In Psalm 63, David the minstrel king likens himself to Israel, and his sufferings and hope not only take on the form of his nation’s history but also of its sacred architecture.
The Lord judged and rejected Saul, and then withdrew His Spirit from him. Then the Lord sent His Spirit to comfort Saul – in David.
The Covenant-literary shape of Psalm 8 allows David to make allusions to some surprising parts of the Torah as well as predicting the Temple of Solomon and even a crucial event in the ministry of Jesus.
Psalm 110 is one of the two most frequently quoted Psalms in the New Testament, yet its purpose and content remain mysterious unless we take into account its Covenant-literary structure.
When the prophet Nathan told David of a rich man who had stolen and killed a poor man’s sheep (2 Samuel 12), David’s judgment that the man restore it fourfold was based on the stipulation in Exodus 22:1. But why does that law stipulate a fivefold restoration for the same crime concerning an ox?
Psalm 82 begins with the Lord in his “house of lords,” but He is there because they have been doing what is right in their own eyes. Thus, this prophetic song is as applicable to the authorities of our own day as it was in any previous era in history.
This psalm of David is so well-known that parsing its Covenant-literary structure is like seeing an old friend in a new light.
God’s choice of David from among his brothers in 1 Samuel 16 not only prefigures the baptism of Jesus, it presents David as a human Tabernacle.
Like the books of Samuel and Chronicles, the book of Kings is so long and detailed that it was divided into two scrolls. But it is clearly a single book, one which begins with the construction of Solomon’s Temple and ends with its destruction. When its major events are taken into account, its internal symmetry becomes more evident.
Every one of God’s houses throughout Bible history has “former days” and “latter days.” This pattern of construction and reconstruction is a process of death and resurrection.