Old Testament Survey – Page 17 – Thoughts on the Old Testament

Happy Resurrection Day

Here is a video excerpted from a message on whom Christ is with scenes from the Passion of the Christ. Praise Him as you watch. That’s My King! By Dr. S.M. Lockridge

These commands are given in the context of praising God as we offer our thanks to Him for what He has done for us (the thank-offering–create a study of offerings for later). These are to be offered on a daily basis, not merely when we enter a church building.

Psalm 100

The psalm is quite like Psalm 23 in its pattern (see our study). This psalm, however, is a call for all God’s people to worship Him with a thank offering. The word translated as “praise” or “thanksgiving” in the superscription can be and has been used by Israel as “thank offering” (תֹודָה).

This chapter commands us to praise God. The word “praise” in verse four is different from the word in the superscription. It is תְהִלָּה. This noun is used as the title for the book of Psalms in Hebrew. The Psalms are called Tehillim or the Book of Praises. It is a worship book.

To outline this psalm, we have two commands. There is a command to serve (1-3) and a command to praise (4-5). God has given us the ability to serve in the areas He has gifted us in (Ephesians 4.1-16). When comparing this concept with modern psychology, a thought passes through my mind, which will be developed later. Maslow’s hierarchy states that self-actualization is the highest we can achieve. The four lower levels lead to this state. I find that the highest level is equal to service (Mark 10.43-45) and is something we must choose to do. The lower levels are provided by God. So, the only way we can live the life He created us to live is by choosing to serve as He did. What are your thoughts on this?

Each section of the psalm (service and praise) is divided into three separate sections giving commands and reasons to obey the commands. There are commands to make a joyful noise (1), serve the Lord (2), and to come before Him (3) in the first section. The reasons the psalmist gives for obeying these commands are that the one who commands is God, He is Creator, and we are His (3).

The next section commands us to enter God’s presence (His gates), be thankful for what He has done, and bless Him (4, cf. Matthew 5.16). The psalmist gives these reasons for obeying the commands: God is good, merciful, and faithful (5(. The phrase “and His truth” is from the Hebrew word where we get the word “amen.” So be it or it is truth, it will occur is what the word “amen” conveys.

The praise in verses 1-2 is not just standing and singing but standing and shouting so all in the assembly can hear your praises. We worship Him with our mouths but also with our lives in our service to others as we submit to Him (cf. Ephesians 2.8-10; Colossians 3.17, 23–24). How are you doing today?

Psalm 96

How does your life lead to a celebration of life for God? Even in our dark times, our life should celebrate what He does for us. Who has praised God because of what He has done in your life? He is active. What have you shown or told others about Him?

Psalm 96 (1 Chronicles 16.23-33; see our study)

This psalm does not tell us who wrote it but 1 Chronicles 16 informs us it is David. The account for this is the bringing of the Ark to Jerusalem This is called a royal psalm emphasizing God’s judgment. One commentary states there are “At least seventeen different ways of praising the Lord, given in the form of crisp commands, are found in Psalm 96” (Believer’s Bible Commentary, 1997). If you are able to list them, please comment.

Verses 4-6 describes the Lord as full of beauty and splendor. He is Creator and Sustainer. He is unlike the idols (אֱלִילִים), which by definition are “worthless” (the root of the Hebrew word for idol is worthless [אלל]).

David is calling us to sing a new song, to tell of God’s glory to those around us (1-3). David then celebrates who God is and how great is our God (4-6). David then calls us to great and festive worship of God with our whole life (7-9). David then celebrates who God is in that He will judge righteously (10-13). This psalm is like what Paul does in a few of his writings (Ephesians 3 with verses 20-21 for example). He writes of what God has done then goes into a hymnic praise of Him not by Israel alone but by the whole earth. All the peoples will praise Him.

For those of you who tried, here is another author’s attempt at finding the commands.

Three times in verses 1–2 we hear the summons, “sing to the LORD”; three times in verses 7–8, “ascribe to the LORD.” In each case further injunctions follow: “bless … tell … declare” in verses 2–3; “bring … come … worship … tremble” in verses 8–9 (Davidson, R. 1998).

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.