May 28 ▪ Day 148

Scripture Readings

Proverbs 18:10
Ezekiel 47–48
John 11
Psalms 148

Verse Focus (Proverbs 18:10)

The name of the LORD is a fortified tower;
     the righteous run to it and are safe.

Meditation

Proverbs 18:10 says, “The name of the LORD is a fortified tower; the righteous run to it and are safe.” Talk about a comforting verse! David praises the LORD for being his Rock and there are many promises throughout Scripture that speak of God’s faithfulness and His steadfast love.

But I’ve been thinking about this proverb today. The verse doesn’t say “The LORD is a fortified tower,” but rather, “The name of the LORD is a fortified tower.” Now, obviously, the Scripture does not mean that we should use God’s name superstitiously, like a magical incantation of protection. But how then do we use a name? I think the obvious answer is that we call on that name. We pray.

Now, the “name of the LORD” is all the different ways He has revealed Himself to us. It includes His titles and His attributes. It is His character. So, for example, if I felt threatened by too many bills (which include the deeper threats of possible utility shutoffs or eviction), then I might call on Jehovah Jireh — the God who provides (Genesis 22:14). If I or someone I care for needs healing, I would call on Jehovah Rophe — the God who heals (Exodus 15:25-26).

Of course, it doesn’t have to be that specific. You may not know all the different names of God. I’m still learning them, and I think we continue to learn all throughout our lives. But you do know things about who He is. You know He is faithful. You know He loves us. And if that’s all you are able to remember in your moment of crisis, use that. Pray to God, whose character is faithful, and who loves us with an everlasting love. Ask for His help and protection.

The second half of the verse speaks about “the righteous.” You may not feel righteous, and sometimes you may doubt that you even have the right to run to God’s fortified tower for safety. But that’s the whole point of the gospel — the good news that we inherit Christ’s perfect righteousness when we trust in him. Through Christ we have assurance that we have peace with God and that no sins will be charged against us. In Christ we are always righteous before God, and entitled to all the benefits of a child of God. So, run to that tower! Call upon the name of the LORD. Be safe.

Father God, thank you for the grace that you extend to us through Jesus Christ. Thank you that we are righteous in your sight and may always run to you for help. Let us always pray and call upon your name. Show us how you ARE our fortified tower. Thank you. In Jesus’ name, Amen.

In Ezekiel 47, the prophet sees water flowing from the threshold of the temple towards the east. After the first third of a mile, the water is ankle-deep. Another third of a mile, and the water is knee-deep. A mile away from the threshold and the water is waist-deep. By another third of a mile, the water has now become “a river that I could not pass through (v. 5).” The river flows to the sea and “everything will live where the river goes (v. 9).” Ezekiel sees the riverbanks lined with trees. The trees will bear fresh fruit every month, and their leaves will be used for healing. It is the same vision that John sees in Revelation 22:1-2.

There is rich imagery and symbolism in this view of the river of life flowing from the temple of God. The water is the source for goodness, life, fruitfulness, and healing. I see the Holy Spirit. I see God’s faithfulness. In this vision, the water increases and increases — curiously, there is more water the further you are from God’s mercy seat. This seems significant to me. Symbolic, even. When you are close to the temple, you may be able to feel God’s Presence is a more tangible way — but at a distance, God’s blessing becomes stronger and stronger.

As chapter 47 continues, God speaks of the inheritance that He will give to His people. He defines the borders of Israel. And He decrees that even “the sojourners who reside among you (v. 22)” will be assigned an inheritance in the land of whatever tribe they are residing.

Ezekiel 48 continues the discussion of inheritance, and speaks of the division of the land among the twelve tribes of Israel. As with the distribution of land when the Israelites first entered the Promised Land, Joseph receives two portions — one for Manasseh, and one for Ephraim — while the tribe of Levi does not get a land grant. However, when the Israelites first settled the land, Reuben, Gad, and part of the tribe of Manasseh asked to receive their inheritance on the east side of the Jordan river. Here, Reuben and Gad and all of Manasseh receive their inheritance from within the borders of this new Israel.

In addition to the land for the 12 tribes, there is also land that is set aside for “the prince.” The temple, the holy district, and the city (a 1.5 mile square, formerly Jerusalem, but now to be known as “The LORD is there” — Jehovah Shammah) are all in the center of the prince’s portion.

In this last chapter we learn that the reason the consecrated priests come from the sons of Zadok, instead of all the sons of Aaron, is because the “sons of Zadok… kept my charge… [and] did not go astray when the people of Israel went astray (v. 11).”

I am entranced with this vision of the new Israel. It is a fitting conclusion for the book of Ezekiel. All the tribes are remembered; there is even land for those who are not ethnically Jewish but have lived in Israel for some time. And there is land for the prince — whom I interpret to be Jesus — although Ezekiel’s contemporaries would have thought of the rightful king of David’s line.

John chapter 11 contains the fifth “I am” statement — “I am the resurrection, and the life (v. 25)” — as well as the seventh sign: the raising of Lazarus from the dead. As the story begins, we learn that siblings Mary, Martha, and Lazarus live in Bethany near Jerusalem, and that Lazarus is ill. Verse 2 identifies Mary for us — this was the Mary who anointed Jesus with costly perfume (although John does not actually relate this incident until verse 3 in the next chapter). The sisters send a message to Jesus to tell him that Lazarus is sick.

John is sure to tell us in verse 5 that Jesus loved Martha, Mary, and Lazarus. It makes his actions in verse 6 even more puzzling: Jesus hears the news of Lazarus’ illness, but he stays where he is for two more days. Of course, the disciples simply assume that he is staying away because it is too dangerous for Jesus to go back into Judea where Bethany is located. But then Jesus announces that it is time to go to Bethany. Thomas articulates the thinking of the disciples in verse 16. “Let us also go, that we may die with him.”

By the time Jesus and his disciples reach Bethany, Lazarus has already been in the tomb for four days. Martha comes to meet Jesus outside of the village, “but Mary remained seated in the house (v. 20).” Do I detect a hint of disappointment in Mary’s behavior? When Martha sees Jesus, the first thing she says to him is, “Lord, if you had been here, my brother would not have died (v. 21).” This is exactly what Mary says to Jesus when she sees him next (v. 32). It has the sound of something that the sisters must have said to each other many times over the past few days.

Of course, as the story progresses, we see the truth of Jesus’ initial assertion that Lazarus’ illness “is for the glory of God, so that the Son of God may be glorified through it (v. 4).” It is practical Martha who objects to Jesus’ command to take away the stone at the entrance to the tomb because of the “odor.” But Jesus reminds her in verse 40, “Did I not tell you that if you believed you would see the glory of God?” And so the dead man is raised to life — even after four days in the grave. Through this sign, we see that Jesus is Lord of life and death.

Jesus tells us, in verses 25 and 26, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die.” Note that Jesus does not say that he is the resurrected one, but the resurrection itself. In other words, he is the door to resurrection, or the process by which one may be raised to life. He is the resurrection. In the Greek, the word parts literally mean the “standing up again,” which is how the word has its meaning of resurrection. But looking at the Greek shows me that there is a broader meaning to what Jesus is saying. He’s not just talking about life eternal, he’s talking about life here and now: I am the standing up again. Jesus is the one who helps us when we fall. He is the one who helps us through the Fall. Because of his righteousness, Jesus is the one who enables us to stand in the presence of God.

It is interesting to see that although many believed in Jesus after this sign, “some of them went to the Pharisees and told them what Jesus had done (v. 46).” I like what theologian Albert Barnes had to say on this verse in his Notes on the New Testament, published in 1832: “We see here the different effect which the word and works of God will have on different individuals. Some are converted and others are hardened; yet the evidence of this miracle was as clear to the one as the other. But they would not be convinced.” I like how Barnes sees a polarizing effect to God’s word, that “some are converted and others are hardened.” I was thinking of the unbelievers as uncertain or unconvinced, rather than that they were becoming hardened in unbelief. But perhaps the hardening accounts for why some become tattle tales.

The Pharisees recognize that Jesus is performing “many signs (v. 47),” but they are unable to believe what these signs are pointing to. They only see the danger. Verse 48 says, “If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” It seems almost unbearably sad that the high priest of the Jews has no faith in God’s power to save them, although I think he was more worried about their position as leaders than afraid for the safety of the country. But even if the Messiah were to do what they thought — overthrow their Roman overlords — Caiaphas had no faith that God could bring this about. The irony is strong that God used him to prophesy, despite his own lack of faith (v. 51-52).

Verse 57 is a little startling. I hadn’t remembered that the chief priests and Pharisees had given general orders asking for people to report Jesus’ whereabouts “so that they might arrest him.” We know the story of Judas’ betrayal so well; I hadn’t realized that there was so much danger from multiple other sources. But, of course, Jesus walked away from many potential arrests because it wasn’t the right time. God’s purposes stand.

Psalm 148 is a magnificent hymn of praise. The psalmist calls upon the heavens and the earth to praise the LORD, “for he commanded and they were created (v. 5).” Not only were they created, but the heavens were established by a decree that “shall not pass away (v. 6).”

I love how the psalmist describes the elements “fire and hail, snow and mist, stormy wind” as “fulfilling his word” (v. 8)! As verse 13 says, “his name alone is exalted; his majesty is above earth and heaven.”

Father God, thank you for your majesty and power. Thank you for creating the heavens and the earth, and thank you for how your ways are so much higher than our ways. The chief priests had such a small view of what they thought your Messiah would or could do. But you had in mind the redemption of all mankind. Thank you that Jesus is the resurrection and the life. Thank you for the visions you have given Ezekiel and John of a world in balance with you — fair and equal treatment for all. Thank you for your love and for sending us your Son. In Jesus’ name, Amen.