March 20 ▪ Day 79

Scripture Readings

Proverbs 13:19
Exodus 27–28
Luke 8
Psalms 79

Verse Focus (Proverbs 13:19)

A longing fulfilled is sweet to the soul,
     but fools detest turning from evil.

Meditation

Hello! Happy Spring to you. 🙂

Proverbs 13:19 is an interesting proverb. As the NIV puts it, “A longing fulfilled is sweet to the soul, but fools detest turning from evil.” From the way proverbs are usually constructed, we know that the first half of the proverb parallels the second half of the proverb in some way. So even though we do not see an immediate and obvious connection, turning from evil — which fools detest — in some way enables our longings to be fulfilled.

This proverb is the opposite of how we think things work. After all, isn’t one of the reasons why people turn to evil is so that they may quickly get all the things they want? Wickedness is seen as a shortcut to wealth and comfort and a life of leisure. By turning to evil, people avoid having to work hard and even more they avoid having to wait. Is this why turning away from evil is so detestable to them? Because they cannot abide having to wait? Yet by acquiring things through dishonest means, the wicked may also be destroying any sweetness they might have otherwise enjoyed in possessing these same things.

The proverb doesn’t tell us how, exactly, longings are fulfilled. We only know that it happens as one rejects the path of wickedness. By extension, then, longings are fulfilled as one walks in ways of righteousness. The fact that these desires are not connected to any specific course of action to me implies that God is primarily the one who satisfies these longings. But we also know that hard work may result in achieving what one hopes for, just as steady discipline also moves one in the right direction.

I also think that the sweetness is almost a direct result of the wait. Not having your desires instantly gratified makes you appreciate them all the more when they do get satisfied. We tend to despise or forget everyday blessings (such as sunshine and birdsong), but occasional treats are special. They stick in our memory. Perhaps waiting in some way develops our capacity to fully enjoy the blessings we receive.

Father God, thank you for today’s proverb and what it teaches us. Do not let us be foolish. When we are tempted by the wrong path or by the quick and easy way, remind us that even though it seems like we’ll get what we want that way, it’s but an illusion. Keep us walking in paths of righteousness; enable us to be disciplined and to work hard. For those things outside our control, please give us the patience to wait until you fulfill our longings. In Jesus’ name, Amen.

Exodus 27 and 28 continue with the instructions for the tabernacle and for priestly service. Chapter 27 describes the altar of burnt offering, the court for the tabernacle with all its hangings, and the oil to be used in the lamp — “pure oil of beaten olives (v. 20).” Chapter 28 describes the special garments that Aaron and the other priests are to wear. The priests are to have “glorious adornment (v. 2, v. 40),” presumably as a reflection or reminder of God’s own glory.

The robes are all in blue, but the ephod and the breastplate are made with gold as well as with the blue, purple, and crimson yarn. In addition, the robes have “pomegranates” made out of the colored yarn on the hem of their robes, alternating with bells made out of gold. As the priest walks, the bells will sound a tinkle. As Scripture puts it in verse 35, “Its sound shall be heard when he goes into the holy place before the Lord, and when he comes out, so that he may not die.” We are not told why the priests might die if their presence is unannounced, only that it is important. Perhaps the sound is also meant to remind the priests that they are not entering an empty room, but into the presence of the LORD.

On the ephod are two stones, each one carved with half the names of the tribes of Israel. Verse 12 tells us that “Aaron shall bear their names before the Lord on his two shoulders for remembrance.” In addition, the breastplate has 12 stones or gems, each carved with just one of the names of the tribes. Verse 29 tells us, “So Aaron shall bear the names of the sons of Israel in the breastpiece of judgment on his heart when he goes into the holy place, for a continual remembrance before the Lord.”

I don’t know why the priestly garments have two different ways of remembering Israel before the LORD, although I suspect that it may be meant to remember Israel in different ways. On the most basic level, the priests are intercessors for Israel before God. This is doubly important, and therefore requires duplication of purpose. Aaron bears the names of Israel literally on his shoulders — as if he carries all their burdens and needs and concerns. It also seems to be viewing them all together as a nation. The breastplate, on the other hand, sees individual tribes and perhaps just individuals. Since the Scripture calls it a “breastpiece of judgment” perhaps it is more to remember Israel in the disputes that arise between individuals, tribes, and between God and all the tribes. The breastplate also functioned as a pouch to carry the Urim and the Thummim. Although we don’t know exactly what these were or what they looked like, they were objects that somehow helped the priest divine God’s answers in specific situations. In other words, the “breastpiece of judgment” literally carried the means to make judgments.

In addition to the robe, the ephod, and the breastplate, there were also connecting cords and chains, a tunic, a turban, and a sash. The turban had a rosette of gold engraved with the words, “Holy to the LORD.” Verse 38 tells us, “It shall be on Aaron’s forehead, and Aaron shall take on himself any guilt incurred in the holy offering that the Israelites consecrate as their sacred donations; it shall always be on his forehead, in order that they may find favor before the Lord.” I don’t fully understand what this verse means, but I interpret it that Aaron makes the Israelites’ offerings acceptable by removing any wrongdoing or imperfections both from the offerings as well as from those offering them — much like how we are shielded from our imperfections because God sees us through Jesus Christ.

Finally, chapter 28 details that the priests must wear linen undergarments “or they will bring guilt on themselves and die (v. 43).” The fact that this needs to be specified did make me wonder if wearing undergarments was not typical for ancient attire. However, I think it’s more likely that this was specified to make sure that these priests were seen in a different way than those who might have served in the fertility cults of other religions.

Luke chapter 8 begins by telling us how some women traveled along with the disciples and helped to support them while they preached the good news in the cities and towns of Judea.

Luke also recounts the Parable of the Sower, specifying, as did Matthew and Mark, that Jesus spoke in parables like this in order to fulfill the prophecy about the people seeing but not perceiving, and hearing but not understanding. However, Luke’s version of this particular parable is a bit shorter than the others and there are also a few small differences in detail. In the seed that falls on soil that ends up being unfruitful because it is choked by thorns, all three gospels tell us that this is because of the people are choked by the cares of this world and the lure of wealth. Mark also mentions the “desire for other things,” while Luke tells us that these people are also choked by “the pleasures of life.” This adds new understanding for me, to recognize that our life of faith can become choked not just by bad things (worries and the deceitfulness of wealth), but also by things that are good (the pleasures of life).

Luke also gives us a different detail about the good soil. Matthew and Mark tell us that these people accept the word and bear fruit — and then they talk about the multiplication of blessing. Luke, on the other hand, says in verse 15, “These are the ones who, when they hear the word, hold it fast in an honest and good heart, and bear fruit with patient endurance.” Again, since I now understand that we have control over what kind of soil we may be, the fact that we bear fruit “with patient endurance” is a very helpful perspective.

Luke chapter 8 also tells us the parable of the lamp under a jar, tells us how Jesus redefines the meaning of family (see verse 21: “My mother and my brothers are those who hear the word of God and do it.”), how Jesus calms a storm, how he heals the Gerasene Demoniac, and how he restores a young girl to life while also healing another woman who had been bleeding for 12 years.

Small details strike me as I read Luke’s version of these stories — how frightened the disciples were during the storm, and also how frightened the townsfolk in the Gerasenes were after Jesus healed the demoniac. I don’t fully understand their fear, although I understand a part. They knew the power of the demoniac. When they had tried to chain him, he broke free. They saw the destruction of the herd of pigs. And they now see the man who had been possessed is now fully clothed and in his right mind. Others were eager to have Jesus heal their sick, but this supernatural incident frightened the Gerasenes so much they asked Jesus to leave. And he complies.
I think that’s the saddest part of the story — that Jesus will leave if we ask him to. If we fear change or are frightened of what God might do in our lives, we can close the door on Him. Again, like the Pharisees, we can miss our purpose. But Jesus can also free us from the fear, so if that holds you back in your relationship with God, ask Him to help you with that.

Psalm 79 appears to be another psalm written after the Babylonian captivity, perhaps by a temple singer — an Asaphite — or possibly written as prophecy by Asaph himself. It is a prayer for Jerusalem after it has been sacked by enemies. The psalmist pleas for God to deliver them for His own name’s sake. The psalmist doesn’t ask for this forgiveness on the basis of their repentance, but on God’s compassion for those who are humbled and oppressed.

The psalm ends with the promise that if or when God redeems His people, then we “will give thanks to you forever; from generation to generation we will recount your praise (v. 13).”

Father God, we want to recount your praise from generation to generation. Even now you are working amidst the pandemic to turn hearts to you and to bring revival to your church. Thank you for the good that you bring, even out of chaos and fear. Thank you for the blessings of this past year and for the blessings still to come.

Please help us to bear fruit with patient endurance. May we follow in Jesus’ footsteps. Thank you again for your Scripture. Help us to gain insight and wisdom each and every day. In Jesus’ name, Amen.