May 27 ▪ Day 147

Scripture Readings

Proverbs 18:9
Ezekiel 45–46
John 10
Psalms 147

Verse Focus (Proverbs 18:9)

One who is slack in his work
     is brother to one who destroys.

Meditation

Today’s proverb is another one that haunts me. Proverbs 18:9 says, in the ESV, “Whoever is slack in his work is a brother to him who destroys.” The adage pierces me.

I have a lazy nature and have fought a lifelong battle against my inclination to take things easy. I always try to do my best for an employer. But there are still times when I have slacked off. But mostly it’s a problem in the work that I need to do for myself — housework: cleaning, doing dishes, folding laundry, decluttering, paying the bills. Not to mention areas of self care such as exercising or cooking healthier meals….

“One who is slack in his work is brother to one who destroys,” says the NIV. Yikes! With this short Scripture, the veil is lifted from my eyes. I can see how dangerous and damaging it is to indulge a lazy streak. And this makes me want to be industrious. I do not want to be related to a destroyer. So with this small sting of conviction, the Holy Spirit inspires me to do my best work, always and in all circumstances.

Father God, thank you for the power of your Scripture. You tell us in Isaiah that your Word never returns to you void, but that it always accomplishes the purpose for which you sent it. This proverb accomplishes its purpose with me! Thank you for inspiring me to do my best work and to persevere. Thank you also, though, that there is forgiveness for those times when I succumb to the temptation to slack off. By your grace please continue your work in my life through Jesus Christ. Amen.

Ezekiel 45 and 46 resume the discussion of what the new temple is like, and what it will be like for the Israelites to live with God in their midst. Chapter 45 details a “holy district” that surrounds the temple proper. This holy district is divided into three sections — one is for the priests’ houses and the sanctuary is located within this section. Another section is for the Levites who minister in the temple, while the third and smallest section belongs to “the whole house of Israel (v. 6).” On the west and east sides of these three sections the land is set aside and reserved for the prince.

The chapter goes on to articulate the “offerings” that the people are required to make to the prince. This is essentially the system of taxation that will be in effect in Ezekiel’s utopia. It is interesting to note what a very small portion the prince (i.e., the government) receives. Each person is required to give 1.6 per cent of their wheat and barley, 1 per cent of their oil, and a half per cent of their flocks (one sheep or goat for every 200 animals). In return, the prince provides all of the sacrifices that are required by public worship during “all the appointed feasts of the house of Israel (v. 17)” — that is, “the feasts, the new moons, and the Sabbaths (v. 17).” This is a new feature. The Mosaic law specified these feasts and the sacrifices that would be required, but did not say who would be responsible for supplying those sacrifices. Now, in Ezekiel’s vision, we have a just ruler who receives a minor tax on every individual, and in return the ruler is the one who provides for all that is needed “to make atonement on behalf of the house of Israel (v. 17).”

The chapter ends with a quick review of feasts — the annual sacrifice to purify the temple at the beginning of the year, Passover and its associated Feast of Unleavened Bread, as well as the Feast of Booths in the fall. It is interesting that Ezekiel only mentions three of the seven annual feasts prescribed in Leviticus 23. Whether this was meant to indicate that they were to actually reduce the number of feasts is not clear. The other feasts could be included within the non-descript “feasts and appointed festivals” mentioned in the next chapter.

Ezekiel 46 details some additional features of public worship. The east gate of the temple — mentioned yesterday as something that would be kept closed at all times because the LORD had re-entered the temple through the east gate — is now directed to be opened on Sabbath days and the days of the new moon (v. 1). Again, no one will actually use the gate. But the east gate will remain open until evening.

Verse 9 tells us that when worshipers come to the temple on the appointed feasts, “he who enters by the north gate to worship shall go out by the south gate, and he who enters by the south gate shall go out by the north gate: no one shall return by way of the gate by which he entered, but each shall go out straight ahead.” On the one hand, I see this as a matter of creating an orderly flow of people during what could otherwise be a quite chaotic time. On another level, however, I see this as symbolic of progress in our spiritual life. You do not turn around or go backwards; you continue on straight ahead. Indeed, a visit to the temple should be a matter of forward growth.

The chapter discusses inheritance with respect to the prince’s land. The prince may gift his land to his sons and it will become a permanent inheritance for them; however, a similar gift to a servant will only be theirs until the “year of liberty (v. 17).” I find it peculiar that Ezekiel does not call it the year of Jubilee — does this imply changes to those laws, or is it simply that Ezekiel feared his audience might not be familiar enough with Mosaic law to understand what the year of Jubilee was? However, this also calls to mind how significant it is that we become children of God through adoption. We are no longer simply God’s servants, but share in the inheritance with Jesus.

The chapter ends with Ezekiel being shown a kitchen near the priests’ chambers as well as additional kitchens at each corner of the temple plaza. In this way, the priests’ portions of the grain offerings and the sin and guilt sacrifices will be kept separate from the people’s peace offerings. Verse 20 tells us that with this separate kitchen for the priests they will not bring their food “into the outer court and so transmit holiness to the people.” Again with this idea of transmissible holiness! What does it mean for us today?

John chapter 10 contains the third and the fourth “I am” statements. It’s interesting that each statement is repeated twice in close succession. This should surely indicate how significant these statements are. In verse 7, Jesus says, “I am the door of the sheep.” In verse 9, he says, “I am the door.” In verse 11, and then later in verse 14, Jesus says, “I am the good shepherd.”

When Jesus tells us that he is the door, he is telling us that he is the only way that we are able to enter into a relationship with God the Father. He is the door to forgiveness. The door to salvation. The door to victory. The door to holiness. The door to heaven. In fact, the only door. There might be other ways that people try to get in — but, like with his parable of the sheepfold, those who bypass Jesus are thieves and robbers.

In addition to being the door, however, Jesus is also the good shepherd. Besides telling us twice of this identity, Jesus also tells us — twice — that as the good shepherd, he lays down his life for the sheep (v. 11, v. 15). The good shepherd feeds his flocks, leads them, protects them, heals them, and finds them when they wander or get lost. The good shepherd is willing to die for his flock if necessary — and this is, of course, exactly what Jesus does.

In verse 24, the Jews gather around Jesus and say to him, “How long will you keep us in suspense? If you are the Christ, tell us plainly.” Jesus answers them in verses 25 and 26, “I told you, and you do not believe. The works that I do in my Father’s name bear witness about me, but you do not believe because you are not among my sheep.” In fact, Jesus did tell them he was the Messiah. He said, I am the door. I am the good shepherd. Granted, he said these things in the fall and it was now wintertime. But how could they not remember? Especially with the Messianic prophecies about the good shepherd. A number of Old Testament prophets criticized the leaders of their day for being wicked shepherds. Several prophesied that God Himself would be the people’s shepherd. And less than a week ago, in Ezekiel 34:23 we read, “I will establish over them one shepherd, my servant David, and he will shepherd them. He will tend them himself and will be their shepherd.”

Even in this conversation that happens in winter, Jesus is about as explicit as it is possible to be. He tells them in verse 30, “I and the Father are one.” Of course, to them this is just blasphemy — it does not fit their ideas of who the Messiah will be.

It does raise the question, though, why Jesus did not simply say to the Jews, “I am the Messiah. I am the Christ.” His miracles and works of power and healings testified to who Jesus was. And he made several Messianic claims, including his reference to himself as the good shepherd. He also made several veiled claims to deity. But he never directly said, “I am the Messiah.” Part of this relates to his statement that he came to make the blind see and the seeing blind (John 8:39). But I think, too, that if Jesus had explicitly said that he was the Messiah, I would have been less likely to believe him. There’s a natural suspicion against those with such pride and self-promotion. Jesus made some pretty grandiose claims. But he was also very humble.

Psalm 147 is a beautiful psalm of praise. Verse 1 begins with saying how good, pleasant, and fitting it is to sing praises to God. The rest of the psalm really focuses on who God is and what He does.

I love the contrast between verses 3 and 4! Verse 3 says, “He heals the brokenhearted and binds up their wounds.” Here we see God as intimate, and caring. But then verse 4 says, “He determines the number of the stars; he gives to all of them their names.” And we see that God is also vast: the Creator of the Universe.

Verses 10 and 11 sparkle. But then my eye is caught by verse 15, and particularly by its the second half: “He sends out his command to the earth; his word runs swiftly.” His word runs swiftly. God’s word also melts the ice crystals and teaches Jacob of His rules and statutes. His word runs swiftly.

Father God, thank you for your word that accomplishes what you desire. Thank you that your word runs swiftly to the earth. I pray that your words would work in us swiftly today. Renew our hearts and minds through Christ Jesus. Thank you for sending your Son to be our good shepherd. Thank you that he was willing to die, and that he did die to set us free. Thank you that you are always working for the good of those who love you. Thank you that nothing can separate us from your love. Amen.