bible-study:

Weekly Bible Study - January 5, 2026

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 14

The "Fool" is Moral, Not Intellectual: The opening line, "The fool says in his heart, 'There is no God,'" uses the Hebrew word nabal for "fool." This describes someone who is aggressively perverse or morally deficient, not merely uneducated. In ancient Israelite culture, this wasn't necessarily a philosophical atheist (someone debating the existence of a deity) but a "practical atheist"—someone who lives as if God does not exist or will not hold them accountable. This is the same root word used for the character Nabal in 1 Samuel 25, who was famously boorish and unreasonable.

The "Divine Look" Motif: Verse 2 describes the Lord "looking down" (shaqaph) from heaven. This specific Hebrew verb is often associated with critical moments of divine judgment in history. It echoes the language of the Flood narrative (Genesis 6) and the Tower of Babel (Genesis 11), where God "came down" or "saw" human corruption before taking drastic action. The Psalmist is essentially saying, "It is happening again"—humanity has reached a Babel-like state of universal corruption.

The "Eating" Metaphor: Verse 4 contains a visceral metaphor: "Who eat up my people as they eat bread." This suggests that the wicked treat the exploitation of the poor as a mundane, daily activity—as routine and unthinking as eating a meal. It paints the oppressors not just as violent, but as casually dehumanizing; destroying others is part of their daily sustenance.

The "Missing" Duplicate: Psalm 14 has a famous "twin" in the Psalter: Psalm 53. They are almost identical, with one major difference. Psalm 14 uses the covenant name Yahweh (LORD) four times, while Psalm 53 uses the generic Elohim (God) throughout. Scholars believe this indicates they were adapted for different liturgical settings or by different choirs (Yahwist vs. Elohist traditions). If you memorize Psalm 14, you have essentially memorized Psalm 53 as well.

A Textual Puzzle in the Septuagint: If you read Psalm 14 in the Septuagint (the ancient Greek translation of the Old Testament) or the Latin Vulgate, you will find it is significantly longer than the standard Hebrew (Masoretic) text. The Greek version inserts several verses after verse 3 ("Their throat is an open grave... the poison of asps is under their lips"). Interestingly, the Apostle Paul quotes this extended version in Romans 3. This suggests Paul may have been quoting the Greek Septuagint tradition or a conflated text that combined Psalm 14 with other psalms like Psalm 5:9 and 140:3.

Main Theme & Genre

Genre: Wisdom Psalm with elements of Lament. It functions as a "corporate lament" because it grieves over the state of society, but it is classified as Wisdom literature because it offers a didactic contrast between the "righteous" and the "fool."
Main Theme: Universal Human Depravity vs. God’s Deliverance. The psalm asserts that when humanity rejects God’s accountability, society inevitably descends into corruption and exploitation. However, it concludes with the confidence that God remains a refuge for the righteous.

Structural Features

The psalm is often analyzed as a Chiasmus (a mirror structure), which highlights the central conflict between the wicked and the righteous.

A: The corruption of the Fool (vv. 1–3)
- “There is no one who does good.”
- B: The plight of God’s People (v. 4)
  - The wicked devour the poor.
- B': The protection of God’s People (vv. 5–6)
  - God is with the generation of the righteous.
A': The salvation of Israel (v. 7)
- Restoration and rejoicing (reversing the corruption).

Key Hebrew Poetic Devices

Merism (Implied): In verse 3, the phrase "They have all turned aside" uses comprehensive language to indicate totality. The Hebrew concepts of "turning aside" and becoming "corrupt" (literally "soured" like milk) are used to emphasize that the rot is total—from the inside out.
Irony/Wordplay: There is a subtle irony in verse 4: "Have they no knowledge?" The "Fool" (nabal) claims special insight (that there is no God), but the Psalmist asks if they are actually the ones devoid of knowledge. The one who claims to "know" reality is actually the one who knows nothing.
Sound Play (Alliteration): In the Hebrew of verse 1, the words for "corrupt" (hish-chitu) and "abominable" (hit-ivu) create a harsh, hissing sound, mimicing the ugliness of the actions being described.

Historical Context & Connections

Liturgical Use: Because of the final verse praying for salvation to come out of Zion and for the Lord to "restore the fortunes" of his people, this psalm likely gained prominence during the Babylonian Exile. Even if written by David earlier, the exiles would have sung it as a hope for a literal return to Jerusalem.
New Testament Connection (Crucial):
- Romans 3:10–12: The Apostle Paul quotes Psalm 14:1–3 verbatim to build his theological case that "all have sinned and fall short of the glory of God." It is the linchpin text for the doctrine of Universal Sin.
- Matthew 5:22: Jesus warns against calling a brother "You fool!" (Raca or Moreh). This likely taps into the heavy weight of the Hebrew word nabal used in this psalm. Calling someone a fool wasn't just insulting their intelligence; it was condemning them as a godless, moral reprobate—a judgment reserved for God alone.

Proverbs 18:17-24

Proverbs 18:17

The first to plead his case seems right,
Until another comes and examines him.

This verse is a cornerstone of biblical justice and conflict resolution, emphasizing the danger of "confirmation bias" before hearing all the facts. It warns against the human tendency to emotionally align with the first narrative we hear because it fills a vacuum of information. This principle is legally codified in Deuteronomy 19:15-18, which requires multiple witnesses and thorough investigation for judgment. In a practical sense, this proverb is a guardrail for leaders and parents: never make a decision or form a judgment based on a single report, no matter how convincing the initial story sounds.

Proverbs 18:18

The lot puts an end to contentions,
And decides between the mighty.

This proverb addresses the resolution of deadlocked conflicts between powerful parties ("the mighty") where further argument might lead to violence. In the ancient Near East, "casting lots" was not seen as random gambling but as a way to refer a difficult decision to God’s sovereignty (Proverbs 16:33). This practice appears throughout Scripture, from allocating tribal lands (Joshua 14:2) to selecting Matthias as an apostle (Acts 1:26). The practical application today is not necessarily to roll dice, but to recognize that when valid arguments exist on both sides and compromise is impossible, agreeing to an arbitrary or external tie-breaker can preserve unity and stop the "contentions."

Proverbs 18:19

A brother offended is harder to be won than a strong city,
And contentions are like the bars of a citadel.

This verse uses military imagery to describe the immense difficulty of relational repair. A "strong city" with "bars of a citadel" represents a defensive posture; when trust is betrayed, specifically between close allies or family ("a brother"), the offended party erects emotional walls that are nearly impossible to breach. This serves as a sober warning against letting conflicts fester or speaking recklessly to those closest to us, as the "besieging" work of reconciliation is far harder than the work of maintenance. It highlights the wisdom found in Hebrews 12:15 regarding "roots of bitterness" that protect themselves against removal.

Proverbs 18:20

A man’s stomach shall be satisfied from the fruit of his mouth;
From the produce of his lips he shall be filled.

This verse introduces the agricultural principle of sowing and reaping, applied here to speech. It suggests that words are not just "air," but "seeds" that grow a crop the speaker must eventually eat. If one speaks kindness, wisdom, and truth, they are nourished by the positive environment those words create; if they speak strife, they must live in the conflict they engaged. This mirrors the teaching in Galatians 6:7, reminding us that we are the primary consumers of the emotional climate we project.

Proverbs 18:21

Death and life are in the power of the tongue,
And those who love it will eat its fruit.

Likely the most famous verse in this chapter, this proverb elevates the stakes of the previous verse by explicitly stating that speech has mortal consequences. In the Hebrew wisdom tradition, the "tongue" is a metonym for influence and authority. This is not a magical formula (where saying a word manifests an object), but a relational reality: words can kill reputations, hope, and relationships, or they can breathe life into weary souls. The Apostle James expands on this heavily in James 3:1-12, describing the tongue as a small rudder that steers the entire ship of life.

Proverbs 18:22

He who finds a wife finds a good thing,
And obtains favor from the Lord.

This beatitude celebrates marriage as a primary evidence of God's grace. The Hebrew text implies that finding a wife is not merely finding a partner, but finding "good" (tov) itself—echoing the creation narrative in Genesis 2:18 where God declared it "not good" for man to be alone. It frames marriage not as a social contract or a burden, but as a tangible mark of divine "favor" (ratzon, meaning acceptance or delight). This verse is traditionally paired with Proverbs 31, which details the character of the excellent wife, suggesting that the "finding" involves discernment of character, not just discovery.

Proverbs 18:23

The poor man uses entreaties,
But the rich answers roughly.

This verse is a "descriptive" rather than "prescriptive" proverb; it describes the world as it is, not necessarily how it ought to be. It highlights the harsh reality of socioeconomic disparity: the poor are forced by necessity to speak with humility and requests ("entreaties"), while the rich have the security to speak with bluntness or harshness because they do not fear the consequences of offending others. While it reflects social reality, the New Testament challenges this dynamic, particularly in James 2, which warns the church against honoring the rich who exploit them while dishonoring the poor who are rich in faith.

Proverbs 18:24

A man of many companions may come to ruin,
But there is a friend who sticks closer than a brother.

This proverb contrasts the quantity of superficial connections with the quality of loyal friendship. The Hebrew text suggests that having "many companions" (acquaintances or drinking buddies) can actually be a liability, leading to being "broken in pieces" or spread too thin. In contrast, there is a specific type of friend (aheb) who adheres or cleaves to you more faithfully than blood relations. While historically this reflects deep covenants like that of David and Jonathan, Christian theology frequently applies this text to Jesus Christ, who fulfills the ultimate role of the friend who remains faithful even when biological family or casual associations fail.

Matthew 26-28

1. Where This Fits in the "Big Picture"

These chapters are not just as the ending, but the climax of a specific argument Matthew has been building since Chapter 1.

The Great "Bookends" (Inclusio): This is the most critical literary device in the entire book.
- Chapter 1:23: Jesus is introduced as Emmanuel, which means "God with us."
- Chapter 28:20: Jesus’ final words are, "I am with you always."
- Teaching Point: The Passion narrative is the mechanism that makes "God with us" permanent. It moves God's presence from a temple made of stone to a living presence among His people.
The Transition from Discourse to Action: Matthew is structured around five major teaching blocks (Discourses). When Chapter 26 begins, Jesus has finished all his teaching. The phrase "When Jesus had finished all these sayings" (26:1) signals that the time for talking is over; the time for the "drinking of the cup" has begun.

2. Key Concepts & Themes

The Clash of Kingdoms: Throughout the trial, watch the interplay between Jesus and the political powers.
- Religious Power (Caiaphas): Jesus claims to be the Son of Man sitting at the right hand of Power (26:64).
- Political Power (Pilate): The question "Are you the King of the Jews?" (27:11) is central.
- Theme: Jesus reveals that His Kingdom functions on an inverse logic. He conquers not by killing, but by dying. He is mocked as a King (robe, staff, crown of thorns), but Matthew wants the reader to see that this is actually his coronation. The irony is that the soldiers are mocking him for being exactly what he is.
The Blood of the Covenant: At the Last Supper (26:28), Jesus mentions the "blood of the covenant." This connects back to Exodus 24, where Moses splattered blood to seal the agreement between God and Israel. Jesus is saying, "That old era is finished; a new relationship between God and humanity starts now, signed in my blood."
The "Apocalyptic" Signs: Matthew, more than the other Gospels, includes "special effects" at the death of Jesus (27:51-53).
- The Temple curtain tears (access to God is open).
- The earth shakes.
- Unique to Matthew: Dead saints rise from their tombs and walk into the city.
- Meaning: Matthew is showing that the death of Jesus wasn't just a tragedy; it was an earth-shattering, cosmos-altering event. It literally broke the power of death immediately.

3. Literary Devices & The "Irony" of the Cross

Matthew uses dramatic irony brilliantly—where the characters speak truth without realizing it.

"He saved others; he cannot save himself" (27:42): The religious leaders meant this as an insult. The theological irony is that it is the profound truth of the Gospel: Because he refused to save himself, he was able to save others. If he had come down from the cross, our salvation would have been lost.
The Two "Purchases":
- Judas throws the money back, and the priests use it to buy a Field of Blood (a place of death) to bury foreigners.
- Jesus gives his life (a ransom) to buy the World (a field of life) for foreigners (Gentiles).
- Comparison: Both "fields" were bought with the price of Jesus' blood.

4. Bridging the Gap: History, Culture, & Language

Here are the things you might miss without knowing the original context or language:

The "Cup" in Gethsemane (26:39)

What we see: Jesus is afraid of dying.
The Old Testament Context: In the prophets (Isaiah 51:17, Jeremiah 25:15), the "Cup" is a metaphor for God's Wrath. Jesus isn't just shrinking back from physical torture; he is recoiling from the spiritual horror of drinking the concentrated wrath of God against sin. He is absorbing the spiritual toxicity of the world.

The Grammar of the Great Commission (28:19-20)

The Grammar: In English, "Go," "Make Disciples," "Baptize," and "Teach" all look like commands.
The Greek: There is only one imperative (command) verb in this sentence: "Make Disciples" (matheteusate).
- "Go" is actually a participle (literally "Having gone..." or "As you are going...").
- "Baptizing" and "Teaching" are also participles that explain how to do the main verb.
The Insight: The command isn't just to "go" (missionary travel); the command is to produce learners (disciples). "Going" is just the assumption—Jesus assumes you will be going out into the world; as you do, make disciples.

The "Triad" Structure

Jewish literature often used groups of three for emphasis or completeness.
Peter denies Jesus 3 times.
Jesus prays in the garden 3 times.
Pilate offers to release Jesus 3 times (in some traditions/harmonies).
This emphasizes the totality of Peter's failure and the totality of Jesus' submission to the Father.

The "Name" (Singular)

In 28:19, Jesus says baptize them in the name (singular, onoma) of the Father, and of the Son, and of the Holy Spirit.
He does not say "in the names" (plural). This is a subtle but powerful linguistic nod to the Trinity: Three persons, but one "Name" (one essence/authority).