June 4 ▪ Day 155

Scripture Readings

Psalms 10:14
Job 5–6
John 18
Proverbs 5

Verse Focus (Psalms 10:14)

But you, God, see the trouble of the afflicted;
     you consider their grief and take it in hand.
The victims commit themselves to you;
     you are the helper of the fatherless.

Meditation

The NIV translates Psalms 10:14, saying, “But you, God, see the trouble of the afflicted; you consider their grief and take it in hand. The victims commit themselves to you; you are the helper of the fatherless.” I particularly love the last phrase — God is the helper of the fatherless. It has always been a phrase that resonates with me, but ever since my own father died it gives me special comfort.

One of the questions we ask ourselves when we meditate upon Scripture is, “What does this passage teach me about God?” Here, we learn that God has a tender heart. He sees when we are troubled or afflicted; he cares about the things that grieve us. And He will step in and take care of things if necessary. More often than not, God allows us to grow through our difficulties, developing our faith and teaching us to lean on Him more — but we have this assurance God will handle whatever needs to be handled. We commit ourselves to Him; He is our helper. Hallelujah!

Thank you, Father God, that you are a father to us. You are a father to those who need a protector. You are a father to those who are lost, to those who are confused, to those who are victimized because they are alone and weak. Thank you for your love, for your strength, and for your power. In Jesus’ name, Amen.

In Job chapter 5, Eliphaz the Temanite continues speaking. Yesterday, Eliphaz implied that Job must have committed iniquity to be the recipient of such distress. He continues on that theme today, saying, in verse 6, that affliction doesn’t just spring up naturally. He implies that it is the consequence of our sin. Verse 7 is a familiar verse; it has made its way into English literature and surely peppered many sermons of bygone centuries: “Yet man is born to trouble as surely as sparks fly upward.”

Eliphaz gives sound advice in verse 8, although it surely must have felt like a slap in Job’s face. “As for me, I would seek God, and to God would I commit my cause.” Likewise, verses 17 and 18 hold a lot of wisdom for most of us: “Behold, blessed is the one whom God reproves; therefore despise not the discipline of the Almighty. For he wounds, but he binds up; he shatters, but his hands heal.” Of course, this again implies that Job is being reproved by God for some sin or iniquity. Indeed, Eliphaz ends his speech in verse 27 by saying, essentially, we have found this to be true, so apply it to yourself! But Job’s problem — and the problem that we all face — is what happens when evil comes to those who are righteous?

Job responds in chapter 6. He acknowledges that his words “have been rash (v. 3),” but they are simply “wind” — “the speech of a despairing man (v. 26).” He accuses his friends of being afraid (v. 21), but he implores them to point out exactly how he has gone astray (v. 24). Job’s honor — his vindication — is at stake (v. 29). “Is there any injustice on my tongue?” he asks in verse 30.

Jesus asks a question very similar to Job’s question in today’s reading of John chapter 18. In verse 23, Jesus says, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?” In Jesus, we see a perfect example of one who is afflicted and yet who has done no wrong.

When Judas, the soldiers, and officials come to arrest Jesus in the garden, Jesus goes to meet them straight away. He does not hide, or try to avoid them. Rather, he precipitates the action by asking them who they are looking for. When they reply that they want Jesus of Nazareth, Jesus responds, in verse 5, “I am he.” Actually, the “he” part is just to make more grammatical English. The Greek actually says, “I am.” Jesus identifies himself by the name that God chose for Himself. No wonder they all draw back and fall to the ground when Jesus says, “I am!” But again, Jesus directs the action, identifying himself a second time and telling them to let the others go.

Jesus is perfectly in control at the time of his arrest. When Peter draws his sword and cuts of the ear of Malchus, Jesus directs Peter to put the sword away. “Shall I not drink the cup that the Father has given me?” he asks in verse 11. Luke tells us that Jesus heals the ear of the servant (Luke 22:51), but John does not mention it. Still, he gives us a picture of one who goes voluntarily towards the crucifixion; Jesus knows what is at stake and is eager to do the Father’s will.

When Jesus is before Pontius Pilate, he tells Pilate that his kingdom is “not of this world (v. 36).” If his kingdom were of the earthly realm, his servants would fight for him. Jesus tells Pilate in verse 37, “I was born for this, and I have come into the world for this: to testify to the truth. Everyone who is of the truth listens to my voice.” Pilate’s response is cynical: “What is truth?” he asks in verse 38.

The interaction between Jesus and Pilate seems to symbolize the essential difference between believers and unbelievers. God rules over the universe and is the supreme authority. Those whom God has enlightened are able to recognize His rule; they see that there are absolutes. There is truth; there is right and wrong. But those who are blinded are not able to recognize truth. Everything seems relative. Because they do not recognize God’s authority, they have no standard to define right from wrong.

In Proverbs chapter 5, Solomon warns us to avoid falling into temptation. Adultery is a trap. The “forbidden” is very enticing — Solomon speaks of lips that “drip honey” and words that are “smoother than oil” (v. 3). But the appeal is temporary; in the end, what once seemed like honey will become as “bitter as wormwood,” and the words thought to be smooth will turn out to be as “sharp as a two-edged sword” (v. 4). The result is ruin (v. 14).

Solomon counsels his listeners to enjoy the fruits of marriage, keeping sexual intimacy private. He reiterates how foolish it is to become an adulterer, since God sees everything you do.

Although the chapter speaks from the male point of view, from a father to his son, of course we understand that these principles are for women as much as for men. And even though Solomon is speaking of the dangers of adultery, metaphorically there are many forms of temptation that will have the same destructive effect. Initially appealing, the forbidden turns to ashes; following temptation inevitably leads to ruin.

The final two verses of the chapter speak of the ruinous outcome of indulging sin, whether that is lust, greed, gluttony, sloth, pride, or some other form of sin. “A wicked man’s iniquities will trap him,” says verse 22, “he will become tangled in the ropes of his own sin.” In my struggles against laziness, I have always felt cut by verse 23: “He will die for lack of discipline, led astray by his own great folly.”

Father God, help us not to be led astray by how enticing temptation can be. Keep us on the straight path. Enable us to be pure and faithful. Thank you for sending Jesus to die for us. Thank you for his willingness to redeem us. Thank you that you do care for us and you have plans and purposes that we cannot understand. Help us to trust in you, even in the valleys of life. In Jesus’ name, Amen.