March 11 ▪ Day 70

Scripture Readings

Proverbs 13:4
Exodus 9–10
I John 4–5
Psalms 70

Verse Focus (Proverbs 13:4)

A sluggard’s appetite is never filled,
     but the desires of the diligent are fully satisfied.

Meditation

When I read Proverbs 13:4 this morning, it was in another translation than that of the NIV listed above. The wording was different enough that it gave me another slant on what this proverb is trying to tell us. So I looked up various translations to compare. I like the English Standard Version (ESV) because it is very close to the original Hebrew. It says, “The soul of the sluggard craves and gets nothing, while the soul of the diligent is richly supplied.” The word “craves” was in the translation I read this morning, too. “Appetite” seems pretty mild to me. “Craves” implies a level of intensity that I hadn’t understood from just reading “appetite.” Likewise, “fully satisfied” doesn’t seem as lavish to me as the Hebrew word for “shall be made rich.”

So, a sluggard craves. The sluggard wants and desires things, but has nothing. Depending on the translation you read, you will see this as not having satisfaction because the sluggard receives nothing or because what the sluggard receives cannot fulfill the craving. Of course, I think it’s both — both that they don’t receive, but also that sluggards get things that ultimately don’t fulfill their desires.

I have to say, this picture of endless craving is horribly depressing. It reminds me of those who pursue wealth — they are never able to get “enough.” I suspect this is because, like the wealthy, the lazy think these “things” they desire will fulfill the hole they have inside themselves and then when they get those things they realize that the hole is still not filled.

We talk about the “hole” being the place where God is supposed to be. But the proverb says that the diligent will be richly supplied. It says nothing of whether or not these hardworking people know and love God. But I think that being diligent and hardworking is a form of righteousness, of doing the right thing. And that righteousness in and of itself is enough to satisfy — to make the reward — the thing desired and received — amply appreciated.

By now all of you know that I struggle with the sin of laziness. This proverb really gets to me, though. Not with the sting of conviction (I felt that many times before!). But with the horror of what it would be like to be never filled and never satisfied. Hard work and diligence has suddenly become a much more attractive option than indulging my idle impulses.

Father God, thank you that the diligent are rewarded — you give them what they desire, you fill their souls with richness, and they are generously supplied and fully satisfied. Please help all of us to be diligent, faithful, and hard-working. When I am tempted to be lazy or to avoid doing something that takes more effort than I want to give, please remind me of this proverb and the endless cravings of the sluggard. Thank you that in Christ I do have everything I need to do what is right. I pray in Jesus’ name, Amen.

Our reading in Exodus today covers five more plagues — all but the last one. Exodus 9 tells us of the fifth plague on the livestock, the sixth plague of boils, and the seventh plague of hail. Exodus 10 covers the eighth plague of locusts and the ninth plague of darkness.

It is interesting to see that God distinguishes the Israelites from the Egyptians in some of these plagues, but not in all of them. The livestock in Goshen are protected from whatever kills the rest of the livestock all throughout Egypt. However, the very next plague of boils seems to affect everyone. Or, at the very least, the Israelites are not fully protected from this plague even if most of them are. This makes sense to me. If something like anthrax had killed all the livestock, then the bacteria could easily have also affected the people and other animals to make boils. Not that anthrax, per se, was the disease that caused the illness and death of all the livestock. Just that a bacteria that kills livestock might cause a lesser reaction in people and other animals. (At first I was confused by the animals having boils, until I realized that there are still animals that are not livestock — cats, dogs, birds, etc.)

Speaking of livestock, the seventh plague of hail (and thunder and lightning) kills slaves and livestock that are left out in the fields. This, to me, is the biggest argument for an undetermined length of time between the plagues. Even though we don’t know how much time is passing between the plagues, it was at least long enough for Egypt to import more livestock. We also know, based on how old Moses was before he went before Pharaoh the first time (80 years), and based on how old he was when he died (120 years), and how long they wandered in the wilderness (40 years), that all ten plagues together must have happened within one year. But whether it was a matter of weeks or months is up for debate.

So, God protected the Israelites from the plague against the livestock, as well as from the hail and the darkness. But with the locusts, there is no mention of the land of Goshen being protected. As horrible as it would be to experience that plague, the net result was that all of Egypt, even Goshen, was stripped completely bare of all greenery.

It is also interesting to see the progression that happens in Pharaoh’s heart. Even though his heart is hardened, he is gradually becoming more receptive to the idea of the Hebrews leaving. First he says, you can worship here in Egypt. Then he says the men can go. Then he allows that the children can go. And, finally, he is willing to let all the Israelites go with all their livestock and possessions.

There is also an interesting progression happening with the people of Egypt. By the seventh plague of hail, there are people who do fear the LORD. We don’t know how many, but at least some Egyptians thought to protect their slaves and livestock from the plague Moses told them would come. By the eighth plague, even before the locusts come, Pharaoh’s own officials are urging him to let the Israelites go. “Do you not yet understand that Egypt is ruined?” they ask him in verse 7.

The plague of darkness is also worth discussing more in depth. This was darkness “that could be felt (v. 21).” It wasn’t just the absence of light; I believe it was the presence of evil. The Scripture tells us that “people could not see one another (v. 22)” — and yet, even if the skies were darkened, the Egyptians still knew how to make fire. So it wasn’t just celestial lights that were gone; man-made light did not work either — except in Goshen. Having the plague last several days showed God’s victory over all Egyptian gods, including Ra, the sun god. Finally, the length of time is very symbolic. Three days. What does that remind you of? You got it — Jonah in the belly of the whale, Jesus in the belly of the earth.

(In Judaism, three also signifies completeness and stability; however, this idea of the symbolism owes much of its interpretation to Jewish numerology. Although Jewish numerology may be completely different from other forms of numerology, I am suspicious of a belief system that has links to idols and the occult. I believe that symbolism in general is something that can enhance our understanding of Scripture; however, if we turn that into something that becomes a secret way to decode the Bible, we have overstepped its usefulness and turned the symbolism into a kind of idol.)

1 John 4:1 tells us to “test the spirits to see whether they are from God.” John writes this because “many false prophets have gone out into the world.” Fortunately, John gives us the criteria for the test in the very next verse: the spirits must confess Jesus as the Messiah who has come to us in the flesh.

Because of how John writes — the woo-woo factor, if you will — I have always thought of these “spirits” as angels and demons that influence people. And I still believe that is part of the truth. But as I read this passage today, I am also convinced that John is talking about people in addition to supernatural entities. If a person claims inspiration from the Holy Spirit, you can ask that person his or her beliefs about Jesus Christ and get part of your clarity from these answers. You also have the test of the fruit, the works produced — are they walking in righteousness? Do they love their brothers and sisters, as John might ask us? In addition to literal spirits and people, I think that “spirits” are also the ideas, interpretations, and doctrines themselves.

For those who come from charismatic traditions, for whom conversation with spirits is seen as a more ordinary occurrence — or for anyone who is frightened at the idea of testing spirits — we have John’s assurance in verse 4: “the one who is in you is greater than the one who is in the world.” I was particularly struck by the next verse, where John tells us that these antichrists say what comes from the world and that the “world listens to them.” I’m not sure I can articulate why I found this verse illuminating other than to say that I did.

This chapter has a startling number of verse gems. Verses 7 and 8, verse 10, verse 18, and verse 19 are all special — verses that I have sung, highlighted, remembered, quoted, and returned to time and again. I also love John’s comment in verse 20, that those who cannot love people, whom they have seen, “cannot love God whom they have not seen.”

1 John 5 is a mixture of clarity and ambiguity for modern Christians. The whole discussion of the “water and the blood” starting at verse 6 is a little obscure — some believe the water refers to purity, others to baptism. Some see it as a reference to the “water” that flowed from Christ’s side when he was pierced by the spear. And then there’s amniotic fluid — the “water” that is part of childbirth. The blood is easier to understand, since we know that Christ is our Passover lamb.

In verse 16, John refers to “sin that leads to death” (or “mortal sins” as the NRSV put it). This is another section that is open to a wide variety of interpretations.

However, there is also a lot of clarity in this last chapter of John’s First Epistle. He starts out by defining love for God as obedience to His commands. These commands are not “burdensome;” in fact, with our faith in Christ, we have overcome the world.

John tells us in verse 13 that his whole point of writing this letter is so that “you may know that you have eternal life.” This letter is all about assurance. Verse 14 continues that assurance by promising that God hears us and He will give us whatever we ask for that is in accordance with His will.

When we first believe, the Holy Spirit gives us the assurance of salvation in a very tangible, experiential way. We feel that assurance with all of our being. But as we mature, as the years go by, we go through trials and temptations, and we stumble and fall. And we may no longer have that experiential sense of assurance that we had at the beginning. This book is a Scriptural antidote to doubts, worries, and fears. If you are struggling in this manner, I encourage you to read this book again. And again, prayerfully. I have no doubt that God will use this book to bless and encourage you in your journey.

The final verse of 1 John 5 seems like a strange conclusion, especially when we are used to Paul’s lovely benedictions. “Little children,” John writes, “keep yourselves from idols.” Even though many translations put this verse as a new paragraph, I believe it is the follow-up to the previous verse, where John says, “Jesus Christ… is the true God and eternal life.” The Ten Commandments began in this very same way: “I am the Lord thy God,” followed by the first commandment, “Thou shalt have no other gods before me.” Since Christ fulfilled the law for us, we do not need the other nine commandments. But we do need to remember to beware of putting other “gods” before Jesus Christ.

The inscription of Psalm 70 says that it is for a “memorial offering.” Since offerings and sacrifices are no longer part of our worship, it can be difficult for believers today to keep all the various kinds of offerings and sacrifices of ancient Judaism straight. However, the memorial offering was a small amount of grain that was to be completely burned on the altar — a sweet aroma, consecrated fully to God. (Other grain offerings went primarily to the priests.) The important part about a memorial offering, however, is that it was a freewill offering of praise, thanksgiving, or devotion. It was not done because of a vow, or to purify one from sin, or to fulfill any other requirements. It was, in some respects, like a votive candle. God, please remember me.

And so we have Psalm 70 — David’s prayer for deliverance from enemies. Short and sweet. What struck me the most about the psalm today was the prayer for God to be speedy. “Make haste to help me,” David says in verse 1. He closes the psalm with the very same plea. “Hasten to me… do not delay!”

I don’t know about you, but it’s never really occurred to me to pray for God to “hurry up.” I’ve certainly wanted that. But somehow I got the idea that I must be patient, and part of that patience is not demonstrating my impatience. It is true that Scripture tells us to wait upon the LORD. Frequently. I haven’t counted, but if I had my old concordance I could probably tell you exactly how many times the Bible tells us to wait upon God. And we do need to do that. But today’s psalm also teaches us that it’s okay to ask for God to hasten to help us. I think I just might need to start doing some of that!

Father God, I’m not sure where I got the idea that it’s wrong or sacrilegious for me to tell you to be quick. How can it be wrong for me to tell you what I’m thinking and how I’m feeling? If I nag at you (“hurry up, hurry up, hurry up!”) or refuse to be patient after you’ve told me to wait, that’s a completely different thing. Still, this is a new realization for me today. Have you been waiting for me to ask you to be quick about answering some of my prayers? If so, please help me to be brave enough to do so.

Thank you that John wrote this first letter to give us all assurance in our faith. Thank you that all of Scripture was written to teach us, to correct and reprove us, and to train us in righteousness. Please help us put what we are learning into practice. I pray in Jesus’ name, Amen.