How Good is the MM "Be" Series price of $5.39 peVolume?

I need 16 OT volumes to complete the Wiersbe "Be" Series commentary set. They are currently 40% off, but at $5.39 per volume, that will still be $86.24 for all 16.

But I'm also considering the old version of the Expositor's Bible Commentary while it's on sale at $129.99. I may not be able to make both purchases, so I'm wondering if there's much chance of seeing the "Be" series volumes as cheap (or cheaper) within the next 12 months, OR if either commentary set is ever offered as part of a base package, preferably in the GOLD range or below?

Find more posts tagged with

Comments

DAL

The way I see it, the BE series is more like mini expository sermons on sections of Scriptures. The EBC is the better deal as you won't see it at that price very often. I could be wrong, but if you call a sales rep the BE series might have a discount.

In the end, you know what you need more -- Sermons or Commentary?

DAL

Dave Moser

You say you're interested "to complete the Wiersbe" series. That implies you own some volumes. How helpful have you found them?

I have personally found the Wiersbe volumes I own faithful but so basic they don't fill any need I have.

PetahChristian

You may want to get the EBC while Zondervan has it on sale for 64% off, as specific commentary sales only happen every couple of years or so. It's often linked from other resources, and a very useful set in general.

It hasn't been in any base packages as far as I know. That's likely because of publisher restrictions that prevent FL from including their sets in libraries, or even offering dynamic pricing for the set.

Regarding the "Be" series, it has previously been bundled in base packages for L4 and L6. I believe the lowest L6 tier that included it was L6 P/C Bronze.

It's likely that the "Be" series will show up again in a future base package, possibly even L8 next year. Considering that resources in base packages are over 90% off, you could get the remaining volumes for less, assuming other resources in the library helped to make the purchase a great deal.

No guarantee. Your savings may vary. Pray about it! [:)]

DAL

https://community.logos.com/discussion/comment/891098#Comment_891098

You say you're interested "to complete the Wiersbe" series. That implies you own some volumes. How helpful have you found them?

I have personally found the Wiersbe volumes I own faithful but so basic they don't fill any need I have.

THERE! Basic is the Word I was looking for this morning 😁 The BE series is good for small groups or devotionals with the family or a quick sermon when you don't have much time to work on one.

Rick Ausdahl

https://community.logos.com/discussion/comment/891097#Comment_891097

The way I see it, the BE series is more like mini expository sermons on sections of Scriptures. The EBC is the better deal as you won't see it at that price very often. I could be wrong, but if you call a sales rep the BE series might have a discount.

In the end, you know what you need more -- Sermons or Commentary?

DAL

That's an interesting perspective, Dal. Thanks for sharing it.

I haven't used the series much at all myself, and in fact was not looking to complete the series with my own use in mind. I was looking at it because I have a fair number of mid-level technical/exegetical commentaries and a few of the higher-level technical/exegetical commentaries as well. But because I'm looking to pass the library on to someone whom I think will (at least in the beginning) want/need some resources that are a little more basic and expository/devotional in nature, I thought the BE series might be a good option.

But ...while interested in something a little more expository, I didn't necessarily want to move so far in that direction that they are more sermons than commentaries. So, I guess I'll have to take a closer look at the volumes I have to get a better feel for what they are like, although from the replies I've seen so far, it sounds like I might have more chances down the road for a good deal on the BE series than on the EBC, so the EBC might be the best choice for now.

Rick Ausdahl

https://community.logos.com/discussion/comment/891112#Comment_891112

Dal, Dave, and Petah,

Thanks much for your very helpful thoughts. I'll probably go with the EBC.

Brad

https://community.logos.com/discussion/comment/891114#Comment_891114

Dal, Dave, and Petah,

Thanks much for your very helpful thoughts. I'll probably go with the EBC.

For what it's worth, Rick, I think that's a good choice. I have both, and I find myself referring to the EBC far more often than I open the "Be" series.

Rick Ausdahl

https://community.logos.com/discussion/comment/891116#Comment_891116

Dal, Dave, and Petah,

Thanks much for your very helpful thoughts. I'll probably go with the EBC.

Thanks, Brad!
For what it's worth, Rick, I think that's a good choice. I have both, and I find myself referring to the EBC far more often than I open the "Be" series.

Everett Headley

https://community.logos.com/discussion/comment/891119#Comment_891119

I like the BE seires, but only because it is quick, compact and there are often some quotable nuggets in there. It is not indepth, I often don't like how he divided the text, but it is an easy read.

However, in terms of dollar value, I would absolutely steer you towards the EBC. I do like the outlines very much, and the depth is good for a series at that price point. I prefer the older version to the new as well.

Dan Francis

https://community.logos.com/discussion/comment/891121#Comment_891121

I too think that the EBC is likely the way to go since it rarely goes on sale and it is far more info but they are apples and oranges and depends on what will be the most helpful to you. EDIT: COPIED WORNG TEXT LABLED EBC, now corrected. Here is psalm 1 as an example:

1. The Person Who Receives a Blessing from God (vv. 1–2). God’s covenant with Israel made it clear that He would bless their obedience and judge their disobedience (Lev. 26; Deut. 28). The word blessed is asher, the name of one of Jacob’s sons (Gen. 30:12–13). It’s plural: “O the happinesses! O the blessednesses!” The person described here met the conditions, and therefore God blessed him.¹ If we want God’s blessing, we, too, must meet the conditions.

We must be directed by the Word (v. 1). Israel was a unique and separate people; they were among the other nations but not to be contaminated by them (Num. 23:9; Ex. 19:5–6; Deut. 32:8–10; 33:28). So it is with God’s people today: We are in the world but not of the world (John 17:11–17). We must beware of friendship with the world (James 4:4) that leads to being spotted by the world (James 1:27) and even loving the world (1 John 2:15–17). The result will be conforming to the world (Rom. 12:1–2) and, if we don’t repent, being condemned with the world (1 Cor. 11:32). Lot looked toward Sodom, pitched his tent toward Sodom, and soon moved into Sodom (Gen. 13:10–12; 14:12). Though he was a saved man (2 Peter 2:7–8), Lot lost all that he had when the Lord destroyed the cities of the plain (Gen. 18–19; 1 Cor. 3:11–23). We move into sin and disobedience gradually (see Prov. 4:14–15; 7:6ff.). If you follow the wrong counsel, then you will stand with the wrong companions and finally sit with the wrong crowd. When Jesus was arrested, Peter didn’t follow Christ’s counsel and flee from the garden (Matt. 26:31; John 16:32; 18:8) but followed and entered the high priest’s courtyard. There he stood with the enemy (John 18:15–18) and ultimately sat with them (Luke 22:55). The result was denying Christ three times. The “ungodly” are people who are willfully and persistently evil; “sinners” are those who miss the mark of God’s standards but who don’t care; the “scornful” make light of God’s laws and ridicule that which is sacred (see Prov. 1:22; 3:34; 21:24).² When laughing at holy things and disobeying holy laws become entertainment, then people have reached a low level indeed.

We must be delighted with the Word (v. 2). We move from the negative in verse 1 to the positive. Delighting in the Word and meditating on the Word must go together (119:15–16, 23–24, 47–48, 77–78), for whatever we enjoy, we think about and pursue. “Meditate” in the Hebrew means “to mutter, to read in an undertone,” for Orthodox Jews speak as they read the Scriptures, meditate, and pray. God’s Word is in their mouth (Josh. 1:8). If we speak to the Lord about the Word, the Word will speak to us about the Lord. This is what is meant by “abiding in the Word” (1 John 2:14, 24). As God’s people, we should prefer God’s Word to food (119:103; Job 23:12; Jer. 15:17; Matt. 4:4; 1 Peter 2:2), sleep (119:55, 62, 147–148, 164), wealth (119:14, 72, 127, 162), and friends (119:23, 51, 95, 119). The way we treat the Bible is the way we treat Jesus Christ, for the Bible is His Word to us. The verbs in verse 1 are in the perfect tense and speak of a settled way of life, while in verse 2, “meditate” is the imperfect tense and speaks of constant practice: “He keeps meditating.”³

2. The Person Who Is a Blessing (v. 3). God blesses us that we might be a blessing to others (Gen. 12:2). If the blessing stays with us, then the gifts become more important than the Giver, and this is idolatry. We are to become channels of God’s blessing to others. It’s a joy to receive a blessing but an even greater joy to be a blessing. “It is more blessed to give than to receive” (Acts 20:35).

The tree is a familiar image in Scripture, symbolizing both a kingdom (Ezek. 17:24; Dan. 4; Matt. 13:32) and an individual (52:8; 92:12–14; Prov. 11:30; Isa. 44:4; 58:11; Jer. 17:5–8; Matt. 7:15–23). Balaam saw the people of Israel as a “garden by a river” with trees in abundance (Num. 24:6). Like a tree, the godly person is alive, beautiful, fruitful, useful, and enduring. The most important part of a tree is the hidden root system that draws up water and nourishment, and the most important part of the believer’s life is the “spiritual root system” that draws on the hidden resources we have in Christ (Eph. 3:17; Col. 2:7). This is known as “abiding in Christ” (John 15:1–9).

In Scripture, water for drinking is a picture of the Spirit of God (John 7:37–39; 1 Cor. 10:4), while water for washing pictures the Word of God (Ps. 119:9; John 15:3; Eph. 5:26). Thirst for water is an image of thirst for God (42:1; 63:1; 143:6; Matt. 5:6; Rev. 22:17), and the river is often a picture of God’s provision of spiritual blessing and help for His people (36:8; 46:4; 78:16; 105:41; Ex. 17:5–6; Num. 20:9–11; Ezek. 47; Rev. 22:1–2). We can’t nourish and support ourselves; we need to be rooted in Christ and drawing upon His spiritual power. To meditate on the Word (v. 2) is one source of spiritual energy, as are prayer and fellowship with God’s people. “Religion lacks depth and volume because it is not fed by hidden springs,” wrote Alexander Maclaren.

Trees may wither and die, but the believer who abides in Christ stays fresh, green, and fruitful (see 92:12–14). “Fruit” speaks of many different blessings: winning people to Christ (Rom. 1:13), godly character (Rom. 6:22; Gal. 5:22–23), money given to the Lord’s work (Rom. 15:28), service and good works (Col. 1:10), and praise to the Lord (Heb. 13:15). It’s a tragedy when a believer ignores the “root system” and begins to wither. We must remember that the tree doesn’t eat the fruit; others eat it. We must also remember that fruit isn’t the same as “results,” because fruit has in it the seed for more fruit. Fruit comes from life, the life of God flowing in and through us.

The godly person described in verses 1–3 is surely a picture of our Lord Jesus Christ, who, according to John 14:6, is the way (v. 1), the truth (v. 2), and the life (v. 3).

3. The Person Who Needs a Blessing (vv. 4–6). The first half of the psalm describes the godly person, while the last half focuses on the ungodly, the people the godly must seek to reach with the gospel. How desperately these people need to know God and receive His blessings in Christ! The wicked are pictured in many ways in Scripture, but the image here is chaff. In contrast to the righteous, who are like trees, the ungodly are dead, rootless, blown about, and destined for the fire. Chaff is worth nothing. When the grain is winnowed, the wind blows the chaff away, and what chaff remains is thrown into the fire. John the Baptist used these same images of the tree, fruit, and chaff to warn sinners to repent (Matt. 3:7–12). The wicked of this world seem rich and substantial, but from God’s point of view, they are cheap, unsubstantial, and destined for judgment. (See Ps. 73.) No wonder Jesus used the garbage dump outside Jerusalem (gehenna) as a picture of hell, because that’s where the cheap waste ends up in the fire (Mark 9:43–48). The chaff is so near the grain, but in the end, the two are separated, and the chaff is blown away or burned. But until that happens, we have the opportunity to witness to them and seek to bring them to Christ.

There is a coming day of judgment, and the Lord, the Righteous Judge, will separate the wheat from the tares, the sheep from the goats, and the trees from the chaff; and no unbeliever will be able to stand in the assembly of the righteous. The verb knows in verse 6 doesn’t mean that God is aware of them intellectually and has the godly in his mind. Rather, it means that God has chosen them and providentially watched over them and brought them finally to His glory. The word know is used, as in Amos 3:2, to mean “to choose, to enter into covenant relationship with, to be personally acquainted with.”⁴ The Jewish Publication Society translation of Amos 3:2 is “You alone have I singled out of all the families of the earth.” That same translation gives verse 6 as “For the LORD cherishes the way of the righteous.…” At the last judgment, Jesus says to the wicked, “I never knew you; depart from Me, you who practice lawlessness” (Matt. 7:23 NKJV).

This psalm begins with “blessed” and ends with “perish.” True believers are blessed in Christ (Eph. 1:3ff.). They have received God’s blessing, and they ought to be a blessing to others, especially to the chaff that will one day be thrown into the fire. Let’s seek to win as many of them as we can.

Warren W. Wiersbe, Be Worshipful, BE Series Commentary. (Colorado Springs: David C. Cook, 2010), 20-23.

______________________________________________________

Psalm 1: God’s Blessing on the Godly

The first psalm appropriately introduces the Book of Psalms with its pronouncement of blessing on all who respond in fidelity to the God of the covenant. The covenant not only forms the background for distinguishing the righteous from the wicked but also provides the basis for the blessing on the righteous and the curse on the wicked.

The placing of this psalm at the beginning of the Psalter is significant because it both invites and encourages God’s people to live godly lives. Wilson writes, “While Ps 1 as an introduction sets the “tone’ for an approach to the Psalter, it indicates this is a collection to be read rather than performed.... it stresses the importance of the approach (it is a matter of Life or Death)“ (Editing the Hebrew Psalter, p. 207). It also provides the assurance that the righteous will be rewarded and that, in the end, God “knows the way of the righteous.” The first psalm sets the tone for the entire Psalter because of its concern for God, for godly living, and for the hope of the godly in the realization of the promises of the covenant. This psalm contrasts the two life styles set out in the wisdom literature and reminds the readers of the choices of life or death, of blessing or curse (cf. Deut 30:11-20).

Psalm 1 is a wisdom psalm and shares many features common to the Book of Proverbs and to other psalms designated as wisdom psalms (34; 37; 49; 73; 111-12; 119; 127-28; 133; see the Introduction). Psalm 1 holds forth the blessedness of godliness, encouraging the godly to pursue the way of God over against the way of the world. The psalm encourages wisdom as the way of life by emphasizing the blessedness of the righteous, the adversity of the wicked, and the contrastive ways between the righteous and the wicked.

As a didactic psalm, Psalm 1 encourages the pursuit of godliness by contrasting God’s rewards and his judgment. Therefore, the psalm tends to be idealistic. For example, it does not claim to deal with the totality of human life, such as the problems of suffering (cf. Pss 37; 73; Job) or the meaning of life (Ecclesiastes). The imagery of Psalm 1 resembles Jeremiah 17:7-8, but it differs from it in structure (cf. James A. Durlesser, “Poetic style in Psalm 1 and Jeremiah 17:5-8. A Rhetorical Critical Study,” Semitics 9 [1984]: 30-48). The contrastive juxtaposition between the righteous and the wicked is heightened by the change from positive (P) to negative (N) verbal forms, as analyzed by Rosario Pius Merendino: NPPNNP (“Sprachkunst in Psalm I,” VetTest 29 [1979]: 45-60). For a study on the impact of Psalm 1 on ancient Jewish literature, see Johannes Marbock, “Zur fruhen Wirkungsgeschichte von Ps 1,” Freude an der Weisung des Herrn, Beitrage zur Theologie der Psalmen, Festgabe zum 70. Geburtstag von Heinrich Gross edd. Ernst Haag and Frank-Lothar Hossfeld (Stuttgart: Katholisches Bibelwerk, 1986), pp. 207-22.

The structural divisions (see also W. Vogels, “Structural Analysis in Psalm 1,” Biblica 60 [1979]: 410-16; P. Auffret, “Essai sur la Structure litteraire du Psaume 1,” Biblische Zeitschrift 22 [1978]: 26-45) bring out the discriminating way of the godly who live on earth with a constant consideration of the future, when the Lord shall judge the wicked and reward the godly (see also Miller, Interpreting the Psalms, pp. 81-86). The main divisions are as follows:

A. The Discriminating Way of the Godly (vv.1-2)

B. The Future of the Godly and the Wicked Contrasted (vv.3-5)

A’. The Discriminating Way of God (v.6)

The structural chiasm (ABB’A’) is also found at the beginning and end as an inclusion:

A. Dissociation From the Wicked (v.1)

B. Association With God (v.2)

B’. God’s Association With the Godly (v.6a)

A’. God’s Removal of the Wicked (v.6b)

The first psalm may have consisted of Psalms 1 and 2. According to some ancient MSS, the quotation of Psalm 2:7 in Acts 13:33 is introduced as “the first psalm.” In rabbinical traditions the first two psalms were also united as one (Craigie, Psalms 1-50, p. 59; b. Berakoth 9b). W.H. Brownlee has recently argued in favor of the unity of the two psalms (“Psalms 1-2 as a Coronation Liturgy,” Biblica 52 [1971]: 321-36). However, the evidence is not decisive. In any case, the matter is of no great importance because the message of the first psalm stands on its own. It is a didactic psalm with an invitation to wise—“godly”—living. The second psalm, a royal psalm, brings out the folly of the nations who do not submit themselves to God and his anointed, concluding with a call for wisdom (2:10-12). The call to respond wisely by dissociation from sinners (1:1) parallels the rebuke to kings and nations to submit themselves to the Lord and his Messiah (2:10). Moreover, the introduction “blessed is” at the beginning of Psalm 1 (v.1) forms an inclusion with Psalm 2:12b by the formula “Blessed” (‘ashre). In spite of these factors, the traditional treatment of each psalm as a unit, bound together by the inclusionary motif (“blessed”) and by the appeal to wisdom, is sustained (cf. John T. Willis, “Psalm 1—An Entity,” ZAW 91 [1979]: 381–401). For a literary evaluation of Psalm 1, see Alter, pp. 114-17.

I. The Discriminating Way of the Godly (1:1-2)

1 The opening phrase of the psalm (“Blessed is the man”) is an appropriate introduction to the Book of Psalms. The Psalms encourage individuals as well as the community of God’s people to live for God’s glory. The formula “Blessed is the man” evokes joy and gratitude, as man may live in fellowship with his God. Blessedness is not deserved; it is a gift of God. God declares sinners to be righteous and freely grants them newness of life in which he protects them from the full effects of the world under judgment (Gen 3:15-19). Outside of God’s blessing, man is “cursed” and ultimately leads a meaningless life (Eccl 1:2). The word “happy” is a good rendition of “blessed” (‘ashre), provided one keeps in mind that the condition of “bliss” is not merely a feeling. Even when the righteous do not feel happy, they are still considered “blessed” from God’s perspective. He bestows this gift on them. Neither negative feelings nor adverse conditions can take his blessing away.

The blessing of God rested on Abraham (Gen 12:3) and was incorporated into the Abrahamic and Sinaitic covenants (Gen 17:2-16; Deut 7:13; 28:3-6). For the godly blessing is both the experience and the anticipation of the fulfillment of God’s promises (cf. Deut 30:15-20). Since man’s being is both physical and spiritual (Gen 2:7), God’s blessings extend to the whole person (cf. Pss 34, 127).

While man’s “happiness” is a free gift of God, it must be promoted by two kinds of activities: dissociation from the wicked and association with God (v.2). Dissociation is brought out by means of three negative sentences. The godly man does not (1) walk (halak) in the counsel of the wicked, (2) stand (‘amad) in the way of sinners, or (3) sit (yashab) in the seat of mockers; rather, he reflects on the Lord in his walking, standing, and sitting (cf. Deut 6:7; see Gunnel Andre, “‘Walk’, ‘Stand’, and ‘Sit,’ in Psalm i 1-2,” VetTest 32 [1982]: 327; cf. Stefan C. Reif, “Ibn Ezra on Psalm I 1-2,” VetTest 34 [1984]: 232-36).

The perfect mood of the verbs in each case emphasizes that the godly are never involved with anything tainted with evil (Jouon, par. 112d). These three descriptions do not represent three kinds of activities of the wicked or a climactic development from walking to sitting or an intensification in the depraved activities of the wicked. Instead, the parallelism is synonymous and profoundly portrays the totality of evil. For a contrastive use of complete loyalty to the Lord, see Deuteronomy 6:7.

There are two possible translations of ‘asat resha‘im : “counsel of the wicked” (NIV) and “council of the wicked” (Dahood, Psalms 1:1-2). The context does not determine the meaning because both meanings are possible. The usage of the phrase elsewhere (“schemes [counsel] of the wicked,” Job 10:3; 21:16) and of similar phrases (“the plans [counsel] of the nations,” Ps 33:10; “the advice [counsel][of] the elders,” 2 Chronicles 10:8, 13) is in favor of the traditional translation: “counsel.” The emphasis lies on the folly of the wicked rather than on the act of meeting as a deliberative body. Their whole “way” (derek) is corrupt. The “way” is a common metaphor for “manner of life” (TDOT, 3:284-86; TWOT, 1:196-97). The psalm contrasts the two ways: the way of sinners and the way of the righteous (v.6).

The “mockers” (lesim) have no regard for God and his commandments. The mocker is a fool in the language of wisdom (Prov 9:8; 14:6). He does not respond to instruction (9:7; 15:12) but stirs up strife by his insults (22:10). He delights in mocking (1:22). Thus the way of folly is comprehensive as it entails a devotion to self and to the group in all areas of life.

In contrast the godly in their walking, lying down, and getting up—whether at home or along the road—are devoted to the Lord (Deut 6:7; cf. Josh 1:7-8). In all their activities they keep distant from the ungodly, lest they get under their influence. They carefully guard themselves in their family, business, and social relations as they set the terms of their relations, while being polite and gracious (cf. Prov 25:21-22; 1 Cor 5:9-13; 2 John 10-11).

2 The righteous man is positively identified by his association with “the law of the LORD.” The “law” is not to be limited to the Five Books of Moses or even to the OT as a whole. The Hebrew word torah (“law”) signifies primarily instruction that comes from God (see the appendix to Ps 19: The Word of God). This is the distinctive difference between revelation and religion (J. Ellul, A Living Faith tr. Peter Heinegg [San Francisco: Harper & Row, 1983], pp. 111-25). Revelation comes from God for the purpose of helping man to live in harmony with God’s will, whereas religion is man’s attempt to order his path and to explain the world around him. The godly in every age live in accordance with revelation. The contents of the revelation may vary, and Christians may dispute how the OT laws relate to the church today; but there should be an earnest search for and delight in doing the will of God as set forth in Jesus’ teaching (Matt 6:10; 12:50; 1 John 3:11-24; 5:2-3; see T.E. McComiskey, The Covenants of Promise. A Theology of the Old Testament Covenants [Grand Rapids: Baker, 1985], pp. 66-80).

The psalmist does not speak here about the deadening effects of the law but of its life-giving aspects. Life responds to life, and spirit responds to spirit; so it is with the new life of the believer as he responds joyfully to the living God and to the Spirit who has inspired his word. The believer’s delight is not only in knowing, studying, and memorizing the Word of God but especially in doing God’s will, rather than being deceived by the wicked. C.S. Lewis incisively observed, “The Law’s beauty, sweetness, or preciousness, arose from the contrast of the surrounding Paganism, we may soon find occasion to recover it. Christians increasingly live on a spiritual island” (“Sweeter than Honey,” in Reflections on the Psalms, p. 64).

“Delight” (hepso) expresses all that makes the man of God happy. The law is more than his delight; it is his chief desire. The fear of the Lord, as the beginning of wisdom, is expressed as a delight in God’s law (112:1; cf. Isa 58:13-14) and not only in pious words or a good feeling about God (cf. TWOT, 1:148-49).

In the wisdom literature the way of torah signifies the adherence to, as well as the enjoyment and application of, God’s will to everyday life. The delight of the godly in doing God’s will on earth (Matt 6:10) is the result of a special relationship with the Lord.

The godly man “meditates” (hagah) in the law of God day and night. The verb hagah is onomatopoeic (TWOT, 1:205); i.e., in its basic meaning (“to murmur” or “mutter”), it alludes to the sound of animals (Isa 31:4; 38:14) or a moaning noise (Isa 16:7). Since the Bible, in part or as a whole, was generally not available to God’s people, they memorized and “pondered” the word (cf. 119:11), the perfections of the Lord (63:6), and his mighty acts (77:12; 143:5). The alternation of the perfect (v.1) and imperfect (v.2) brings up the habitual aspect of reflection on God’s word (Jouon, par. 112d). The one who meditates continually reflects God’s word in life. H. Ringgren writes that study and practice blend into one: “The zealous study of the law which results in being filled with the will of Yahweh and the doing of his commandments” (TDOT, 3:323).

Meditation is not the setting apart of a special time for personal devotions, whether morning or evening, but it is the reflection on the Word of God in the course of daily activities (Josh 1:8). Regardless of the time of day or the context, the godly respond to life in accordance with God’s word. Even where the word is not explicit, the godly person has trained his heart to speak and act with wisdom (Prov 1:1-7). According to Proverbs 3:1-6, the wise man receives instruction (torah), writes it on his heart, and wholeheartedly trusts in the Lord with all his heart in all his daily activities. The psalmist exclaims how he loves the law of God because its commandments make him wiser than his enemies and lead him to greater insight and understanding than that of his teachers and elders (119:97-100). On the connection between wisdom and the law of Moses, see Eichrodt, TOT, 2:344-49; Joseph Blenkinsopp, Wisdom and Law in the Old Testament: The Ordering of Life in Israel and Early Judaism (Oxford: Oxford University Press, 1983); Childs, OTTC, pp. 210-14.

II. The Future of the Godly and the Wicked Contrasted (1:3-5)

3 The happiness of the godly is likened to a tree. The tree is a familiar metaphor for the blessed life of the godly (Jer 17:7-8). In the wisdom literature the tree is a metaphor for wisdom itself (Prov 3:18); and the wise man is likened to a tree of life in that his speech and activities are life-giving and restorative (Prov 11:30; 15:4). Unlike trees growing wild in wadis or planted in the fields, where the amount of rainfall varies, the tree the psalmist envisions has been planted purposely by irrigation canals (palge mayim “streams of water”), artificial water-channels made for the purpose of irrigation (cf. Prov 21:1; Eccl 2:5-6; Isa 30:25).

The imagery of the leaves and the fruit assure the godly that they will receive God’s blessing and will enjoy life as a gift of God (cf. Ezek 47:12). True to the language used in wisdom literature, the godly are characterized by the success the Lord sends their way. The “prosperity” of the righteous does not necessarily extend to the assurance of great wealth but primarily to God’s blessing on their words and works (cf. 90:14-17). The psalmist thus encourages the godly to pursue the way of wisdom. The wise man is characterized by success. Nevertheless, the psalm does not encourage a success-oriented faith. The godly do not seek success for its own sake, but they do receive a measure of blessing on their lives. The prosperity of the righteous—guaranteed or limited to the godly—is a gift of God, a by-product of wise living; cf. Joseph (Gen 39:2-3, 23), Joshua (1:8), Solomon (2 Chronicles 1:11-12), and Hezekiah (2 Chronicles 32:30). But success is not an infallible token of God’s presence, for the wicked may also prosper (Ps 37:7). Rather, the righteous live with the hope of God’s blessing.

4 How different is the end of the wicked! Whereas Jeremiah compares the lot of the wicked to a bush in the wasteland that dries up, the psalmist compares the wicked to mere “chaff.” The imagery of chaff is not uncommon in the Bible (cf. Ps 35:5; Isa 17:13; 29:5; Hos 13:3; Zeph 2:2; Matt 3:12). Malachi compares the end of the wicked on the Day of the Lord both to “stubble” and to a tree consumed by fire from root to branch (4:1). The metaphor of chaff reveals both the uselessness of the wicked and the ease with which God will deal with them. Even as the winnower casts the chaff to the afternoon breeze, so the Lord will drive away the wicked. No one will remember their place.

The brevity of the wicked’s description stands in stark contrast to the fuller portrayal of the righteous as a tree with leaves and fruit (v.3). It is also briefly compared to the lengthy description of the wicked in v.1.

5 The conclusion is clearly marked by the word “therefore” (‘al-ken). The end of the wicked may not be clear while they are alive and busying themselves with wickedness, but from God’s perspective the wicked have no future. They cannot withstand the judgment of God, whether it comes in the present, by means of adversity, or on the Day of the Lord. They are judged by being alienated from the congregation of the righteous. “The assembly of the righteous” (‘adat saddiqim) is composed of those who have a relationship with God and enjoy his presence. They will experience his presence both now and in the life to come. The word “assembly” (‘edah) is a collective term for the people of God (TWOT, 1:388), used here in a more spiritual way to indicate that the judgment of God also comes on circumcised Israelites who did not love God or keep his commandments. “Judgment” (mishpat) is the whole of the judicial process by which Yahweh will establish his rule on earth. He is the God of justice (Mal 2:17-3:5), who in his wrath and righteous indignation execrates the wicked. Therefore, it is an awful matter to fall under his judgment. The judgment of God will strike the wicked so that they will be incapable of rising (cf. Isa 2:12-21). His judgment takes place throughout redemptive history and will come to a climactic end in “the day” of the Lord (Zeph 1:14-18; cf. Matt 13:41-43; 1 Thess 5:1-11).

III. The Discriminating Way of God (1:6)

6 The reason for the certainty of the judgment lies in God’s knowledge of the affairs of men. God knows! The knowledge of God involves not only an objective knowledge about the righteous but also a subjective relationship with them, assuring them that he cares for his own, protects them, and will reward them (cf. 31:8; 37:18; 144:3).

The intimate acquaintance with God as an expression of his love and care is expressed by the verb “know” (yodea‘; NIV, “watches over”; cf. KB, p. 365). The verb, also used for the intimate relationship of husband and wife (Gen 4:1), marks the love of God for his children. God heard the groaning of the Israelites in Egypt, and he “knew” (Exod 2:25; NIV, “was concerned”). This knowledge about their miserable condition is the beginning of the magnificent story of the Exodus, because he demonstrated his love for them by many signs and wonders (cf. Exod 19:4). God’s “knowledge” is a deep commitment to, love for, and care of his own; hence the translation “the LORD watches over” (cf. Rom 8:29-39). As such it is an expression of his covenantal commitment (see Herbert B. Huffmon, “The Treaty Background of Hebrew Yada‘ “ BASOR 181 [1966]: 31-37).

The “way of the righteous” is characterized by a love for God and a readiness to live a godly life. However, there is a second way: “the way of the wicked” (cf. v.1). The Lord offers no protection to those who are not reconciled to him; rather, their end is destruction. Jesus warned us that those who know him must do the will of God as interpreted by him (Matt 5-7). Those who do not produce fruit will come under the judgment of his words: “I never knew you. Away from me, you evildoers!” (Matt 7:23; cf. vv.15-27).

Appendix: The Ways of Wisdom and Folly

Old Testament wisdom writings (Job, Proverbs, Ecclesiastes), other sections of the Old and New testaments, and many psalms contrast the ways of the wise and of the fool. There are only two ways: the way of God and the way of man; the way of wisdom and the way of folly. What is biblical wisdom? Biblical wisdom begins and ends with Yahweh, whose way is evident in his creation (Ps 19) and in revelation (Pss 19; 119). The Lord freely chose to reveal himself to Israel and freely elected Israel. The godly in Israel responded to election and divine grace by living in the presence of God. Zimmerli speaks of a dialogical nature of election and responsible living in the presence of Yahweh (OTTO, p. 46). Responsible or wise living was not systematized into a grid of ethical rules. It was first and foremost a devotion to a living God. Childs puts it so aptly, “The response of faith is so intense and directed so personally to God because the possession or loss of life is measured in terms of his relation to God who both ‘kills and makes alive’” (OTTC, p. 210).

The righteous

What is the biblical wisdom that the psalmists speak of so frequently? First, wisdom calls for a response. The invitation is open to all (34:11-12; cf. Prov 1:8-9; 2:1-3:10). Regardless of age, social standing, or gender, whether Jew or Gentile, God expects the response of love and submission to him (49:1-3). Those who devote themselves to a loving response may have to undergo fatherly discipline: “It was good for me to be afflicted so that I might learn your decrees” (119:71). Out of the brokenness of heart, the godly learn wisdom; and out of gratitude they seek wisdom. The way of wisdom demands total commitment: “Blessed are they who keep his statutes and seek him with all their heart” (119:2; cf. vv.3, 10). Since God is greater than any treasure, the love for God demands the ultimate sacrifice—total loyalty and discipleship: “I rejoice in following your statutes as one rejoices in great riches” (119:14; cf. vv.20, 127).

Second, wisdom opens the door to living in the imitation of God, the Great King over all creation. Creation unfolds the manifold wisdom of God. Everything coheres in him and through him. Because he is one, there is one way of living in coherence in this world: the way of God. The way of God is shown throughout the Psalms but may be illustrated by reference to Psalms 111 and 112. In Psalm 111 the psalmist sets forth the way of God. The “way” (derek) of Yahweh is seen in the variety and magnificence of his works (111:2). They frame the world of human experience, as the Lord maintains order in his world (111:3). He is also generous like a father toward his creation, bestowing on it grace, compassion, and provision (111:4-5; cf. 145:9). He cares much for all of his creation, but so much more for his covenant people who respond to him as wise children (111:5b-6)! They are the object of his particular love, communion, and blessing (111:7-9). He has revealed his way in creation, redemption, and written revelation. He looks for those who respond properly to his presence (111:10).

According to Psalm 112 the wise are like their heavenly Father. The wise imitate God as they establish Yahweh’s way on earth as their divinely appointed sphere of operation (112:3). Their works are established as they show compassion and are gracious (112:4-5, 9). They are steadfast (112:6-7) and successful (112:8-9). They live in harmony with God’s order. Childs rightly observes: “The call to an obedient response which involves honesty, charity and peace is grounded in the prior acts of God” (OTTC, p. 216).

Third, the way of God evidences itself in submission to divine revelation. The Book of Psalms opens with this distinctive way of living in the freedom of divine revelation: “But his delight is in the law of the LORD, / and on his law he meditates day and night” (1:2; cf. 37:31). This seems to be a paradox. The godly is free only when he serves God: “I run in the path of your commands, for you have set my heart free” (119:32; cf. v.45).

This attitude toward God’s revelation is never separate from a love for the Lord: “Praise the LORD. / Blessed is the man who fears the LORD, / who finds great delight in his commands” (112:1). “Fear” (yir’ah) denotes an attitude of submission and openness to divine instruction. The wise man is not alone. While he shuns the godless way of life, he treasures fellowship with the godly (119:63). In Psalm 111 the psalmist refers to the community of the godly as “the council [sod] of the upright” (v.1). The sod denotes a group of people who associate together, having a way of living in common (cf. 25:14; Prov 3:32) in distinction from the way of the wicked (Jer 15:17; Ps 64:2).

Fourth, the wise are blessed by the Lord. He rewards them in this life and in the life to come (1:3, 6; 119:1-2, 38, 68, 88; 127; 128; 2 Tim 4:8). He does good to them by delivering them from evil (119:17; cf. Matt. 6:13), by fulfilling his promises (119:123), and by removing the wicked from the earth (1:6; 119:119). The aged psalmist of Psalm 37 encourages the godly to keep life in focus, especially in duress. Trust in the Lord overcomes anxiety and bitterness of heart. Further, God’s promises are true and will come true! Hence, he encourages the suffering saints to trust in the Lord and to do good (37:3).

The psalmist further encourages the young people to gain wisdom by learning from the experience of the past: “Taste and see that the LORD is good; / blessed is the man who takes refuge in him. / Fear the LORD, you his saints, / for those who fear him lack nothing” (34:8-9; see Ps 34).

What promises are set before the wise? They are blessed in receiving the goodness of the Lord himself (23:6; 34:8). His presence brings sufficiency in matters of food, clothing, and human needs (34:9-11; cf. Matt 6:33-34). Yahweh promises to deliver and protect them (34:15, 17-19, 22). Such a person lives closer to Yahweh than he can ever imagine: “He who dwells in the shelter of the Most High / will rest in the shadow of the Almighty” (91:1). This God can and will care for his own by day or by night (91:3-13), on account of their devotion to him: “Because he loves me,” says the Lord, “I will rescue him; I will protect him, for he acknowledges my name” (91:14; cf. vv.15-16).

The imagery of the first psalm portrays the wise person as successful because God is with him. He is likened to a tree, whose verdancy and fruit are lasting (1:3-4; 92:12-15). This is only because “the LORD watches over the way of the righteous” (1:6a). The future of the wise is bright, even in adversity. He holds on to God and to his promises. He believes that regardless of the suffering, Yahweh is for him (37:4-5). He affirms that in the end “he will make your righteousness shine like the dawn, the justice of your cause like the noonday sun” (37:6).

The promise of God, repeated by our Lord, is that “the meek will inherit the land and enjoy great peace” (37:11; cf. Matt 5:5). Yahweh will never abandon those who suffer on account of his name, even in this present evil existence: “For the LORD loves the just / and will not forsake his faithful ones. / They will be protected forever, / but the offspring of the wicked will be cut off “ (37:28; cf. vv.39-40).

Fifth, the godly person (hasid; saddiq) is dependent on divine guidance (32:8; 119:24, 34), on God’s love (hesed), and on divine favor (119:29), while humbly walking in reliance on the Lord (119:26-27). He despises the attitude of self-reliance as much as he does the way of those who stubbornly refuse to follow God. But he does recognize his weakness, as he prays, “Oh, that my ways were steadfast / in obeying your decrees!” (119:5; cf. v.9). The wise man is constantly vigilant lest he be tempted and succumb to evil (119:11). Further, he lives in awe of the revelation of God, never assuming that he fully grasps the Word of God, but praying instead, “Open my eyes that I may see / wonderful things in your law” (119:18). This attitude is well-expressed by Ellul as

authenticity of faith, attentive listening to God’s Word, the informing of everyday life by the Christian spirit, and boldness become once more the true face of revelation.... [their] names are not written in any historical movement, in any genealogy, in any story of the propagation of the faith, these men and women who are content simply to be true and pious unknown Christians. (Jacques Ellul, The Subversion of Christianity tr. Geoffrey W. Bromiley [Grand Rapids: Eerdmans, 1986], pp. 208-9)

The primary goal of the “righteous” lies with God’s honor and the establishment of his kingdom by orthopraxis the doing of the will of God. He does not seek to impose his will on others, to restructure society, or to transform his arena of operation by exchanging spiritual values for political, societal, or temporal structures. Yes, the wise confess with the psalmist: “I am a stranger on earth; / do not hide your commands from me” (119:19; cf. v.23). His goal is to operate within God’s designs and to persevere in this to the end: “Teach me, O LORD, to follow your decrees; / then I will keep them to the end” (119:33; cf. v.112).

The wise live in anticipation of God’s intrusion in human affairs. In doing the will of God, they continually await with great expectation the establishment of God’s righteousness on earth: in judgment and in rewards. In Psalm 119 we read, “My soul faints with longing for your salvation, / but I have put my hope in your word. / My eyes fail, looking for your promise; / I say, ‘When will you comfort me?’” (vv.81-82; cf. vv.77-79, 174).

Kuntz distinguishes three levels of applicability of divine “retribution” in the wisdom psalms: (1) the ideal or traditional (Pss 1; 25:12-14; 32; 37; 40:5-6; 128; (2) the realistic (Pss 34; 37:39-40; 94:12-15; 112); and (3) the eschatological or futuristic (Pss 49; 73:23-26).

Theology, revelation, ethics, and eschatology are correlatives (1:5-6; 37:34; 119:42-43, 49, 52, 74). Life in hope of the kingdom of God intensifies the desire to do what is right in the present (119:134-63). (Johag persuasively relates “good” to covenantal loyalty in which the righteous person does what is good in the eyes of the Lord; that is, he is faithful [pp. 14-23].) The “fear of the LORD” is the beginning of wisdom in the sense that the wise man desires to order his life in the present in anticipation of the order Yahweh will establish. Wise living is living with “order” (von Rad, OTT, 1:433). The man of hope experiences freedom from fear and great peace because his hope lies in Yahweh: “Great peace have they who love your law, / and nothing can make them stumble. / I wait for your salvation, O LORD, / and I follow your commands” (119:165-66).

Vocabulary of the wise

“poor” and “needy” (‘ani, ‘ebyon, dal, dak see 9:9, 18; 69:32-33; 129:1-2)

“wise” (hakam see 49:10; 107:43, esp. in Proverbs [47 times])

“to be understanding” (b-y-n: binah [“understanding”], tebunah [“understanding”])

“faithful” (hasid “godly,” “faithful [one/people],” “holy one,” “saint,” “consecrated one,” and “devoted” in NIV; see 4:3)

“upright” (yashar often used to characterize the “heart” [cf. 7:10; 11:2; 32:11; 36:10 et al.] or the “way” [37:14] of the godly)

“righteous” (saddiq see 1:6)

“understanding” (s-k-l: maskil [NIV, “any who understand,” 14:2; a Hiphil participle, usually found in superscriptions [see Introduction]; sekel [“have understanding,” 111:10])

“blameless” (tamim “perfect”; denotes a life style of integrity; see 15:2)

The fool

The fool is variously referred to as “the wicked,” “senseless,” “mocker,” “arrogant,” and “enemy.” The fool lives without mystery, without a sense of awe, and without accountability: “How great are your works, O LORD, / how profound your thoughts! / The senseless man does not know, / fools do not understand” (92:5-6). This class of people coexists within the covenant community and outside.

The one group rejects the oracles of God and defines their own style of life in clear contradiction to what they have been taught (50:16). They bring confusion, injustice, greed, competition, slander, and all the evils of this world into the community of the godly (Pss 55; 84:10; 94; 119). Their power could become so overwhelming that they form a threat to those who live godly among the people of God (73:3-4). The other group denotes the enemies of God’s people and the king: the nations that live in rebellion to God’s kingdom.

The response of the godly to either group is a prayer for the manifestation of God’s kingdom in which all unrighteousness will be removed. They clearly distinguish between the way of this world and the way of God (cf. 26:5). Hence, the Psalms open with a clear distinction between the way and the end of the godless mockers and that of the righteous (Ps 1).

The “fool” is a person who lives practically as if God is not there, does not see his actions, and extends his operation on earth by ridding this earth of the godly or by oppressing them (10:2, 4, 13; 11:2; 14; 36:1). C.S. Lewis’s insight is worth quoting: “What makes this contact with wicked people so difficult is that to handle the situation successfully requires not merely good intentions.... It is therefore ... mere prudence to avoid it when we can” (“Connivance,” in Reflections on the Psalms, p. 74).

The “imprecations” on the enemies (see appendix to Ps 137) arise only out of the godly’s sense of hope that Yahweh will reject the kingdoms of man: “Arise, O Lord! / Deliver me, O my God! / Strike all my enemies on the jaw; / break the teeth of the wicked” (3:7). Their faith is in Yahweh who has revealed his nature as righteous, loving, and compassionate. They further believe that Yahweh’s nature and his kingdom will exclude all who live in opposition to his perfections (cf. 11:5). They cannot have a future (cf. 5:4-5).

The godly also believe that God in his love will bless them (7:9) and that this can only happen when all evil is removed (9:5, 16; 37:10, 13, 17, 20, 28, 34, 38, 40; 58:9; 68:2; 75:8; 92:7; 97:10; 104:35; 106:18; 107:42; 112:10; 125:3; 141:6; 145:20; 147:6).

Vocabulary of the wicked

“sinner” (hatta’ see Ps 1)

“wicked” (rasha‘ see Ps 1)

“mocker” (lesim see Ps 1)

“arrogant” (zedim see Ps 119:21, 51, 69, 78, 85, 122)

“fool” (nabal see Ps 14:1)

“who do wrong” (po‘ale ‘awen see Ps 5:5)

Other words denote “enemy” (‘oyeb, mere‘im, rodep, sone’, shorer).

The problem of wisdom in the reality of a world of alienation

The Psalms, like the wisdom books of Job and Ecclesiastes, reflect realistically on the cost of living in imitation of God. On the one hand, the wise man is protected by the shelter of the Almighty while awaiting the fulfillment of God’s promises. On the other hand, he experiences the full brunt of evil while in this life. This world seems to be populated and dominated by ungodly squatters who disenfranchise the godly. The purpose of wisdom is to give a balanced perspective. True, life is harsh! But God knows and cares (34:15-22)!

The enemies in the various psalms are real, whatever form they may represent: power, greed, injustice, jealousy, religious orthodoxy, or opportunism. The wise are most sensitive to the great disparity existing between God’s rule in justice and righteousness (see appendix to Ps 25: The Perfections of Yahweh) and the twisted way of man. Yet the psalmist encourages the wise not to be afraid whatever may come: “Why should I fear when evil days come, / when wicked deceivers surround me—/ those who trust in their wealth / and boast of their great riches?” (49:5-6).

The commitment of the wise is first and foremost to the Lord, who will reward all who hunger and thirst for righteousness. He will establish his kingdom on earth (see appendix to Ps 5: Yahweh Is King). Yahweh will give his people life in its fullness: “But God will redeem my life from the grave; / he will surely take me to himself” (49:15). But the power, material treasures, and oppression of the wicked will cease forever and ever (49:7-14; cf. Ps 37).

In the lament psalms the king, individuals in Israel, and the community of God’s people pray for the light of God’s kingdom to dawn. The psalms bring into focus both the life of the individual and the community before God and the opposition experienced in this world. The godly live in tension. Who are the enemies? The identification of the enemy changes, depending on who is praying: the Davidic king, an individual, or the nation. But in general it may be said that the godly experienced the reality of a world in alienation: persecution, opposition, oppression, ridicule, injustice, and death (Miller, “Trouble and Woe,” pp. 33-34)!

In this light the psalms encourage the godly to commit their adversities to the Lord (cf. Ps 37), not to be taken by the short-lived pleasures of the fool (49:16-20), and trust in the Father’s wisdom (Ps 73). Even during the darkest hours, the wise remember the confession, “Surely God is good to Israel, / to those who are pure in heart” (73:1). It is true that the graver the burdens of this life weigh on the godly, the more precious Yahweh becomes to them: “Yet I am always with you; / you hold me by my right hand. / You guide me with your counsel, / and afterward you will take me into glory. / Whom have I in heaven but you? / And earth has nothing I desire besides you” (73:23-25).

In this knowledge of God’s care, the “brokenhearted” and “crushed in spirit” have hope that Yahweh will deliver the righteous from “many troubles” (34:19). Out of this conviction the psalmist encourages the godly to look around themselves and see the ways of God: “Consider the blameless, observe the upright; / there is a future for the man of peace” (37:37).

Texts: 1; 10; 12; 14; 15; 19; 32; 34; 36; 37; 49; 50; 52; 53; 73; 78; 82; 91; 92; 94; 111; 112; 119; 127; 128; 133.

Bibliography:George W. Anderson, “Enemies and Evildoers,” pp. 18-29; Michael L. Barre, “‘Fear of God’ and the World View of Wisdom,” BTB 11 [1981]: 41-43; Paul van der Berghe, “Ani et Anaw dans les Psaumes,” Le Psautier ed. Robert De Langhe (Leuven: Institut Orientaliste, 1962), pp. 273-95; Georg Braulik, “Law as Gospel. Justification and Pardon According to the Deuteronomic Torah,” Int 38 (1984): 5-14; Childs, OTTC, pp. 210-12; Heinz-Josef Fabry, “Der himmlische Thronrat als ekklesiologisches Modell,” Bausteine biblischer Theologie. Festgabe fur G. Johannes Botterweck zum 60. Geburtstag dargebracht von seinen Schulern ed. H.J. Fabry (Koln: Peter Hanstein, 1977), pp. 99-126; F.C. Fensham, “Common Trends in Curses of the Near Eastern Treaties and Kudurru-Inscriptions Compared with the Maledictions of Amos and Isaiah,” ZAW 75 (1963): 155-75; Mervyn Fowler, “The Meaning of lipne YHWH in the Old Testament,” ZAW 99 (1987): 384-90; B. Gemser, “Gesinnungsethik im Psalter,” OTS 13 (1963): 1-20; Stanley Gevirtz, “West-Semitic Curses and the Problem of the Origins of the Hebrew Law,” VetTest 11 (1961): 137-58; Ingeborg Johag, “tob—Terminus Technicus in Vertrags—und Bundnisformularen des Alten Orients und des Alten Testaments,” Bausteine biblischer Theologie, pp. 3-23; Carl Keller, “Les “Beatitudes’ de l’Ancien Testament,” Maqqel shaqedh, La Branche d’Amandier. Hommage a W. Vischer (Montpellier: Causse, Graille, Casteneau, 1960), pp. 88-100; Kraus, TP, pp. 156–203; J. Kenneth Kuntz, “The Canonical Wisdom Psalms of Ancient Israel: Their Rhetorical, Thematic, and Formal Dimensions,” Rhetorical Criticism. Essays in Honor of James Muilenberg edd. Jared J. Jackson and Martin Kessler (Pittsburgh: Pickwick, 1974), pp. 186–222; id., “The Retribution Motif in Psalmic Wisdom,” ZAW 89 (1977): 223-33; Roland E. Murphy, The Psalms, Job (Philadelphia: Fortress, 1977); id., Wisdom Literature and Psalms; id., “Religious Dimensions of Israelite Wisdom,” in Ancient Israelite Religion. Essays in Honor of Frank Moore Cross edd. Patrick D. Miller, Jr., Paul D. Hanson, and S. Dean McBride (Philadelphia: Fortress, 1987), pp. 449-58; A. Murtonen, “The Use and Meaning of the Words lebarek and berakah in the Old Testament,” VetTest 9 (1959): 158-77; Anthony Phillips, “Nebalah—a term for serious disorderly and unruly conduct,” VetTest 25 (1975): 237-42; Gerhard von Rad, Wisdom in Israel (Nashville: Abingdon, 1972); id., “‘Righteousness’ and “Life’ in the Cultic Language of the Psalter,” in The Problem of the Hexateuch and Other Essays (New York: 1966), pp. 243-66; id., OTT, 1:418-41; Reindl, pp. 333-56; Nic. H. Ridderbos, De “Werkers der Ongerechtigheid” in the Individueele Psalmen (Kampen: Kok, 1939); Katherine D. Sakenfeld, The Meaning of Hesed in the Hebrew Bible: A New Inquiry Harvard Semitic Monographs 17 (Missoula: Scholars, 1978), pp. 241-45; id., Faithfulness in Action (Philadelphia: Fortress, 1985); J. Scharbert, “‘Fluchen’ und “Segnen’ im Alten Testament,” Biblica 39 (1958): 1-36; id., “Die Geschichte der baruk—Formel,” Biblisches Zeitschrift 17 (1973): 1-28; Norman H. Snaith, Distinctive Ideas of the Old Testament (London: Epworth, 1944), pp. 51-78; W.S. Towner, “‘Blessed be YHWH’ and “Blessed Art Thou, YHWH’—The Modulation of a Biblical Formula,” CBQ 30 (1968): 386-99; C. Westermann, Der Segnen in der Bibel und im Handeln der Kirche (Munich: Kaiser, 1968); id., “The Blessing God and Creation,” in What Does the Old Testament Say About God? ed. Friedemann W. Golka (Atlanta: Knox, 1979), pp. 39-52; Zimmerli, OTTO, pp. 107-8.

TDOT, 1:27-41, 140-47; 2:99-107; 3:195–230; 4:309-19, 364-85; THAT, 1:557-66; TWAT, 3:83-87, 1059–70; TWOT, 1:282-84.

Notes:

Ps 1:1 The phrase אַשְׁרֵי הָאִישׁ (‘ashre ha’ish “Blessed is the man”) is a formula of blessing and is a synonym of ‏בָּרוּךְ (baruk “blessed”; cf. TWOT, 1:80). Walter Kaser (“Beobachtungen zum alttestamentlichen Makarismus,” ZAW 82 [1970]: 225–50) gives a convincing argument that the expression “blessed is” represents a form of wisdom literature. By this form the author proclaims the blessings of covenantal life and the joy of living continually in the presence of God who is faithful from day to day (cf. 94:12; 112:1; 119:1-2). The formula is found as early as the Pyramid Texts. However, in the covenantal structure of Israel, it was transformed and enriched (cf. TDOT, 1:445–48). Our Lord also used this expression in the Beatitudes (Matt 5:3-12).

Dahood’s proposal to read דֶּרֶךְ חַטָּאִים (derek hatta’im “the way of sinners”) as “assembly of sinners” (Psalms 1:2) is based on the parallel construction and on a doubtful etymology.

Ps 1:2 “LORD” is an English translation of the tetragrammaton יהוה (YHWH), usually pronounced as “Yahweh.” In reading the Psalms, the name of God is an important marker of his presence and his closeness to his people. The significance of the name will receive further attention when important to the exposition of the text (see the appendixes to Ps 3: “Yahweh Is My God,” and to Ps 7: “The Name of Yahweh”; cf. Willem A. VanGemeren, “Tetragrammaton,” in Elwell, EDB, pp. 1079–80).

Brueggemann treats Ps 1 together with Pss 15; 24; 119 as “Songs of Torah” (Message of the Psalms, pp. 38-42).

Ps 1:3 On the shift from active to passive verbs, see Alter, p. 115; R. Lack, “Le Psaume 1—Une Analyse Structurale,” Biblica 57 (1977): 154–67.

Ps 1:3-4 The literary approach of holistic interpretation espoused by Meir Weiss adds a new dimension to understanding the text. He integrates the tree imagery in Ps 1 and Jer 17 as descriptive of the nature of the wise (see The Bible From Within. The Method of Total Interpretation [Jerusalem: Magnes, 1984], pp. 133–63).

Ps 1:5 The צַדִּיקִים (saddiqim “righteous”) are those who love God and do his will. They have close fellowship (cf. Ps 15) as they practice the will of the Most High in all areas of life. The OT concept of righteousness includes justification by faith but also a relationship of communion with God and of responsiveness to Yahweh in doing his will (see 111:3-4; 112:3-4; see W.A. VanGemeren, “Righteousness,” in Elwell, BEB, 2:1860–62; TWOT, 2:752–55; see appendix to Ps 25: The Perfections of Yahweh).

Willem A. VanGemeren, Psalms, ed. Frank E. Gaebelein and J. D. Douglas, vol. 5 of Expositor’s Bible Commentary.

Rick Ausdahl

https://community.logos.com/discussion/comment/891125#Comment_891125

Dan,

Thanks for the samples. I'm just finishing a minor project for my wife and will have a look at what you sent within the hour. In the meantime, I HAVE A QUESTION FOR YOU! [;)]

From browsing a few EBC related threads, I understand you have both the original and revised versions of the EBC. From some of your posts, I got the impression you like the original version better, but in others I got the opposite impression that you like the revised version better. That doesn't surprise me at all because I can easily see how in some areas/ways the original version might seem better, while in others, the revised might seem better. But I'm wondering if you've had enough time yet with the two versions to know if you have an over-all preference of one over the other, and if so, how strong that preference is. Or ...is it just too close to call?

Dan Francis

https://community.logos.com/discussion/comment/891149#Comment_891149

The EBCR is a better commentary over all, but it also is lacking the most valuable articles of EBC volume 1. I will admit for example even though I love Tenney's John, Mounce's in the EBCR is superior. But while I acknowledge the faults of the old it doesn't take away from the charms and I miss the flavours that are no longer found in the EBCR. Below I will show a sample of 2 Timothy. Both have value. I have used the EBC since the mid 90's and while I use the EBCR I still return to the more familiar EBC, which had felt to me to have a broader range of voices.

~~~~~~~

1. Timothy’s Heritage (1:3-5)

3 In his first Epistle, before stopping to thank God, Paul talked to Timothy about the urgent task that faced him at Ephesus. But here he follows his regular custom (except in Galatians) of having a thanksgiving right after the greeting. Paul was serving God “as my forefathers did.” He appreciated very much his religious heritage (cf. Acts 22:3; 24:14), and so today should all those who have been brought up in a Christian environment.

The apostle served God “with a clear”—literally, “clean” or “pure” (kathara) “conscience.” (For this last word, see the note on 1Tim 1:5.) Acts 23:1 implies that he had maintained a clear conscience even in his earlier years.

“Night and day” Paul was “constantly” (adialeipton, “unceasingly”) remembering Timothy in his prayers (cf. Rom 1:10; 1Thess 1:2; 3:6). He must have had a large heart to carry such a loving concern for so many people. It is true that letter writers of that period sometimes mentioned that they were always remembering their correspondents. But Paul put a new Christian dimension into these epistolary conventions.

4 “Long” is a strong compound verb, epipotheo (only here in the Pastorals; “long for, desire”). Recalling Timothy’s tears, probably at the time of their last parting, Paul had an intense longing to see his son in the faith, that he might be “filled with joy.” One of the fascinating aspects of Pauline studies is the very real humanity of this man of God. Paul was a stalwart soldier, but he had a tender heart.

5 “I have been reminded” is literally “having received a reminder” (hypomnesin labon). The noun hypomnesis (only here and 2 Peter 1:13; 3:1), Bernard says, “is an act of the memory prompted from without” (p. 108). J.A. Bengel wrote, “Some external occasion, or a message from Timothy, had brought his faith to Paul’s remembrance” (Gnomon of NT, 4:291).

“Sincere” is literally “unhypocritical” (anhypokritou). “Grandmother” is mamme (only here in the NT). In classical Greek it was a child’s name for its mother, like our “mama.” But in later Greek it means “grandmother.” “Eunice” literally means “good victory.” Timothy had a godly mother and grandmother.

2. God’s Gift to Timothy (1:6, 7)

6 Because of his sincere faith and spiritual heritage, Timothy is urged to “fan into flame” (anazopyrein, only here in the NT) “the gift (charisma) of God, which is in you through the laying on of my hands” (see comments on 1Tim 4:14). This would most naturally be taken as the time of Timothy’s ordination. Concerning “gift,” Bernard writes, “The charisma is not an ordinary gift of God’s grace, such as every Christian may seek and obtain according to his need; but it is the special grace received by Timothy to fit him for his ministerial functions” (p. 109). (It should be remembered that charisma comes from charis, “grace.”)

General Booth, the founder of the Salvation Army, once sent this message to those under him: “The tendency of fire is to go out; watch the fire on the altar of your heart.” Anyone who has tended a fireplace fire knows that it needs to be stirred up occasionally.

7 Paul is fond of making a negative statement and then following it with three positive ideas, thus giving the introduction and three points of the outline for a textual sermon (cf. Rom 14:17). Here he says that God has not given us a spirit of “timidity” (deilia, “cowardice,” only here in the NT), but rather a spirit of “power” (dynamis), of “love” (agape) and of “self-discipline” (sophronismos, “self-control,” only here in the NT). This is a significant combination. The effective Christian worker must have the power of the Holy Spirit (cf. Acts 1:8). But that power must be expressed in a loving spirit, or it may do damage. And often the deciding factor between success and failure is the matter of self-discipline.

This is one of the several passages in these two Epistles that hint at Timothy’s naturally timid nature. He had been brought up by his mother and grandmother, and now Paul was taking the place of a father to him.

Notes:

2 Tim 1:3 Instead of Paul’s usual verb εὐχαριστέω (eucharisteo, “I thank”), he begins his thanksgiving here and in 1 Tim 1:12 with χάριν ἔχω (charin echo, lit., “I have thanks”). This more literary expression (Simpson, p. 121) may well reflect the fact that Luke, the highly educated Greek physician, was his amanuensis (cf. Luke 17:9; Heb 12:28).

“I serve” is λατρεύω (latreuo), not used elsewhere in the Pastorals. In the NT it is used only for serving or worshiping God, and occurs most frequently in Hebrews.

Πρόγονοι (progonoi) occurs elsewhere in the NT only in 1 Tim 5:4, where it refers to one’s immediate parents or grandparents. Here it is used in the more remote sense of “ancestors” (“forefathers”). It is an adjective meaning “born before.”

For δεήσεσιν (deesesin, “prayers”) see the note on 1 Tim 2:1.

Bernard thinks that “night and day,” which comes at the very end of the verse in Gr., goes with “longing to see you” at the beginning (in the Gr.) of v.4. Lock agrees, but White connects it with “remember.” The Gr. allows either.

Ralph Earle, 2 Timothy, ed. Frank E. Gaebelein and J. D. Douglas, vol. 11 of Expositor’s Bible Commentary. (Grand Rapids: Zondervan, 1978)

_________________________________________________________________________________________________________________

A. Thanksgiving (1:3–7)

OVERVIEW

Paul’s opening expression of thanksgiving in this second letter to Timothy bears a certain resemblance to Romans 1:8–11 (see Quinn and Wacker, 577–78, for more on this similarity).

³I thank God, whom I serve as my forefathers did, with a clear conscience, as night and day I constantly remember you in my prayers. ⁴Recalling your tears, I long to see you, so that I may be filled with joy. ⁵I have been reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also. ⁶For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands. ⁷For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline.

COMMENTARY

3 Unlike 1 Timothy, this letter makes no mention of the location of Timothy. Presumably he is still serving in Ephesus. Here in 2 Timothy, the opening greeting is followed by a “thanksgiving” section (the usual eucharisteō is replaced by the less common charin echō, a Latinism; see 1Ti 1:12). It is unusual for Paul to mention his “forefathers” (i.e., his Jewish ancestors; cf. Php 3:4–5); perhaps he does so here to stress generational continuity in the service of God (cf. 1:5; 3:15). A “clear conscience” is an important qualification for a church leader (1Ti 3:9; cf. 1:5, 19).

In characteristic hyperbole, the apostle writes that he “constantly” (adialeipton, GK 89) remembers Timothy (echō tēn … mneian, another Latinism; lit., “I have the … remembrance”) in his prayers “night and day” (see comments at 1Ti 5:5; see also Ac 20:31; 1Th 3:10; on the entire thanksgiving, see Ro 1:9; 9:2; 1Th 1:2; 2:13; 5:17; cf. Eph 1:16; Php 1:3; Phm 4). “This shows how faithful Paul was in his praying” (Calvin, 118). It also indicates that the present epistle is less devoted to pressing business, striking a much more intimate, personal note. The use of four different expressions related to remembering (vv. 3–6) underscores “the apostle’s reminiscent mood” (Guthrie, 136–37).

4 Paul has already called Timothy his “dear son” (v. 2). He now “recalls” (mimnēskomai, GK 3630; cf. 1Co 11:2) Timothy’s tears—presumably at the occasion of their last parting of ways (cf. Ac 20:31, 37–38; cf. Mounce, 471)—and “longs” (epipotheō, GK 2160; Ro 1:11; Php 1:8; 1Th 3:6) to see him. Quinn and Wacker, 580, plausibly suggest that this event may be “Paul’s arrest by imperial officers and his enforced separation from his entourage.” Toward the end of the letter, one detects an even greater sense of urgency when Paul exhorts Timothy to “do your best to come to me quickly” (4:9; cf. 4:21). The apostle is now in prison, and many of his associates have gone their own separate ways. Paul knows that he nears the end of his life (4:6–8) and thus he longs to see his trusted deputy (cf. Ro 1:11; Php 2:26; 1Th 3:6).

5 The reason for Paul’s gratitude is Timothy’s “sincere [anypokritos, GK 537; see 1Ti 1:5; cf. Ro 12:9; 2Co 6:6] faith,” which bodes well for the disciple’s carrying on the apostle’s legacy. Just as Jesus built his church on Peter on the basis of his confession (Mt 16:18–19), Paul entrusts to Timothy the welfare of the apostolic church on account of his “sincere faith.” The permanence of this faith is apparent in that Timothy carries on the living faith of both his “grandmother Lois” (the term mammē [GK 3439; cf. 4 Macc 16:9] is an endearing term equivalent to “grandma”) and his “mother Eunice” (a Jewish believer, Ac 16:1; see Quinn and Wacker, 581–83).

Just as Paul has been “serving” (v. 3; the only instance of latreuō [GK 3302] in the PE) God, as his forefathers did (cf. Ac 23:1; 24:14), so does Timothy (latreuō denotes the performance of religious duties; cf. Knight, 366). In previous correspondence, the apostle has already stressed the need for a “clear conscience” (v. 3; cf. 1Ti 1:5, 19; 3:9; cf. 4:2). Paul does not take Timothy’s transparently real faith for granted; he knows it is possible that external faith can masquerade inner bankruptcy (cf. 2Ti 3:5).

6 The purpose of the opening thanksgiving is now further illumined, where Paul reminds Timothy of his being set apart for ministry (cf. 1Ti 4:14; cf. 1:18). Perhaps owing to the lack of a strong father figure (Ac 16:1 says that Timothy’s father was a Gentile), Timothy may have lacked confidence in dealing with his opponents (cf. 1Ti 4:12; contra Mounce, 477; cf. C. R. Hutson, “Was Timothy Timid? On the Rhetoric of Fearlessness and Cowardice,” BR 42 [1997]: 58–73). Remembering his ordination service ought to reinvigorate him, restore his confidence, and remind him of his solemn responsibility to persevere in his ministry.

Paul encourages Timothy to “fan into flame [anazōpyreō, GK 351; only here in the NT; see Notes] the gift of God.” This may or may not imply that Timothy’s zeal has waned (contra Towner, 155); after all, Timothy is about to replace none less than the apostle Paul. Just as “anyone who has tended a fireplace fire knows that it needs to be stirred up occasionally” (Ralph Earle, “1, 2 Timothy,” in The Expositor’s Bible Commentary [Grand Rapids: Zondervan, 1978], 11:395), all God’s servants are in need of periodically renewing their passion for serving God. The “gift of God” may simply refer to the pastoral ministry given to Timothy at his ordination service (cf. 1Ti 4:14; see Notes).

7 As Paul reminds youthful Timothy (1Ti 4:12; cf. 1Co 16:10), “God did not give us a spirit of timidity” (pneuma deilias, GK 1261; only here in the NT; cf. Lev 26:36 [LXX]; Ps 55:5 [LXX]; Sir 4:17; cf. the similar wording in Ro 8:15; see C. C. Ryrie, “Should a Christian Be Afraid?” BSac 110 [1953]: 76–81). Jesus had similarly encouraged his followers not to be afraid (Mt 8:26 par. Mk 4:40; Jn 14:27). John noted that “perfect love drives out fear” (1Jn 4:18). God has given us a spirit of “power” (dynamis, GK 1539; elsewhere in the PE only in v. 8 and 3:5; cf. Mic 3:8), “love” (agapē, GK 27; v. 13; 2:22; 3:10), and “self-discipline” (sōphronismos, GK 5406; cf. 1Ti 2:9, 15; 3:2; Tit 1:8; 2:2, 4–5, 12). This triad shows that the power exercised by church leaders must be constrained by love (cf. Eph 4:15) and self-discipline.

NOTES

6 The translation “fan into flame” is better than “keep the flame alive” (contra Mounce, 477). The term is used figuratively in the sense of “rekindling” (1 Macc 13:7; 1 Clem. 27:3; Ignatius, Eph. 1:1) or “reviving” (Ge 45:27 [LXX]; Josephus, Ant. 8:234; J.W. 1.444). For the “gift of God” as Timothy’s pastoral ministry, see D. A. Carson, Showing the Spirit (Grand Rapids: Baker, 1987), 20 et al.; contra Gordon D. Fee, God’s Empowering Presence (Peabody, Mass.: Hendrickson, 1994), 785–89, and Towner, 161, who contend that the gift is the Holy Spirit.

Andreas Köstengerger, “2 Timothy,” in Ephesians–Philemon, vol. 12 of The Expositor’s Bible Commentary Revised Edition. ed. Tremper Longman III and David E. Garland (Grand Rapids: Zondervan, 2006), 567-569.

Rick Ausdahl

https://community.logos.com/discussion/comment/891168#Comment_891168

Thanks again, Dan. Just wrapped up the project I was working on and am going to read through both sets of samples you so kindly provided.

Rick Ausdahl

https://community.logos.com/discussion/comment/891171#Comment_891171

Thanks again, Dan. Just wrapped up the project I was working on and am going to read through both sets of samples you so kindly provided.

I had a few interruptions, so just finished going through the samples. I also reviewed the commentary for both the Psalm and Timothy passages in the Tyndale OT & NT Commentaries.

While comparing just these two passages can't speak to Carson's comments about the unevenness of the original EBC set, I don't think I would be disappointed with it unless the unevenness is much greater than what I saw when comparing the Psalm and Timothy volumes. I appreciate your thoughts on that if you have the time.

I just wish I had a copy of the old version of the NIV to use alongside the old version of the EBC. That's one area where I think I would prefer the revised EBC as I expect it uses the new version of the NIV, which is the only version I've been able to obtain for Logos. And while it takes more space, I also like the fact that in the new version of the EBC, the actual text of the passage being commented on is provided in the commentary itself -- something not done in the old version. But ...neither of those issues are show stoppers. And I think I have a sense of what you were referring to when speaking of the "charms" and "flavours" of the old version that you feel are missing from the new version, even though over all, the new version may be a better commentary.

So thank you again for the samples. They were very helpful. [:)]

Dan Francis

https://community.logos.com/discussion/comment/891208#Comment_891208

I also reviewed the commentary for both the Psalm

The Psalms was from the BE SERIES and EBC, Psalms in EBC was roughly retained unchanged in EBCR. The series unevenness is most pronounced in the synoptic gospels.

Matthew is magnificent in the original EBC, but Mark and Luke are very brief and while ok not great. Half the gospels being sub par is a serious deficit. The commentaries on Mark Luke are just ok at best. HERE BELOW are 2 small samples of the EBC Mark Luke, more or less random samples on small passages as you can see it feels closer to what you might expect in a 2 volume commentary verses a 12 volume one.

2. The home of Martha and Mary (10:38-42)

In 8:1-3 Luke mentioned several women who traveled with Jesus and the disciples and contributed to their support. Now he tells about a woman who entered into discipleship. Once again Luke portrays the way Jesus transcended the prejudices of his day.

38-40 The travel theme appears in v.38 (“on their way”), but Luke refrains from mentioning that the “village” was Bethany (John 11:1). Possibly he wants to reserve mention of Jesus’ ministry in Jerusalem and its environs till later (cf. 13:32-33; 17:11; 19:28; cf. comments on 9:51). The way Martha is mentioned seems to give her the role of hostess (cf. John 12:1-2). It is Mary, however, who takes the place of a disciple by sitting at the feet of the teacher (v.39; cf. Acts 22:3—“under Gamaliel,” lit., “at his feet”). It is unusual for a woman in first-century Judaism to be accepted by a teacher as a disciple. Notice that Jesus is called “Lord” (kyrie) throughout this passage. Martha was “distracted” (v.40), the verb periespato implying that her attention was drawn away by the burden of her duties. One can only speculate about the actual feelings she had toward her sister beyond what she said and about the personal differences between Martha and Mary. Martha’s concern seems to have been that she had to work alone rather than that she could not sit at Jesus’ fleet.

41-42 The Lord shows concern for Martha’s anxiety (v.41), but the precise meaning of his saying (v.42) is partly obscured because of a textual problem (cf. Notes). There is no explanation of “what is better” (ten agathen merida, lit., “the good part”). Some have understood this to be the contemplative life, or placing worship over service. Manson (Sayings of Jesus, pp. 264-65) thought it was seeking the kingdom first. This interpretation has the merit of explaining Mary’s seeming neglect of household duties, which in comparison with the kingdom would have a radically diminishing demand on her. The word of the Lord has first claim. For the disciple an attitude of learning and obedience takes first place. The preceding narrative and parable establish the importance of priorities in the Christian life—i.e., heeding the commands to love God and neighbor. Martha must now learn to give the Lord and his word priority even over loving service. There are important human needs, whether of the victim in vv.30-35 or of Jesus himself. But what is most “needed” goes beyond even these. The thoughtful reader will recognize, however, that this spiritual priority is not the same as the sterile religion of the priest and Levite in vv.31-32.

Notes:

Luke 10:42 As the NIV footnote indicates, there is a textual problem here. Of the several variant readings, none has a clear claim to originality. Among these, the most probable choices resolve into (I) “few things are needed,” (2) “one thing is needed,” and (3) “few things are needed or only one.” NIV has chosen (2) for its text; the UBS text gives it a “C” rating. The NIV footnote has (3) Reading (1) has slim support from the MSS, but Marshall (Gospel of Luke, p. 453) thinks it is worth considering because “it is indirectly attested in the good Mss which have the conflate reading” (i.e., the one reflected in the NIV footnote). Also, if “few” means “few dishes of food,” Marshall says, “the change from ‘few’ to one’ is comprehensible; scribes were perhaps more likely to think that Jesus would give teaching not about practical hospitality but about the one spiritual goal.” In any case the basic meaning is clear—Martha’s and Mary’s priorities are contrasted.

Walter L. Liefeld, Luke, ed. Frank E. Gaebelein and J. D. Douglas, vol. 8 of Expositor’s Bible Commentary. Accordance electronic ed. (Grand Rapids: Zondervan, 1984), paragraph 49169.

K. Blessing the Children (10:13-16)

13 Here we have a pronouncement story that has lost all details of time and place. Mark may have placed it at this point because a story about children is a fitting sequel to Jesus’ teaching about marriage. Matthew also places it in this context but makes a closer connection with what precedes by the use of the word “then” (Mark uses the conjunction “and,” untranslated in NIV).

Mark does not identify those who were bringing the children to Jesus. In the Greek the subject of the verb is indefinite—“they.” NIV translates it “people were bringing.” However, from the use of the masculine pronoun “them” (autois) in the last part of this verse, it may be assumed that, in addition to mothers, fathers and perhaps brothers and sisters also brought the children. Among Jews, as among other peoples, it was customary to bring children to great men to have them blessed (cf. Gen 48:13-20; SBK, 1:807-8). The word Mark uses for children (paidia) in this verse is the same one used of the twelve-year-old daughter of Jairus. Here, however, it denotes small children (Jesus took them into his arms). In the parallel passage in his Gospel, Luke uses the word brephe, which means “babies.” Why the disciples wanted to prevent the children from coming to Jesus is not stated. Perhaps they wanted to protect his privacy and shield him from needless interruptions. Though their motives may have been commendable, they again show lack of spiritual sensitivity.

14 Only Mark records that Jesus was “indignant” when he realized what the disciples were doing. Mark never softens the human emotions of Jesus, nor is he less than candid about the failings of the disciples. Jesus was indignant that anyone should think children unimportant. The error of the disciples was in a smaller degree a repetition of the error of Peter (cf. 8:32). Peter wished to keep Jesus from future suffering and death; the disciples now wish to keep him from present trouble and fatigue. But Jesus wanted children to come to him and not to be hindered in their coming. His reason for this was that “the kingdom of God belongs to such as these”—i.e., children in their receptivity and dependence exemplify the characteristics of those who possess God’s kingdom.

15 The solemn pronouncement “I tell you the truth” reiterates and expands the statement in v.14. The kingdom of God is to be received as a little child receives.

The point of comparison is not so much the innocence and humility of children (for children are not invariable either innocent or humble) it is rather the fact that children are unself-conscious, receptive, and content to be dependent on others’ care and bounty; it is in such a spirit that the kingdom must be “received”—it is a gift of God, and not an achievement on the part of man; it must be simply accepted, inasmuch as it can never be deserved. (Rawlinson, p. 137)

The kingdom is both a gift to be received and a realm to enter.

This saying is found in another context in Matthew 18:3. But it does not seem strange to the historical context of Mark and could be an independent saying placed here by him.

16 Jesus took the children in his arms (cf. 9:36)-a striking act showing his love for them. Apparently they were fairly small children. The verb katalogein means to “bless fervently,” the prefix kata having an intensive force. This was the overflowing of Jesus’ divine love for children. It was this experience that the disciples in their insensitivity were preventing the children from having and Jesus from giving! No wonder Jesus was indignant.

Walter W. Wessel, Mark, ed. Frank E. Gaebelein and J. D. Douglas, vol. 8 of Expositor’s Bible Commentary. Accordance electronic ed. (Grand Rapids: Zondervan, 1984), paragraph 47849.

-dan

Rick Ausdahl

https://community.logos.com/discussion/comment/891228#Comment_891228

I also reviewed the commentary for both the Psalm

Matthew is magnificent in the original EBC, but Mark and Luke are very brief and while ok not great. Half the gospels being sub par is a serious deficit. The commentaries on Mark Luke are just ok at best. HERE BELOW are 2 small samples of the EBC Mark Luke, more or less random samples on small passages as you can see it feels closer to what you might expect in a 2 volume commentary verses a 12 volume one.

Dan, those samples really help. As with the other samples you provided, I compared them to the commentary for those passages in the TNTC, which according to many opinions in other threads I've read (and according to Best Commentaries), is a better (more detailed and even) set than the EBC. But in my opinion, the EBC coverage in these synoptic passages, while very light, was every bit as good as the coverage in the TNTC.

So if the synoptic gospels are examples of the "bad/uneven" volumes to which Carson was referring, I don't see how his evaluation of the volumes in the TNTC would fair much better than what he has to say about those in the EBC.

So, hmmmm. What to do?

Buy the EBC now?
Wait, and hope there will be a decent sale on the EBCR within the next year?
Do both?
Scrap the whole idea and just wait for another NICOT/NICNT sale to buy more of that set? (Now there's another wrinkle!) [;)]

Dan Francis

https://community.logos.com/discussion/comment/891250#Comment_891250

EBC now is the wisest choice in my mind, I have never scene the EBCR go on sale at a significant savings. You end up with some outstanding commentaries at a phenomenal price. NIC is a good solid series but dolllar for dollar I still think you get the biggest bang from EBC. That said NIC is a far superior set but then so many more volumes. So much more cost too. If you were to ask between EBCR and NIC, I would say likely the $450 would be better spent completing the NIC, but a complete Bible commentary for 130 with several stellar works in it feels like a no brainer to me, There is no finer evangelical look at Matthew than EBC If you are to believe best commentaries. I have only seen zondervan bring the price back down to this 2-3 times since they jacked it up to likely stop canibalizing sales of the EBCR, and I think this is the first time I have seen the discount at Faithlife. There really is no wrong answer including 5) Buy Nothing. I have always seen EBCR as overpriced, if I had not got it at $250 via upgrading I would not own it. My valuing EBC nearly as much as the EBCR has meant that I see this sale as a good opportunity for those who do not own it to get a good set at a fair price. I could not recommend the EBC over Word or NIC but for what it is at the price EBC remains a bargain in my mind that a student of scripture should seriously consider.

-dan

Rick Ausdahl

https://community.logos.com/discussion/comment/891253#Comment_891253

EBC now is the wisest choice in my mind, I have never scene the EBCR go on sale at a significant savings. You end up with some outstanding commentaries at a phenomenal price. NIC is a good solid series but dolllar for dollar I still think you get the biggest bang from EBC. That said NIC is a far superior set but then so many more volumes. So much more cost too. If you were to ask between EBCR and NIC, I would say likely the $450 would be better spent completing the NIC, but a complete Bible commentary for 130 with several stellar works in it feels like a no brainer to me, There is no finer evangelical look at Matthew than EBC If you are to believe best commentaries. I have only seen zondervan bring the price back down to this 2-3 times since they jacked it up to likely stop canibalizing sales of the EBCR, and I think this is the first time I have seen the discount at Faithlife. There really is no wrong answer including 5) Buy Nothing. I have always seen EBCR as overpriced, if I had not got it at $250 via upgrading I would not own it. My valuing EBC nearly as much as the EBCR has meant that I see this sale as a good opportunity for those who do not own it to get a good set at a fair price. I could not recommend the EBC over Word or NIC but for what it is at the price EBC remains a bargain in my mind that a student of scripture should seriously consider.

-dan

Dan, I can't begin to adequately express my appreciation for your time, thoughts, and input. This morning, the EBC set moved from my cart to my library.

Normally, I wouldn't labor quite so much over a $130.00 decision, but last month I experienced a totally unexpected health event (heart attack) and the bills from that have put a significant dent in my discretionary spending funds. Not that I have ever been one to waste money, but over the past five years I've been much more generous in my justification of spending on Logos resources than my spending on anything else. And while I hope to continue building my Logos library, my thoughts are turning more and more to what might be useful to and appreciated by the person who will inherit my library, so that adds another layer to the decision process when it comes to new Logos resources.

Jan Krohn

There's currently a publisher sale of this series (of course not on Logos, but if people who can't afford the steep Logos price really want to have it, now is the time to grab it from your favourite ebook store).

Greg Corbin

https://community.logos.com/discussion/comment/891253#Comment_891253

EBC now is the wisest choice in my mind, I have never scene the EBCR go on sale at a significant savings. You end up with some outstanding commentaries at a phenomenal price. NIC is a good solid series but dolllar for dollar I still think you get the biggest bang from EBC.

I agree with Dan. The originial EBC for $130 is hands down the best commentary value you can get. Even thought I have a very extensive theological library, the EBC is still prioritized and I consult it almost every week - particularly when I am preaching from certain books.