April 9 ▪ Day 99

Scripture Readings

Proverbs 15:10
Jeremiah 27–28
Ephesians 1–2
Psalms 99

Verse Focus (Proverbs 15:10)

Stern discipline awaits anyone who leaves the path;
     the one who hates correction will die.

Meditation

Today’s verse focus is a bit sobering. Proverbs 15:10 says, in the NIV, “Stern discipline awaits anyone who leaves the path; the one who hates correction will die.” The NRSV translation is similar: “There is severe discipline for one who forsakes the way, but one who hates a rebuke will die.”

A warning of consequences, or a promise of discipline, isn’t exactly what I’d call encouraging. Who wants to hear that there may be “severe” ramifications for inadvertent straying? Okay, if it was deliberate and intentional forsaking, that’s a bit easier to understand why there might be punishment. But even if it was renouncing the right way, that would have to happen because of extremity, right? Extreme despair, maybe, or a weight of discouragement? Or possibly a perverseness of spirit, a rebellion that overwhelms you. Either way — unintentional or purposeful — part of us thinks that we shouldn’t be disciplined for what are, after all, only mistakes.

And yet, when you look at this proverb from another perspective, we see a God who cares about keeping us on the right way. We see a God who loves us enough to discipline us when we need correction. And the knowledge of such discipline — of the consequences to misbehavior — may be enough to keep us on the right path in the first place. (It’s a faint hope to believe that we’ll be deterred by the prospect of discipline, but it’s one I cling to anyway.)

This proverb not only warns us that there will be discipline for those who go the wrong way, but it also tells us that if we hate that discipline, we will end up dying. If we are not able to bend, to change, or to be corrected except by our own will, we are in grave danger indeed. We need to learn to be able to submit to discipline. Not that discipline is ever easy or pleasant. On the contrary: rebuke, discipline, correction — it’s painful and difficult. But through such pain we transform into something better.

Father God, thank you that you discipline us for our good. Please help us to accept correction in humility and to see the good that is intended. Through Jesus Christ our Lord, Amen.

In Jeremiah 27, the prophet is directed to put on a yoke of “straps and crossbars (v. 2)” and then he is to send word to the kings of Edom, Moab, Ammon, Tyre, and Sidon to tell them that the LORD has given all their lands into the hands of King Nebuchadnezzar of Babylon. The prophecy is very specific. Verse 7 says, “All the nations shall serve him and his son and his grandson.” Those who resist Babylon will be severely punished with sword, famine, and pestilence (v. 8). Any prophets, seers, diviners, interpreters of dreams, mediums, or sorcerers who say that their nation will not serve Babylon is “prophesying a lie (v. 10).” But those who submit to Babylon will be allowed to stay in their own lands during Babylon’s three-generation tenure (v. 11).

Jeremiah next prophesies to the kingdom of Judah, giving them the same message. Bow to Babylon, and they will live. Refuse to submit, and Jerusalem will become a ruin. Curiously, Jeremiah directs any true prophets to pray that the LORD will allow any remaining vessels from the temple to remain in Judah and not be taken to Babylon (v. 18).

In Jeremiah 28, we learn about the false prophet Hananiah. He proclaims in the name of the LORD, saying that God has declared that He will break the yoke of Babylon. Hananiah further prophesies that God will bring back King Jeconiah (also known as Jechoiachin or Coniah), who had been exiled to Babylon four years earlier. Jeremiah’s response to this is mild, considering that he knew that Hananiah was a false prophet. He merely says, Amen! May God bring the exiles and the articles from the temple back to Judah — but he adds the warning that if the peace Hananiah prophesied does not come true, then he has not been sent by the LORD.

Of course, Jeremiah’s response — even though it seemed temperate to me — infuriates Hananiah. And so he breaks the yoke off Jeremiah’s neck, repeating his prophecy that God will break the yoke of the Babylonians. Later, however, Jeremiah is given a specific prophecy for Hananiah. Because Hananiah prophesied lies and persuaded the nation to trust in his own vision, God will “remove” him. And within 2 months, Hananiah is dead.

I have several reactions to these chapters. Jeremiah’s yoke reminds me of another yoke — the one that Jesus offers to share with us. We no longer live in a society where we see people yoked and chained and forced to submit to others. But, metaphorically, we all must submit to authority. We are all under God’s yoke in his control of the nations. We are also yoked to sin from the Fall. In accepting Jesus’ yoke we change allegiance and are no longer bound by sin. Further, we are also bound shoulder to shoulder with One who has the power and the ability to help us in our labors. Jesus’ yoke is “easy and light.”

I am also impressed at how God warned the other nations of what would happen. I have no idea whether or not Jeremiah’s messages had any effect, but God at least attempted communication with the Gentile communities surrounding Judah. And I have no doubt God had other means that He used to communicate with these nations, even though we only have record of what Jeremiah was commanded to do. But today’s chapter reminds me that God’s focus is not limited to just what is happening in my own country. We tend to get a bit myopic that way.

In Jeremiah’s interactions with Hananiah, this is perhaps the second time where we’ve seen how Jeremiah reacts when confronted by false prophets. And I find it interesting that he does not attempt to rebuke the false prophet during the time of the false prophecy. Rather, he goes away, waits, and when he receives a more personal message from the LORD, then he goes to tell the false prophet what God has said. It shows a real humility in Jeremiah that I was not expecting to see. If any one of us had been in Jeremiah’s situation, I think we would have immediately contradicted the false prophet. After all, we had already been given the truth that Judah would submit to Babylon for 70 years. Why not just repeat that prophecy? But Jeremiah speaks only when God tells him to. So he does not get into a prophesying competition with Hananiah. He merely reminds all the listeners that the proof of a true prophet is written in history — if what they say comes true, then they had a true revelation from God.

Today we begin reading Paul’s letter to the Ephesians. Ephesus was a Greek city on the coastline of Asia Minor, in what is now Turkey. It was famed for the nearby temple of Artemis, and when we read the book of Acts we’ll read about a near-riot that occurred when Paul was preaching there. Indeed, Paul spent two years living, working, and teaching in Ephesus. The church in Ephesus is also notable for being one of the seven churches mentioned in the book of Revelation.

There is controversy among academic scholars as to whether or not Paul wrote the book of Ephesians, and indeed, whether or not the letter was even written to the church in Ephesus. Of course, it is the testimony of the early church that Paul is the author of this epistle and many conservative Biblical scholars subscribe to this view. Those who hold the traditional view date the writing of this letter to the early years of Paul’s imprisonment. Modern-day academics, however, point to some linguistical differences in the Greek and this fuels their belief that the book was written by a later author in the early church. In some of the manuscripts that are believed to be the oldest, the salutation to “the saints who are in Ephesus and are faithful in Christ Jesus” in verse 1 lacks the words “in Ephesus,” so many scholars believe that the words “in Ephesus” were added in later by another author.

Regardless of academic controversy over whether or not this letter was actually written by Paul or to the church in Ephesus, the letter is a theological treasure. Paul writes of the believers’ new identity in Christ Jesus and how Christ, as the head of the church, brings unity and peace to all. The new temple of the LORD is not a physical building, but a spiritual reality built on the fellowship and unity of the members of the household of God. The theology seems a bit more developed than what we just read in Galatians, where the issue of circumcision was dealt with at length — here, in Ephesians, Paul simply posits that Christ “abolished the law with its commandments and ordinances (Ephesians 2:15).” However, the differences in theological presentation may relate to a difference in audience rather than to a progression in the development of Christian theology.

So, we read the first two chapters of Ephesians today. My comment is simply, Wow! Just wow. As I read these chapters today it seemed like every other verse of phrase seemed significant and full of meaning. I will try to restrain myself from mentioning every single phrase that jumped out at me, however. 🙂

Perhaps I was more open to the Holy Spirit because I’m a bit sleep-deprived. (Most of you probably know that lack of sleep can lead to a lowering of inhibitions. I’ve found it lowers all kinds of defenses and that lowering of walls can lead to hearing the voice of the Spirit a bit better. Of course, it also makes you more susceptible to being led astray by other spirits or impulses, so as a general rule I do not recommend lack of sleep as a means of drawing closer to God. 🙂 )

Ephesians 1 gives an overwhelming sense of identity and destiny. God called us “before the foundation of the world (v. 4).” He “destined” (or “predestined”) us for adoption into the family of God. We are lavishly blessed “with every spiritual blessing in the heavenly places (v. 3).” We have riches of grace poured upon us, giving us redemption and forgiveness through Christ Jesus. We have an inheritance, and are “marked with the seal (v. 13)” of the Holy Spirit. We have a purpose in bringing praise and glory to Jesus.

Paul prays for the saints to receive “a spirit of wisdom and revelation (v. 17)” in knowing God. He prays for us to be enlightened specifically in reference to our hope — the “glorious riches” of our inheritance, and in the knowledge of the “immeasurable greatness of his power (v. 19).”

Chapter 2 lays out the basis of salvation by grace alone — “not by works, so that no one can boast (v. 9).” Paul goes on to say that we are God’s artistry, created and saved to do good works. Again, there is that sense of destiny as these good works we are to accomplish were created in advance for us to do.

The second half of the chapter focuses on the unity the saints have in Christ Jesus. Christ reconciles Jews and Gentiles through the cross, offering “peace to you who were far off and peace to those who were near (v. 17).” Together, as members of the household of God, we are being built into a holy temple in which Christ himself is the chief cornerstone. And God himself dwells within this new temple — the body of Christ, the church.

As I said, wow. Wow! What a purpose and call we have! How can you read these chapters and not feel special? Special not because we have worth in and of ourselves, but because of how abundantly God loves us. He planned for us in advance to become royalty in his household, children of the Creator. Through Christ and his work on the cross, God dwells within us — God is as near as your every breath. Also, through the church, all of our relationships are transformed. We are connected and we connect on stronger, deeper, and spiritual levels.

I wonder if I’ve managed to communicate any of the revelation I felt as I read these chapters today. I suspect that what I’ve written falls very far short of the insight I experienced. As I’ve matured as a Christian, I’ve come to recognize that Paul’s prayers are tremendously important for us as believers. We know we are saved. We know Jesus. We know we’re part of the family of God. But we need to know these things on a much, much deeper level. So recently I’ve been praying more as Paul prayed — asking for God to give me a spirit of wisdom and revelation, asking for enlightenment, asking for a better understanding of the spiritual riches He grants us. I pray this for you, too.

Psalm 99 is a short meditation on the wonders of God’s holiness. As we consider that holiness — that sense of otherness and purity — the psalmist uses words like “tremble” and “quake.” As sinful creatures, it is God’s holiness that most sets Him apart from us. So the psalm gives a sense of the expanse between us. The fear and trembling that the nations and the earth experience is but one means of illustrating the barrier of holiness.

Verse 5 calls us to “worship at his footstool.” Even this image conveys the distance that exists between the LORD and his people. We have entrance to his throne room, but He is still high and lofty above us. Yet this holiness is perhaps the main reason why we should worship God and exalt His name.

Father God, since I typically relate to you in your role as my loving Father, I sometimes find it difficult to appreciate your holiness. Please help me to develop a greater understanding of who you are so that I might worship you more fully.

Thank you for the purpose and the plan you had to bring me into your household even before the foundation of the world. Thank you for making me into your masterpiece — your handiwork — and for preparing good works for me to do. Help me to walk in the paths you have prepared and to do those things that you have purposed for me to do. I pray these things in Jesus’ name, Amen.