May 10 ▪ Day 130

Scripture Readings

Proverbs 17:9
Ezekiel 9–10
Acts 27
Psalms 130

Verse Focus (Proverbs 17:9)

Whoever would foster love covers over an offense,
     but whoever repeats the matter separates close friends.

Meditation

Our verse focus today, Proverbs 17:9, says, in the ESV, “Whoever covers an offense seeks love, but he who repeats a matter separates close friends.” As the NIV puts the proverb, “Whoever would foster love covers over an offense, but whoever repeats the matter separates close friends.” The second half of this proverb is very similar to the second half of a proverb we looked at just a week ago. On May 3rd (Day 123), we looked at Proverbs 16:28, which says, “A perverse person stirs up conflict, and a gossip separates close friends.”

Last week it was a gossip or a whisperer who separates close friends. Today, we are told that it is simply someone who repeats a matter who separates close friends. It is a more neutral description of the person who is causing the separation, yet the issue is still the same: repeating things said between other people causes problems.

In contrast to talking about the concerns of other people, the first half of the proverb teaches us that if you want to promote or protect love, you should cover over an offense. Let it drop. Do not speak of it. Forgive. Understand that we all need God’s grace.

Putting the two halves of the proverb together, there is an implication that the matters you are particularly not supposed to repeat involve wrongs — an offense that one person caused to another.

Although I’ve been talking about this proverb in terms of speaking about matters between other people, or covering over the offense of someone towards someone other than yourself, the proverb applies equally as well if you are one of the involved parties. There are matters that should be kept private between you and another person; speaking about them to someone else may cause your relationship to break down. Likewise, promote love in your own relationships by forgiving and covering over the mistakes that others make.

Father God, please help us to have discretion in our relationships. Do not let us create division or separation between friends because of what we do; keep us from repeating things we have no business saying. Help us also to foster love in all our relationships by refusing to become offended. Give us humility and grace through Jesus Christ. Amen.

Ezekiel 9 and 10 continue the vision of Jerusalem and the temple that Ezekiel has on the 5th day of the sixth month of the sixth year of their exile in Babylon. It is about 591 BC, still five years before Jerusalem will fall. After the LORD showed Ezekiel all the different ways the people of Jerusalem were worshiping idols in chapter 8, chapter 9 begins with the LORD calling out for the executioners. Six men with dangerous weapons appear before the altar. A seventh man, clothed in linen and carrying a writing case also appears. This seventh man is directed to go through the city and mark the forehead of any who are grieved at the idolatry. The executioners are also sent out to kill the people — old men, women, and even children — but they are cautioned not to touch anyone who has the mark. Beginning with the elders in the temple, the executioners go out and strike dead those who worship false gods.

While the executioners are going about their task, Ezekiel cries out to the LORD God. “Will you destroy all the remnant of Israel in the outpouring of your wrath on Jerusalem?” he asks in verse 8. The LORD tells Ezekiel that he will not have mercy on them because of their guilt is so great. “The land is full of blood, and the city full of injustice,” God tells Ezekiel in verse 9.

The mark on the foreheads that protects individuals from the LORD’s executioners is reminiscent of the first Passover — the angel of the LORD passed over the houses of the Israelites when they put the blood of the lamb on the lintel and doorposts of their home. And there are echoes of this chapter in the book of Revelation (particularly Revelation 7:3, 9:4, 14:1, and 22:4). The seventh man in linen clothing also plays an important role — that of the recorder, or secretary. God keeps records of the faithful.

In Ezekiel 10, the prophet again sees the living creatures that he saw when he first encountered the glory of the LORD in chapter 1. We learn that these living creatures are cherubim. For the most part, they are described the same as in chapter 1, although one of the four faces of the cherubim, described as an ox in Ezekiel 1:10, is now described as “the face of the cherub (v. 14).” The intersecting wheels with eyes all around the rims are now called “whirling wheels.”

The seventh man — God’s recordkeeper — now is given a new job: to take burning coals from between the whirling wheels and to scatter them all across Jerusalem. Again, Revelation echoes this scene in Ezekiel 10 (Revelation 8:5).

When the Tabernacle and later the temple was constructed, carved cherubim stood over the ark in the Most Holy Place. The living cherubim Ezekiel sees were on the south side of the temple, while the LORD was near the altar, but they all appear to go in to the Most Holy Place when the seventh man goes in to get the coals. Verse 4 tells us that the temple is filled with a cloud and the brightness of the glory of the LORD. It is actually a cherub that hand the coals to the man clothed in linen (v. 7).

It is significant that these coals are coming from below the cherubim in the Most Holy Place. This is where the ark was kept, and where the mercy seat was located. Only the high priest ever entered this portion of the temple, and then only on the Day of Atonement. Although most commentators interpret that the burning coals represent the fire of God’s judgment against the people, I suspect that these coals may also have a purifying function, just like the coal in Isaiah 6 cleansed away Isaiah’s sin. We just had the executioners kill all the idolaters. So who is left? Those with the mark on their foreheads.

However, prophecy is not always straightforward. The book of Revelation, for example, may not be chronological. The same story repeats with different images: seven seals (Revelation 6:1–17; 8:1–5), seven trumpets (Revelation 8:6–9:21; 11:15–19), and seven bowls (Revelation 16:1–21). While some see this as three series of judgments, other interpret that different symbols are being used to express one judgment against the people. So it’s possible that the scattering of coals across Jerusalem may be a repeat of what the executioners did — a way of expressing the judgment to come using different symbols. The burning coals and the fire coming from the Most Holy Place do seem to represent God’s purity and holiness. So it’s understandable that many people interpret this as a consuming fire of judgment. Yet if we interpret Ezekiel chronologically, who is left to be judged? If we see this part of the vision as repetitive, then we can interpret the coals as both threat and promise. Destructive to the impure, but purifying to those who love God.

After the man in linen receives the coal, he leaves the temple. And the LORD and the cherubim go to the east gate of the temple. Many commentators see this as significant — the idolatry that the elders and other Israelites were doing has polluted the temple and driven the LORD out. He no longer resides in the Most Holy Place.

Acts 27 tells the story of the first part of Paul’s journey to Rome. They set sail for Rome, but difficult winds make for slow progress. It is already past mid-September, so sailing was becoming dangerous (v. 9). But they didn’t have a suitable place to winter, so — against Paul’s advice — the party presses on towards Rome. What seems like good weather quickly turns into a very dangerous storm that lasts for days on end. They jettison all their cargo (v. 18); and even dump their food supply (v. 38). Eventually, they are shipwrecked.

Verse 21 strikes me. At first read, it seems like Paul is being very petty, essentially saying, “I told you so!” He seems to want to rub their noses in what a mistake it was to sail on from Crete, even though Paul had warned them that it would be disastrous. He begins his statement, saying, “Men, you should have listened to me….” But as I think about this further, I realize that Paul isn’t trying to tell them what fools they’ve been so much as he is trying to get them to realize that Paul does have divine wisdom about the future. And he wants them to remember Paul’s prior prophecy so that they will believe what he tells them next: that they should take courage, because even though the ship will be destroyed, God has said that He will save all their lives.

The whole chapter seems like an epic battle between the forces of good and evil. On the one hand, Paul is finally being sent to Rome where he will bring the message of the gospel to the very seat of government. On the other hand, it seems like the devil is doing everything possible to prevent Paul from getting to Rome. There is bad weather. There are delays. The centurion and the ship’s pilot and owners make bad decisions. They run into the kind of storm that sinks ships. They lose all their cargo. They do lose the ship. The soldiers intend to kill all the prisoners so that none will escape (their own lives would be forfeit if that happened), but the centurion prevents that from happening (v. 42-43). Talk about a classic story of spiritual battle!

And yet we see that God prevails. The centurion, the pilot, the ship’s owner, the crew, the soldiers, the prisoners, and everyone else on board hears about the LORD. They also hear that He will rescue them. And every soul on board arrives safely to land. There is no loss of life, despite going through one of the most treacherous storms. Talk about a life-changing event! Talk about the gospel having a powerful impact!

Psalm 130 is a psalm for situations of extremity, just like when Paul’s ship was being battered by the nor’easter. “Out of the depths I cry to you, O LORD!” says verse 1. There are echoes of Jonah’s prayer from the belly of the whale. Verse 2 pleads for God’s mercy.

Indeed, the entire psalm is an ode to God’s grace. In verse 3, the psalmist recognizes that he would not be able to stand if God counted his iniquities — but, fortunately, God forgives. The psalmist waits upon God, putting his hope in God’s word. As the psalm closes, the psalmist exhorts himself to hope in the LORD. He remembers that God is our steadfast redeemer.

In some ways, this is the perfect pilgrimage song. We need God. We need help. Yet we approach God not on the basis of our righteousness, but on the basis of His mercy. We place our hope in God because He is the one who redeems us. Hallelujah!

Father God, thank you that you are our redeemer. Thank you for sending Jesus Christ to save us from the penalty of our sins. Thank you that nothing can stop your purposes from prevailing. Thank you for turning obstacles into victories. Thank you for saving Paul and all his companions from the storm. Thank you especially for your Word and for how you are working in each of our lives. Amen.