Christ – Page 2 – Old Testament Survey

Psalm 36

Jeremiah 17.9 reminds us of what this psalm states. By nature, we are wicked. To the core of our heart, we are wicked. Our names could be placed at the beginning of this psalm. It is only because of God who is mentioned in verses 5-9 that we can have a clean heart, a new heart; that is only found in Jesus. Are you standing against the wicked (4) or are you walking beside them (Psalm 1)? Is your life lived partly for God and partly for you in this world? Are you living a life of syncretism?

Psalm 36

This psalm is clearly a psalm of contrasts much like Psalm 1. It contrasts the rebelliousness of the wicked man (1-4) with the righteousness of God (5-9) and concludes with a prayer of protection for the righteous (10-12). The superscription of “the servant of Jehovah” provides a similarity to Psalm 18. The subject matter reminds us of Psalm 14 and Psalm 53.

Verses 1-4-The style is rough in the Hebrew as David describes the life of the wicked man. The progression from disavowing God to practical atheism is brought on by the deceit of man and the teachings of deceitful mankind. These result in belief in self and blindness to moral issues where in the self becomes a god and there are no moral bounds. What is true for you may not be true for them; we call this moral relativism. When we examine the world, our world, the United States, we see this as having already occurred and Christians stand in its wake. This psalm is for us.

These verses show the attitude of those who deny God. They believe they will not be found out and if they are they will not be judged for it. Think of those the world celebrates, they commit crimes and believe they can walk off without being judged merely because of their name or position they hold. As an example, a recent President committed atrocities in the White House, was impeached, and then let go primarily because he was helping the economy.

The very first word in Hebrew (לַמְנַצֵּחַ) is not even translated in many versions. It means an oracle that is prophetic, coming from God, and it is associated with “the transgression” (נְאֻֽם־פֶּשַׁע). This would mean that God gave to David an insight into the very nature of the wicked, those in rebellion against God. And, that is the denial of the existence of the God who also reveals His very nature in verses 5-9. When describing those who base their righteousness on what they do, Paul quotes Psalm 36.1 in Romans 3.18. The person who walks away from God is described in Micah 2.1 as one who cannot sleep until he has devised a wrong and when he awakens he completes the thought with action. There will come a time when those who walk away from God will be incapable of doing anything of value in God’s sight (Jeremiah 4.22 and Romans 1.18-3.31). This is primarily because the wicked do not think that what they are doing is wrong. Abortion is an example of these verses being played out in the United States.

Verse four invites us to do the opposite of what the evil do. They do not reject evil. We need to actively reject the evil that the world, the devil, and we present to ourselves (1 John 2.15-17).

Verses 5-9-The style is lyrical when it comes to describe God (John 8.12 tells us this is speaking of Jesus). When it comes to knowing who God is, we need to rely on His revelation of Himself in His Word (Romans 11.33). Otherwise, we might mistake ourselves for Him. Part of the revealing God does becomes a revelation of our nature as well (as seen in the first four verses). The more aware we are of Him, who is light (John 1.4-5, 9), the greater we know our darkness (1 John 1.5-7). This is where repentance comes in (1 John 1.9). God blesses those who seek to know Him (9). He does not merely bless them with a place to go but with a life to live. Knowing Him goes far beyond what our imaginations can capture (Ephesians 3.20-21). It is not merely having a source of water for refreshment (Jeremiah 2.13), it is a fountain pouring forth. It is abundant life (John 10.10)

Verses 10-12-David’s prayer is for God to protect the righteous from the wicked. In God’s presence is protection (12). The wicked cannot stand before Him (see Psalm 18). David was given a revelation of the wicked, of God, and, here, a glimpse of the horror of judgment on the wicked (Proverbs 24.16). There will be a place, “there,” where the wicked will not stand (the Judgment Day).

2 Samuel 7

David is amazed at what God has promised, not based on whom David is or what David does, but on whom God is and what God will do. This is the essence of the unconditional New Covenant God makes to us through His Son Jesus. It is and has and will always be about Him, not us.

2 Samuel 7 (cf. 1 Chronicles 17)

God makes a promise to David that is unconditional [listen to this message on Romans 3.1-8 preached at Evangelical Formosan Church of Cerritos on October 17, 2010 by Pastor David]. David responds to God with a prayer of praise. This is how it is. God promises us great things in Christ, and we need to respond with gratitude. How much gratitude have you shown God today?

God gave David peace )rest( from his enemies. The evidence of this is seen in the promises God makes with David in this chapter. Verse two reminds us of Hiram who provided David with the cedars of Lebanon (2 Samuel 5.11). This is the chapter that introduces the prophet Nathan. He plays a key role throughout the rest of the story of David (2 Samuel 12.1, I Kings 1.10, 22, 34, 2 Chronicles 9.29).

This is also the chapter that is central to the doctrine of Christ’s coming (12-13, 21). Christ is the seed that will come from David upon whom God will establish the eternal kingdom. Peter made sure the people of Jerusalem understood this in his first sermon (Acts 2.25-36). Paul mentions this covenant in Romans 1.1-3. Jesus even refers to it in Revelation 22.16. Both passages mention that Jesus is the fulfillment of the covenantal promise. The prophet Jeremiah, as an Old Testament example, awaited the day when the Messiah would come as fulfillment of this covenant (Jeremiah 23.5). Gabriel was sent with the same message in Luke 1.32-33 stating that the One who was to be born of Mary would be the One to sit on the throne of David. It is this covenant that ties the Abrahamic Covenant to the New Covenant made by Jesus (John 13-17).

According to this passage (10-16), the Davidic covenant is:

a house—a continued posterity of the royal line
a kingdom—a realm of political power, a literal earthly kingdom that can be interrupted (Hosea 3.4-5). Psalm 89 informs us that although individual members of the house of David may fail the conditions of the covenant because of their disobedience, the covenant itself remains unconditional (3-4, 19–24, 27–37; see our study on Psalm 89).
a throne—the rulership of that kingdom centered in David’s posterity, his offspring will have the only right to the throne in Israel

To conclude the matter of the covenant for the moment, ultimately God’s promise to Israel through the Davidic covenant will become evident in the Messiah, who is David’s seed (Jeremiah 33.19-26, Ezekiel 34.22-31, 36.16-38). Each of the covenants presented in Scripture, the Abrahamic, Davidic, and New covenants, will find their fulfillment (Ezekiel 37.21-28) in Christ, through whom the provisions of these three covenants come together (cf. Matthew 26.28-29, 31-33, 54-55, Luke 1.68-78, Acts 2.29-36, 3.25-26, 15.16-17, Galatians 3.13-16, 26-29, Hebrews 9.16-28, and Revelation 11.15).

The final thought in this chapter is David’s response to all this. He is amazed at what Nathan told him. He then enters the tent of worship, where the newly placed Ark is found, and he worships the Lord for a lengthy amount of time (7:18–29). During his prayer, he calls on the “Sovereign Lord” seven times. This title stresses God’s control over the nations and over this unconditional covenant God has made with David and the nation Israel. David is amazed at what God has promised, not based on whom David is or what David does, but on whom God is and what God will do. This is the essence of the unconditional New Covenant God makes to us through His Son Jesus. It is and has and will always be about Him, not us.

Psalm 132

During times of difficulty or praise, we need to record our prayers, desires, thoughts, and life so we might see God at work in our lives. When trials come, and they will, having a recorded testimony of God’s work in your life along with answered prayers will strengthen you and those around you. What is God writing in your life?

Psalm 132

This is another psalm of ascents and is the longest one. The authorship is unknown. It could have been Davidic (but verses 1, and 10-11 belie this) or Solomonic as a dedication of the newly built Temple. Whoever the author, this is a prayer given which asks God to remember His promises and is in connection with the Ark coming to Jerusalem and with the promise of the building of the Temple. This places the topic of the writing in time with our studies in 1 Chronicles and 2 Samuel (2 Samuel 7.8-16 [see study] and 1 Chronicles 17.11-14 [see our study]). Second Samuel is the Davidic Covenant and 1 Chronicles is the oath by God to build the Temple through David’s son, Solomon.

Verses 1-5-Remember David’s oath to build the Temple (see our study on 2 Samuel 5)
Verses 6-7-Remember David’s bringing the Ark to Jerusalem (see our study on 1 Chronicles 16). The writer recollects that David heard of the Ark in his youth as seen in the reference to Ephrathah, which is another name for David’s hometown of Bethlehem (Micah 5.2 and Genesis 48.7).
Verses 8-10-A prayer for God to remember the Ark and the King. The phrase “Your anointed” could refer both to David’s descendants and his ultimate descendant Jesus Christ, the Anointed One (Messiah).
Verses 11-18-A restating of the Davidic Covenant (2 Samuel 7.8-16)

The prayers of verses 8-10 are answered in verses 16-18.

Arise, O LORD, to Your resting place, You and the ark of Your strength (8).

This is My resting place forever; here I will dwell, for I have desired it (14).

Let Your priests be clothed with righteousness (9a).

Her priests also I will clothe with salvation (16a).

And let Your godly ones sing for joy (9b).

And her godly ones will sing aloud for joy (16b).

For the sake of David Your servant, do not turn away the face of Your anointed (10).

There I will cause the horn of David to spring forth; I have prepared a lamp for Mine anointed. . . . But upon himself his crown shall shine (17, 18b).

Psalm 101

The question then comes for each of us, what do we strive after as children of God? Have we allowed worthless things to deter us from God? Where do you stand?

Psalm 101

This psalm was written by David at the time the Ark was placed in Jerusalem establishing the city as the political and religious capital of Israel (see our study on 1 Chronicles 16).

A possible outline of Psalm 101: The Ideal King is Pure in Life (1-4) and Pure in Justice (5-8). The only true King that reflected this was Jesus Christ. The character expected of a leader by God is presented in this psalm (Word in Life Study Bible, 1997).

To govern wisely, without compromising their integrity.
To completely disassociate themselves from wicked schemes and those who promote them.
To tolerate no slanderous talk and to dismiss subordinates who even appear to be using privileges to unfair advantage.
To surround themselves only with people who are faithful to the Lord.
To purge their administrations of deceivers and liars.
To root out and destroy wicked people from the land.

Loosely stated, he is to avert his ways from syncretism. David goes so far in saying that he will not set any wicked thing before his eyes (3). The word for wicked happens to be belial (בְּלִיָּעַל) wherein we get the term of a god found in Scripture (Deuteronomy 13.13 and 2 Corinthians 6.15). A worthless thing becomes our god, which is syncretism.

The question then comes for each of us, what do we strive after as children of God? Have we allowed worthless things to deter us from God? Where do you stand?

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.

2 Samuel 5.1-10

Are you proclaiming the One who is greater than David, Jesus, as King of your life? If so, your faith and ability to do great things will increase. The more we lean on God and allow Him to rule our lives the greater our life will be primarily due to our living the life that He created for us to live. How strong are you today? What does your daily workout look like?

2 Samuel 5.1-10

Due to the method of this study, in that we are attempting to do a chronological study of the events of the Old Testament, we are studying the first ten verses of 2 Samuel 5. These verses coincide with 1 Chronicles 11.1-9. We will look at 1 Chronicles 11 next before we return to complete 2 Samuel 5. For the remainder of 2 Samuel and the books of the Kings, we will work with simultaneously with the Chronicles.

This chapter provides the third anointing of David being king. Here it is an anointing by all the tribes of Israel to be king over Israel. Second Samuel 2.4 points to the Southern tribes anointing David king over Judah. First Samuel 16.13 is the most important anointing given by Samuel prophetically proclaiming David to be the great and future king over all Israel. Verse two represents the people’s belief that Samuel’s anointing of David to be king over all Israel was indeed an act of God anointing David. The Israelites were obeying God’s will and proclaiming David the rightful king.

Hebron is an important city in the life of Israel. It is here the patriarchs, except for Rachel, were buried (Genesis 23.2; 25.9; 35.27-29; 49.29-33). It is one of the oldest cities in the world that is still in existence. The Cave of Machpelah is still there; however, it is covered by a mosque (background information from Jewish Virtual Library).

David is called in verse two a shepherd and a ruler (or prince). When this terminology is compared to Ezekiel 34.23-24, we see a comparison to the coming Messiah. David, then, is a type of Christ who is to come. More will be developed on this concept at a later date. The term “Messiah” means “anointed one.”

We see the years of David’s reign given in verse five. David reigned more than forty years, from the age of thirty (Jesus’ ministry began at thirty too) and he was king until he was in his seventies.

The Jebusites (those who dwelt in what is called Jerusalem today), were confident in their ability to defend their capital. They thought it was impenetrable (6). When a topographical map of the surrounding area is viewed, it is reasonable for the Jebusites to think that the city was impenetrable. The Jebusites held this territory since the days of Joshua (Joshua 15.63). This is one reason David sought the city. God gave the city to David and to Israel (10). Remember, with God all things are possible if He desires them for us.

David’s plan of attack seems to be an attack on the water system of Jerusalem. Later, King Hezekiah would use this as a means of defense (2 Chronicles 32.2-4).

The first mention of “Zion” found in the Bible is in verse seven.

As 2 Samuel 3.1 reminds us, David’s claim to be king grew greater than that of Saul; so, we see here in verse ten, that David became greater and greater because God was with him. Just as Saul became weaker because God had left him, so David became stronger because God was with him.

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 3

This chapter is the genealogy of David (1-9) through Solomon (10-24). It can also be looked at as a list of the kings from David’s family before the exile (1-16) and after the exile (17-24). This short list suggests that the Chronicles were written shortly after the exiles returned from Babylon.

1 Chronicles 3 (Matthew 1.6-12)

As with 1 Chronicles 1 and 1 Chronicles 2, we find this to be a normal list of people who set the stage for the greater people in the list. We might not be the great people of history, but without us the great people of history would not be the great people of history. However God has placed you in this world (Acts 17.26), rejoice in it for it is to fulfill His purpose and is for His glory.

One of the oddities of this chapter is the last name, Anani. He was considered to be the coming Messiah according to the Targum. Another oddity, which displays God’s creativity, is Jeconiah. His line is cursed and Jeremiah 22.24-30 prophesies that no man from him will reign. Yet, Jesus is from the house of David. How does God work this out? Updates will come.

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

Psalm 49

When the harp is laid down, we must ask ourselves the question that the psalmist and countless others have: Do we desire riches more than God? Do we desire luxury and ease more than character? If we do, we are headed for the grave and hell. If we do not, we will find God.

Psalm 49

The origins of this psalm are unknown. What is know is that it was written more as a sermon than a praise or a prayer. This psalm deals with the seeming inequities in the world in terms of monies and is similar yet more thorough than Psalm 37 and Psalm 73. Again it is written by a Korahite (as mentioned in Psalm 44). According to the inscription, it was to be sung. This should remind us that we are to sing psalms, hymns, and teach one another with melodies (Colossians 3.15-17). This psalm is also quite similar to the book of Proverbs and Ecclesiastes in form.

This sermon can be divided into an introduction (1-4), three main points (5-9, 10-12, and 13-15), and a conclusion (16-20).

Verses 1-4-The writer calls for all people to listen to his words. He allows us to see that he has pondered his words and meditated on them a great deal. He has done so enough that he has been able to set them to music. He has been able to provide a solution to an enigma that has plagued the godly for generations. He is going to shed light on the darkness of the understanding of God’s people. He begins his sermon with a pluck of the harp.

Verses 5-9-The writer tells us that wealth cannot save. This is the point of the message. It is also a matter of concern for Jesus. In Mark 10.23-24 and Matthew 16.24-27, He presents this truth to a perplexed group of disciples. We all will die, the rich and the poor, no one will live beyond the time given them by God.

Verses 10-12-These verses are reminiscent of Ecclesiastes as Solomon provides insight into death. All people will die. The fool and the wise, all men are mortal and all will perish like the animals. When we die, we will not be able to cling to our wealth. The grave becomes our home.

Verses 13-15-Jesus points the truth of verse 13 to his disciples as He taught them in Luke 12.20.

Selah -The writer wants us to pause and consider the truth of this and the previous verses. If we all perish, the rich and the poor, what good does it to envy the rich outside of temporary ease and luxury in this life?

The writer continues to describe what will happen to those who trust in wealth and those who trust in God (Matthew 6.24-34). He points out that death will consume those who trust in their riches and that God will ransom or resurrect those who trust in Him.

Selah -The writer wants us to pause and consider the truth of these two verses. It is here the doctrine of the resurrection is presented. It is not a well-known doctrine in the Old Testament. The Sadducees did not believe in the resurrection because it was not developed enough in the Torah for them to accept it. It is not full developed until Jesus is resurrected and Paul teaches it in 1 Corinthians 15. Depending on how you looked at the first pause above, this should be an eye-opener. The life we live on this earth is short and incomparable to the life we will live throughout eternity. If the momentary pleasures of this world are what you are seeking, you might just miss out on the eternal pleasures of the next world in God’s presence. If you seek God’s presence today, He may bless you with riches or not (see Matthew 6 above). But, He will bless you with eternity with Him. Then, these light and momentary afflictions we experience will seem trivial in light of what He has prepared for us (2 Corinthians 4.16-18).

Verses 16-20-The writer concludes his sermon with a reminder of all that was said. He wants us to ponder: Does it really matter if others become wealthy? When all has been said and done, will it matter that they had wealth for a moment in time? These verses should remind you of the passage from Luke (see above) and Ecclesiastes 3.19.

1 Chronicles 1

Most people discount genealogies. Second Timothy 3.16-17 informs us that all Scripture, genealogies included, are inspired by God and profitable for helping us live our lives by faith. Which means passages like this are useful for teaching us and increasing our faith too.

1 Chronicles 1 (cf. various passages from Genesis and the New Testament usage in Luke 3.34-38).

The first section begins with Adam and ends with Abraham. Looking at the time-line from Genesis 5 we see the span of time from Adam to Noah was close to nineteen hundred years. From Noah to Abraham about another two-thousand years. This first twenty-seven verses of chapter one cover close to four-thousand years.

Verse four contains Shem who is mentioned in verse twenty-four. The people in-between are historical, Shem is central for he links Adam with Abraham. Abraham’s son Israel is mentioned in verse twenty-eight and again in chapter two verse one. The people in-between are historical, and Israel links Abraham with David.

However we read this chapter and the following eight, we need to realize the pain that Ezra, the author of this post-exilic book, went through to trace the lineage in Genesis and other books to link Adam with Abraham and Abraham with David. From David we can link Christ as Luke shows us.

This needs more research and it will be done at a later time. Check the links above.