Tag: Matthew

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 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.

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?

For a visual of this psalm, see the graphic.

Psalm 106

In each case of the remembering, Moses or another leader pleads on behalf of the people for God to forgive them. They stand in the gap for those who have rebelled (Ezekiel 22.30). We are called to do the same thing (Galatians 6.1-3 and Matthew 18.15-17).

Psalm 106

This is considered the first of the Hallelujah Psalms because it begins and ends with hallelujah (הלליה), which is “Praise the Lord.”

The key to this passage and the other historical psalms is to remember. In Psalm 105, remember because of the great things God has done; in Psalm 106, it is remembering that bad things we have done and turn from them. This psalm is a rehearsal of those things Israel did in rebellion to the good things God had done for them. Before we start pointing the finger, we need to remember that we do the same today. Think of God’s grace and forgiveness; then, ponder the things that we have done that abuse that grace and forgiveness. Paul summed it up in Romans 6 with an emphasis on our not sinning because of God’s grace.

Verses 1-3-The psalmist begins with praise and will end with praise as-well. He is calling us to observe what we have done and to pursue justice instead.

Verses 4-5-These verses are likened to Luke 23.42 where the repentant thief asks Jesus to remember him when He enters His kingdom.

Now we arrive at the reason for the repentance and petition.

Remember

  • Verse 6-He wants us to remember that we are as capable of committing these sins as those who actually committed them.
  • Verses 7-12-Red Sea Rebellion (Exodus 14)
  • Verses 13-15-Complaints in the Desert (Numbers 11)-They forgot; they did not remember.
  • Verses 16-18-Dathan and Abiram, the Rebels (Numbers 16)
  • Verses 19-23-The Golden Calf (Exodus 32)
  • Verses 24-27-The Evil Report of the Spies (Numbers 13-14)
  • Verses 28-31-Sin with People of Moab (Numbers 25)
  • Verses 32-33-Trouble at Meribah (Numbers 20.1-13)
  • Verses 34-39-In Canaan—Nothing Ever Changes (see the studies on the book of Joshua)
  • Verses 40-46-The Times of the Judges (see the studies on the book of Judges)

Verse 47-This is a call to national repentance and a call to give God the glory due His name.

Verse 48-This doxology is what began the psalm. Whatever our lot in life, we need to remember to praise the Lord.

In each case of the remembering, Moses or another leader pleads on behalf of the people for God to forgive them. They stand in the gap for those who have rebelled (Ezekiel 22.30). We are called to do the same thing (Galatians 6.1-3 and Matthew 18.15-17).

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)

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.

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 87

This psalm calls us to consider how blessed we are in being chosen by God to be the place He dwells. Have you thanked Him for doing that? Do so, now

Psalm 87

Another psalm of the Korahites possibly written after the exile (see Isaiah 4.3).

Verses 1-3-The writer proclaims God’s love for Jerusalem. He maintains that God loves the city because He was its founder (1 Kings 11.13). And because it is the home of the Temple where God’s glory is manifest.

Selah-We are called to pause in order to reflect on where God now dwells. As Christians, He dwells in us. He has made us into His Temple for all to see and hear our holy praise of Him (1 Corinthians 6.18-20). How are you doing? Have you spoken glorious things because of God? Have others spoken glorious things of God because of you?

Verses 4-6-The one born in and who lives in Jerusalem have been chosen and blest by God and noticed by others (see Isaiah 4.3). The Rahab mentioned here is not the harlot (Joshua 2.3-11) and ancestor of David and Jesus (Matthew 1) but represents Egypt (the Hebrew spelling is pointed differently and has different spelling [for Egypt-רַהַב and for the harlot- רָחָב] (Isaiah 30.7). 

Selah-We are called to pause in order to reflect on where we are born. If we are believers, we have been born again into the Temple wherein He dwells. He records our name in His Book of Life. He had established this before the foundations of the world.

Verse 7-Springs represent salvation (Isaiah 12.3), which is only found in God.

This psalm calls us to consider how blessed we are in being chosen by God to be the place He dwells. Have you thanked Him for doing that? Do so, now.

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.

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 84

Would you rather be in church than outside playing sports, watching sports, or making money? If so, you can understand the longings of the writer.

Psalm 84

The origins of this psalm are unknown. What is known is that it was written before the captivity because the author is in the Temple (verses 1-4, 10) and there is a king on the throne (verse 9). Again it is written by a Korahite (as mentioned in Psalm 44). However, the Syriac version of this Psalm points to David as its author. It is also quite similar to Psalm 63, which is known to have been penned by David. If David did write this Psalm, it could have been written when he was exiled from Jerusalem by his son Absalom and it was his longing to return to Jerusalem to partake in the worship in the Temple. It is played on the Gittith.

This psalm of blessings can be divided into three parts of four verses each with a pause at the end of the first two stanzas.

Verses 1-4-The first blessing is for those who live in the Temple. The Korahites were the gatekeepers of the Temple. They would have resided in the Temple. The phrasing implies that even though they lived there, it would never be enough. They would always desire more opportunity to praise God in His Temple. The sparrows were known for building their nests around this area and would be found in the Temple too. If the sparrows built around God’s altar, it seems more appropriate for believers to do so.

Selah -The writer wants us to pause and consider the truth of this and the previous verses. Is it your desire to be in His presence all day long? Jesus tells us it is possible in John 4.23-24 and Matthew 28.18-20. Do you live life as a worship to Him (Romans 12.1-2).

Verses 5-8-The second blessing is for those who come to the Temple. It is not merely enough to go to the Temple (or attend church), it is necessary to trust in God in order to have strength. It is here that we are reminded of the truth given by Jesus in Matthew 16.24-27. If we seek Him, all else is cared for by Him.

The Valley of Baca is translated as Gehenna in the Targum, which is a ravine just outside of Jerusalem (Valley of Hinom-1 and Valley of Hinom-2). It is a desolate place and is referred to by Jesus as equal to Hell (Mark 9.42-48).

Selah-The writer wants us to pause and consider the truth of this and the previous verses. Is it your desire to be in His presence all day long to gain strength and blessings because you decided to be with Him? We are to do this even though life might be hard.

Verses 9-12-The third blessing is for those who trust in the Lord of the Temple. God is the protector, the shield to those who seek Him. When we seek Him, our longings are filled (verses 1-2 are fulfilled in verses 10-12).

Would you rather be in church than outside playing sports, watching sports, or making money? If so, you can understand the longings of the writer.

The psalm ends the way it began: O Lord of Hosts. YHWH.

Before you leave, listen to “Better is One Day” by Kutless.  Or, “Better is One Day in Your Courts” by Chris Tomlin.

Psalm 45

What are we doing to make His name known throughout the world? It begins with us living our lives at home in such a way that our neighbors ask us about God. From there, His fame is spread through their testimony and ours.

Psalm 45

The origins of this psalm are unknown. What is known is that it was written for a royal wedding. The inscription informs us it is a love song, or a Wedding Song, set to the tune “Lilies.” This tune is mentioned in Psalm 69 (see our study) and Psalm 80. Again it is written by a Korahite (as mentioned in Psalm 44).

Two verses (6-7) are ascribed to Christ by the writer of Hebrews (Hebrews 1.8-9). Because of this, some have suggested, this psalm was written for the sole purpose of presenting a bride to Christ. This goes beyond the scope of Scripture and is afforded no other passage in Scripture. However, we can see this is a royal psalm and, thus, can be applied to Christ as well as the king it is addressed to in the inscription.

It is broken into four parts:

Verse 1-The call to write a poem. This is inspiration. God gives this to each of us. It may not be a poem; it could be a design, a future, or even a character. God gifts us, impassions us, and has created for us a purpose that is beyond us (Ephesians 2.10).

Verses 2-9-The call to the king emphasizing his majesty. The Targumim, an ancient Aramaic translation of the Hebrew, translates verse two: “Thy beauty, O King Messiah, is greater than that of the children of men.” The messianic verses (verses 6-7), address the King as God while the one who speaks is “God, Your God.” This is a conversation being carried on by God the Father and God the Son. God has anointed the Son for a particular purpose and this is salvation. Historically, the verse could also be translated as “Your throne is a throne of God.” This would mean it was established in righteousness.

Verses 10-15-The call to the bride to marry the king. She is told to forget her past and her heritage. This would imply that she is a foreigner. It holds true for us today as seen in Luke 14.26.

Going along with the messianic interpretation, she would represent the Gentiles or the Church (Ephesians 5.22-33). The Church or the Bride will be given the beauty of the King and is commanded to worship or pay homage to Him. This is presented in Revelation 19.1-10 as the Wedding of the Lamb.

Verses 16-17-The call to establish a lasting dynasty is given to the children of the King (Christians). We are to make His name known by the way we reflect His life and mission (Matthew 5.13-16).

What are we doing to make His name known throughout the world? It begins with us living our lives at home in such a way that our neighbors ask us about God. From there, His fame is spread through their testimony and ours.

Take a moment to listen to “Shout Your Fame” by Hillsong.

Psalm 9

Although these two Psalms should be studied together, I have chosen to study them separately. In most ancient manuscripts (Septuagint and Vulgate), these two Psalms form one Psalm.

Psalm 9

Although  Psalm 9 and 10 should be studied together, I have chosen to study them separately. In most ancient manuscripts (Septuagint and Vulgate), these two Psalms form one Psalm. There are at least four reasons for pairing them together:

  1.  They form a partial acrostic. Psalm 9 contains 11 of the first twelve letters of the twenty-two letter Hebrew alphabet and Psalm 10 contains seven of the final ten letters.
  2. Similarities in words and style
  3. Subject matter. Although Psalm 9 deals with the nations and Psalm 10 deals with Israel, they both speak on judgment.
  4. Of all the Psalms in Book One of the Psalms, Psalm 10 is the only one without a superscription.

With that presented, let us turn our attention to Psalm 9.

Verses 1-2-David begins with words that should always be on our lips: Praise to God (Psalm 146.2) for whom He is and for what He has done (see Psalm 8). Are you praising God with all that He has given you to praise Him? What is it in your life that is not praising Him?

Verses 3-4-David sees that God is actively responding to his prayers and bringing justice upon the earth.

Verses 5-6-The judgment is eternal in nature, even to the point that the memory of them will perish too. Is this established in eternity or does it apply to history?

Verses 7-8-God will judge the world righteously through Jesus Christ (Acts 17.24-31).

Verses 9-10-God does not forsake His people. He protects them. He protects the oppressed as well. How?

Verses 11-12-God is righteous and will not let those who shed blood “get away with murder” (Genesis 9.5 and Nahum 1.2-6).

Verses 13-14-David calls out to God to bless him with God’s grace. He calls on God’s mercy so he may praise God and bring testimony of how good God is to the world.

Verses 15-16-The nations will know there is a God who is mighty in power and righteous in judgment. Exodus 7.5 states this and the ten plagues illustrate this truth.

Both terms, Higgaion and Selah, ask us to ponder the great truths mentioned in the previous section. How righteous is the God you serve?

Verse 17-David expresses the grief that the godless will not see God; their paths lead to destruction.

Verse 18-Does David merely mean the needy and the poor? Or, can he mean all those who see themselves in need of God and poor in spirit (Matthew 5.1-12)?

Verses 19-20-The world seems to have forgotten that we are mere men and God is God.

Selah asks us to ponder the great truths mentioned in the previous section. How righteous is the God you serve? Does He take care of us?

The world will not get it right until they bow in submission to the God of the Universe. Until then, we need to be in prayer for God to intervene and bring justice and righteousness to the front of the line. Are you praying for God to intervene?

Psalm 8

Consider your daily routine. Does it proclaim the greatness of God from beginning to end? If so, praise Him. If not, what can be done differently?

Psalm 8

The Introduction to the Psalms explains the Gittith.

Verse 1-The earth is a proclamation of the glory and majesty of God. When you see His creative process from an atom to a galaxy, what is your response?

Verse 2-Read Matthew 21.12-17 and 1 Corinthians 1.26-30 to enlighten this verse. When we praise God, we are using a defensive mechanism to thwart those who speak evil. How often are you praising God during the course of the day? The more we praise, the less we hear from the enemies of our faith.

Verses 3-4-This seems to be a quote from Job 7.17-18 and is quoted in Hebrews 2.6-8. The answer to this question is found throughout the Scriptures and summed up in the next few verses.

Verses 5-8-The translation of “elohim” ( ) in verse five has some controversy in it and can change the outlook of the psalm. David is saying either that God has made mankind a little lower than angels (KJV) or than Himself (NASB). See the footnote for both. If we reference Genesis 1.26-28, we can argue the NASB translation of “God.” Our dignity is found in being like Him. If there is no God, there is no basis for dignity in man. It is in being created lower than Him that we can fulfill the command of Genesis 1 and Psalm 8, which is being a plenipotentiary (one who rules in place of another as representing the other).

Another argument for the word being translated as the NASB presents is 1 Corinthians 6.3, which informs us that we will judge angels.

Verse 9-The psalm closes with the words it began. This sandwiching effect reminds us that all that is contained within these verses are to proclaim how great He is.

Consider your daily routine. Does it proclaim the greatness of God from beginning to end?  If so, praise Him.  If not, what can be done differently?