Tag: Research

2 Samuel 18

2 Samuel 18 (For the background see our studies in 2 Samuel 16 and 17)

Even this early on, David seems to have lost his trust in his relative Joab. Joab was the commander of David’s army. He may have been on Absalom’s side for a time (2 Samuel 17.25 may or may not indicate this). We do know in 1 Kings 2.28 that he did follow David’s other son, Adonijah. Dividing the troops into three companies could have held a twofold purpose. Three companies going into battle provide a common offensive and defensive stand (a central company with two wings or the point, the main company, and a rearguard on the march) but also provides David with at least one company if two of the leaders turn traitor.

Verses 1-18 present the means of Absalom’s death by the hand of Joab as an act of God (19). Verses 19-32 present the news being delivered to David. Verse 33 is David’s reception of it. The repetition of Absalom and son is significant in Hebrew writing. There was great mourning on David’s part over the death of this son even though he was in rebellion.

I leave the chapter unfinished. I will continue it another day.

Psalm 51

Peter and Judas. David and Saul. Which one of the pairs are you? Judas and Saul were upset and saddened by their sin. Peter and David were repentant and saddened. They knew to whom to turn. They had hope. The former were without hope and God in this world (Ephesians 2.11-13).

Psalm 51 (See our study on Psalm 32 and 2 Samuel 12)

David is living in light of Psalm 32.3-4 when Nathan the prophet walks into the palace. He confronts the man and David is released from the stronghold of sin as he works through the concept of this psalm.

Verses1-4-David doesn’t address God as the covenant God of Israel, Jehovah (יְֽהוָה), in this psalm. He addresses Him as the creator God, Elohim (אֱלֹהִים), or Lord (אֲדֹנָי) because of his unworthiness to regard himself as one of God’s own. David basis his forgiveness solely on whom God is not what David had done. This is the first step. David is contrite, remorseful over his sin. The second step is the confession of sin. It is admitting to God what He already knows and agreeing with Him that you are wrong. The third step is to admit you have nothing in yourself to deal with your sin; you need God.

As David stated, our sin is against God and Him alone. However, the consequences go far beyond and reaches to those we love. It hurts us. As describe in Psalm 32 and in this psalm, sin affects our bodies. David’s eyes, mind, ears, heart, spirit, and mouth were affected in the physical realm. David’s fellowship and joy with the Lord were affected in the spiritual realm. Sin hurts those we are to love. Tragedy strikes families (see 2 Samuel 11 and 2 Samuel 12 for our study on this).

Verses 5-12-David confesses that not only does he have a desire for sin but that he was born that was as is all humanity. Once he acknowledges this, David begins a progression in his prayer. He asks God to purge him, remove his defilement. He asks God to wash him, to cleanse him deeply. He asks God to let the bone He broke through discipline dance again. [I will link my sermon series on Dancing with Broken Bones at a later date.] He asks God to make him experience the joys of answered prayer. He asks God to not treat him according to His sins but to hide His face from them. He asks God to create in him a clean heart. This prayer is ultimately answered in Christ. As Christians, we have been given a new heart in Jesus. He asks God not to cast him away from His presence. He asks God not to take His Holy Spirit from him. This is a cry from the Old Testament as is evidenced with the Spirit of God left Saul that should not be on the lips of the saints in the New Testament. [If you desire more on this topic, let me know.] He asks God to restore to him the joy that can only be found in salvation. And lastly, David asks God to keep him from falling again.

13-17-David declares that he will live a life in which others will see and hear of God. Throughout this psalm David proclaims it is not what we can give but our humility before God. God delights in our coming to the Creator of the universe and learning from Him how to live the life for which we were created.

18-19-Praying for self to praying for the nation. Both are important and necessary for us to live the life God created for us to live.

Peter and Judas. David and Saul. Which one of the pairs are you? Judas and Saul were upset and saddened by their sin. Peter and David were repentant and saddened. They knew to whom to turn. They had hope. The former were without hope and God in this world (Ephesians 2.11-13).

Sin is complicated, but goodness is simple.

As in Psalm 32, there are basically three or four words that comprise the sin committed by David. The three mentioned in this psalm are the first of the four mentioned in Psalm 32. This is why David had to cry out to God for Him to have mercy on him.

Psalm 32

Complete cleansing and forgiveness are found in these verses too. Transgression is removed. Sin is covered, iniquity is not counted against, and deceit is no longer found. In Christ these are ours.

Psalm 32

Tired. Aching. Hurting. Exhausted. Fatigued. Undernourished. Roaring in misery and anguish. Sounds like a third world country. For a Christian it is, it is a place we should not be found. It is in a state of being disciplined by God for sins committed. This is David’s description of himself as he was being disciplined by God for his sin with Bathsheba (see our study of 2 Samuel 11). This psalm was written after Psalm 51 (see our study) more as a reflection of what had happened to him after his sin and before the arrival of Nathan (see our study of 2 Samuel 12). It is a maskil used to relive a teachable moment for many to understand. Amazingly, this private psalm is sung as part of the services of the synagogue during the Day of Atonement services.

Psalm 32 is reflective of what God has done and Psalm 51 appears to be written in the struggle.

Various outlines can be made from this psalm. An example would be to divide it in six equal parts (1-2, 3-4, 5, 6-7, 8-9, and 10-11).

  • Verses 1-2- the forgiven man
  • Verses 3-4-the physical and psychological effects of unconfessed sin
  • Verse 5-confession as the remedy to obtain God’s forgiveness
  • Verses 6-7-forgiveness brings back prayer
  • Verses 8-9-forgiveness bring back biblical insight
  • Verses 10-11-forgiveness provides personal testimony

It could also be divided by the pauses (Selah): 1-4, 5, 6-7, and 8-11.

  • Verses 1-4-Man cannot forgive on his own. Sin is always against God and witnessed by others (Psalm 51). Because our sin is against Him, He is the agent of forgiveness and we are the recipients. He forgives, He covers, He washes clean; we accept, we praise, we stand amazed. When we do not accept His forgiveness, we die a little each day. Our soul becomes like a sponge in the desert that has seen no rain for years.
  • When Paul quotes verses 1-2 in Romans 4.6-8, he reminds us that forgiveness is a free gift of God based on the work of Christ, not an effort of good works on our part.

Selah-Do you believe your sins are forgiven? Why? On what basis are they?

  • Verse 5-Confessed sin restores the soul not because it places us in right relationship with God, Jesus did that. Our soul is refreshed because our fellowship with God is restored (1 John). We can now access the Water of Life, the Bread of Life, Life Himself. This only comes when we confess our sins (1 John 1.9). Confession is to freely admit that our action was what God calls it. There is no excuse for it and no reason that is acceptable. It is a violation of God’s character.

Selah-Ask the Holy Spirit to convict you of your sin and of God’s righteousness (John 16.5-15).

  • Verses 6-7-Once David repented, he realized that it is always to God that we need to go in order to get things right. In order for us to live the life He created for us to live, we need to be in Him. He is our hiding place (see song below).

Selah-When you do wrong, do you run to God or away from Him? He is your only source of hope.

  • Verses 8-11-David reminds us that we are indeed responsible for our actions. He ends this psalm of penance with joy.

[more will be discussed on sin/forgiveness/relationship/fellowship in later posts if requested]

Definitions

David uses four words for sin in the first two verses alone: transgression, sin, iniquity, and deceit. These words provide insight into different shades of rebellion against God.

  • Transgression is a breaking of God’s Law (פֶּשַׁע/ἀνομίαι)
  • Sin is breaking the laws God placed in motion to rule His creation (חֲטָאָֽה/ἁμαρτίαι)
  • Iniquity is the staining of the soul through depraved activities (עָוֹן/ἀδικία)
  • Deceit or guile is misrepresenting the character of God by presenting yourself as something other than you are (רְמִיָּה/δόλος)

Complete cleansing and forgiveness are found in these verses too. Transgression is removed. Sin is covered, iniquity is not counted against, and deceit is no longer found. In Christ these are ours.

Media

2 Samuel 12

Do you notice that when you become angry at a sin in another, there are times your anger is directed toward you because you know that you are committing the same sin?

2 Samuel 12 (1 Chronicles 20.1-3 see our study of 1 Chronicles 20)

Our studies of Psalm 32 and Psalm 51 will be forthcoming. David spent at least six months in misery due to his sin. Bathsheba gets pregnant in 2 Samuel 11 (see our study), the two discover she is pregnant, David has Uriah murdered, they wait a few months for mourning, they marry, the baby may not have yet been born. Then comes Nathan to confront David for his sin. Whatever the amount of time, Psalm 32 and Psalm 51 describe the anguish David was going through during this period of his life.

After Nathan’s parable, wherein David becomes indignant, God brings the discipline upon His child (Hebrews 12.4-11). The consequences of David’s sins were mentioned briefly in our study of 2 Samuel 11. Here, God lays them out through Nathan to David. They are:

  • 10 Now therefore the sword shall never depart from your house, for you have despised me, and have taken the wife of Uriah the Hittite to be your wife.
  • 11 Thus says the LORD: I will raise up trouble against you from within your own house; and I will take your wives before your eyes, and give them to your neighbor, and he shall lie with your wives in the sight of this very sun.
  • 14 Nevertheless, because by this deed you have utterly scorned the LORD, the child that is born to you shall die.

Notice for each consequence there is a reason given. As parents, we need to take this seriously. The consequence matches the discipline given.

If the rest of David’s life was outlined according to his children, four of David’s male children die. This baby (2 Samuel 12), Ammon (2 Samuel 13), Absalom (2 Samuel 18), and Adonijah (1 Kings 2) all die in relation to the consequences of David’s sin. Some have seen this as fulfilling Exodus 22.1 in lieu of the death penalty for David and Bathsheba (Leviticus 20.10).

Do you notice that when you become angry at a sin in another, there are times your anger is directed toward you because you know that you are committing the same sin?

The mourning of David in this chapter (15-23) gives us insight into his belief of the afterlife and of God’s mercy and grace. David mourned by fasting and praying while the child was alive. When he found the child to have died, he finally ate. He knew that the child might be spared by God. After the baby died, he knew God would not raise him from the dead. David knew that he would be with the baby after David dies. This causes us to ponder the eternal state of babies who have died [email me if you desire further study on this topic].

After the child born to David and Bathsheba dies, she has another child (24-25). They called him Solomon. Interestingly, Nathan called him Jedidiah, which means “loved by the Lord.”

The chapter ends where 2 Samuel 11 should have begun, David went to war as the kings are supposed to do. This passage is found in 1 Chronicles 20.1-3.

Psalm 29

Try to describe God in terms of nature without making nature god. Ascribe the worth to God due Him.

Psalm 29

Just a cursory reading of the psalm should cause the reader to reconsider worship (as do Psalm 15, Psalm 19, and Psalm 93). Since worship is ascribing worth to something, then we should worship greatly. God is great and is due great worth. How do you worship at home and at church? If you need a moment to consider how great He is, review “That’s My King!” at the bottom of the video page.

Notice the chapter refutes that God is nature (“Mother Nature”). In order to be God, He must be above and in control of nature as verses 3-9 present. Notice the use of the sevenfold “voice” in this passage. ]As time allows, I will present a study on certain numbers found in Scripture.[ The power behind the sevenfold voice that shakes the earth comes as the power for peace. If you listen to the psalm, you will hear, see, and feel the power of the storm David is describing.

Strength comes to those who seek Him and living the life He created us for is a by-product of that pursuit as seen in the word “peace” that closes this psalm.

Try to describe God in terms of nature without making nature god. Ascribe the worth to God due Him.

1 Chronicles 17

1 Chronicles 17 (see our study on 2 Samuel 7 for a deeper study of the subject)

One major difference between these two passages is the focus of David’s prayer, which is a result of the purpose of each book. Second Samuel is establishing David as king over all Israel and 1 Chronicles focus is on the religious aspects of David’s life. So, the prayer in 1 Chronicles 17.16-27 focuses on David as the planner of the Temple more so than a military focus. This focus can be seen in Haggai’s focus in Haggai 1 (see PPT analysis of this chapter-more to come if comments are given).

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:

  1. a house—a continued posterity of the royal line
  2. 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).
  3. 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 100

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.

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.

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 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

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.

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?