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01 36. BIBLICAL EPIC for Week of September 4 PSALM (#1) OT-History OT-WRIT NT GOSPEL Psa 31:1-13 Exod 16-17 Prov 29-30 Luke 23-24

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01 36. BIBLICAL EPIC for Week of September 4 PSALM (#1) OT-History OT-WRIT NT GOSPEL Psa 31:1-13 Exod 16-17 Prov 29-30 Luke 23-24 01 36. BIBLICAL EPIC for Week of September 4 PSALM (#1) OT-History OT-WRIT NT GOSPEL Psa 31:1-13 Exod 16-17 Prov 29-30 Luke 23-24 rown Ps 31:1-13: In you, O LORD, I seek refuge. Into your hand I commit my spirit. Be gracious to me, for I am in distress. They plot to take my life. • 31:1-13. Into Your Hand I Commit My Spirit. A Psalm of David. This is a lament that seeks help from God for a faithful person worn out with trouble and beset by enemies who want to do him harm. It is not hard to connect many of the particulars with the life of David, the author; but the wording is general enough for all kinds of people to find themselves in this prayer. After the initial request to be heard (vv. 1-2), the psalm recounts prior experiences of calling for help in time of trouble (vv. 3-8). God has shown Himself a reliable deliverer; thus the singer expects always to rejoice and be glad (v. 7). After reviewing the past, the song turns to the present distress. There is grief, sorrow, and sighing (vv. 9-10) because of the adversaries (v. 11) who plot to take his life (v. 13). Jesus uses the words of verse 5 on the cross (Luke 23:46), as He dies as the innocent sufferer, trusting in God for vindication. aw Exod 16: The Israelites grumbled to Moses that they had no food, so each day the LORD provided quails and manna. They rested on the sabbath. • 16:1-36. Food Problem: Bread from Heaven. Only a month after the Exodus, Israel again complains against Moses, this time for lack of food. Although the people grumbled against Moses and Aaron, Moses will make it clear that their complaint is really against—and is heard by—the LORD. In response, the LORD graciously provides both manna and quail. The name “manna” appears to be related by similar sound to the expression “What is it?” The provision of bread from heaven was meant to signify not simply the satisfaction of Israel’s physical needs but also that their whole lives were to be sustained by the LORD and governed by His word. When Jesus responds to the request for a manna-like sign shortly after He has fed five thousand, He makes the same point about Himself when He says, “I am the bread that came down from heaven” (John 6:41, 43-58). Paul cites verse 18 in 2 Cor. 8:15 to encourage the Corinthian Christians to give generously for the poor Jewish Christians in Judea; there is no point in hoarding the good gifts of God. The provision of manna includes instructions about gathering it that will shape Israel’s life in the pattern of work and rest, as will be revealed more fully at Mount Sinai in the fourth commandment. Exod 17: The LORD told Moses to strike a rock to provide water. Amalek attacked Israel, but as Moses held up his arms Joshua's army prevailed. • 17:1-7. Water Problem: Massah and Meribah. Israel grumbles against Moses a third time out of concern for physical provision, exhibiting a hardness of heart not unlike Pharaoh (see Psa 95:7-9). The trustworthiness of God’s promise to provide for His people is dramatically demonstrated, as Moses obeys God’s command to strike the rock and the LORD provides water for His people. In light of God’s promise to stand there “on the rock,” some interpreters see a close identification between the presence of God and the rock itself. The command, you shall strike the rock, is thus understood to be God’s command to Moses to strike God Himself, with the result that God Himself is the source of the life-giving water that flowed from the rock. This incident probably provides the background in the NT when Paul says “the rock was Jesus” (1 Cor. 10:4). The events of this quarrel are similar to those that will take place at the same location and through which Moses will not be allowed to enter Canaan (Num. 20:2-13). • 17:8-16. Passage Problem: Israel Defeats Amalek. While Israel is camped at Rephidim, the people face their first battle when they are attacked by the people of Amalek, who inhabited the northern Sinai Peninsula. A later reference to the event (Deut. 25:17-19) says that Amalek “did not fear God,” having attacked the people of Israel who were trailing behind and tired from the journey. The focus on Moses’ hand(s) manifests two things that the people of Israel need to take to heart: (1) Moses is the one whom the LORD has chosen to lead Israel; and (2) the LORD is responsible for working their deliverance through Moses (signified by the staff of God in Moses’ hand and the fact that his hands grew weary, showing his human weakness). rown Prov 29: By justice a king builds up the land. Whether a fool rages or laughs, there is no peace. Correct your son and he will give you rest. • 29:1-27. Hezekiah’s Collection of Solomonic Proverbs (cont.). Broadly speaking, this chapter deals with friendships. o Inclusio (vv. 1-2). 28:28 to 29:2 likely form an inclusion, with the central proverb noting that people who obstinately refuse to turn from evil and folly will be ruined. o Dealing with the Poor with Riches (vv. 3-14). Verse 3 describes how a son may squander his inheritance, and v. 4 describes how a king can squander the kingdom that he inherited. Verses 5-6 both use the metaphor of a net to show that the man who seeks to ensnare others eventually ensnares himself. Verse 7 contrasts the views of the righteous and the wicked in regard to the poor. Verses 8-11 include four proverbs describing the rage, havoc, and violence that accompany evil and folly. Verses 12-14 note that a king’s administration will fall apart if he gives heed to corrupt counselors (v. 12), but it will thrive if he is just to even the weakest in his kingdom (v. 14), for all men are equal before God (v. 13). o Discipline (vv. 15-22). Verses 15 and 17 both insist that parents should teach their children, and vv. 16 and 18 both describe a society in upheaval. The chaos of a child out of control is comparable to the chaos of a people who have abandoned integrity and revelation. Verses 19 and 21 both advise maintaining discipline with those under authority, not through mere words, but also through negative and positive incentives of various kinds. Verses 20 and 22 warn of uncontrolled words and uncontrolled anger. o Conclusion (vv. 23-27). Paradoxically, pride brings humiliation while humility brings honor (v. 23). Companions of criminals cannot avoid getting mixed up in their crimes (v. 24). One who acts primarily out of a fear of man shows that he does not trust the Lord to preserve and protect him and uphold justice (vv. 25-26). The Hezekiah collection ends with a simple antithesis: righteousness and evil are detestable to one another. No one can serve both, and no one can be the companion of both righteous and evil people. Prov 30: Every word of God is pure. Give me neither poverty nor riches. Four things are never satisfied: Sheol, a barren womb, earth and fire. • 30:1-33. The Sayings of Agur. The identity of Agur is unknown and the name occurs nowhere else in the Bible. o Autobiographical Confession (vv. 1-9). Wisdom texts often begin with a kind of advertisement in which the teacher proclaims that he is wise and therefore that his words ought to be heeded. Here, Agur does just the opposite: he confesses that he is not learned in wisdom (vv. 2-3). Agur then asks a series of rhetorical questions meant to indicate the limitations on human perception and achievement (v. 4). Like the questions of God in Job 38-39, these questions point to things that only God can do; silent reverence is the only proper human response. God’s words are a proven foundation for one’s life (v. 5) and no one should think he is able to enhance the wisdom that God has given by adding to them (v. 6). Verses 7-9 include the only prayer found in Proverbs and it consists of two requests. The first request probably implies both that he does not want to become a liar and that he does not want to have people lie to him and deceive him. The second request reflects the caution that Proverbs instills in the wise about trusting in wealth. o Renouncing Greed (vv. 10-16). Verse 10 warns against someone speaking lies (slander) specifically against a servant to the servant’s master, which could damage the servant’s position and livelihood. Verses 11-14 include four types of loathsome people: those who show no respect to parents (v. 11), those who are atrociously immoral but who refuse to admit it (v. 12), those who are arrogant (v. 13), and those who plunder the poor (v. 14). Verses 15-16 contain two sayings involving numbers, both of which concern insatiable things. o The Wisdom of Living Within Boundaries (vv. 17-31). Verse 17 is actually a curse rather than a simple proverb as Agur obviously regards respect for parents as supremely important. The numerical saying of vv.
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