations be “sprinkled” or “startled” by the servant. Kings will be speechless because of what they see and now ponder.

Mark chapter 12 tells again the parable of the wicked tenants, referring to the stone that the builders rejected. Jesus answers a question about paying taxes, refutes the Sadducees by proving from the Scripture that resurrection does occur, discusses the greatest commandments as well as the Messiah’s ancestry, denounces scribes for self-importance, and commends a widow for the greatest benevolence.

I am in awe of Jesus’ argument to the Sadducees about resurrection. Jesus’ point comes from God’s declaration, as cited in verse 26, “I am the God of Abraham, the God of Isaac, and the God of Jacob.” God doesn’t say “I was the God of Abraham, Isaac, and Jacob,” but “I am the God.” As God exists in the present tense, so do Abraham, Isaac, and Jacob. The argument is clever, not only because it relies on the verb tense, but because it is also a play on the name of God Himself.

Verse 34 tells us, regarding the question about the greatest commandments, “When Jesus saw that he answered wisely, he said to him, ‛You are not far from the kingdom of God.’ After that no one dared to ask him any question.” This makes me curious. Why did this comment rattle the scribes and the Sadducees? Did they interpret the kingdom of God as something they would get to after death? Is that why they didn’t want to learn more? Or was it simply that one person had answered so well that no thought they would be able to answer any better than that?

I find it intriguing that Mark tells us that Jesus sat watching the people as they donated money into the treasury. Why was Jesus doing this? Was he curious about who gave what? Or was he simply waiting for a teaching moment?

The story of the widow’s offering does make an impression on me. Every time I read it, I am captivated by her faith and her generosity. I am haunted by Jesus’ comment that others have given “out of their abundance.” This is the case for most of us. We give out of abundance. It’s very challenging for us to give when money is tight. But when we make a point to do so anyway, we eventually learn that God rewards faithfulness in giving. I haven’t been in that widow’s situation, but I doubt that I could find it in my heart to give all that I have to live on. Again, it’s not that I think God is necessarily calling us to live on the edge — it’s more the recognition that my faith still has a long way to grow.

Psalm 51 is a prayer of penitence. David asks for pardon for his transgressions. As the inscription notes, this psalm was written after the prophet Nathan had spoken to David about his wrongdoing in connection with Bathsheba. The story is told in full detail in 2 Samuel, chapters 11 and 12. The short version is that David coveted Bathsheba, another man’s wife. David slept with Bathsheba and she became pregnant while her husband, Uriah, was away in the army. David called Uriah back from the war, and sent him home. But Uriah did not feel like it was right for him to enjoy home comforts when the rest of the men were at war. After David’s two attempts to engineer an encounter between Bathsheba and her husband Uriah failed, he sent Uriah back to the warfront. David also secretly sent a message to the commander of the army, directing him to place Uriah in jeopardy so that he might be killed. Thus David used the war to murder Uriah. After Uriah’s death, David married Bathsheba and she bore him a son. However, God was very displeased with David and his actions, and he sent the prophet Nathan to confront him about his sins.

As the psalm begins, I am struck by the word “your” in verse 1. David asks for mercy, not based on his own merit, but based on God’s steadfast love and abundant mercy.

Verse 4 always jars me a little bit. David says to God, “Against you, you alone, have I sinned, and done what is evil in your sight.” I wonder — what about David’s sins against Bathsheba (lust) and against Uriah (betrayal, murder)? Don’t they count?

And yet what this Scripture would teach us is that we need to understand that all sin is an offense against God. Any time you sin against another person, you are also sinning against God. This psalm is not dealing with David’s sins against Bathsheba and Uriah — God can help David with that later on (1 Samuel 2:25). It is, however, dealing with David’s sins against God. In verse 5, David says, “Indeed, I was born guilty.” (Surely this Scripture is one of the foundations for the doctrine of original sin!)

Verse 6 states that God desires truth in our inward beings. “Therefore, teach me,” David pleads. He asks God to cleanse him and purify him, to create a clean heart and new spirit in him and to restore him to fellowship. I have highlighted many of these verses in the middle of the psalm over the years. The power of the language and the poignancy of emotion resonates.

Verse 13 also strikes me. What will David do once God restores him? “Then I will teach transgressors your ways, and sinners will return to you.” David will teach others about God and the lessons he has learned. David is redeemed and a shameful incident gets transformed by God’s grace. In this manner, David helps others return to God.

The crux of the psalm is verse 17: “The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, you will not despise.” Interestingly enough, after David prays for himself and his restoration, the psalm concludes with prayers for the country. Perhaps this is because the nation suffered under the king’s sins. Or, perhaps, this is a pattern for us to follow as we move from private, individual prayer to corporate prayer.

Father God, help us to keep our accounts clean with you. David sinned and went astray for almost an entire year (and possibly longer!) before Nathan was sent to him. We are a sinful people. It’s easy for us to wander away from you and to ignore what we don’t want to see. Thank you that you do call us to return to you. Thank you, that in your abundant mercy, you do wash away our sins and forgive us. We pray for you to create clean hearts in us and to fill us with your Holy Spirit. We’re so grateful that you sent Jesus to be our mediator and intercessor. We pray in Jesus’ name, Amen.