June 5 ▪ Day 156

Scripture Readings

Psalms 12:6
Job 7–8
John 19
Proverbs 6

Verse Focus (Psalms 12:6)

And the words of the LORD are flawless,
     like silver purified in a crucible,
     like gold refined seven times.

Meditation

Today’s verse focus has different nuances, depending on the translation you read. In the NIV, Psalms 12:6 says, “And the words of the LORD are flawless, like silver purified in a crucible, like gold refined seven times.” Rather than “flawless,” the CSB and many translations use the word “pure,” saying, “The words of the LORD are pure words, like silver refined in an earthen furnace, purified seven times.” Then there are the translations that abandon strict word-for-word translations in order to communicate the heart of the proverb in simple English. As the GNT says, “The promises of the LORD can be trusted; they are as genuine as silver refined seven times in the furnace.”

In one meaning, we see that the LORD’s words are valuable — likened to costly precious metals of the finest quality. We also see the purity and the flawlessness of the words. There is no dross left; these words are refined, purified, and prized. In another meaning, we see that Scripture has been tested. It has stood the test of time; it has proved its worth for countless generations of believers. Thus, we understand yet another meaning: the trustworthiness of God’s word. Scripture is genuine. Reliable. Full of wisdom and truth.

As I think about this verse, I consider that — as much as we would love to just accept the truth of this without question — we do not always approach Scripture as fully trustworthy. And I think we are the ones who must “refine” the words by mulling them over in our hearts. As we put God’s word to the test — when we lean on His words, pray over them, and ask for God to make them true in our lives — we learn that God is faithful and His words are true.

Father God, I thank you that your Word is steadfast and true. Thank you that we can rely on you and on what you have said. Help us to understand just how flawless your words truly are — through Jesus Christ, Amen.

After asking, yesterday, what he has said or done that is wrong, Job continues his speech in chapter 7. He speaks of the difficulties and then of the fleetingness of human life. “Remember that my life is a breath,” he says in verse 7. Because he will soon vanish, Job resolves to speak his mind. “I will not restrain my mouth,” he says in verse 11, “I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.” And so he complains. He speaks of God guarding him as if he were a monster, terrifying him in his dreams. Job views his body as a prison; he loathes life.

In a dark echo of David’s words from Psalm 8, Job asks in verses 17 and 18, “What is man, that you make so much of him, and that you set your heart on him, visit him every morning and test him every moment?” But unlike David, who sees God as crowning mankind with glory, Job sees God as a judge who finds mankind to be lacking. “If I sin,” Job asks, “what do I do to you, you watcher of mankind? Why have I become a burden to you?” Job expresses the heart of the matter in verse 21, asking, “Why do you not pardon my transgression and take away my iniquity?”

Indeed, Job asks questions that have been asked throughout human history. Why does our sin affect God? Why does He care? And, since He is God, why doesn’t He just fix it?

In chapter 8, Job’s second friend, Bildad the Shuhite, responds to Job’s words. He appears scandalized at what Job is saying. “Does God pervert justice?” he asks in verse 3. “Does the Almighty pervert what is right?” As a pure and holy being, as the author of justice and righteousness, how could God just pardon iniquity? Indeed, with thoughtless cruelty Bildad tells Job that the loss of all Job’s children was their own fault — they received the “penalty of their sin (v. 4).” He goes on to earnestly tell Job that if he is “pure and upright (v. 6),” then God will restore him. He counsels Job to seek God and plead for mercy. Those who forget God perish and vanish, but “God will not reject a blameless man, nor take the hand of evildoers (v. 20).”

In John 19, we read of Jesus’ condemnation by the authorities. He is crucified, he dies, and is buried in a new tomb. Although this is a familiar story to me, I was struck by a detail I hadn’t paid much attention to before. Pilate tries several times to release Jesus. He tells the chief priests and the others that he finds no basis for a charge against Jesus. And he has Jesus brought before the crowd to tell them that he finds him not guilty. From Matthew and Mark we know that one of the ways the soldiers mocked Jesus was by putting him in a royal-colored robe and making him wear a crown of thorns. Here, in John verse 5, I learned that Jesus was brought out before the crowd wearing this ensemble. I hadn’t realized that this mockery was public. It is heart-rending. And even though the soldiers meant to mock Jesus as king, it ended up showing the truth that the Jews did not have the eyes to see. Even the crown of thorns shows that Jesus is king because of what he suffered for us, because of his path through crucifixion. And the symbolism is made more complete as we learn that this is when the crowd shouted for Jesus to be crucified.

Of course, Pilate tries again to have Jesus released. As he says in verse 6, “I find no guilt in him.” The Jewish leaders insist that Jesus must die because of his claim that he is the Son of God. This makes Pilate even more afraid. He keeps trying to release Jesus, but the Jews cry out in verse 12, “If you release this man, you are not Caesar’s friend.” In a final attempt to make them see reason, Pilate brings Jesus to the judge’s seat. He tells the people, “Here is your king (v. 14).” Jesus is still wearing the purple robe and the crown of thorns. But with terrible irony they reply, “We have no king but Caesar (v. 15).” And so Pilate makes his judgment; he sends Jesus away to be crucified.

Pilate makes a sign to put on Jesus’ cross. It identifies him as “Jesus of Nazareth, the King of the Jews.” The chief priests protest; they tell Pilate the sign should say that Jesus claimed to be the king of the Jews. But Pilate is intractable. “What I have written, I have written,” he says in verse 22. Many see this as an illustration of his weakness — Pilate gave in to the crucifixion because the people gave him no choice, but now he makes a stand. However, I wonder if Pilate hadn’t come to believe that Jesus really was the Son of God, king of the Jews from another realm. Perhaps he wasn’t fully convinced, but Jesus had told him that Pilate’s authority came from above and that the Jews were guilty of a greater sin. Jesus’ behavior during his trial still showed that he was in control. He did not beg or plead to be released; he was resolved. To Pilate he communicated his belief in the authority from above, demonstrating trust regardless of the events to occur. And so I think a part of Pilate was convinced.

Proverbs 6 repeats some of the advice we have heard earlier in the book. Solomon reminds us to pay attention to the teaching of our parents. Our parents’ instruction will guide us as well as and guard and protect us. He warns us against adultery again; it is a foolishness that causes adulterers to destroy themselves (v. 32).

But there are also some new teachings in this chapter. First, Solomon warns us against financial entanglements with neighbors or with strangers. He urges us to do everything we can to extricate ourselves from such arrangements. At first glance, this seems to be odd advice. Aren’t we supposed to help our neighbors? Shouldn’t we put up security for them? Doesn’t the Bible teach us to be generous? But the difference appears to be money that is given freely as a gift to one who needs it, as compared to money given in hope of some kind of return. We are to freely and generously give — especially to the poor, but to whomever may need our help. But relying upon a neighbor or a stranger for a certain type of financial outcome (in which we still have a vested interest in the funds to be generated) is borrowing trouble — this is the type of arrangement that Solomon urges us to avoid. So, giving your neighbor the security he needs to buy his own house — that would be fine. But loaning your neighbor the security, when you need to get that money back again — that is not wise.

Solomon also warns against laziness and against troublemakers. In verses 16 through 19, Solomon writes of seven “things” that the LORD finds detestable. It’s significant that the Scripture doesn’t say that God hates the people who do these things; rather, He hates these ways of behaving. Of course, God hates all kinds of sin. But it’s interesting that this particular catalog of sinful behaviors lists behaviors that hurt other people. Haughty eyes see other people as inferior (and usually treat them that way, too). A lying tongue deceives others. Hands that shed innocent blood hurt people who have done nothing wrong. Those who devise wicked schemes will hurt others in their quest to benefit themselves. Feet that are quick to rush into evil will again hurt others so long as it profits themselves. A false witness causes damage through their lies. And a person who stirs up conflict creates trouble and distress for many other people.

As I read Proverbs 6 today, I was particularly struck by verse 23. In the context of the chapter, Solomon is speaking about our parents’ teaching. But these words are equally true about Scripture: “For the commandment is a lamp and the teaching a light, and the reproofs of discipline are the way of life.” Rules and laws may feel restrictive, but they are there for our benefit — to protect ourselves and others from things that may harm us. Likewise, it is through rebuke and discipline that we learn the right path. May we always heed the LORD’s teaching!

Father God, thank you for your Scripture. Thank you for giving us the law, and for giving us wise instruction. May our hearts be renewed by your Spirit. Remove pride and self-interest far from us. Thank you for sending Jesus to make it possible for you to pardon our iniquities. May we be used for your glory. In Jesus’ name, Amen.