bible-study:

Weekly Bible Study - November 24, 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 69

Psalm 69 is a raw, visceral expression of suffering that uses the terrified metaphor of drowning to describe human persecution. It begins with the sensation of the ground giving way—sinking into "deep mire" where there is no foothold. The water imagery here is not just about getting wet; in the Ancient Near Eastern mindset, the "deep waters" represented chaos, death, and the realm furthest from God’s order. The psalmist isn't just having a bad day; he feels uncreated and overwhelmed by forces completely outside his control.

One of the most striking aspects of this Psalm is the isolation of the sufferer. He is not only attacked by enemies but has become a stranger to his own family. The text notes that he has become "a foreigner to my mother’s sons." This familial rejection suggests that his zeal for God has made him a social pariah. It highlights a profound theological cost: sometimes, fidelity to God results in the loss of human reputation, even among those closest to you.

The Psalm also contains a controversial element known as "imprecation." In the middle of the text, the tone shifts from a defensive plea for help to an offensive request for justice. The psalmist asks God to turn his enemies' "table" (their place of feasting and peace) into a "snare." He asks for them to be blotted out from the book of the living. While jarring to modern ears, this honest rage demonstrates that the Bible does not demand we repress our emotions; rather, it models handing that desire for vengeance over to God rather than acting on it ourselves.

For the Christian student, Psalm 69 is electric with anticipation. It is the most quoted Psalm in the New Testament after Psalm 22. It provides the emotional soundtrack to the Passion week. When Jesus cleanses the temple, the disciples remember verse 9 ("Zeal for your house has consumed me"). When Jesus is on the cross, the offering of sour wine is a direct echo of verse 21. The early church viewed this text not just as David’s lament, but as a prophetic script for the Messiah's suffering.

However, the Psalm does not end in the mud. It follows the classic "lament trajectory," pivoting abruptly in verse 30 to a vow of praise. This is a crucial study point: the circumstances haven't necessarily changed yet, but the psalmist's perspective has. He concludes that a song of thanksgiving pleases God more than the sacrifice of an ox. This connects the internal disposition of the heart to the external efficacy of the law—a major theme the prophets (and later Jesus) would expand upon.

Finally, the scope of the Psalm expands at the very end. It starts with a single man drowning in mire and ends with a vision of God rebuilding the cities of Judah. It moves from the micro-suffering of the individual to the macro-restoration of the nation. It suggests that God’s deliverance of one faithful servant is often the first step in a larger plan to restore His people and the land itself.

Theme and Genre

Genre: Individual Lament (with significant Imprecatory sections).
- It follows the standard lament protocol: Invocation ➝ Complaint ➝ Petition ➝ Vow of Praise.
Main Theme: Suffering for the sake of Righteousness.
- Unlike penitential psalms where the user suffers because of their own sin, the psalmist here claims he is suffering because of his loyalty to God ("For it is for your sake that I have borne reproach," v. 7).

Structural Features

While not an acrostic, the Psalm is arranged in a loosely concentric (chiastic) flow based on the content of the prayer:

The Desperate Cry (vv. 1–4): The metaphor of drowning and the "weary throat."
Confession and Isolation (vv. 5–12): He admits he is not sinless (v. 5) but insists this current persecution is due to his zeal for God. He describes his social alienation.
The Central Petition (vv. 13–18): A plea for God to answer in the "abundance of steadfast love."
The Complaint Intensified (vv. 19–21): The specific physical suffering (no comforters, poison for food).
The Imprecation (The Curse) (vv. 22–28): A request for the enemies to be punished, blinded, and erased from the book of life.
The Vow of Praise and Assurance (vv. 29–36): The realization that God hears the needy; the vision of Zion restored.

Key Hebrew Poetic Devices

The "Mire" (Yaven): In verse 2, the Hebrew word for "mire" or "mud" (yaven) is rare. It implies a sticky, swampy sludge. It is paired with "depths" to create a feeling of total entrapment—no solid ground below, and crushing weight above.
"Without Cause" (Hinnam): In verse 4, the psalmist says enemies hate him "without cause." The Hebrew adverb hinnam means "gratuitously" or "for nothing." It emphasizes that the hostility is irrational and undeserved. (Jesus picks up on this word in John 15:25).
"Gall" and "Poison" (Rosh): In verse 21 ("They gave me poison for food"), the Hebrew word rosh refers to a bitter, poisonous herb (possibly hemlock or poppy).
Synthetic Parallelism: Note verse 9: "For zeal for your house has consumed me, / and the reproaches of those who reproach you have fallen on me."
- This is not saying the same thing twice; the second line advances the thought. Because I loved your house (line A), I absorbed the hatred intended for You (line B).

Notable Details & New Testament Connections

As you are interested in the connection between the Old and New Testaments, Psalm 69 is a goldmine. It is cited or alluded to frequently to explain the life and ministry of Jesus and the fate of those who rejected him.

v. 4, "Hated me without cause", John 15:25, Jesus explains the world's hatred of Him to the disciples.
v. 9, "Zeal for your house...", John 2:17 | The disciples recall this after Jesus drives the money-changers from the temple.
v. 9, "Reproaches... fallen on me", Romans 15:3, Paul uses this to encourage the strong to bear with the weak, citing Christ's example.
v. 21, "Vinegar... for my thirst", Matt 27:34 / John 19:28, Fulfilled literally at the crucifixion when Jesus is offered sour wine.
v. 22-23, "Let their table be a snare...", Romans 11:9-10, Paul applies this imprecation to the Israelites who rejected the Messiah, suggesting their "blessings" (table) became their stumbling block.
v. 25, "Let their camp be desolate", Acts 1:20, Peter quotes this to justify replacing Judas Iscariot after his death.

Historical/Liturgical Note: Historically, the church reads this Psalm during Holy Week, specifically on Good Friday, because of the vinegar/gall imagery and the theme of the "suffering servant."

Proverbs 16:25-33

Here is a verse-by-verse study overview of Proverbs 16:25–33.

Proverbs 16:25

There is a way that seems right to a man, but its end is the way to death.

This proverb is a verbatim repetition of Proverbs 14:12, a rarity in the book that signals a critical warning requiring double emphasis. It deals with the danger of moral autonomy and self-deception. The "way that seems right" (literally "straight" in Hebrew) refers to human intuition or cultural consensus that contradicts God's revealed wisdom. While a path may look logically sound or pragmatically beneficial in the short term, if it deviates from divine order, the destination is "death"—a term that in Wisdom literature often encompasses moral ruin, alienation from God, and physical destruction. Jesus likely alluded to this concept in Matthew 7:13-14 regarding the broad road that leads to destruction, challenging the assumption that the popular or sensible path is the correct one.

Proverbs 16:26

A worker's appetite works for him; his mouth urges him on.

This verse offers a practical observation on human industry and economics. The Hebrew word for "appetite" is nephesh (soul/throat), representing the primal drive of hunger. While the Bible often warns against greed, this proverb acknowledges that need is a God-given gift designed to motivate productivity. It is an anti-sluggard verse; the pain of hunger is a functional mechanism that pushes a person to contribute to society through labor. In the New Testament, Paul echoes this reality in 2 Thessalonians 3:10: "If anyone is not willing to work, let him not eat." It reframes biological necessity not as a curse, but as a useful taskmaster that prevents idleness.

Proverbs 16:27

A worthless man plots evil, and his speech is like a scorching fire.

The phrase "worthless man" translates the Hebrew ish Belial (a man of Belial), a strong term denoting a person utterly without profit or moral compass, often associated with destruction and chaos. The phrase "plots evil" literally means he "digs" evil. The imagery suggests someone excavating a pit or mining for trouble; it is premeditated and laborious malice rather than accidental sin. The metaphor of speech as "scorching fire" highlights the destructive, uncontrollable nature of his words. This connects vividly to the Epistle of James (3:5-6), which describes the tongue as a fire that sets the whole course of one's life ablaze, originating from hell itself.

Proverbs 16:28

A dishonest man spreads strife, and a whisperer separates close friends.

While the previous verse dealt with loud, scorching speech, this verse warns against the quiet, insidious danger of the "whisperer." The Hebrew word used here implies a murmurer or a peddler of secrets. The tragic power of this sin is found in the second line: it separates "close friends" (or the alluph—a chief friend or confidant). This suggests that gossip is potent enough to sever even the strongest, most intimate human bonds. In the wider context of Proverbs, this is an abomination to the Lord (Proverbs 6:19), specifically because it attacks the unity of the community, a theme the Apostle Paul picks up when listing "gossip" and "slander" as community-destroying sins in Romans 1:29 and 2 Corinthians 12:20.

Proverbs 16:29

A man of violence entices his neighbor and leads him in a way that is not good.

This verse revisits the scenario presented in the very first chapter of Proverbs (1:10-19), where a gang of sinners tries to recruit the naive youth. The focus here is on the seductive nature of violence. The violent man does not just commit crimes alone; he "entices" others, dragging them into his orbit. The "way that is not good" is a Hebrew understatement (litotes) meaning a way that is terrible, ruinous, and fatal. It serves as a warning that bad company is rarely static; it is active and evangelistic, constantly seeking to pull the neighbor down with them.

Proverbs 16:30

Whoever winks his eyes plans dishonest things; he who purses his lips brings evil to pass.

Here, the proverbs turn to body language, acting as a guide to spotting the "worthless man" mentioned in verse 27. In the Ancient Near East, winking was not a sign of playfulness but a gesture of conspiracy and malice (see Psalm 35:19). "Pursing the lips" (or compressing them) suggests determination, locking in a decision, or perhaps suppressing a smirk of satisfaction. This verse teaches that evil is often non-verbal; it requires a "whole body" commitment. For the student of scripture, this is a reminder that discernment involves watching actions and demeanor, not just listening to words, as the wicked often signal their intentions to their co-conspirators before a word is spoken.

Proverbs 16:31

Gray hair is a crown of glory; it is gained in a righteous life.

This verse presents the ideal Old Testament view of aging, contrasting sharply with modern cultures that idolize youth. "Gray hair" is depicted as a diadem or crown, a symbol of rule, status, and honor. The connection to "a righteous life" is based on the Deuteronomic principle that obedience to God leads to longevity (Exodus 20:12, Deuteronomy 30:20). While the Bible acknowledges that the wicked sometimes grow old (Job 21:7), this proverb states the general principle: a long life is often the accumulated reward of avoiding the violence, foolishness, and excesses that cut life short. It calls the community to treat the elderly not as obsolete, but as the decorated veterans of spiritual life.

Proverbs 16:32

Whoever is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city.

This is a classic "better than" proverb that redefines heroism. It contrasts the external conqueror ("the mighty" or the warrior) with the internal conqueror. "Taking a city" was the ultimate feat of strength in the ancient world, but the sage argues that self-mastery is the greater victory. The phrase "slow to anger" echoes the very character of God (Exodus 34:6). This verse is foundational for Christian ethics regarding emotions; it does not say anger is a sin, but that the rule over one's spirit is the virtue. This anticipates the "Fruit of the Spirit" in Galatians 5:23, where self-control is the final proof of the Spirit's work.

Proverbs 16:33

The lot is cast into the lap, but its every decision is from the Lord.

This verse serves as a theological capstone for the chapter. "Casting the lot" refers to a method of decision-making using marked stones or sticks (similar to dice), often kept in the fold of a garment ("the lap"). It was used in Israel to determine God's will in uncertain matters (like dividing the land in Joshua or selecting the replacement for Judas in Acts 1:26). The point is that there is no such thing as "chance" or "luck" in the biblical worldview. Even the most seemingly random event—the roll of the dice—is under the sovereign governance of Yahweh. It comforts the believer by affirming that chaos does not rule the universe; God determines the outcome of even the smallest details.

Matthew 1-4

Key Ideas & Concepts

When studying these chapters, focus on the identity of Jesus. Matthew 1–4 is essentially a "Resume of the Messiah," proving He is qualified to be the King before He ever preaches a sermon.

Jesus as the "New Israel": This is the dominant theological engine of these chapters. Where Israel failed, Jesus succeeds.
- Israel came out of Egypt; Jesus comes out of Egypt (2:15).
- Israel passed through the water (Red Sea); Jesus passes through the water (Baptism).
- Israel was tempted in the wilderness for 40 years; Jesus is tempted in the wilderness for 40 days.
- Key Point: Jesus isn't just a teacher; He is re-living Israel's history to redeem it.
"Kingdom of Heaven": Matthew uses this phrase almost exclusively (instead of "Kingdom of God"). This is likely out of Jewish reverence to avoid overusing the name of God, but it also emphasizes that this Kingdom has invaded earth from heaven.
Repentance: Both John the Baptist and Jesus begin their ministry with the exact same sermon: "Repent, for the kingdom of heaven is at hand" (3:2, 4:17). This links them and establishes that the requirement for entering this new King's domain is a changed heart (metanoia).

How it Fits into the Larger Book

Matthew is uniquely structured around 5 Major Discourses (sermons), mirroring the 5 books of Moses (Torah). Chapters 1–4 serve as the Narrative Prologue.

The Setup: You cannot understand the Sermon on the Mount (Ch. 5–7) without Ch. 1–4. These chapters establish Jesus' authority to give that sermon.
The "Bookends" (Inclusio):
- Chapter 1: Jesus is named "Immanuel" (God with us).
- Chapter 28: Jesus says, "I am with you always."
- Insight: The entire book is the story of how God came to be "with" His people.

Literary Devices & Hebrew Poetic Features

Matthew is the most "Jewish" Gospel, full of devices that organize the text.

Gematria (Number Play) in the Genealogy: In 1:17, Matthew emphasizes the number 14. In Hebrew, letters have numerical values. The name "David" (D-V-D) equals 14 (4+6+4). Matthew is structurally shouting "David! David! David!" to prove Jesus is the Royal Heir.
Fulfillment Formulas: Note the recurring phrase: "This took place to fulfill what the Lord had spoken by the prophet..." Matthew acts as a narrator/guide, constantly pausing the action to point backward to the Old Testament, creating a "prediction-verification" pattern.
The 5 Women: In the genealogy, genealogies were typically patrilineal (men only). Matthew deliberately includes Tamar, Rahab, Ruth, Bathsheba, and Mary.
- The Twist: Most were Gentiles or associated with sexual scandal/irregularity. This hints immediately that this King is for all nations and that He redeems shameful situations.

Historical & Cultural Context

"Invisible" cultural realities a modern reader often misses:

The Terror of Herod (Chapter 2)

Context: We often see Herod as a cartoon villain in Christmas plays. Historically, he was a paranoid tyrant who executed his own wife and three of his sons to protect his throne.
The Insight: When the Magi ask, "Where is the king of the Jews?", this is not a polite question; it is political treason. It explains why "all Jerusalem was troubled with him" (2:3). If Herod is unhappy, heads will roll.

The Scandal of Betrothal (Chapter 1)

Context: In ancient Judaism, "betrothal" was legally binding, unlike modern engagement. To break it required a legal divorce.
The Insight: Joseph wasn't just "breaking up" with a girlfriend; he was navigating a legal nightmare. By deciding to "divorce her quietly," he was choosing to absorb the shame himself rather than exposing Mary to the public humiliation and potential stoning (Deut 22) that the law allowed.

The Geography of "Galilee of the Gentiles" (Chapter 4)

Context: Judeans (in the south, near Jerusalem) often looked down on Galileans (in the north) as country bumpkins and religiously compromised because they lived near trade routes with Gentiles.
The Insight: That the Messiah would start his ministry in Galilee (Capernaum) rather than Jerusalem was shocking. It signaled that His light was dawning on the "people in darkness"—the marginalized and the outsiders—first.

The "Son of God" Title

Context: To a Roman ear, "Son of God" was a title for Caesar (Augustus).
The Insight: When Matthew applies this to Jesus, he is picking a fight with the Empire. He is claiming that the true power of the world is not the Emperor in Rome, but the carpenter from Nazareth.