May 26 ▪ Day 146

Scripture Readings

Proverbs 18:8
Ezekiel 43–44
John 9
Psalms 146

Verse Focus (Proverbs 18:8)

The words of a gossip are like choice morsels;
     they go down to the inmost parts.

Meditation

Today’s verse focus is one that sticks in my mind. Proverbs 18:8 says, in the NIV, “The words of a gossip are like choice morsels; they go down to the inmost parts.” As the ESV translates the proverb, “The words of a whisperer are like delicious morsels; they go down into the inner parts of the body.”

To me, this perfectly illustrates the danger of gossip. It’s like candy. Sweet and addictive: you crave more and more. Maybe it’s not candy. It’s an appetizer. Maybe it’s sweet potato bites, or pigs in a blanket, or a cheese puff. And the point of hors d’oeuvres is to stimulate your appetite for more — just like what happens with gossip. Plus, it’s such a perfect little bite. All by itself it doesn’t seem that dangerous. But who can stop at just one?

In addition, there’s the eagerness with which we consume “choice morsels” — they make a deep impression on us. We savor them, relish them, remember them, try to recreate them. We love them! And so we also love gossip, even though we know we shouldn’t.

In terms of gossip, I think the fact that they go down to the “inward parts” is an indication that we will meditate on these words. The gossip will embed itself in your heart.

Really, the best protection we have against gossip is not to eat those choice morsels in the first place! We need to remember how enticing gossip is and then just stay as far away as possible.

Father God, please help us to recognize the danger and the sweetness of gossip. We know the effects can be terribly damaging, and we think because of that we will automatically hate gossip when we encounter it. Instead, we find ourselves tempted and enticed by those dainty morsels. Help us to resist. In Jesus’ name, Amen.

In Ezekiel’s first vision of the temple (chapters 8 through 11), he saw the glory of the LORD coming to destroy Jerusalem. He was shown how the priests were secretly worshiping idols. God had an angel mark the foreheads of the faithful, while executioners were sent to kill all the idolaters in Jerusalem. As the vision ended, the LORD removed Himself from the temple because it was so defiled.

Now, in Ezekiel 43, the prophet sees the glory of the LORD for the third time. In Ezekiel 11, the glory of the LORD had left the temple to go to a nearby mountain, east of the city. Now, significantly, the LORD returns from the east and his glory once again takes up residence in this new perfect temple, filling it completely. Verse 2 says, “The sound of his coming was like the sound of many waters, and the earth shone with his glory.” I would like to see the earth shine!

Ezekiel is directed to share this vision of the temple with the house of Israel “that they may be ashamed of their iniquities (v. 10).” Verse 11 further directs that “if they are ashamed,” Ezekiel is to share all details of the design, teaching them the statutes and laws of the temple. The LORD tells Ezekiel that “the whole territory on the top of the mountain all around shall be most holy (v. 12).”

A summary of the laws regarding the altar and the priests comes next. The altar is square, and although it is several times the size of the altar in the Tabernacle, it is smaller than the altar of Solomon’s temple or Herod’s temple. The steps of the altar are to face the east.

Again, only the sons of Zadok are to serve before the LORD as priests. The types of sacrifices are similar to what we read in Exodus and Leviticus. Verse 24 mentions the salt that the priests are to use on the burnt offering (the “salt of the covenant” as Leviticus 2:13 called it). Before the priests can offer sacrifices on behalf of the people, however, they must first make atonement for the altar and cleanse it. Verse 26 commands:

Seven days shall they make atonement for the altar and cleanse it, and so consecrate it.

It strikes me that the seven days of atonement for the altar mimics the creation story — very apt, considering that the temple is being re-created for the people. We remember that seven is the number of completeness.

Ezekiel 44 directs that the east temple gate shall always remain shut, since that was the gate the LORD used when He re-entered the temple. The prince will sit in the east gate to eat a meal before the LORD, but he is to use a vestibule to enter rather than the gate itself. No one else is to use this gate, however.

The chapter repeats some of the laws about priests from Leviticus, but adds some details that I don’t recall from Leviticus. The priests are to wear “nothing of wool (v. 17),” and are not to “bind themselves with anything that causes sweat (v. 18).” Again, their garments are holy and they must change into other clothes when they leave the temple area. Verse 19 talks about accidentally transmitting holiness to the people via their garments — it is a fascinating concept of holiness, to think of it as somewhat contagious.

The LORD directs Ezekiel that no one who is “uncircumcised in heart and flesh (v. 9)” is to enter the sanctuary. It is an interesting phrase, particularly since it speaks of circumcision of the heart. The priests are to teach the people “the difference between the holy and the common (v. 23).” And, the LORD reminds Ezekiel, He Himself is “their inheritance (v. 28).”

After yesterday’s “I am” statement — I am the light of the world — we see that being fulfilled in John chapter 9 as we read of the sixth sign: the healing of a man born blind. There are other accounts of Jesus giving sight to the blind, but this account is particularly significant since the man had been born blind (v. 32). Unlike the other blind men that Jesus healed, this man had never been able to see.

The disciples ask Jesus who sinned — this man who was born blind, or his parents? They demonstrate the misconceptions that the Jews had about disabilities. They believed such disease and misfortune were the direct result of sin. Jesus tells them that it was not a case of sin at all. As he says in verse 3, “This happened so that the works of God might be displayed in him.” Jesus prepares a bit of mud, puts it on the eyes of the man born blind, and then directs him to “Go, wash in the pool of Siloam (v. 7).” Once again we see that healing comes through the obedience to Jesus’ commands. It takes the willing compliance of the blind man — he goes as sent, he does what he is directed to do. And he comes back seeing.

The healing occurs on the Sabbath, and the Jews are divided about what to think. Rather than recognizing Jesus as Lord of the Sabbath, some of the Pharisees believe that Jesus could not possibly be from God because he does not keep the Sabbath as they believe it ought to be kept. Others, of course, recognize what a miracle it is and feel that such a sign could not come from anyone who is not connected to God.

I find it interesting that the Pharisees refuse to accept the testimony of the man born blind. Verse 9 says, “He kept saying, ‘I am the man.’ ” But they would not believe his word until his parents also said that, yes, their son had been born blind.

In an interesting reprise from chapter 7, the Pharisees make a remark about Jesus that “we do not know where he comes from (v. 29).” It does not occur to them to link this with the prophecy that no one would know where the Messiah comes from. In chapter 7, the people thought that, because they knew Jesus came from Nazareth, they therefore knew where he came from. Here, even though the Pharisees also know that Jesus comes from Nazareth, they recognize that they don’t know where Jesus is coming from. Is he from God? Is he from the devil? Is he seeking his own glory? They don’t know, but they also don’t even realize how their lack of knowledge is in itself the fulfillment of the prophecy.

The man born blind notes how extraordinary it is that the eyes of one born blind should be opened. “If this man were not from God, he could do nothing,” he says in verse 33. Yet despite his wisdom, the Pharisees dismiss him entirely because he was — as they believe — “born in utter sin (v. 34).”

The chapter ends with an intriguing remark by Jesus. He says in verse 39, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” As the conversation continues, we see that becoming blind is only a judgment when the blind claim that they can see. If they recognized or admitted they were blind, there would be no problem. However, they incur guilt because they claim they can see.

Psalm 146:8 proclaims, “The LORD opens the eyes of the blind.” It seems very fitting that this verse is in today’s psalm reading. Usually when I read this verse, I interpret it very metaphorically. But today I am reminded that Jesus literally opened the eyes of the blind. Praise God!

Today’s psalm is one of praise to the God of compassion. He is an abundant helper for us. The psalm entreats us not to put our trust in governmental leaders or in any person — for, as verse 4 says, “When his breath departs, he returns to the earth; on that very day his plans perish.” Fortunately, however, we have the help of the God of Jacob. And God created us. He sets us free. He watches over travelers, and helps those who have no one else. Best of all, “the LORD will reign forever (v. 10).” Amen, hallelujah!

Father God, we’re grateful that you endure forever. We’re thankful for your sovereignty, and especially thankful for your steadfast love. Thank you that you do open the eyes of the blind. Once we were spiritually blind, but you opened our eyes to recognize your Son Jesus. Thank you for gifting us with your Holy Spirit. Thank you for the ongoing work of sanctification in our lives. May your Word be implanted deeply in our hearts, through Jesus Christ. Amen.