In
reading coverage, for the Old Testament, that's Job 37-42 and Ps 1-21 or so, and we can break that into seven days as
follows:
Aug 6 Job 37,38
Aug 7 Job 39,40
Aug 7 Job 39,40
Aug 8 Job 41,42, Ps 1,2
Aug 9 Ps 2, 3, 4, 5, 6, 7
Aug 10 Ps 8, 9,10,11,12,13
Aug 11 Ps 14,15,16,17,18
Aug 12 Ps 18,19,20,21
Aug 9 Ps 2, 3, 4, 5, 6, 7
Aug 10 Ps 8, 9,10,11,12,13
Aug 11 Ps 14,15,16,17,18
Aug 12 Ps 18,19,20,21
For the New Testament, that's Acts 27-28 and Rm 1-3 or so, and we can break that into seven days as follows:
Aug 6,7 Ac 27,28
Aug 8 Ac 28
Aug 9 Rm 1
Aug 10 Rm 2
Aug 11 Rm 2,3
Aug 12 Rm 3
Aug 12 Rm 3
1 comment:
In the year's schedule, the reading of the Book of Psalms starts this week! In a couple days, from the beginning of the week, anyway!
In Psalm 1, there is a natural division between the first three and the last three verses. In the last three verses that verse 5 sits in the middle, between an inference that verse 4 makes to it, and an inference that verse 6 supports it with.
Therefore there are at least two reasons for the truths in Ps 1:5. The first one, "therefore the wicked will not stand in the judgment," refers back to what is said in 1:4.
Let's make that more explicit: if it is true now that the wicked are like chaff now, how does that imply that the wicked will not stand at the judgment?
It is because this is a "how much more argument." If now, they are like chaff that even the wind drives away, how much more will it be true that the wicked will not stand then, at "the judgment," when the Creator is there as judge, to whom everything is revealed under that judgment for what it is? If the wicked because of righteous judgment now are like chaff already, though "the judgment" is not present yet, when it has arrived there is a finality to what has already started.
The second inference, "for the Lord knows the way of the righteous," refers back to what is said in 1:5; the ("for") gives a reason why sinners will not stand in the assembly of the righteous. Has his knowledge come to God, only lately? No, it has been with of them and their way all along. And who is doing the assembling? The very assembling of the "assembly" is His doing. Has he made mistakes? He has not assembled the righteous making any mistakes, either in His knowledge, which is ongoing, or in gathering, or in being fair. There is no unfairness in the Lord. There are no righteous among the wicked. There are no wicked in what God has gathered in the assembly of the righteous. That is the nature of assembling something when the one assembling them is God.
The last assertion of the psalm rounds out the discussion about the wicked, contrasting it. Notice the "but" .... The activity of the Lord does not merely consist of His dealings with the righteous, but with their way, their road. The other road, the way of the wicked will undergo what God does to it. It will perish.
Here we have another "so much more" argument. If what someone is standing on perishes, so much more what was standing on it. Neither the righteousness, nor the wicked, are in a picture of hovering over nothing. Both have been upon a "way" before this. The righteous, the way that the Lord has known and watched over. It's known and watched over, implying that its travelers are as well.
But the road of the wicked is different than the way of the righteous. This implication itself is one of the wisdom inferences that Psalm 1 makes. It has not been the same road, that all human beings always travelled on.The wicked, the path they actually were on, will no longer exist. That's the extra reason they will not stand: their road will no longer exist.
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