bible-study:

Weekly Bible Study - December 22, 2025

Welcome to our weekly study! Each week, our reading plan will take us through three different parts of the Bible: a psalm, a passage from Proverbs, and a few chapters from another book as we journey through the entire bible.

These notes aren't meant to be an exhaustive commentary. Think of them as a friendly guide to get you started. My hope is to provide a little context, point out interesting literary details you might not notice, and highlight key themes—all to help enrich your own reading and our conversation together. (Google Gemini, an AI Engine, helps me write these notes.)

Bible passages for this week:

Psalm 86

Psalm 86 stands out immediately because of its placement. It is the only psalm attributed to David in Book III of the Psalter (Psalms 73–89). While the surrounding psalms belong to the Sons of Korah or Asaph and often deal with communal distress or national crisis, Psalm 86 returns to the intensely personal, individual voice of David. It serves as a reminder of the personal covenant relationship amidst the broader national concerns of Book III.

Scholars often describe this psalm as "anthological" or a "mosaic." Rather than introducing entirely new theological concepts, the psalmist weaves together phrases and vocabulary found in other psalms and parts of the Torah. It is a prayer composed of other prayers, suggesting a writer deeply steeped in Scripture who uses the community's sacred traditions to articulate his own personal distress.

A striking feature of the psalm is its intense focus on the character of God. While the psalmist is in danger (v. 14), he spends nearly as much time reciting who God is as he does asking for help. He describes God as "good," "ready to forgive," "great," and "merciful." The petitioner bases his request not on his own merit, but almost entirely on the specific attributes of Yahweh revealed in Israel’s history.

The psalm also features a profound psychological plea in verse 11: "unite my heart to fear thy name." This acknowledges the human tendency toward fragmentation—a divided mind or conflicting loyalties. The request is for "singleness of heart" (integrity), asking God to gather the scattered pieces of the psalmist’s will into one focused direction of reverent obedience.

Furthermore, the psalm contains a surprising universal scope. In the middle of a personal crisis, verse 9 predicts that "All nations whom You have made shall come and worship before You." This breaks the mold of a standard lament; usually, a sufferer focuses only on immediate relief. Here, the psalmist maintains a high view of God’s sovereignty over the whole world, anticipating the eschatological gathering of Gentiles.

Finally, the tone of Psalm 86 is marked by the repetition of the term "servant" (used seven times). This is not just a term of humility, but a technical term indicating a specific covenant relationship. By calling himself God's servant (and the "son of your maidservant"), David claims the protection a master owes to his household. It is a legal and relational appeal: "I belong to You; therefore, You are responsible for my safety."

Theme and Genre

Genre: Individual Lament (Petition). It contains the standard elements of a lament: invocation, complaint, petition, and a vow of praise. However, it is heavily mixed with the Hymn genre because of its extended praise of God's nature.
Main Theme: Total Dependence on God’s Covenant Character. The psalmist argues that God must save him not because the psalmist is worthy, but because God is "good and forgiving" (v. 5) and because the psalmist is wholly devoted to Him.

Structural Features

Many scholars view Psalm 86 as having a Concentric (Chiastic) Structure, where the focus moves toward the center and then back out.

A: Petition for help (vv. 1–4) — "Preserve my soul..."
- B: Motivation based on God’s nature (vv. 5–7) — "For You, Lord, are good..."
  - C: The uniqueness of God (vv. 8–10) — "There is none like You..."
    - D: CENTER: Prayer for guidance and integrity (v. 11) — "Teach me... unite my heart."
  - C': Praise for God’s deliverance (vv. 12–13) — "Great is Your mercy..."
- B': Complaint regarding enemies (vv. 14–15) — Contrast between violent men and the compassionate God.
A': Final Petition (vv. 16–17) — "Save the son of Your maidservant..."

Key Hebrew Poetic Devices

The "Mosaic" Technique (Intertextuality): The Hebrew text is a tapestry of phrases from Exodus and other Psalms. For example, verse 15 is almost a direct quotation of Exodus 34:6 (the "13 Attributes of God"), but interestingly, David omits the phrase "visiting the iniquity of the fathers upon the children," focusing entirely on the mercy aspect.
Divine Names: The psalm uses the divine title Adonai (Lord/Master) seven times, an unusually high frequency. This emphasizes the Master/Servant relationship mentioned in the commentary above.
Wordplay on "Unite" (Yachad): In verse 11 ("unite my heart"), the Hebrew verb yachad is related to the word echad (one). This is a poetic plea for "oneness" of the inner person, contrasting with the "double-mindedness" often condemned in wisdom literature.

Notable Details & Context

Historical Context: Because it is the lone Davidic psalm in Book III, some scholars suggest it was placed here by later editors (possibly during the exile) to link the Levitical collections (Korah/Asaph) back to the Davidic covenant. It anchors the hope of Book III in the promise to David.
Liturgical Use:
- Jewish Liturgy: Verse 8 ("There is none like you among the gods") is often sung as the Torah scroll is removed from the Ark.
- Christian Liturgy: The prayer for an "undivided heart" (v. 11) is a frequent text for Lenten preparation and prayers of confession.
New Testament Connections:
- Revelation 15:4: The song of the saints in Revelation ("Who will not fear you... for all nations will come and worship before you") is a direct echo of the universal worship prophecy in Psalm 86:9.
- The Magnificat: Mary’s song (Luke 1) shares thematic DNA with this psalm, particularly the lifting up of the humble servant and the focus on God's mercy to those who fear Him.

Proverbs 18:1-8

Proverbs 18:1

Whoever isolates himself seeks his own desire;
he breaks out against all sound judgment.

This verse issues a stern warning against the "lone wolf" mentality, framing deliberate social withdrawal not as independence, but as selfishness. The Hebrew suggests a person who separates himself to pursue a private agenda, rejecting the communal restraints of wisdom. In a practical sense, this challenges the modern idolization of extreme individualism; it suggests that refusing accountability or community input is often a sign of hubris, not strength. This connects thematically to the New Testament concept of the "Body of Christ" (1 Corinthians 12), where interdependence is essential for spiritual health. The phrase "breaks out" is sometimes translated as "snarls at," painting a picture of a person who becomes hostile whenever their subjective reality is challenged by objective wisdom.

Proverbs 18:2

A fool takes no pleasure in understanding,
but only in expressing his opinion.

Here, Solomon diagnoses a communication style that is painfully relevant in the age of social media: the desire to broadcast rather than receive. The "fool" is not necessarily unintelligent, but rather uninterested in the hard work of processing new information; they are addicted to the sound of their own voice. The Hebrew word for "opinion" here literally refers to his "heart" or inner mind—he just wants to empty his internal contents onto others. The practical application is to practice "active listening," a discipline echoed in James 1:19 ("quick to hear, slow to speak"). A person who listens only to formulate a rebuttal, rather than to understand the other's perspective, fits this description perfectly.

Proverbs 18:3

When wickedness comes, contempt comes also,
and with dishonor comes disgrace.

This proverb outlines a specific chain reaction of social and moral consequences. It observes that moral failure ("wickedness") is rarely an isolated event; it brings with it an attitude of "contempt"—a lack of respect for people, traditions, or truth. This internal attitude inevitably manifests externally as "dishonor" and "disgrace" (or reproach). It serves as a warning to leaders and communities that when ethical standards slip, the loss of dignity and public respect follows rapidly. Theologically, this aligns with the biblical principle that sin is never private; it always eventually degrades the sinner's standing and relationships.

Proverbs 18:4

The words of a man's mouth are deep waters;
the fountain of wisdom is a bubbling brook.

This verse uses hydro-dynamic imagery to contrast the complexity of human speech with the refreshing nature of true wisdom. While some interpreters see the "deep waters" as a positive description of profound thought, the parallel structure suggests a contrast: human words can be dark, mysterious, and concealing ("deep waters"), whereas wisdom is clear, moving, and life-giving ("bubbling brook"). Practically, this encourages us to be transparent and refreshing in our speech rather than ambiguous or difficult to fathom. It recalls Jesus’ invitation in John 7:38, where the believer becomes a source of "rivers of living water," suggesting that true wisdom flows outward to refresh others, rather than stagnating in the depths.

Proverbs 18:5

It is not good to be partial to the wicked
or to deprive the righteous of justice.

This is a legal maxim focused on judicial integrity, condemning the perversion of justice for the sake of the powerful or the corrupt. The phrase "it is not good" is a classic Hebrew understatement (litotes); it actually means "it is abhorrent." This verse connects directly to the Law of Moses, specifically Leviticus 19:15, which forbids showing partiality to the poor or deference to the great. In a modern context, this applies beyond the courtroom to HR departments, parenting, and church leadership—anywhere authority is exercised. It reminds the reader that God is a God of equity, and showing favoritism to a "wicked" person (perhaps because they are influential or charismatic) disrupts the moral order of the community.

Proverbs 18:6

A fool's lips walk into a fight,
and his mouth invites a beating.

The imagery here is somewhat comical but violent: the fool’s lips are personified as if they are legs walking him straight into trouble. It describes a person who lacks impulse control in their speech, escalating conflicts rather than de-escalating them. The Hebrew term for "fight" implies a quarrel or a lawsuit; the fool speaks so provocatively that he essentially summons physical or legal punishment upon himself ("invites a beating"). Practically, this serves as a check on our tone and timing; if we constantly find ourselves in verbal altercations, this verse suggests the common denominator might be our own lack of verbal discipline.

Proverbs 18:7

A fool's mouth is his ruin,
and his lips are a snare to his soul.

While the previous verse focused on external conflict (fights), this verse focuses on self-destruction. The "snare" imagery is common in wisdom literature, depicting speech as a trap that the speaker sets for others but ultimately steps into himself. This connects to Jesus' teaching in Matthew 12:37, "For by your words you will be justified, and by your words you will be condemned." The verse highlights the existential danger of careless speech; it is not just about offending others, but about "ruining" one's own life—perhaps through lying, making foolish vows, or slander that destroys one's own reputation and safety.

Proverbs 18:8

The words of a whisperer are like delicious morsels;
they go down into the inner parts of the body.

This famous verse offers a psychological insight into why gossip is so hard to resist: it tastes good. The "whisperer" (gossip) offers "choice morsels" (dainty, sweet treats) that we swallow eagerly. However, the danger lies in where they go—"down into the inner parts." Unlike normal food that is digested and expelled, these words lodge in the "innermost being" (literally the chambers of the belly), poisoning our view of the person being discussed. It warns that listening to gossip is never a passive act; it fundamentally alters our heart and attitude toward others in ways that are difficult to undo. This pairs well with Ephesians 4:29, urging that words should build up rather than corrupt.

Matthew 14-18

The Big Picture: The "Great Pivot"

The most important structural insight, for this section, is that Chapter 16:21 is the turning point of the entire Gospel.

Before 16:21: Jesus ministers to the crowds in Galilee, proving He is the Messiah through miracles.
After 16:21: The text explicitly says, "From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer..."

Matthew 14-18 acts as the bridge. It starts with the crowds (Feedings) but slowly narrows its focus down to the Disciples alone (Peter’s confession, Transfiguration, Community Discourse), preparing them for the cross.

Key Concepts & Literary Devices

1. The Tale of Two Feedings (Literary Mirroring)

A modern reader often thinks the Feeding of the 4,000 (Ch 15) is just a "rerun" of the Feeding of the 5,000 (Ch 14). However, Matthew includes both to show Jesus is the Messiah for both Jews and Gentiles.

Feeding of 5,000 (Ch 14): Takes place in Jewish territory. There are 12 baskets of leftovers (symbolizing the 12 Tribes of Israel). Jesus is the Shepherd of Israel.
Feeding of 4,000 (Ch 15): Takes place in the Decapolis (Gentile territory). There are 7 baskets of leftovers (7 is often the number of completeness or the 7 Gentile nations of Canaan). Jesus is the Bread for the world.

2. Geography as Theology: "The Gates of Hades"

In Chapter 16, Jesus takes the disciples to Caesarea Philippi to ask, "Who do you say I am?" This location is essential context you can't see in English.

The Setting: This city was a center of pagan worship, specifically to the god Pan. It featured a massive rock cliff with a deep cave that locals believed was the literal gateway to the underworld (Hades).
The Visual: When Jesus says, "On this rock I will build my church, and the gates of Hades will not overcome it," He isn't using a vague metaphor. He is standing in front of a literal pagan "Gate of Hades," effectively declaring war on the enemy's home turf.

3. The Fourth Discourse: Community Life (Chapter 18)

Matthew is structured around five major speeches (discourses). Chapter 18 is the fourth one. It is the constitution for the new community (the Church). The key concept here is downward mobility.

While the world asks "Who is the greatest?", the Kingdom asks "Who can become like a child?"
Literary Device: Hyperbole. Jesus uses extreme language ("cut off your hand," "drown with a millstone") not to encourage self-mutilation, but to jar the listener into realizing how serious sin is within the community.

Missing Context (Language & Culture)

"Church" (Ekklesia)

In Matthew 16:18, Jesus says, "I will build my church."

What you might miss: This is the first time the word church appears in the Bible. Jesus chose the Greek word Ekklesia, which wasn't a religious word—it was a political one. It referred to the assembly of citizens called out to govern a city. Jesus wasn't just starting a prayer group; He was establishing a new "Congress" of the Kingdom of Heaven.

"Peter" vs. "The Rock"

In Matthew 16:18, Jesus uses a wordplay: "You are Peter (Petros), and on this rock (Petra) I will build my church."

The Nuance: Petros means a small stone or pebble. Petra means a massive bedrock or cliff.
The Insight: Protestants and Catholics debate this endlessly, but the literary beauty is that Simon (a wobbly, unstable pebble) is being connected to the massive, immovable bedrock of the revelation that Jesus is the Christ.

"Little Ones" (Mikroi)

In Chapter 18, Jesus warns against causing "one of these little ones" to stumble.

What you might miss: He isn't just talking about toddlers. In the Greek context of Matthew, "little ones" is often a technical term for disciples—believers who have humbled themselves. The warning is about how we treat fellow believers, not just children.