March 2012 – Page 2 – Old Testament Survey

Psalm 102

The inscription for this psalm is odd. It gives no name, no direction, no tune or style; it merely pronounces what it is. It is a title. This psalm is an individual lament or prayer. It contains similar expressions found in Psalm 27 (read the study of Psalm 27).

This psalm is a Messianic Psalm in that it describes what happened to Christ during His lifetime. As you read through the psalm, try to see the agony of Christ, particularly in the Garden of Gethsemane (His prayer could have been this psalm, cf. Hebrews 5.7) or on the Cross. See below for MacDonald and Farstad’s treatment on how this psalm relates to the Trinity.

This psalm can be divided into four parts. The plea (1-2), the reason for the plea (3-11), the character of God (12-22), and the contrast between God and man (23-28) are the main sections of this psalm.

Verses 1-2-The Psalmist proclaims his heart’s desire is for God to hear his prayer, his plea. He does not expect God to reject his prayer and knows that God. These thoughts are seen in Psalm 88 (read study) and Psalm 17 (read study).

Verses 3-11-These verses remind us of what James wrote in James 4.14. Job also responded to his condition in terms of his bones poured out, burned, and crushed (Job 30.16-32). When David was being judged for his sin with Bathsheba and all the aftermath, he expressed his life as bones that were broken (Psalm 51.8). David, in Psalm 51, knew this was from God as does this writer (11).

This list of birds represents those who live alone and are desolate (6-8), which is how the writer feels as those around him mock him for trusting in God.

Verses 12-17-The writer calls out to God to act because of whom God is not who the prayer is. The writer calls for God to act so God can be glorified by the nations. When we pray, we should pray according to God’s Word, His will, and His way. When we do so, we will be asking God to do exactly what God wants to do. God desires for us to care for the poor and needy. Do we pray for Him to care for the destitute (17)?

Verses 17-22-The psalmist is asking God to use his circumstances to help others know that God is good and God is worthy of worship (Romans 15.4 and 1 Corinthians 10.11).

As verses 18-19 are read, we get a sense that the psalmist knows that God stepped down from Heaven to answer his prayer.

Verses 23-28-The writer realizes his frailty and God’s eternal state. He also realizes that what is occurring in his life is due to the mighty, compassion, just, true, etc., God of the Universe allowing it to happen. He is the same today as He was then (Hebrews 13.8, cf. Malachi 3.6, which expresses why we are still living). Because of this, the writer notes, we can have confidence before Him (27-28, cf. Hebrews 1.10-12). So, let us go before Him and ask Him to incline His ear to us.

As you are in prayer today, how do you pray? Are you asking God to grant your requests according to your desires? There is nothing wrong with expressing the desires of your heart to God. However, He may not answer them. Are you praying according to His Word, will, and way? If so, then an answer is forthcoming (1 John 5.13-15).

What are you writing for others to read that they may see the glory of God manifests in their lives as-well? Each of us has enough going on in our life for others to read that they may be drawn closer to God.

The key to understanding this Psalm lies in detecting the change in speakers.

Vv. 1–11 The Lord Jesus, hanging on the cross, is speaking to God.

Vv. 12–15 The Father replies to His beloved Son; we know this by comparing verse 12 with Hebrews 1:8.

Vv. 16–22 The speaker is unidentified, but we are safe in assuming that it is the Holy Spirit, describing the future restoration of Israel under the Messiah.

Vv. 23, 24a The Savior is heard once more as He suffers at the hands of God for our sins.

Vv. 24b–28 Again by comparing this section with Hebrews 1:10–12, we know that the Father is speaking to His Son.

Here as nowhere else in the Bible we are enabled to listen in on a conversation that took place between the three Persons of the Trinity when the Lord Jesus was making expiation for the sins of the world (MacDonald and Farstad, 1997).

1 Chronicles 10

When God sees your life, what does He see? Does He see a trend of disobedience leading to destruction or of obedience to His Word, will, and way leading to abundant life? Try Journaling a week of your life to see where you stand.

1 Chronicles 10 (1 Samuel 31.1-13; cf. the study from 1 Samuel 31)

This chapter is a review of the death of Saul with an addition in verses 13-14. This is where we will concentrate this short study.

Ezra, the writer of the Chronicles, gives two reasons for Saul’s death and informs the reader of whom actually killed Saul. Saul did not obey the Word of God nor the way of God. He decided to offer his own sacrifices (see the study in 1 Samuel 13) and payed homage to himself (1 Samuel 15), and then consult a medium (see the study in 1 Samuel 28).

Verse fourteen informs us that God killed Saul. Saul’s death was not by his own hand but by the hand of God. God had let Saul pursue the desires of his heart, which led to death (Proverbs 14.12).

1 Chronicles 9

This opening verse should be a warning to all who read. When we allow our hearts to turn from the Word, will, and way of God we are unfaithful to Him. Our unfaithfulness may not lead to physical captivity, but our hearts, minds, and wallets can become captive to the world system we are told to stay away from (1 John).

1 Chronicles 9 (Ezra 2.43, 79, Ezra 8.20, and Nehemiah 7.73)

As can be seen by the passages listed above, this chapter details those who returned from the Babylonian Exile. The first to return (9.2) are the laymen, priests, Levites, and temple servants. This last group of people is called the Nethinim in the Hebrew text. These people were a group of temple servants (see references above) who helped the Levites with the menial chores in the Temple. The moniker Nethinim means “those who are given.” In the cross-references above, read in context, the Nethinim have Gentile names. This has led many to hold that these were non-Israelites. However, having a non-Israelite serving in the Temple has caused some to disregard that view. The names given could have been given to the foreign-born Israelite merely because they were in a foreign land (think of the four in the book of Daniel whose names were changed).

When this chapter is completed, the legitimacy of the Israelite nation from Creation to the moment of return from Exile is given. This is the nation that belongs in the Promised Land. Be thankful that your genealogy only needs to include Jesus as your Savior for you to inherit and claim legitimacy as one who is possessed by the King of the Promised Land.

The books of the Bible are divided into chapters by men. This is one case where I would have chosen a different point of separation. First Chronicles 9.35 could have been 1 Chronicles 10.1. This is because this portion of the book deals with the material in chapter ten that of King Saul. The closing of 1 Chronicles 9 presents the linage of King Saul (35-44). The ending of this chapter sets the stage for chapters ten and following. However, I do see that it is attached to chapter nine because it is a genealogy.

1 Chronicles 8

1 Chronicles 8 (Genesis 46.21, Numbers 26.38, and 1 Chronicles 7.6; cf. the study on 1 Chronicles 7)

This chapter presents a complete look at the tribe of Benjamin with a closer look at Saul and Jonathan. The purpose is to set the stage for the death of Saul and the reign of David that is presented in the rest of 1 Chronicles. The next chapter presents the reason the people were taken as captives to Babylon, their unfaithfulness to God (9.1).

1 Chronicles 7

This list ends with mighty men of valor. Would your name be placed here or would it be absent as Dan? Why?

1 Chronicles 7 (Genesis 46.13, 17, 21, 24)

Issachar-More research later

Benjamin-This tribe was almost reduced to naught. It grew and is listed here in detail due to the genealogy of King Saul.

Naphtali-This is quite short, probably due to the size of the tribe after returning from the Assyrian captivity. Tiglath-Pileser seems to have targeted this area (2 Kings 15.29).

Manasseh-Note the absence of the term “half-tribe” (1 Chronicles 5.23), implying that this portion of Manasseh was placed in higher regard than the portion east of the Jordan River. Zolophehad’s daughters required a change in the inheritance laws under Moses (Numbers 27.1-11 and Numbers 36.1-12).

Ephraim-This genealogy is detailed to display the heritage of Joshua. Sheerah is the only mention of a woman in the Bible who built cities.

Asher-More research later

The two tribes, Zebulun and Dan, are omitted from these genealogies. For Dan’s omission, a conjecture would be that his tribe began the idolatry of the nation with the calves set-up by Jeroboam. He is also not listed in Revelation 7.5-8. As for Zebulun, more research is needed.

This list ends with mighty men of valor. Would your name be placed here or would it be absent as Dan? Why?

Psalm 93

This psalm describes the greatness of God over all the earth, over other gods, and over us. The psalmist informs us that God is eternally holy (1-2). He informs us that God is greater than Baal or other gods (3-4). When the Scripture speaks of the sea or floods, it normally refers to chaos. God is greater than the troubles we find ourselves in. God is holy forever (5).

How about us? Does our life reflect the truth of this psalm? Do others see that God is greater in our lives than other things? Do others see how majestic God is by the words we speak, the activities we find ourselves involved in, and the habits of worship we have?

Psalm 92

As you grow, what fruit do others see in you? How is this evidenced in church?

Psalm 92

This is a psalm written specifically for the Sabbath, so says the inscription. As the psalm is read, we see that God is lifted high (1-4), God has judged the wicked (5-9), God gives mercy to those who follow Him (10-11), and mercy will continue throughout eternity (12-15). It anticipates the coming ultimate day of rest when the eternal Sabbath rest is ushered in (Hebrews 4.9-11).

Verses 1-4-A call to worship is given by this unknown author. He calls us to declare perpetually the greatness of God. It requires effort to do this, and it requires skill to do this. If we notice the worship given on the Sabbath Day requires us to do more than merely walk in, sit down, sing, give, and walk out. We are called to involve ourselves actively during this time (and all times).

Verses 5-9-God is contrasted with the creation in these verses. He is above all and He is eternal. Creation is simple and brief. Who is like Him? He knows the wicked and disciplines them (this is in contrast to those who follow Him in the next stanza).

Verses 10-11-In the present, God blesses us with His presence, which is the ultimate blessing.

Verses 12-15-In the days to come, He will continue steadfastly with those who pursue Him. In old age, there is new life, a flourishing life, a fruitful life, and a life that show others who He is. The palm tree represents long life and the cedar represents strength. In Song of Solomon 7.7-8 a palm tree describes a beautiful girl.

As you grow, what fruit do others see in you? How is this evidenced in church?

Later a study of the Sabbath for the Christian will be posted.

Psalm 88

Think of your darkest time, did you quit praying? Remember to focus on Him not on the circumstances.

Psalm 88

This is the last psalm written by a Korahite. This particular Korahite was Heman the Ezrahite. He is either the grandson of Samuel (1 Chronicles 6.33, 1 Chronicles 15.16-22, 1 Chronicles 25.5) who served in solitude leading to the nation rejecting his father and wanting king Saul (cf. the studies from 1 Samuel 3, 1 Samuel 8.1–9, and 1 Samuel 10.23–25). Or, he is from the tribe of Judah and served under Solomon (I Kings 4.29-34). It is believed that he was stricken with leprosy. Either one serves well as their lives fit the psalm: rejected because of sin or rejected because of leprosy. For this post, the grandson of Samuel is chosen as the best fit for the author in that he is a Korahite and a musician in David’s service.

It is written either to a known tune or to an instrument meant for gloom (Mahalath Leannoth). It is a contemplative song used for reflecting on the state of the nation or an individual (Maskil).

This dirge is presented in four stanzas: Heman’s plea (1-2), Heman’s wrestle with death (3-7), Heman’s wrestle with God (8-10), Heman’s continuation with God (11-12), Heman’s plea (13-18).

Verses 1-2-Although this psalm is dark and without written hope, the ray of hope evidence in this and the closing stanza is the knowledge to go to God. Heman turns to God despite what is going on around him. As this psalm is read, we naturally think of the opening chapters of Job where he proclaims: “Though He slay me, yet will I trust Him” (Job 13.15).

Verses 3-7-In these verses, Heman gives testimony that it is God who has placed him in this situation. Whether it was by sin or sickness, God allowed Heman’s circumstances to overcome him like a flood. This is the sovereignty of God.

Selah-When we are faced with situations that are overwhelming us, do we acknowledge God’s presence and power?

Verses 8-10-Although verses 8-12 belong together, Heman chose to ask us to pause at the end of verse ten, so we will divide these verses in two parts. He has been rejected by those around him either because of sin or because of sickness (leprosy). He feels as though he is about to die. Yet, he still calls to God each day.

Selah-How tired of calling out to God do we get? Are we exasperated by the delay or the “no” we receive from God in our prayer? Some day I will post a study on prayer; until then, remain persistent. He does incline His ear toward us (1-2).

Verses 11-12-Heman reminds God that the dead do not praise Him. We need to remember to state God’s Word as part of our prayers.

Verses 13-18-No matter the depth of anguish he is experiencing, Heman returns to God and recognizes His hand in all things. He is never given a reprieve from his pain; thus, this psalm is considered the darkest in all 150 chapters of this book.

Think of your darkest time, did you quit praying? Remember to focus on Him not on the circumstances.

Psalm 81

As your desire to live a victorious life increases, you will want to obey God. If we do not submit to His authority, we will be defeated. It is only in giving our all to Him that we have victory in this life.

Psalm 81

This is another Psalm written to be played on the Gittith and is written by Asaph. Although this psalm appears to have been written with Passover terms, it has historically been linked with the Feast of Tabernacles (Leviticus 23.33-44). It appears so due to the reference of the blowing of the trumpet at the new moon festival, thus linking it with harvest.

This psalm calls the people to worship at the Feast (1-5), then God pronounces judgement on them for not being obedient to His word (6-16).

Verses 1-5-We are to enter into corporate worship with all we have whether that worship is seen in giving, singing, activity, work, or whatever. When we worship, God speaks.

Verses 6-7-God calls the people to remember Meribah. But, which one? The one at the beginning of the Exodus (Exodus 17.6-7) or at the end (Numbers 20.2-13)? This is the point of the Selah. Moses was obedient at the first and disobedient in the last. Because of his obedience, God blessed the nation. Because of his disobedience, God disciplined him.

Selah-Which do you choose? Pause and consider this: Today did you choose disobedience or obedience?

Verses 8-10-God calls the people to remember what He has done for them. In remembering they should only worship Him.

Verses 11-16-However, God states, they did not submit to God. God gave them over to their sin (Romans 1.18-32). He then tells them of the victory that is theirs if and when they obey.

1 Chronicles 6

So far we have looked at five chapters of genealogies. Chapter 1 presents Adam to Abraham, chapter 2 gives the selective genealogy from Jacob to David, chapter 3 shows the genealogy from David into the captivity. After this, each tribe is presented with portions of their genealogies. Chapter 4 presents Judah and Simeon, chapter 5 we looked at Reuben, Gad, and Manasseh, and chapter 6, our current study, presents the tribe of Levi.

1 Chronicles 6 (cf. Genesis 46.11 and Joshua 21)

This genealogy and chapter can be divided as:

The High Priestly Line-6.1–15

These verses present the priests of the tribe. This listing of chief or high priests starts at Levi and ends with Jehozadak who is led captive into Babylon. He becomes the father of Joshua (Haggai 1.1), the High Priest of Zechariah 3.

The Levitical Line-6.16–30

One name should stand out for those who follow these posts and that is Kohath. He is the ancestor of the Korahites.

The Musicians’ Guild-6.31–48

David had appointed some 4,000 singers and musicians during his reign.

The Generations of Aaron-6.49–53
Cities of the Priests and Levites-6.54–81

Remember the Levites did not receive an inheritance among the nations of land. They did, however, receive cities and offerings. There were cities throughout Israel given to the Levites some of which were Cities of Refuge (Wilkinson, B., & Boa, K., 1983).

Cities of Refuge

Six cities of refuge were designed throughout Israel in Old Testament times to provide a haven for people who killed other persons by accident. Protection like this was necessary because of the “avenger of blood,” the relative who considered it his duty to slay the killer. Eligibility for refuge was determined by a judge. For convenience, three of the cities were located on either side of the Jordan River.

Bezer: Located in the wilderness plateau of Moab, Bezer was a walled city within the territory of Reuben (Deut. 4:43).
Golan: Located in the area known as Bashan, Golan was 17 miles east of the Sea of Galilee. This general area today is often called the Golan Heights (Deut. 4:43).
Hebron: The southernmost of the six cities, Hebron was 20 miles south of Jerusalem. It was also known as Kirjath Arba (Josh. 20:7).
Kedesh: Also known as Kedesh Naphtali, this city was located in Galilee in the mountains of Naphtali (Josh. 20:7).
Ramoth: Also known as Ramoth Gilead, Ramoth was an important walled city in the territory of Gad. It was located about 25 miles east of the Jordan River near the border of Syria (Deut. 4:43).
Shechem: Located in the mountains of Ephraim, this is the city where the Lord appeared to Abraham with the promise, “To your descendants I will give this land” (Gen. 12:6, 7). (Thomas Nelson Publishers. (1996).

This needs more research and it will be done at a later time.