John – Page 3 – Old Testament Survey

Psalm 67

Does your life draw men to God? Read Zechariah 8.20-23. Is this what people do in light of what God is doing through you? If so, praise Him; if not, ask yourself why not (Selah).

Psalm 67

Verse 1-As with Psalm 66 (see our study), this psalm calls all people to see that the Lord is good and that the Lord is God. This psalm is a psalm of God’s blessing. The prayer is much like the priestly blessing of Numbers 6.24-26, wherein God will look graciously upon us and not turn His back to us (a sign of judgement). Each verse expresses the same thought using different terms to help the reader focus on the blessing and the protection. He states that He will bless you, and keep you; that He will make his face shine upon you and be gracious to you; and that He will turn his face toward you and give you peace. When God faces us, we receive His greatest blessing which is to see Him (Matthew 5.8). The greatest curse we can receive from God is when He turns His back to us. Think of Jesus on the cross, utter darkness and complete wrath were His lot as God the Father judged our sins upon Him (Matthew 27.45-46).

There is one major difference which we have seen in many of the psalms (see our study of Psalm 53). That difference is in Numbers the word used for God in the Hebrew is the word for the God of Israel which is Jehovah (יְֽהוָה). The word here is Elohim (אֱלֹהִים) which is the God above all other gods, the triune Godhead.

With all this going on, the psalmist calls us to pause and consider these truths for ourselves (Selah).

Is God your blessing because you stand in right relationship with Him as His child or is God your cursing because you stand in wrong relationship with Him as a child of the devil. Sounds harsh, doesn’t it? Read John 8.31-47.

Verse 2-The verse expands the blessing that the name Elohim (אֱלֹהִים) suggests in verse one that is for God to be known to all the nations not just Israel.
Verses 3-4-The psalmist now presents the case for all the world to be praise God. His desire is for the nations to know the saving grace of God as seen in the acts of righteous judgement that He makes. He again asks us to consider, to pause, to reflect (Selah) on this matter for our lives. Do you live your life in such a way that others are drawn to God and desire to know Him (see our study of Psalm 66).
Verses 5-7-The psalmist repeats verse three as a chorus of sorts pleading that the nations might know Him. The nations are to bless God because of His sovereign reign over all the earth.

Does your life draw men to God? Read Zechariah 8.20-23. Is this what people do in light of what God is doing through you? If so, praise Him; if not, ask yourself why not (Selah).

Interesting numbers in this psalm:

The phrase “Bless us” is used three times.
The phrase “Praise you” is used four times.
The word “us” referring to Israel is used six times.
The word “nations” is used nine times.
A reference to God is made fifteen times with a picture of the trinity involved.

All this in seven verses.

Psalm 66

What is your story?

Psalm 66

This psalm reminds me of Matthew 5.13-16. It is the idea of telling the world about God without using words because of the godly lifestyle we live (1 Peter 3.1-6).

It is inviting us to come and see that the Lord is God. This psalm focuses on whom God is and what He has done for His people. The psalmist invites us, all people of the earth, to worship God with him:

Verses 1–4-Come and shout God’s glory. Pause, reflect (Selah), on what and who the Lord is.
Verses 5–7-Come and see God’s gracious work. Pause, reflect (Selah), on what the Lord has done. We are to reflect on the past to glorify Him and to grow in faith for what must be done today and in the future.
Verses 8–15-Come and be blessed and be a blessing. Pause, reflect (Selah), on what God can do for and through us.
Verses 16–20-Come and hear the testimony of God’s work in people’s lives. Has what God has done for you reached the ears of those around you? Is your life a walking testimony of who He is and of what He has done for you and through you? The beginning of this type of life, the life He created for you to live, is to come to Him in repentance, prayer, and study of His Word.

This is the story of the woman at the well when she met Jesus. After speaking with Him, she left to her town and declared “Come and See” (John 4.28-30, 39-42).

What is your story?

Media

Refiner’s Fire by Brian Doerksen

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 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.

2 Samuel 5.11-25

As long as we are in submission to God’s commands and following His Word, will, and way, we are promised victory (1 John 4.4 and 1 John 5.4). Are you living in obedience or living in syncretism?

2 Samuel 5.11-25 (cf. 1 Chronicles 14-see our study)

The remainder of chapter 5 (see our study of 2 Samuel 5.1-10), establishes David as an international king, not merely a tribal king (12). The description of his home, built with wood rather than stone, presents a palatial estate (2 Samuel 7.2).

David is seen as an international sovereign. In being this he takes on the customs of those around him (syncretism). He adds more wives and concubines. God forbade this in Deuteronomy 17.17 but David allowed this probably because it was accepted cultural protocol for a king in making a peace treaty to take wives from the other’s family. This is the definition of syncretism, taking on what culture mandates as part of your life without regard to what God’s Word has to say. They, and we, always want to be like the others around us (1 Samuel 8.5 [see study] and Ezekiel 20.32).

David establishes a treaty with Hiram of Tyre [more research]. He will later supply David with the material to build the Temple (1 Kings 5.1-18).

As long as David was king over Judah only, the Philistines apparently were not concerned. When he was established as king over all Israel, they began attacking. The remainder of this chapter highlights the exploits of David’s men as seen in our study of 1 Chronicles 11 and will be seen when we return to 1 Chronicles 14.

The highlight is that David discussed his plans with God (19, 20). He did what God commanded and was victorious because of it. Some have suggested the marching on the tops of the trees are the angels marching to battle. Interesting thought that requires more research. Also, in this verse (24), it states that the Lord will go before them. This is not a foreign concept for the Lord is a warrior (Exodus 15.3) and He goes before His people to fight for them (Exodus 14.14; Deuteronomy 1.30; Joshua 5.13-15–see our study).

As long as we are in submission to God’s commands and following His Word, will, and way, we are promised victory (1 John 4.4 and 1 John 5.4). Are you living in obedience or living in syncretism?

Psalm 107

This psalm is calling all mankind to live in gratitude for what God has done. Look around at your life; what is God doing? If you say nothing, you don’t know God too well. He is always at work (John 5.16-18). It is the glory of man to find what He is doing and join Him in His activities. Notice His work and praise Him for it.

Psalm 107

This chapter, due to verses 2-3, has been interpreted as post-exilic that is when the Israelites were returning from the Babylonian Captivity. However, since all four directions are being referred to, it seems more appropriate to read this as the psalmist calling people from all directions of the earth to praise God.

Psalm 106 (see our study) retells the stories of God’s work in the Israelites in terms of discipline. Psalm 105 (see our study-research) details God’s blessing on the people. Both of these psalms refer to incidents found in the Pentateuch, the first five books of the Bible. Psalm 107 refers to incidents of God’s deliverance outside of the Pentateuch narrative. It appears that the incidents are not historical for the writer but current events.

The structure of this psalm is provided in the refrain given in verses 1, 8, 15, 21, and 31. Each of these verses calls us to thank God for what He has done. It is marked by the Hebrew word “chesed” (חסד), which translates “loving-kindness.” This word will be studied at a later time and placed in this website. What follows these verses are a reason for gratitude or a command to continue to praise Him. This is also seen in the refrain of the people’s cry to God in verses 6, 13, 19, and 28.

Therefore, we can outline this psalm as follows:

Verses 1-3-Introduction for all the people of God to thank God.
Verses 4-9-Instructions for travelers to thank God for what He has done
Verses 10-16-Instructions for prisoners to thank God for what He has done
Verses 17-22-Instructions for those suffering to thank God for what He has done

A quick note on these verses, some use this paragraph to present God’s healing in the Bible of physical infirmities proclaiming that God heals all diseases (Spirit filled life study Bible [Ps 107:1]). However, this passage speaks of sickness due to sin, such as David’s in Psalm 32 and Psalm 51, not sickness in general. Although I do believe that God does heal, I do not believe this passage can be used as a proof-text.

Verses 23-32-Instructions for sailors to thank God for what He has done
Verses 33-43-Instructions for farmers to thank God for what He has done

The last refrain does not follow the pattern of the previous four causing some to wonder if it belongs in this psalm or should be one alone.

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 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 5

We need to remember that the battle is the Lord’s battle, not ours. We are to be prepared for war (Ephesians 6.10-17), we are to be actively involved in faith (1 John 4.4 and 5.4), but the victory is always His (cf. verse 22).

1 Chronicles 5 (Genesis 46.8-9)

This chapter is a continuation of the genealogies from chapters one, two, three, and four (read these short accounts to gain a perspective on these lists). This list contains the descendants of Reuben (1-10), Gad (11-22), and the half-tribe of Manasseh (23-26). Joshua 13 informs us that these were the tribes who settled on the eastern shore of the Jordan River.

Although Reuben was the firstborn, he sinned against his father Jacob (Israel) by sleeping with Jacob’s concubine (Genesis 35.22 and 49.3-4). This was tantamount to desiring to take Jacob’s place. This will be shown in the study in 2 Samuel 1. Since Joseph was the firstborn of the wife Jacob loved (Rachel), he was given the place of firstborn. Verse ten reminds us that God did take care of the descendants of Hagar as God promised to do (Genesis 25.12-18). See verses 18-22 in this chapter for a reference to the Hagarites.

Because of Manasseh’s exposure to and allowance of the idolatry of the nations that surrounded them, they gave into idolatry. Because of this, God judged them through the nation of Assyria and they were carried away into captivity by Tiglath-Pileser (745-727). The Assyrian Captivity will be developed in a later post (2 Kings 15.29).

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