b'BIBLICAL COMMENTARIESKKEERRUUXX C COOMMMMEENNTTAARRYY S SEERRIEE KERUX COMMENTARY SERIESI SSKK K erux commentaries enable pastors and teachers to understand and effectively present the main message in every biblical text. Every eruexru cxo mcommemnteanrtiaersi esn aebnlaeb pale spatosrtso arsn adn tdea tcehaecrhse tros tuon udnerdsetrasntadn adn adn edffe effecticvteilvye plyr epsreenste ntht et hme amina imn emsseasgsea gine ienv eervye rbyib blibcalilc taelx tte.x Et.v eErvye ry volvuomluem isewisr wittreitnt ebnybayn a enx pexerpte irnt ibnib blibcalilc eaxl eegxeesgiess aisn adn adn a enx pexerpieerniceendc ehdo hmoimletiliectiaicnia in ipan partnretrnsehrisph. iThep. The re sruelstu ilstais c ao mcommemnteanrtya rtyh atth atvolume is written by an expert in biblical exegesis and an experienced homiletician in partnership. The result is a commentary that is fios fcuosceud osed on bn biblibcalil icanl isingshigts fhtos fr bor biblibcalil tcael tacehaicnghing, w, with cith comommumnuicnaitciaotn sion strattreagtieegs aies and ind illulsltursattriaotnios tnhs tat ahat are pre powoewrfeurl afunl ad end engngagiangging. . is focused on biblical insights for biblical teaching, with communication strategies and illustrations that are powerful and engaging.EaEcha cvho lvuomluem isedisi vdiidveid eidn tion tdoi sdtisntcitn pctr eparcehaicnghing se gsmegemntesn, tisn, iwnh wichhi cthh et haeu tahuothrso grsu giduei dthe et hre ardeeard ethr rtohuroguhg ah w ae wll-etlel-stteesdt esde qsueqenuceen:c eex: ee-xe- Each volume is divided into distinct preaching segments, in which the authors guide the reader through a well-tested sequence: exe-getgiectailc anl anlyasliyss, itsh, etohleoogloicgailc faolc fuosc,u asn, adn tdea tcehaicnghing str sattreagtye.g By.a Bseads eodn o tnh et htex tte-xdtr-idvreinv eBni gB Iidg eIad epar eparcehaicnhgin mgo mdoeld, eKl,e Kruexru exn henahnacensc eths et hrea rdeeardse rsgetical analysis, theological focus, and teaching strategy. Based on the text-driven Big Idea preaching model, Kerux enhances the readers abialbitiy tlito dy to deliveelir a mver a messeasgse tage that ihas bt is biblibcalilc, calo, choeshievsei, aven, ad dnd dynyanmaimc.ic. ability to deliver a message that is biblical, cohesive, and dynamic.EXEEXGEGETEITCICAAL LTHTHEOEOLOLOGGICIACAL LPRPERAEACCHHININGG/ /EXEGETICALTHEOLOGICALPREACHING/ AANNAALYLSYISSI S FOCTETAEACHCHININGGANALYSIS FOCUS TEACHING FOCUUS SSTSRTRATAETGEGY YSTRATEGY IntroduIcntiroond tuoc thioen W tois tdhoem W PisdaolmmsPsalmsIntroduIcntiroond tuoc thioen W toi stdhoem W PisdaolmmsPsalmsIntroduction to the Wisdom PsalmsIntroduction to the Wisdom Psalms ProverbPs r(oHvebrbresw (H; cefb.r NewIV; )cf. NIV) Amen-eAmm-oepne-e (mEg-yopteia (nE;g 1yp2t0ia0n1; 100200 B.1C0.)00 B.C.) tel Proverbs (Hebrew; cf. NIV) Amen-em-ope (Egyptian; 12001000 B.C.) tecrtmio nRefv eplsaatlomrys(niso a - Therefore, unlike the Canaanite st, htehireGHoed- ecrmtio nR tleoecrfv mtepiols anatRl omorefyvsep (lsniasato lomtar pybsp e l(cinieasod uta s ptebop e tlahcie aedcuye s rteaot lao tihann e cy cea orarltle-ao inne Thb caroerelew-r esf oThbdrrieede,wrenusfo nodtlr iiekdh,ea vnuteonh tlet ik oheC a wvatneoh aretar oynC itwiaefno sat,r hrateynh iireti efGsHt, hoetde-hi reGHoed-le o t pbpelcieadu steotah ecye ratlaoinnecaorlebrewsh tow23:4 23:4Do not ruDion ynout rsueilnf syeoeukrisneglf rsiecehkeisng riches Ch. 7; linCehs.7;W lionreks onWly oforkr noenclye sfsoitr inesecessities revelatiroenv,e wlahtiocnh, iws hanicoht hise ra nteortmhe arp tperlimca baplep tlioc abwleo tuol d bweo uruldli nbge troumlinogr rtowm, oifr rhoisw r, eiifg hni sm reigighnt might23:4 Do not ruin yourself seeking riches Work only for necessities e deid r unliontg taovmeorrow,o irfr hy isi freign might 1314 1314 a b ivoilnven o a av vingC3h. 174; linesrellv Slcartiipotnu,r we,hicuht) i sb aecnaouthsee rt hteerym avpoplvliec adbilvei ntoe b g25:21225:2F1eed2 2youFre ende ymoyu ra ennde Gmoyd a wndil lG reowd awrdil ly roeuward2 y:o5u 2:5 Feed foolFse uednt ifol tohles yu nartiel ftuhlely . a. r.e a fnudl . . . andt e -w e 25:2122 Feed your enemy and God wil reward you 1 Feed fools until they are ful . . . anda b in weo uolvde rbtsuhripnpederboynat hceo wmrpoentgit osirdeoashamedashamed l puttu)r eb, ebcauut)s eb etchaeuytes eieavnn evtsrho) em ltvyhee ai andtn vissa) .r c tIehhn-ia ngsi. e voerrtbtsheuhe rio pnwvpeoederrr st ubhoryinpncp tc oanfldi cth engdo dth e hgo goidtwnhihn2:5 ashamed communication (by wwhisadtoevme,ramneda ntesa) cthhiantg iss .r Ien-t idee w) oorf the conflict and the (dth, el eloavsiinnggclol mSmcriuapcnoltlium cSraecmt,ri oiuo nl naG i(wcboasydt,iwswo hnlias aw(dtboesyv,mwew,r h iamsanddo mte,a acnhdin tge d iibtvsh ier dIen) osf idthe)e o t hd aw n, ge olated to Gods laws,sh god who is in cfo nthflei ecer o b owmyn rp oate hntcegiot owsmirdrp oegeno t(gidtth ,os eirld e l oedi s s(iglelaoissi ningta thihsa tm tehainssmfoera ntsh ef omr ode rnm odernthe Wisdom Psalms, there is a wisdom charac- charge. What this means for the htee dW tiostl dahGtoeeom dWdtPsisdaolms ,P tshaelmres i,s t ha ewreis idso am w cishdaoramc- chacrhaacr-ge.c hWarhgaet. W thc ic vreorp i-s prop- teristic in which the righteous and the wickedmodreorpn- ProverbPs r(oHvebrbresw (H; cefb.r NewIV; )cf. NIV) Ahiqar (Ahsisqyarria (nA; sesiygrhiathn ;c eingthuthrycBe.nCt.u)ry B.C.) teristicnc ihn twheh ircihg hthteo ruisg hatnedo uths ea nwlrldaeothdum roTe ro.feraatBhousuroitetr i. o GnoB p tm s Proverbs (Hebrew; cf. NIV) Ahiqar (Assyrian; eighth century B.C.) a T reader and believer is that whas tsetvilelr t hise p inca I sse-. aride accoti tienr i wsctthoiecdinoc.t t r dSacoosotm endteoa. t ip nSsco aotmlhnmitesasi pnwcs aiastlhldmeiodssmTtkheedwicrkeead er arodust Gromdsi sperso o iIssersa etolaInsrda ecle ratnad Ise-.dride accotinct rdaos tendo.tScoomntea ipns atlhmisswcaislldeodm oferaathuroer. o asturareeliand certad atreas co aelsn aiadtdbi oeborneu aaltil ne Gavdbe obrod euislsti entGhvaetaourtd riwsse hntishaa ttaseuttv irwleelr hti hsias te sep itcni lac lIs esterh-.t ea icnaBsuitt iGonoadl sa bporoutm Gisoeds sto n I aifsedadidoa cnti w6:15 6:15Dfroom w ah adteD fribsoo tm n qwe uachie acdsktelbyt quicklysiasr ny etco efsrseaer y otou rfsrelef yourse19lf3: l0ine3s4 9 Wnh Gato to so toa nrnee lcneossitnhoedme fs thee lfiovrid thael 6:15 Do what is neuciecskslayry to free yourself9 Pay back a loan as soon as possible Wnh Gato thse lya wdsoohra ivnes tirsu s cotm rasetliitteust ioarnea lno cth nsthome sm f io thael1:3 0lin3eP4sa y backP a ylo baanc aks a s looan as psoossnib alse possible W m from a debt q 1:3 0lin3es4ione sm ora nrneever aolef df owciulls, in urecche ssaanridlyea inedvriduo heya adt ot oheyv neds soti r so uhrsca otviinmeos netirs s u moscoart nmironeneev sremoaolraef n rdfne oewvceriu allosl,ef df oriwnacseiultllsi,ittuestri naoaserntleiai ttlneu tc io u o ddsn h lGwosd hs arl aiw ihuarc hc tsh aanunrreidlccy he s stshoaaemnr idselyaveair dmiunad13:24; cf1. 3:24I; f cyf.o u spaIfr eyo thu es proadre, ythoeu rhoadt,e y yoouu rh acthei lydour 6c:h illidne 816: lineS p8a1re theS proadre, sthpeo irl othde, scphoild the child throughth greonuegrha lg cerneeartaiol ncr oera tsipoenc oifirc s cpoemcifimcu cnoim-mCunhir-istiCanhsr.i sHtioawns o. nHeo rwe aodnse m reaandys t mexatns yin t etxhtes in the13:24; cf.If you spare the rod, you hate your child 6: line 81 Spare the rod, spoil the child through general creation or specific communi- Christians. How one reads many texts in thep l ein to pnetn sepd. rsbSe seooulnmipe vepe orb,es seegludoipe itvnphegoe, s oiegnldoo,igntthihcgeaa otil n lo, gtihcaatl h to c meepnetnsd. sS onm ep rbeesluipevpeo,s gdo itnhge oinlo, gtihcaatl19:18 19:18 cation. cYaetti oanl.l Yesat lamllspfsaall minst ofa tlh cat ethgeo rcya toefg orPys aolfm s Pdseaplmens ddse o 19:18 cautimona.n Yetahlle apvseanlm sc ofamllminutnoi ctahtei ocna, tethgororyu gohf Posamlmmsit d o e20:20 20:20Those whToh ocsuer swe ah p olai grcehuntrtse w pialrl ebnet s nwuiflfle bde sn9u:f fleinde1397: linetT h1he3ei 7rg poadrsetT hcnhetuesir rsg epo adtrhseo ncstuesr wseh toh odsoe nwoht oh odnoo nr ot honorwhhuimcha nGw hohtuodimchaha lensGoa vo treodenvahe lesacaolosv m rehenmivme uacsnleosilmc fh,a miwtmiouitsnhe,i l cfst,au hwtbriocitnauht,gehs-tuh rocuohgm evicwtemorh meaintsme ttvsirte. murSe eoi snmf o atsrlpuiIrersair tafhuoeealrrliIrtsah rttaahrneue lr el i itsieh nrta arnsulo, elmfi otieernr aslo, mfoer 20:20 Those who curse parents wil be snufed9: line 137 The gods curse those who do not honorw whaya,t eevveerniisftsrpuirei tfuoarlIrsartaheelritt arnu eli tienr aslo, mfoerbcwateha-tmout like ao luigt hlikte gories ogfo trhiesroigf htht ew raiyg hotr wToayr aohr (TGoordahs r(Gevoedlas- revwealay-, evwenay ,i fe s out like a light their parents gohriicehsoGf otdh ea lrsiog hrte vweaayl so hr iTmosrealhf,(wGitohd ss urbecvaetlae w shvpeinr itiuf26:2 26:2A misspoAk emni swspoordk enne vweor rde sntse,v leikr er eas ts, like 7a; line 987; lineA 9 w8ord iAs aw boird ,i ist afl ibeisr da,w ita flyi easn da wnaeyve arn d nevertory spotokreyn s Wpookredn). Word).the chtuhrceh c hta 26:2 A misspoken word never rests, like a7; line 98 A tory spoken Word).cusparrow sparrowreturnsreturns Gods G . hOurthche.r sOhveer s bhewIeasvnererat ba urewegeshnetr tr eitc tahtureaegdtshttr icthteadt sparrowre twuronrsd is a bird, it flies away and neverthoedsh drecahli.n Ost hweirtsh hIasvrea ebl ewenere t auregshttr icttheadt27:3 27:3Afools asAna gnfoedorlis haenagveire irs theanav sietor nthe aonr stone8 o;r l ine 1181; linehN 1eoa1tvh1iienrg t Nh(eaeovnatev hndiie nearbgtl tho(eaavndendo efa bs atlonaddoorf salnt)d is o r salt) isTHREE MODES OF REVELA t deoadlisn gdse alintythg,hsa Intsw rdnai teothlthnlaeydtviternoero ycCt t hSleycrv irtesoirtp yiCta unhSrscer.irsitpitaunrse. 27:3 A fools anger is heavier than stone or8; line 111 Nothing (even a load of sand or salt) isTHREE MODES OF REVELATION G sg STHREE MODES OF REVELATIONTION w el tsa ndIN THEIN OLD THE TEST OLDAMENT TESTAMENT to sandheavier than debt IN THE OLD TESTAMENT to his tdoirrey,c talyn do rt hinadt inreoctt leyv teor yChcrirsiptitaunrse.ra nitssf ehrttroissatdniotissrrfe yeh,cr itsasl yntd odiorr re citnldy iorerc it ra nitsfersis ter adnosThifsteifftrheabrsneles rte ior amb s phheraes iws nhirl sler ,e rbwaeed h woeohbr ilsosi, vu wHethietno-h ilsive ein-differentHe to c m H is ter adnoscfetrrianbaleletom mphoadseisr nh reerae dwerilsl,bweh oon l iwve ein- o GODGOD Th ctrrin ai daol cetmrinphaloela d seteioirct nmael xr otecdsao,ed nraetbexotust, l ta inll wbhe aot n whatIn the OT especially, wisdom is not aboutbelong to another major genre, such as PraiseGOD Th historical contexts, about this hat Introduction to the PsalterIntroduction to the Psalter 3:361456), these are not iden- nfthais tcoorn Introduction to the Psalter] as king in the past,(Dahood 1970, 3:361456), these are not iden-intelIlnec tithnuetae lOl IlnbeT cut thue emsap lO oebcrTuaia lt el lasmybp, oiewlirctiaiysal.d l laThoybm, iwel i tioys .dp nThopomot se ai itbose op nuopotfot saitbobeoreuolLotfnagm obteorenltaoL.n aSomgut tehconhe tar.npm Sgmenajroer, sguecnhr ea,s s uPrcahi saecsrmProanisiecPSALMISTPSALMIST driffewer eGnbdorde w hGoo ids awlsho tihs ea lNsoT t hGeo Nd Tan Gdo Fda tahnedr Fatherintellectual but moral ability. The opposite ofor Lament. Such psalms contain a sermonicPSALMIST SEER/PROPHET brew God who is also the NT God and Father the wisteh e ewrsisoenpise rtshoenfoiso tl,h ew hfoo isw sitsu n st(uwpidcksaauthljcmoehrsg pcaltasi nc oa ste R E S P O N S ER E S P O N S E SEER/PROPHETSEER/PROPHET the wise person is the fool, who is not stupid(wicked versus righteous) or didactic (revela- R E S P O N S E R E V E L A T I O N of Jesus the Christ, the unique Son of God. Introduction to the PsalterIntroduction to the Psalter p l, nhotopiodtarirnm bed(w viecrkseuds vriegrhsuteso ruis)h sotoerno mduisd)a ocrntid c i(dae cvoate nilscaie -(revela- of Jesuso tf hJes Cush rthiset ,C ther iustn, itqhuee u Snoinq uoef SGoond o. f God. Introduction to the Psalter 3:361456), these are not iden-(Dahoodtr n R E V E L R E A T I O NV E L A T I O Noire nigt.n Hoocreiraeb nnrigtte .nw bHou rweta binssrtdpe iowbrmiu twut i iassl dplfyoi rumiatnnu didasln lfeyot tuha noincndda ll nyley oit nthd oietchnfiael-lyl y i ndto oetrhrfi f y- woodry) ewleomrde)n )et ,lb ebemluoetn ni)gt, tbeurmt isn otefersra mtncruolsa ctoshtsfuei rsfir te-cr ulacstsuifire-DoctrinalDoctrinal oire nigt.n Horeabnrte wbu wt issdpoirmitu iasl lfyo uannddneotth oicnallyly i nd ethfie-torr f yo wrmor d(G) ealtetmunegn)t ,b beluotn ignttoe ramnos tohfe sr tcrulacstsuifire-Doctrinal(Dahood 1970, 1970, a god, and only their God is truly Lord. (those that exalt Yahweh [] as king in the past,tical languages. Still, Ugaritic word usage andandtheolo abli ang communicated incontrolled creationthat the sea is just water, not(those that exalt Yahweh [ Enthronementtical languages. Still, Ugaritic word usage and a god, and only their God is truly Lord. Psalms(those that exalt Yahweh [] as king in the past,tical languages. Still, Ugaritic word usageforthe est shed literary l uage of a culturea god, and only their God is truly Lord. present, or future) werescholars (e.g., Gunkelgrammatical features offer possible solutions for c eormo r( Gfoartmtu n(Ggattung bto c otheologtheNew y. ssons were communicated in ated inpresent, or future) future) were dubbedGunkel Gunkelgrammatical features offer possible solutionsel oango ttho gy. New lessons werePsalms by some earlierdubbedsolving some remaining obscurities in Hebrew. controlled creationthat the sea is just water, notEnthronement controlled creationthat the sea is just water, notEnthronement y. ologleNew less l ons werel communic culturepresent, or were dubbedscholars (e.g.,grammatical features offer possible solutions for(myth- s and1998, in toto) because Mesopotamian kings wereMost significant have been the religious (myth-so-callesdo -Wcaislldeodm WB iastolhdsoeook m Psin s (Ba Jtolohtbeoer,kPPsar sn(oaJdolvt ebear,rmbPasor,no nEdvgc e actrmlhbees-o , nEgco crtlh epe-e ricoor ppee i rioceosp en odto m ma pw MANMAN SAGE SAGE MANMAN Thmw ispdsoamlm s psalms s ia-sctaelsl)e db uWt iasldsoom in Bo s s(aJoltber,Parnodv earmbso, nEgc ctlhee-oar tipoenr.i cTohpeedoeersenporet smenackeeoa f pas awlmis dowmis domMAN SAGE MAN Theologically, the way of wisdom psalms reseeren cper eosfe na cwe iosfd oamisedrosem cation. cTahtieo nm. eTreh ep m w vversec m verse siastes)s baust easl)s ob uint d esa kneo ta paskaelmsaislmdo mwi sdompreesoelnotgThp Girceoeaslodelyl no,a tsg tGihhcaoaevld liy n,aw gs t aghhyrae av coinifow gu awgsyrliy as dcoinoifoteurslvye ninetde rivne ned in so thoek P present God as having graciously intervened in way e ablisheablished y anguy anguage of ap s andritualby some earlier scholars (e.g.,assumedsolving some remaining obscurities in Hebrew.alsoin order to be understood. That the word salmsreaffirmed as king through a special celebrationological) texts, which contain terminology also estd literarliterarage of a culturePsalms by some earliersolving some remaining obscurities in Hebrew. the stthes and1998, in toto) because Mesopotamian kings wereMost significant have been the religious (myth-in order to be understood. That the word salms salms1998, in toto) because Mesopotamian kings wereinMost significant have been the religiousBaalways of OT psalms mirror Canaanite p re- ritual or festival, so a similar ritual was assumedused in the OT, especially the Psalms (e.g., Baal insin order to be understood. That the word re- reaffirmed as king as king a special special celebrationological) texts, contain contain terminologyan- in no way minimized the revelatory andtheto have occurred in Israel in light of the contextthe storm god who rides a chariot across the sky, ProphePtsr.o Ap hwetisd. oAm w tiesxdto mis oteftxetn i si doefntetnifi eide bntyi fieads b yt o aitssto veirtsa ll ovpeuraplol sep uropro sdee siogrn ,d es.igg.,n , e.g.,R E F L E C R E F L E C T I O NT I O N human hliufem bayn p lrifoev bidyi pnrgo cvliedairn cgo cmlemara cnodms mfora nhdis for hisProphets. A wisdom text is often identified byas to s i1ts1 , o2v7e r(alallme pnutr)p, oasnedo e1.g0.6, R E F L E C T I O N human life by providing clear commands for his (1 40, 5361, 0160w m 3r4 , d3e6s,i g1n0,5 noof OT of OTror mirror Canaaniteandtheto havereaffirmed througha rituala celebrationological) texts, which which terminology alsothemarkable and revolutionary message ofandof these psalms. However, this remains specula- Lotan the sea monster or dragon, and El the an-way minimi salmsrevelatorvelatoryofritual or so athroughofritualof the contextthe OT, especially the Psalms (e.g., Baal ways psalms pmir Canaanite p re- or festival, festival, soin lightwaswas assumedused in the OT, especially the Psalms (e.g., t Psalms P1s1a,l m2s7 1la,m 2e7n t()l,a manedn t3),4 ,a n3d6 ,3 1 5106b lfaitlhl fruelc weiivlel rwecheaitv he aws hat hasthe contrast being made between the righteousPpsraalise). Wisdom, as a broad category, in thepeople (Ps. 1). The faithful will receive what has ohre w ciosen otahrrnae wds c tito shbenee ta iwrnnaigdsc t mkt hbeaeedd i wnoegr ibcfkmoeetoawdldi eoseher nb fp eotetohrwlseioe srhening .p h Ateth rewesoo iursniesg. hAt ew(poirusaesise)(.p Wraiissed)o. mW, iassd oam b,r oaas da cbartoeagdo rcya, tienecg rcotblhresye-,,inc ctlhee-THEOLOGIC people (pPeso. p1l)e. Th(o P(msPe. s i1fs.a )e3.i dtTh7h )(f.Pu eGsrs.ooav3dni7s d)si. oa pnGvreoso sv(d Pit shsi.ooa 4vns9es)s(. w PBthsu.o t4 s 9e) .w Bhuot ore rwsiosneadnode st hweh waitc ikse rdig ohrt f ooor lijushst p aenrsdo gne. nAe wrailsley ( is often applied to Job, Proverbs, Eccle- THEOLOGICAL EMPHASES been promised (Ps. 37). God saves those who in no way zed the d the rey andtheto haveinsimilar similarthe contextusedthe storm god who rides a chariot across the sky, occurred inp E THEOLOGICAL EMPHASESAL EMPHASEStreuesntipnrb throeuimesn pitsirepnedr cheips tpsr aencdep pt p OTtrust in his precepts and provisions (Ps. 49). But minimize occurredIsrael Israel in lightthe storm god who rides a chariot across the sky, markable ands revolutionarya message ofandandof these psalms. psalms. However, this remains specula- the sea the sea monster or dragon, the an- withIsraelite Psalter. But as poetic prayerstion. Therefore, the classification Royal Psalmscient god whom Baal wants to dethrone, with markable and re b volutionary me c ssagechar- tion.of these However, this remains specula- PsalmsLotan monster or dragon, and El and Elarepraises composed throughout ancient Israeliteis preferred. More recently, attention has beenthe help of three other gods: Death, the Sea, and ise rreswona ripdsde oerreedsswo w nwai rthddhaoe taedsis sw u wrciithchgeah tsat sisfosu rlciocjguerhss ts bfoaulenrl sd ojsu regs det bna leenifrsdeasleiglnyden leisOfraiea Tlislny tiess ,osO ifaTtnes tndiess a,so pofpamtnleinedetdia msptoopem sliJ eeotdboim ,tPoSe rsooJ novtgboe ,robPSfsro ,o nSEvgo nogfs , Songs,OF THEOF WISDOM THE WISDOM PSALMS PSALMS y is S OF THE WISDOM PSALMSIsraelite Psalter. Psalter. s But etic pprayersient IsraeliteTherefore, the classification Royal PsalmsLotangod whom Baal wants to dethrone, with praise Israelitee Buts a po sc oetic prayersistion. Therefore, the classification Royalbeencient god whom Baal wants to dethrone,Thehistor i y, they inevitably bore the cultural char- paid to parallels in Ugaritic religious and poeticLotan). The Canaanite words for these three are terms otfe rlomnsg oevf iltoyn agnedv itsya taisnfdac staiotnis.f aAccticoonr.d Aincgc ortdhine gl attehrebleacttaeur sbe eict aaulseo itsaclasoll eids thaell eSdo nthgeSongNo psaNlmoi spts tahlmouisgth th aobuoguht carbeoautitn cgr deaotcintrgin deohe doesh neo dto geusa nraont tgeuea arow a t anrkorteuee eblpa laeew r-t sr ko oaerune tbprdla eecgr-ase o ndar yn at-drlflaro gecweand a-lflroewe te rrmewsa ordf elodn wgeitvhi taysauncdc essastfiuslf aocrt iobnle.s Asecdco lridfei ning sh de csaoumsee tiitm a elss o toisScaolnlegdotfhe oSnognsg, No psalmist thought about creating doctrinehee d tooe tsh noosetgwuhaora anrtee ela aw t rkoeuebpleer-s o arn tdra cgaend ya-lflroewes comps compoed throughout anc ulturalpreferred. More recently, attention has beencientthe help of three other gods: Death, the Sea, andc ctlriifen etothlifoes eto w tho saer ew lha t iaes tleast,t earn b lifpraiseo d throughout ancient Israeliteis preferred. More recently, attention hasthe help of three other gods: Death, the Sea, and histor i y, theyi inevity inevitably bore the char- sepaid to paid to parallels in religious and poetic poeticLotan). The Canaanite for these three areacterstics (perceptions and practices) of thosetexts (Keel, 1978, 1997 in toto; for ANE prayerthe same as the Hebrew words in the OT. The acter history, theably ore thew ultural, p s) of tho er- textsparallels in Ugariticinreligious andprayersameCanaanite words words for these threetotimes, as the psalmists wrestle with and,wor- genres, see Longman, 2005, 4162). language used by Abraham in Canaan (ca. nine-t olPisvael mattpoo a1lPr4itsv: a1efrlma(o=pm 1a5 r43Gt: 1for )(do,= mas 5 fr o3Ge:ov1ole) dil,as as toifronoeneovlewa linash dtoi on rdeneacawlinithdydeo. s rdeacloeiitdxfy pe.Sseo rlioeeonmxfc poeSe-norb.il aoeWsnmecidoes -dnmb.o aomWsre idt str dhmuoatomhnrpe hrt tarohsupa thhntoep thidrcaoo-spb toe asietdh anhde nis h uwaen hwdee rniros sth uteon; ohwddoer wroastsete ovu; oenhrdco,hwaYasen avuhgeniwrnc,e ghhY.a naU (hgniwlniekg)d e. oUttffhhneeelriekdeYottafhh htheo seo wf thho streu wsth ion h e toPlivsael map 1ar4t: 1fr (o=m 5 3G:1o)d, asfroeovel ilsa toionn and reality. enxfpoerrmieantcioen-b aabsoedu tm thoer er itghhatn w paryosp thoe ltiivce-.b a i a deities, Yahweh () offered theY trust in him, yet his anger can burn to e w w ) w (as ) lawwaebswreehalYka (aewhrbsw re)et hoais k(paer rsoo s)ctp okieso rpa f rf rosooarscf pekaetyor s fae fsonaarsdf o eaantyr s e(aePdnasesd.eoam7n 3r e)(r.Pd s.e m73e)r. to e who decidesof Solomon. Wisdom truth has to do wsiethd wnhde nishuen wderrostteo; ohdo wase vuenrc, hYanahgwinegh. U (nlik)ewthaes laawhbwreeha k(ers) t oispa rrooscpke or ff soarf eat ys aenadso anre(Pdse.e m73e)r.stics (pstics (perce tices) of thosewor- (Keel, 1978, 1997 inUgariticANE prayerLotan). Thesame Hebrew words in the OT. the OT.w hasie ttihddco-b actererceptions and prac ithtice andtexts (Keel, 1978, 1997 forfor ANEthethethe as the Hebrew words in The ptions and prac toto;toto;ashinformaintifonrm abaotiuotn t ahbeo ruigt htht ew raiygsh to w liavyes. to live.CanaanCitaen a Y o(ffere triumst, iyne ht himis , aynegt ehri sc an gbeurr cna n burnCanaaniteof those who times, as the ps wrestleprog and wor- genres, see Longman, 2005, 4162). language used by Abraham in Canaan (ca. nine-times, as the psalmi o stsalmists wrestle wither-ss, p xedgenres, see Longman, 2005, 4162). language used by Abraham in Canaan (ca. nine- ship their God in the midst of progress mi per- Ugaritic Language and Texts teenth century B.C.) would have been similar to ship their Gtheir Gd midst oftost ofs ss mi gre de mi and TheUgaritic Language and Texts Semiticteenth century century B.C.) have been similar todaenitites ,d eiathiewse, hY a(hwe)hplexities, and pain in relation to theiresxedThe Ugaritic language is a Northwest SemiticUgaritic but more similar to other contemporary plexitie ship od in the in the mid repro xe ssthatUgariticUgaritic Language and Texts Semiticteenth B.C.) would would have been similarexperiences.in lightb of divine promis dand Canaanite-type language, like Hebrew. SemiticCanaanite dialects.LITERARLITERARY GENREY GENRE LITERARY GENRE swWisdomW iissd noomt r iesa nllyo ta r geeanllrye a f oger nar pes faolrm a bpusta lmh bouwtW toe h fceooewul W altdboe o s facueyoetultG haldoab tods at uwhytehtG hiPloaestd a o ltmtwhhehse iPrhl eseb aoloplmto huksess rhk tebenloapocow hukssktenaocwh sercuurbitjsoyee rcoc tfsuutrkobint jyoae cw octfi on tkuognptoa hd waciotnt uhagtpe .thiHdsa intst oa hrttee .wliHasht inisom onrtses iwhlcaiahtpiliomnstsoihcwiapalThrde t owoThrdes owf owrihwoaser dw tho sre bdswedsh lo (omfPwrse .i pbs7sed8alo) l(.mPss . p p7sr8ae)ls.menst p Greosde nt GodWisdom is not really a genre for a psalm buthowW to efceoeul ladb osauyttGhoatd t wheh iPlesa olmthse rh eblopo ukssktenaocwh oercuurbitjye cotftkon oa wcionugp t hdatt hate.iHs inso r telahtiiomnssihciapl towaThrde t hwooser dwsh oofwreibsedlo (mPs . p7s8a)l.ms present God s, and p, and prelation ation tostheirdThe Ugariticis a NorthwestSemiticUgaritic but more similar to other contemporarypunishment It haseen demonstrate that plexitiesain in ain in rel theirpromi languageis a NorthwestUgaritic but more similar to other contemporaryo s sexperienceeriences in ligdivine divine e dand languageHebrew.Canaanite dialects.exps in light of ht of promi thatlanguage, likelike Hebrew. SemiticCanaanite dialects.ah t aht efimt taoeh ttahthte efiarm ttwoeoet clhtlch-eudarre tsw fi oenicnlelc -duadrleinsfit uenirmnea drbayel inrgt eueonrmfar rbepyses gras uleomncfhrs e puu m alme stsh th d ow w .pies blaes eids bn a h haveinac gltiefih drrceo ahvlueliygma hltesh devrleo frh ubgigmaehln s ceveorlefamr lbglmyae lnui nceno rianmclaalmyttui ouirnnenincaattiuorne at aht efimt oet theart w o ecllc-udresfi ine dalintuermarbye rg eonfr epss saulmchs us eh opws atolm ths inthk aatbo o w peoisp lwe raist hb iass oend lyo nfo rg osuosdtnaiensesd a a r ceavlelya ltehdro h e t ls hso ws Thutos htho piwnk t oa t bo o u(At Glleond1 ( 9Aic8slod0lmeo,n 4mp 1o 9nc84eo08nm,) t.4 p 1on4e8n)t. loiytahllholiwvose iyt.pah Hleolhiospi vslweer a p oas egdo oodnn egsoso dnde ss aasn da vinasg re thh n Th huatv eG a dw (Aisldleonm 1 9c8o0m, 4p1on4e8n)t. loiytahllhoivse. Hrned-asn dh asvpiencgifi ss saThcehp aalmshwavised amh iuanttvhk eG a atobaHtohis iws roantlhy ifso or nsluys tfaoirn seuds traei-neda nrsdel.e-1s p9)ea(.cP nHisfid.ic s 1s app9ll)rey.o Hmis epsr oamndi sperso anodu pnrcoenmoeunntcs eamre nts areas Praise or Lament. Other psalms sometimescombine this horizontal, experiential truth withbellion, and he never tricks or teases peopleuigmhs veelfr bgaeln ceoramllmy uinn incaattuiornepunishmentshments It een s demonstrate Canaanite-typearelanguage,to similari-similari- w poetrw poaes not limited limited to thethe Israelite and Canaanite traditions were notlanguages are grouped according to similari- Yet, Hebrew poetry was not limited to the strong puni. It ha. bha been demonstrate sticsties byCanaanite-typegroupedtheis bothtoof(North,f Psalter. Biblic f y w try was not to thete T,strong i ly linked, similarities mainly existing onties by regions and compass directions (North,Psalter. Biblic f al psalms sp i an both OT and NT, the Israelite and Canaanite traditions were notlanguages are grouped accordingof(North,and Yet, Hebre, Hebre at nificatT,Lukethe technical levels of linguistics and stylisticsSouth, East, West). Hebrew is both Semitic and rom Moses and Miram (Exod. 15; fifteenth the Israelite and Canaanite traditions were notlanguagescompassinaccordingSemiticrom Mose Yet al p sesal p san both OT and N fif enth(Avshur, 1994, in toto).Canaanite, included in the category of north- century B.C.) to Marys Magnificat in Luke ans cPluradiesiadnes coPilnrurLadaiae smdeWoeinrns d Lta.oaOmmWt ehicnseldatr.so psOmsifita hclcmealatrsis opssnsoifiam clamacettsiui omsanolem lysacettuitcmhaoeleml ysnbaitnuctehro etemh onibsfaiahtnu operr setaih zolimosf n ah at poasr slr,ai eezlsxomppno eatanrsli sre,e een sxltipiptaeoelrnr taisrteeuun trlthieita .ew lThr tiatrtheuutrhe .w Thithei boerl lieonntfb,e oaernlt laideoi nnhmt,e ea erntneadtiv. n ehmrHe teinsrni ectvr.k uesHrl e oti rsiisctr ekuaeslvs eoee srri lspat eseeatoivsnpeeglsre .lpaset(otiPrnpugs.t wotrtuhsyt wanodrt lheya dan tdo leifaed ( Ptos . l1if1e9 ()P. s. 119). f included in a Wisdom classification actuallythe nature of a psalm as response literature. Thefor entertainment. His rule is everlasting.(Ps. 19). His promises and pronouncements arly linkely linked, similarities mainly existing onregions regions and compass directionsPsalter. Biblic salms sp an both OT and N(Avi strong i d, similarities mainly existing onwere letsties by andHebrew isdirectionsforand north- chari rom Mo itic p and i salms sp i (Exofifte15;sinter byIn theBaal and the OT Psalms gods were west Semitic. Ugaritic (deciphered from tab- 1:4655i (c o a e .p 6e B.C.), followed soon after bytrustworthy and lead to life (Ps. 119). oftenthe al levelal levels of linguistics and sdevel- westSouth, East,includedbothcategoryfrom tab- te p Ze (ca. 6to MartoMir eamf s Mag f ino Lukecom- oftenANE, among polytheists,with humans. lets found near Ugarit [Ras Shamra in modern Zecharahstr o yticp prophecy (Lukef 1:6879). the technictechnics of linguistics and stylisticstyli South, East, West). West). Hebrew Semitics and Miram (Exod. 15; d. enth shur, 1994, in toto).Canaanite, included in the categorynorth- y B.C.) B.C.) y Marynific afster by In OT(Avshur, 1994, in toto).with orwere humans. Syria])Canaanite,hasUgaritic (deciphered tab- Ugaritic wahse p yahse .),e B.C Magsoon dofon af saic?)Inat war among themselvesthehad devel- Syria]) is also northwest Semitic. The Ugaritic Hebrew p orb ossible remnants of com-74 74 75 75 74 75Baal and the OT Psalms godsgodsSemitic. Ugaritic (deciphered fromincenturcentur oe B.C. 6 followefolloweIn the ANE,Baal and the OT Psalms west Semitic.[Ras Shamra Shamramodern 1:4655 (ca prophe .), dcy 1:6879). opedIn the ANE, among polytheists, thea youngfound near Ugarit Ugarit [Ras in modern 1:4655char y A otic cys (Lukes (Luke 1:6879).OTto a stage whereoustedortraditionalnew linguisticimportant for developingplete psalms mayeo founds rom (Mosaic?) at oftenamong polytheists, thehad devel- newlets found nearnorthwest Semitic. TheofZe si Hebrew p p b oyo or p prophe remnant v.offirstopedtimes, the Canaanite religionina younglanguage has beenabout Hebrew lexicog- Genesis 1:2b to thep apstle John (Rev. 20; first Ugariticwar among themselves orhumans. is also is alsoSemitic. Thedevelopingpotry or trssible ossiblescom-chiefInat war among themselvesbywitha coup raphySyria]) northwestofimportantlexicog- Hebre to se m yo s por a y A remnant (Mosaic?)ssionschief deity, El, had beenotheranda coup raphy andtheoriesthe Canaanite language to second centur a y A.D.). Thu o , the psalms as a for developing times, the Canaanite religion religion hadlanguage has been importantabout Hebrewple plete pmaye found foundv.rom (Mo upstart, with thethe olderBaal,closestamount ofasareHebrew of whichy form or s salmic petic expressions to aOT times, the Canaanitetraditionalstorm closestlanguageofasbeenaHebrewlanguage lexicog- e ysalms salms may b p o e romoe 20; firsts aBaal and not Elhelp ofisbyread abouta largetosyntax(classical)extant. Althoughliterar d throug d to the book of Psalms but are oped to a stage the older andand traditionallinguistic theories aboutthe CanaaniteGene s 1:2b to 1:2b apthe apstle John (Re 20; deity,stage where where the oldera youngnew linguistic theoriesareHebrewlanguage Genesis the to stle John (Re salms as agodsbiblicaltexts SeaSeaEl, had been ousted by Baal,aBaal,aboutaand syntaxathe Canaaniteof whichofto scond centur am.D.). Thu c o r , the p, the psalms a (such as Mot [Death] and Yamm [Sea] and theDahood produced a Hebrew grammar of the are not confine hout Scripture. El, had been oustedgods inlargeraphy and syntax asHebrewextant.whichfor cond centur s p .D.). Thu tic exprechief deity,incoup closest to biblical (classical)Althoughliterarliterarorsalmic salmic expressions (classical) with the help of other godsto biblicaltextstextsgrammarook of Psalms but are upstart, upstart, with the help of othertheaboutPsaltera amount amountare extant.ofAlthoughd throug for c d to the b tic p Sea Serpent, Lotan). Thiswhy wethe storm Psalter (with Tadeusz Penar) in light of Ugaritic locate(such as Mot [Death] and Yamm [Sea] and theDahoodlargeproducedHebrewthe are not confined to the b ook of Psalms but are (such as Mot [Death] and Yamm [Sea] and theDahoodHebrew grammarofthe ate are not confine hout S ipture.Baal, Serpent, Lotan). This is why we readreadproducedTadeusz in light of UgariticUgaritic locate hout Sripture.in the OT. Thus, Serpent, Lotan). This is why wethe(with Tadeusz Penar) Penar) in lightloc d througBaal El in the OT. Thus, Baal,storm (with Baal and not and not El in the OT. Thus, Baal,pantheon. Psaltergod, usurped control of the Canaanite pantheon.god, usurped of the Canaanite pantheon.god, usurped control control of the Canaanite The Ugaritic Lotan (= ) and the Hebrew Le- The Ugaritic Lotan (= ) and the Hebrew Le-The Ugaritic Lotan (= ) and the Hebrew Le- linguisticsBiblical Chronology of Various Psalms in Scriptureviathan () are cognate cognate in Semitic linguisticsBiblical Chronology of Various Psalms in Scripture ca. Period viathan () are cognate in Semitict and thLocation ca. Periodviathan () are in Semitic linguisticsand thTraditional Author Biblical Chronology of Various Psalms in Scripture ca. Period (i.e., note the same consonants, L-T-N;v inwas re Traditional Author Psalm/Poetic Verse Content Genesis 1:2b 15th cent. B.C.*(i.e., note the same consonants, and th (i.e., note the same consonants, L-T-N; t L-T-N; tinwas Moses Traditional Author Psalm/Poetic Verse Content LocationLocation 15th cent. B.C.* are interchangeableatand each languageHe- Canaanite Baal Figurine, Louv Moses storm at Creation (paralelism)are interchangeable and each language was He- Psalm/Poetic Verse Content Genesis 1:2b 15th cent. B.C.* written originally without vowels; theLord;are interchangeable and each language originally without vowels; the v in He- storm at Creation (paralwritten written originally without vowels; the vLord; Canaanite Baal Figuraal Figouvre ouvre Moses storm at Creation (paralelism) elism) Genesis 1:2b brew can also be otimes). Baal meansElbrew can o at times). Baal means meansFor more information brew can also be also be o at times). Baal Lord; are: El Canaanite Bine, Lurine, L *Genesis 1 could rather have originated among postexilic Levites for a Sabbath lesson ) ) 1446 B.C. master. The Hebrew words for G/god are:theamongfind parallels with certain*Genesis 1 could rather have originated among postexilic Levites for a Sabbath lesson) 1446 B.C.master. TheHebrew words for G/god are: El theOT among amongcertain certain*Genesis 1 could rather have originated among postexilic Levites for a Sabbath lesson 1446 B.C. (), Eloah (), and the plural ElohimOTSome scholarsMesopotamian mythologyMoses/Miriam Song () of the Sea ( Exodus 15 1420 B.C.lattermaster. The Hebrew words for G/godElohimtexts like hymns hymns and prayers). TheyMoses Moses Song (Song () of the Sea ( Exodus 15 1420 B.C. (). When used in),the pagan pantheon,thepsalmslike hymns and prayers). TheyMoses Psalm 90 OT Psalms 1300 B.C.(), Eloah Eloah and ), and the ElohimSome scholars find parallels withwithMoses/Miriam ) of the Sea ( Exodus 15 1420 B.C. gods. When used in connec-().(),).(),in(the pluralinpluraltheOTSome scholars find parallelsmythologyDeborah Moses/Miriam Psalm 90Psalm 90 OT Psalms 1300 B.C. latter term meant( the plural indicated(religious textswas,a significant feature of Deborah Deborahs Song ( Judges 5When usedused pagan pantheon,in connec- Mesopotamian mythologyOT Psalms( When the in the pagan pantheon,psalms psalmsMesopotamian tionterm meant gods. When usedconnec- the(religious texts like andaprayers). Theyof Deborah Deborahs Song ( Judges 5Judges 5 1300 B.C. on the series, please visittion with YahwehHebrew psalmists countered argue that worship1986, in toto; see also latter term meant gods. When used thewith Yahweh (), the plural indicated the(religiousworship was a significant feature featureDeborahs Song ( greatest God. The()by claiming Yahwehreligion (e.g., Kloos The OTs Royal Psalms greatesttion with Yahweh (), the plural indicatedOTthatthat worship was, insignificant of see alsothe Canaanite theologiansthe Creator, whoOT1999, 32968). greatest The Hebrew psalmists countered argue argue(e.g., Kloos., 1986, 1986, in toto; ()God. God. The Hebrew psalmists countered OT(e.g, Kloos toto; see alsoPsalms() not BaalwasHoward, the Canaanite theologians by claimingwhoreligion32968). The OTs RoyalKeruxCommentaries.com.Canaanite theologians by)claiming Yahweh Yahwehreligion32968). The OTs Royal Psalms not Baal Baal was the Creator, whoHoward, 1999, 1999, ( ) not ()( was the Creator,Howard, 35 35 3534 34 34Keruxcommentaries are are written written for for trained trained pastors pastors and and teachers teachers who who 1)1)speak speak regularly, regularly, 2)2)have have some some knowledge knowledge ofofGreek Greek and andKerux commentaries are written for trained pastors and teachers who 1) speak regularly, 2) have some knowledge of Greek and Kerux commentariesHebrew, and 3) spend significant time preparing to preach and teach Gods Word. Each volume offers the following: Hebrew, and 3) spend significant time preparing to preach and teach Gods Word. Each volume offers the following:Hebrew, and 3) spend significant time preparing to preach and teach Gods Word. Each volume offers the following: A d idSeibaderbas ors of pf perteirnteint iennt ifonrfmoramtiaotn aion and hnd histoisrtiocrailcal A detaeitlaed iiled intrnotdroudctuicotn aion and ond outluintleineSA detailed introduction and outlineSidebars of pertinent information and historical A sAu msummamry oary of af all plrl pearcehaicng shing secteicotnios wns with tith theihr peir primriamryary bacbkagcrkoguronudndA summary of all preaching sections with their primary backgroundexeegxeetgiectailc, talh, teohleoogloicgailc, aaln, ad pnd prearcehaicng ihing ideadseasApAppropproripartiea cteh achrtasr atsn adn pdh pohtoogtoragprhapshs exegetical, theological, and preaching ideasAppropriate charts and photographs PA tAh etohleoogliocgail fcaol fcuos tcuo pas to passasgseasgesPreaching pointers that join the original historical contextA theological focus to passagesreParcehaicng phing poinotienrts terhs tat johat join tin the ohe origriingainl hal histoisrtiocrail ccaol cnotenxttext witwhi tohu or ucro ncotenmtepmopraorrya royn oeneA cAo ncotenmtepmopraorrya rbyi gb idg eiad efoa rf oerv eervye rpyr eparcehaicnhgin ugn uitnit with our contemporary oneA contemporary big idea for every preaching unit IPInsights from the Hebrew and Greek textPresent-day meaning, validity, and applicationnsIingshigts fhtrs fom trom the Hhe Hebreebw arew and Gnd Greerk teek textext rePsreenste-ndta-y mday meaneaingning, va, vliadliitdyi, atyn, ad and appplipcalitciaotnion A tAh othroouroguh egh expxopsiotisoitn oion of thf te thee txtext of a mA thorough exposition of the text of a main idea of a main iain ideadeakregel.com/academic191414 wwwww.wkr.kergeegl.eclo.cmom 14 www.kregel.com'