April 2012 – Page 6 – Old Testament Survey

Psalm 89

Psalm 89 (See Pastor David’s Sermon on Psalm 89.1)

This psalm struggles with the universal problem of God keeping His promises, much like Psalm 73 struggled with the prosperity of the wicked (see our study).

The psalmist, Ethan the Ezrahite, is referring to the Davidic Covenant which we will cover shortly when we cover 2 Samuel 7 (study to come later). He is complaining that God seems to have forgotten (39-47) His promises (1-38). He then prays that God will remember them (48-51) and ends with praise (52).

Even amidst all this doubt, the psalmist is reminded that God is a God who keeps His word (2 Corinthians 1.18–20 and Romans 15.8):

His commitment is incomparable because He is without equal (6)
He is overwhelmingly faithful (8, 24, 33)
The covenant with Him lasts forever (28–29, 36)
His commitment is unbreakable and unalterable (34)

This is how life always played out. We know the promises God has made, we do not see Him keeping them as we presume He should, we shake our fists at Him, then realize that He is God, He is Good, and He will keep His promises as we praise Him. After each section, the psalmist asks us to pause and think through the statements (Selah). When did you last consider the promises of God? If you have doubted whether He keeps them or not, why do you suppose you doubt Him? Have you offered prayers to Him for what He has promised to do, no matter how harsh?

Historical matters

This psalm might have been written when Jehoiachin (comp. verses 38-45 with 2 Chronicles 36.9 and 2 Kings 24.10-16) was king and is the second chapter, so to speak, of Psalm 78 (see our study) where God judged the northern kingdom. Here, it might be an indication of His judgment on the southern kingdom.
Rahab in verse ten does not refer to the ancestor of David but of Egypt (see our study in Psalm 87).

Music

Psalm 68

When looking through this psalm, we need to ask if people see and know who our God is and how great He is.

Psalm 68 (cf. Judges 5–see our study)

This is another psalm written in response to the Ark being moved into Jerusalem (see our study of Psalm 47). Numbers 10.35–36 and 2 Chronicles 6.41–42 (see our study) both describe the words to be said when the Ark is to be moved and laid to rest. It is describing the movement from Obed-edom into Jerusalem with the pomp given it. The psalm calls us to praise the God who cares for the needy with a pause )Selah( for us to ponder whether we do the same.

History unfolds placing the Ark in its proper place with another pause for us to reflect on the God who saves us.

The procession is marked with various peoples participating in the festivities. David then gives two short songs proclaiming God’s deliverance and God’s rule over all the earth.

Paul quotes this verse in Ephesians 4.8.

What is of interest are the varied names God is called in this one psalm. He is called Elohim (1-אֱלֹהִים), Yah (4-יָהּ), Shaddai (14-שַׁדַּי), Yah Elohim (18-יָהּ אֱלֹהִֽים ), Adonai (19-אֲדֹנָי), and Jehovah Adonai (20-יהוִה אֲדֹנָי). El (אֵל) is also found throughout this psalm.

The psalm is neatly outlined this way:

Hymn of praise to God (1–6)
Moving the Ark from Sinai through the wilderness (7-8)
Entrance and conquest of the land of Canaan (9–14)
Capture of Jerusalem by David (15–18)
Praising God for victory over the Jebusites (19–23)
Procession of the ark to the sanctuary in Jerusalem (24–27)
Jubilation in anticipation of the final victory of God (28–35)

When looking through this psalm, we need to ask if people see and know who our God is and how great He is.

Psalm 47

Selah-Pause on these two matters. Is God your victory (1 John 4.4 and 5.4) and is Jesus your King (Philippians 2.9-11)? If so, how do those around you know? Do you clap your hands and sing of who He is?

Psalm 47

This is a Maskil of the Korahites probably sung at the annual New Year celebration or at the festive Feast of Tabernacles.

This psalm has been associated with David’s move of the Ark to Jerusalem in 2 Samuel 6(cf. 1 Chronicles 15). See our study of 2 Samuel.

The psalmist calls us to praise God in verse one, then asks us to pause and consider who this God is in verse four. He then repeats this pattern in verses six and nine. However, he changes from God the Victor to God the Son the King in subject matter. The first is the Father in the past tense and the second is the Son in the prophetic future.

Psalm 24

The question being asked is “Who is the King of Glory?” This is the question all men need to answer. How do you answer it (1 Timothy 6.15 and Philippians 2.9-11)?

Psalm 24 (cf. 1 Corinthians 10.26)

This psalm is reminiscent of Psalm 15 (see our study). It was probably written after 2 Samuel 6 (cf. 1 Chronicles 15) when the Ark of the Covenant was brought into Jerusalem for the first time (see our study).

It can be divided in three parts. The first is a praise for whom God is (1-2, cf. our study on Psalm 19). The second is similar to Psalm 15 which provides the requirements for those who can be in God’s presence (3-6). The third is written as a processional antiphony (7-10), where the leader speaks and the congregation responds. The question being asked is “Who is the King of Glory?” This is the question all men need to answer. How do you answer it (1 Timothy 6.15 and Philippians 2.9-11)?

Take a moment to worship God in the context of music. Verse four of this chapter presents a deep thought. “Give us Clean Hands” is a prayer based on this verse. Give it a listen.

Psalm 23

The key to this psalm is the first verse and is found in the pronoun “my.” If this is not true of you, then this psalm is not a psalm that you can cling to for it is only for those who call to God as Savior, Shepherd.

Psalm 23

For all the beauty and splendor of this psalm, it is a psalm reminding us that God meets our needs (cf. Philippians 4.19 and Psalm 37.25). These would include meeting the needs of our entire being. He meets my safety and physical needs as-well-as my need for belonging, love, and meaning. He guides me (2-3), He protects me (4), He is with me (4), His loving-kindness is known to me (6), and He gives me victory (5) with purpose (6). The one thing that is not given me that I have to choose is to serve others the same way He has served me (Mark 10.43-45).

The question to answer is this: Whom am I shepherding toward Christ today?

Many authors have poured over these verses and waxed eloquently (i.e., Max Lucado Traveling Light or Philip Keller A Shepherds Look at Psalm 23). I refer the reader to books such as these to explore the depths of this chapter.

Psalm 15

Who is it that dwells in God’s presence? This is the question that is presented and answered in this short psalm. David’s answer is the man who walks blamelessly, righteously, and in purity. None of us attain to that standard. Only One fulfilled this in His life and that One is Christ. These qualities become part of who we are after we come into union with Him through salvation (Hebrews 4.16). He presents us blameless and without fault in His presence by His righteousness alone (Jude 24-25). We do not come to Him that way, after He saves us, He makes us that way. That is the Good News of the Gospel!

Psalm 15 (cf. Psalm 24 [see our study], Micah 6.8, and Isaiah 33.14-16)

Verse one provides the context for this chapter, which is service in God’s tabernacle or holy hill. Some have interpreted this chapter as asking the question “who is able to work in God’s service,” rather than who can exist in God’s presence. Both can be given from Psalm 15 and Psalm 24.

The terms for service are found in verse two and expanded in the remaining verses. That person is the one who is blameless, righteous, and pure. The evidence is found in how he treats his brother (3-5). Does he speak well of his neighbor, does he grieve over sin, does he walk in integrity, and does he give financially to help others? These are the ones who are to work in God’s service (1 Timothy 3). If this verses are read correctly, we can see the Greatest Commandment as Jesus presented it in Matthew 22.35-40.

Who is it that dwells in God’s presence? This is the question that is presented and answered in this short psalm. David’s answer is the man who walks blamelessly, righteously, and in purity. None of us attain to that standard. Only One fulfilled this in His life and that One is Christ. These qualities become part of whom we are after we come into union with Him through salvation (Hebrews 4.16). He presents us blamelessly and without a fault in His presence by His righteousness alone (Jude 24-25). We do not come to Him that way, after He saves us, He makes us that way. That is the Good News of the Gospel!

This psalm demands that we examine our life in light of God’s requirements. If you are a Christian, He has saved you and you are in a right relationship with Him. What follows each day is our fellowship with Him. When we are in right fellowship, living out His Word, we have true worship (Hebrews 10.19-25).

A brief note on money. This will become a major post as time passes. Verse five instructs the man of God not to lend money at an interest. The Torah allowed interest to be charged to an outsider, a Gentile, but not to an Israelite (Deuteronomy 23.19-20). However, this law can be interpreted as not lending to those who are unable to pay at an interest (Exodus 22.25 and Leviticus 25.35-37). Loans were meant to help another person get out of financial bondage, not place him deeper into it. Again, more on this later.

The Word in Life Study Bible presents this psalm as a list of ten things a person of integrity shows with application.

The person of integrity. . .	How about you?
1 Walks uprightly.	What is your basic ethical commitment? Are you out to honor the Lord or to serve yourself?
2 Works righteousness.	What is the end result of your work? Are you promoting good in the world—or evil?
3 Speaks the truth.	Are you in the habit of telling “little white lies” when it is necessary or convenient?
4 Does not backbite.	Do you tear down others behind their back?
5 Does no evil to a neighbor.	What is your policy on office politics? Do you believe in “doing unto others before they do unto you”?
6 Does not take up a reproach against a friend.	How loyal are you? When everyone is down on a colleague, do you jump on the bandwagon, or do you offer support and seek fair play?
7 Honors those who fear the Lord, not the ungodly.	What is the character of your best friends? What is their attitude toward God and the things of the Lord?
8 Keeps his word, even when it is costly.	Are you trustworthy and reliable? Is your word your bond, or is there always a question whether you will follow through?
9 Does not practice usury.	Do you make it harder or easier for poor people to gain the resources necessary to support themselves?
10 Does not take bribes.	What would it take to get you to compromise your integrity?

Psalm 2

What would you say about the kingship of Christ in your life? How does His reign manifest itself in your life?

Psalm 2

This is the first messianic psalm in the Psalter. It is quoted often in the New Testament as applying to Jesus’ ministry on earth (Acts 4.25; 13.33; Hebrews 1.5; 5.5). It completes the thoughts, also, from Psalm 1. The first psalm dealt with the righteous and ungodly individual, and the second psalm deals with the righteous and ungodly king or kingdom.

After reading through this psalm, a question is given: what happens when rulers defy God? What does it mean to defy or conspire against God? Would our present nation be classified as having rulers who defy God, attempting to go beyond His Word or without His Word? Can we apply these same questions to a country, such as ours, that does not proclaim to be a Bible-believing nation? What parameters does Psalm 2.1-2 have for us today?

Romans 13 reminds us that no authority is placed in power outside of God granting it power. Although this creates many questions in cases like Hitler, it also sheds light on our government. Neither this psalm nor Romans 13 places stipulations on what type of government, all are under the authority of God. If He places them in power, they are responsible to Him and will be blessed or cursed based on the relationship the leader has with God and based on the relationship the people of that government have with God. When the chapter closes, it closes with a command for the kings and all creation to be subject to God in five ways:

Be wise
Be warned
Serve the Lord
Kiss the Son, which means to embrace Him, to believe in Him, to not be ashamed of Him (Acts 16.31). Can you picture Mary at the cross kissing the feet of her Son (view the Passion of the Christ for a graphic display of this)?
Rejoice or live in His blessing

With this being said, the psalm has traditionally been divided into four parts:

a description of the plans of the wicked )1–3)
the Father’s laughter from heaven (4–6)
the Son’s declaration of the Father’s decree (7–9)
the Spirit’s instruction to obey the Son (10–12)

What would you say about the kingship of Christ in your life? How does His reign manifest itself in your life?

If there are questions on this psalm, submit it to Pastor David.

Psalm 1

The application of this chapter is simple: Where do you find yourself sitting, standing, and walking? Are you following the ways of those around you while you attempt to live the life God called you to live (syncretism)? Or, are you following His Word and His Word alone?

Psalm 1

This psalm introduces the Psalter. Some have suggested that this psalm is an introduction to the book of Psalms, stating it is not a psalm but an introduction to what the Psalms are about. However this chapter is viewed, it can be divided into two equal parts: the blessed follow the law of God (1-3) and the wicked do not follow the law of God (4-6). The law in this chapter is not limited to the Torah (התּוֹרה) but contains all the law of God (תוֹרה). The extra letter (ה) makes it definite. However, this passage is quite reminiscent of Joshua 1.8 (see our study), which concerns the Law of God.

It is appropriate for this chapter to open the Psalter. It brings us to the basics of life: Choose to follow God and you will be blessed. Choose to disobey God and you will be cursed. This is your choice. The blessing is highlighted by Christ in Matthew 5.3-11 (the Beatitudes). The word “blessing” is not singular but plural. This brings with it all the fulness of the blessings that come from God.

Poetically this psalm offers parallelism in the verses. For example, verse one presents three-line parallelism (also synthetic parallelism where the thought is developed), which helps in the interpretation of the verse.

does not walk in the counsel of the wicked,
Nor stand in the path of sinners,
Nor sit in the seat of scoffers!

Verses two and five offer two-line parallelism, again aiding in interpretation.

Verse two (also synonymous parallelism)

his delight is in the law of the LORD,
And in His law he meditates day and night.

Verse five

Therefore the wicked will not stand in the judgment,
Nor sinners in the assembly of the righteous.

Verse three offers another type of parallelism, emblematic wherein the first line is a figure of speech and what follows explains it:

He will be like a tree firmly planted by streams of water,
Which yields its fruit in its season
And its leaf does not wither;
And in whatever he does, he prospers.

Verse six offers antithetical parallelism where the first and second line stand in contrast to each other:

For the LORD knows the way of the righteous,
But the way of the wicked will perish.

Verses 1-3-The blessings of God fall on those who live a discerning life (1), a life that delights in God’s Word (2), and a life that depends on God to work in him (Philippians 2.12-14). The delight in God’s Word results in meditating day and night on it. This means more than thinking about it. It is a repetition of the Word throughout the day not allowing distractions to interfere with the process. A Jewish tradition of rocking back-and-forth, repeating God’s Word, and praying to God comes from this word. This practice is called “davening.”

Verses 4-6-In order to incur God’s curse, simply neglect verses 1-3. The ungodly are unstable (4), isolated and defeated (5), and separated from God (6).

The contrast between the godly and the ungodly is pronounced here. One is the tree with deep roots, and the other is the chaff being blown around.

For a visual of this psalm, see the graphic.

1 Chronicles 16.7-43

Special occasions like this will come and go in our lives. We may remember what we did, what God had done, how we praised Him, and how others were drawn to Him during this occasion. But, it is better to write down a word of praise to God for what He has done. When God works in your life, write down what He did, how you felt, how others responded, and whatever else you experienced for the moment. That day will disappear, but your written words will last throughout your life and beyond. This can be your tool to bring others to Christ even after you are gone (23).

1 Chronicles 16.7-43 (Cf. Psalm 96.1-13, Psalm 105.1-15, and Psalm 106.1, 47-48 [see our study of Psalm 96, Psalm 105, Psalm 106])

This chapter is a song of David that has found its way into at least three psalms, as can be seen from the above.

2 Chronicles 16.7-22 is found in Psalm 105.1-15, which is a psalm of thanks for God’s faithfulness to His covenant people. The covenant was central to the faith of the Israelite and, now, to the Christian [research].
2 Chronicles 16.23-33 is found in Psalm 96.1-13, which is a call to the people of the earth to come and worship before God.
2 Chronicles 16.34-36 is found in Psalm 106.1, 47-48, which is a psalm of praise for forgiveness of sin.

Verses seven and thirty-seven present Asaph, the writer of and musician for many psalms, as the chief musician under David.

God, through David’s (and Ezra) pen, reminds us that God is above all other gods. When those around you proclaim that Christianity is too narrowminded and that there is more than one way to God, show them 1 Chronicles 16.23-30. It is here that God proclaims He is above all other gods, that He alone is worthy of worship, and that all other gods are useless. If this seems intolerant to them, remind them it is the truth. Much like gravity is intolerant of those who want to float, yet it is the truth.

The passage reminds us that God is intending to offer salvation to all mankind, not merely the Israelites (31-32).

Included in the conclusion of the poetic portion of this chapter are three verses representing our prayers: we should thank God (34), ask God for His will to be done (35), and praise Him for whom He is (36).

The conclusion of the passage, verses 37-43, presents a slight problem in that there are two places of worship, Gibeon and Jerusalem. However, this will not always be the case. When the worship is established in Jerusalem, all worship is moved there (by worship I mean the corporate celebrations of God in a public place [research “worship”]).

Verse 41 is interesting in that it reminds us of God’s steadfast love for us in the middle of a narrative. There were specific people who were designated to remind others of this throughout the day. Isn’t this our call as well?

The last verse, 43, is the tie-in to chapter 17. All people went home, but the Lord had no home.

One last application, do you regularly attend corporate worship? Are you involved with the corporate worship at your church? Are you using your gifts for God’s purpose, glory, and honor (Ephesians 4.11-16)?

1 Chronicles 15.1-16.6

When God is worshiped in the manner God commands, we are most blest and He is most glorified.

1 Chronicles 15.1-16.5 (see our study of 2 Samuel 6)

The first twenty-four verses of this chapter are not found in 2 Samuel 6. It may have been added to show what David did in the establishment of the religious center in Jerusalem. He realized he did it wrong (see 2 Samuel 6 and our previous study in 1 Chronicles 13). These verses highlight the extent David went to in order to do things correctly. He surrounds himself with Levites and, particularly, Kohathites (120 of them). This chapter ends with Michal despising David. Chapter 15, verse 25, through the next chapter, the first five verses, are contained in the single chapter of 2 Samuel 6. The phrase that is missing is how David responded to Michal as is found in 2 Samuel 6.

When God is worshiped in the manner God commands, we are most blest and He is most glorified.