Exegetical and Hermeneutical Commentary of Psalms 24:1
A Psalm of David. The earth [is] the LORD’s, and the fullness thereof; the world, and they that dwell therein.
1. The earth is the Lord’s ] Better, Unto Jehovah belongeth the earth. The natural order of the Heb. fixes the reader’s mind first on Him, Whose approach is the theme of the Psalm. For the same thought see Exo 19:5; Deu 10:14 (R.V.); Psa 50:12; Psa 89:11. The words are quoted (from the LXX) in 1Co 10:26, to confirm the intrinsic lawfulness of eating whatever is sold in the market.
the world ] Properly, the habitable part of the earth (Psa 9:8); hence naturally supplemented by the mention of its inhabitants. The P.B.V., the compass of the world, was probably suggested by the Vulg., orbis terrarum.
Fuente: The Cambridge Bible for Schools and Colleges
1, 2. The unique Majesty of Him Who comes to take possession of His chosen dwelling-place. His sovereignty is not limited to a single nation or a single country. He is the Lord of all the world, for He is its Creator.
Fuente: The Cambridge Bible for Schools and Colleges
The earth is the Lords – The whole world belongs to God. He is the Creator of the earth, and therefore, its Proprietor; or, in other words, the property vests in him. It belongs to Him in a sense somewhat similar to our right of property in anything that is the production of our hands, or of our labor or skill. We claim that as our own. We feel that we have a right to use it, or to dispose of it, as we choose. No other person has a right to take it from us, or to dictate to us how we shall employ it. Thus, God, in the highest possible sense, has a right to the earth, and to all which it produces, as being all of it the creation of His hands, and the fruit of His culture and skill. He has a right to dispose of it as He pleases; by fire, or flood, or tempest; and He has an equal right to direct man in what way He shall employ that portion of the productions of the earth which may be entrusted to Him. All the right which any person has to any portion of the earths surface, or to what is treasured up in the earth, or to what it is made to produce, is subordinate to the claims of God, and all should be yielded up at His bidding, whether He comes and claims it to be employed in His service, or whether He comes and sweeps it away by fire or flood; by the locust, or by the palmer-worm.
And the fulness thereof – All which it contains; everything which goes to fill up the world: animals, minerals, vegetables, people. All belong to God, and He has a right to claim them for His service, and to dispose of them as He pleases. This very language, so noble, so true, and so suitable to be made conspicuous in the eyes of human beings, I saw inscribed in a place where it seemed to be most appropriate, and most adapted to arrest and direct the thoughts of men – on the front of the Royal Exchange in London. It was well to remind the great merchants of the largest commercial city in the world of the truth which it contains; it does much to describe the character of the British nation that it should be inscribed in a place so conspicuous, and, as it were, on the wealth of that great capital.
The world – The word used here – tebel – is a poetic word, referring to the earth considered as fertile and inhabited – the habitable globe; the same as the Greek, oikoumene.
And they that dwell therein – All the inhabitants of the earth, embracing men and animals of all kinds. Compare Psa 50:10-11. God has a claim on people – upon their services, upon their talents, upon all that they can acquire by labor and skill; He has a right to all that fly in the air, or that walk the earth, or that swim in the sea. On the occasion on which it is supposed that this psalm was written, in bringing up the ark of God, and placing it in the tabernacle provided for it in the capital of the nation, no sentiment could be more appropriate than that which would recognize the universal supremacy of God.
Fuente: Albert Barnes’ Notes on the Bible
Psa 24:1-2
The earth is the Lords and the fulness thereof.
The earth the Lords
So the Psalmist in this place speaks of the Divine sovereignty and of the Divine purpose and programme. The Divine sovereignty–the earth is the Lords, and the fulness thereof. God stretches out His sceptre over all places, all peoples, all events. However you parcel the earth out, He is the great Landlord and the Sovereign Ruler doing according to His will amongst the inhabitants of the earth. And the Psalmist tells us in this place on what this rests. God created it, and He sustains it. What a great deal you see in the world that your ancestors did not see, and what a great deal your children will see in it that you do not see! It is a mysterious world, with the fulness thereof. How there is wrapped up in the world unknown possibilities to be manifested in due season. When God created the world He did not leave it; He lives in the midst of the splendour He first created. He is evermore active in all the things of nature and of history. You build a palace, and it comes to ruin, but the earth never comes to ruin. You never have to put an iron band round the firmament to hold up the dome as they have put an iron band upon the dome of St. Peters at Rome. Now, the Psalmist here tells how God seeks to accomplish His great purpose in the world that He created, the world that He maintains, the world that He redeemed. He hath founded it upon the seas, and established it upon the floods. What is that? That God, who is the Sovereign of this world, has a great purpose in its government, and He seeks to accomplish that purpose through endless mutability and conflict. Now, you see the very same thing when you look into nature. God has made this world in exactly the same way, and the tangible world, the planet itself, how has it come to pass? He called forth His Spirit, and His Spirit moved on the face of the waters. Movement, you see. So it was in that strange old world, out of movement, mutability, catastrophe, out of these seas and floods, that this lovely earth arose, as the Greeks fabled that Venus arose out of the foam of the sea. Why, you know the history of your planet now pretty well. You know, your fathers, when they wanted to explain the configuration of this planet, always used to talk about the flood and the deluge. Oh! the deluge explained a lot. But you know a great deal better. You have studied geology since then. Nowadays you do not talk about Noahs deluge having made the planet what it is. You push it a great deal further back than that. For all that went on in these revolutions have left their signs on the rocks. What terrific floods, what mighty deluges, what burnings, what ages of frost and glaciers, and through all that God never lost sight of His final purpose to make this planet into what you see it today–music, colour, fragrance–a great and delightful theatre of intellectual and spiritual life. He hath founded it upon the seas and established it upon the floods, and out of movement, unsettlement, change, it arose, the lovely planet that you see it today. And mind, it is always going on just the same today. One would think sometimes, to look at the earth, that it was asleep. But make no mistake about that. The one thing nature never will stand is immovability. She wont tolerate stagnation. They say that sometimes in the Pacific they have periods of absolute calm, and in a few days the very sea begins to rot, and the stench is insufferable. Nature wont stand it, she is full of unsettlement, full of movement, full of catastrophe. That is the way you keep the ocean pure, the atmosphere sweet, and the earth full of vitality. Now, I want to say to you that that is all just as true in the history of ourselves. If you will look down the history you will find that God has ever been active in the midst of the nations, always overturning that He may introduce a civilisation that is a shade better than the civilisation that preceded it. You never can make a nation fixed and permanent. The world from the beginning amongst the nations has been in a state of unrestfulness and changefulness. But I believe there never has been a change in this world but it has been for the better. Mind you, it often seems to a careless eye as if the world were going back, but whenever the critical period comes the best is always on the top. You go back in history to the great conflict, say, between the Greeks and Orientals, when there seemed a time that the Oriental world was likely to swamp Europe, when it was likely to destroy the civilisation of Greece, which was the promise of all future civilisations. But when the critical battle came the Greek was master of the situation. It was just the same again when you come to the great conflicts between the Romans and the Phoenicians. As you know perfectly well, there seemed a day when the Phoenician, with his dark superstitions, his terrible practices, was going to triumph; but when the ultimate time came, when the final battle was fought, the Roman was at the top, with his wiser, healthier, and nobler conceptions, ideals, and strivings. It was just the same again a little later when Mohammedanism came into contact with Europe, and the Moor was at the very gate of Vienna. It seemed as if the inferior civilisation was going to swamp the nobler, but God, who sat upon the face of the waters, said, Hitherto and no further, and Mohammedanism was turned back, and it has been going back ever since. It has stopped a bit at Constantinople, but it will have to go. God has not made this world to go backwards. He has made it on the principle of a sure but ofttimes obscure development. Mind, I confess it looks as if it were not so. It seems sometimes as if we made a great deal of movement for positive retrogression. It looks so until we think about it. The world keeps going to pieces continually, and you never get anything fixed. But I am not going to lose sight of the fact that in the midst of instabilities and revolutions God is always quietly present. Always His end is to make men and nations pure and perfect. He has done it in the past; He will do it still. Why, you know well enough, in the fifth century–was it in the fifth or sixth?–a few fishermen laid the foundations of Venice in the slime of the lagoons. These men, with a few sticks and stones, began the creation, and as time went on there grew out of this slender and rude beginning the city of solemn temples, gorgeous palaces, the city of great painters, sculptors, and poets. And they built it out of the seas and established it upon the floods–the ideal city, the city dear to all lovers of the perfect. A few fishermen, in the first century, under the direction of the Master Builder, laid the foundations of a new world in the modern rottenness of the old civilisations, and now for 1900 years another building has been going on, the Church of Christ, the City of God, the Spiritual Venice. And mind, there is not a single movement in this world but aids it. There is no revolution but puts another bit of marble into it. He has founded it upon the seas and established it upon the floods, and I can stand sad see the whole world going to pieces with the utmost tranquillity, because I know that the destructive is also the constructive, and God never destroys unless He is going to build in its place something that is larger and more rational and more perfect. And all this is true of the individual life. Prepare yourselves for it. Just look at your lives. They have been one course of unsettlement, and it will be so until that man in white comes and reads over you that we never continue in one state. That is the way with us here. People imagine sometimes that they have got things pretty fairly square, that they have got things on a good basis, and that they are going to have a nice, tranquil time of it. Not a bit of it. He has built it upon the seas and founded it upon the floods. He will turn it over directly. You may be sure of that. When people marry and settle down, you sometimes hear people say, Oh! they are, married and settled now. You fancy you have got things into shape. You dont know where the next change is to come from. But it will come. There is no settlement; but mind this, every time God unsettles you it is for a great moral end. There ought to be no change in your life which does not leave you stronger and purer. So look up, the world is not purposeless: no mans life is a chaos. With endless variation, contrast, conflict, and catastrophe God is with us, and He will bring it out well at last, because when I get to the last page of the Book I read, And there shall be no more sea. (W. L. Watkinson.)
Gods mundane property and mans moral obligation
I. His property.
1. Its extent. The earth and its fulness (Psa 24:1).
2. Its foundation–creatorship. He hath founded it, etc. (Psa 24:2).
II. Mans moral obligation.
1. It urges him to be just. Will a man rob God?
2. To be humble.
3. To be thankful. It is God that has given us ourselves, with all our capacities and means of improvement and of pleasure.
4. To be acquiescent. God has a right to do what He likes with His own.
Let the text be written on our hearts. It is engraved on the front of the Royal Exchange, but how few pause to read it, and fewer still ponder it in their hearts. (D. Thomas, D. D.)
The earth and its fulness
There was a time when every separate department of nature was supposed to have a separate deity ruling over it. Every nation, every district, every sphere of life, every profession, every trade had a god of its own. There was a time when each race and tribe acknowledged no god but one. Then there comes the conviction that the Power which all are in some form seeking after is one and the same everywhere. We never can pass from His dominions.
I. The Divine presence in the world. It is His power and His presence which we behold around us. He hath created and preserveth all. The universe is itself a manifestation of Him; it is His garment, it is illuminated and aglow with the Divine presence. As with the earth, so with its fulness. Its products are irradiated With a heavenly glory. They, too, come from Him who is wise in counsel and excellent in working. The earth is given to the sons of men, that it may be subdued and cultivated, that its boundless treasures may be sought out and developed. There is no doubt a wrong way as well as a right way of availing ourselves of them.
II. All things Gods good gifts. If this can be said of meats and drinks, how much more may it be said of the manifold gifts with which the earth is ripe; the means placed at our disposal for the amelioration of human suffering, the lessening of toil, the advancement of knowledge, the increase of well-being in every shape and form. There was recently brought to light in Cornwall an old picture of our blessed Lord, in which His precious blood is represented as flowing over the various implements of industry–the reaping hook, the scythe, the shuttle, the cart–implying that by His incarnation all human labour has been sanctified, that everything wherewith we carry on the work of the home, or of the world, is cleansed and consecrated through the life and death of Christ; that in Him all things are gathered together in one, and are made meet to be laid upon the altar of God. (P. MAdam Muir, D. D.)
Gods claims upon men
There is a strong tendency in the present day to forget the immanence of God in creation. We do well to emphasise the constant dependence of the universe upon the preserving power of God. The Psalmist was wiser than the wisest atheistical philosopher when he declared that the earth is the Lord s, for He hath founded it. The more we learn of the Creator and His works the more must we realise His infinite wisdom and almighty power. They tell us that the propositions of the evolutionist, if true, obviate all necessity for a personal Creator. But there must have been a great creative plan or this universe could not have come into being, and behind that plan there must have been an Omniscient Personal Intelligence. To what extent have men realised, and do men realise today, the conception of the text? How far have they grasped the thought that the earth is the Lords and they are His stewards? The Jew was vividly reminded of the truth by that strange institution, the Year of Jubilee. It served to remind the whole nation that Jehovah was the Supreme Landlord under whom their tenure was held. The Psalmist goes a step further when he declares not only that the earth is the Lords, and the fulness thereof, but also the world and they that dwell therein. Not merely because we are created beings do we belong to God. We have realised an immeasurably higher claim upon our service. It is created by His inestimable love in the redemption of the world by our Lord Jesus Christ,–in a word, by the mercies of Calvary. How many of you thus recognise Gods claim upon you in this definite manner? (Henry S. Lunn, M. D.)
The earth is the Lords
The best of Gods gifts are often those which are least valued. It is the same with truths as it is with things. Whenever a truth becomes very common, whenever, that is to say, it is put by Divine Providence into the minds of all, we begin to neglect it, and to forget that God should be praised for it. To one of these old and familiar, yet preeminently useful, truths attention is now directed. From the earliest dawn of our reason we were taught that God made us, that a Wise and Holy Being who loves us was our Creator and the Author of all that exists, and what we were taught we believed, and still believe. But while we may both know and believe this truth, nothing is more likely than that, owing to its very commonness and our familiarity with it, we may realise most inadequately the worth of it, and feel very little of that gratitude to God for the revelation of it which we ought to feel. It is not yet a truth known to all the peoples of the earth. It is not a truth which any man, if left to himself, would be sure or even likely to find out. Great men, giants in the intellectual world, have failed to attain to a clear knowledge of God as the alone Creator and Lord of nature. He who believes in God as the Creator and Ruler of the universe can be neither atheist, materialist, or pantheist. The faith in God as the Creator is the necessary basis of all higher spiritual faith.
1. The world being recognised as the work and manifestation of God is thereby invested with a deep religious awe, a solemn religious significance.
2. It is a source of pure and holy joy from which we may draw whenever we look upon anything in nature that is fair and well-fitted to fulfil the end of its creation.
3. By thus sending men to nature as well as Scripture for their religion our text tends to give breadth and freedom to the religious character.
4. Only through realising our relation to nature can we realise our relation to God Himself. We owe all to God, and nothing is our own. (Robert Flint, D. D.)
The truth of Divine providence
1. Though this is generally acknowledged in principle, it is departed from in practice. Only casual and transient thought is given to the never-ceasing care and kindness of Divine providence.
2. All the children of God have, in successive ages, proclaimed and deeply felt the truth of the providence of God. Many instances might be adduced from the lives and declarations of the patriarchs to prove that whether in prosperity or adversity the sense of Gods providence was ever present, and His right of possession and disposal ever uppermost in their minds.
3. Practical reflections. The business of commercial life tends to corrupt the mind and the affections, to withdraw them from the Creator and to concentrate them on the creature. We learn the duty of gratitude for all those blessings which out of that fulness He has showered on us. Since the world and its fulness is Gods and not ours, as He can give so He can take away. As God has distributed to us some part of the worlds fulness, for the use and abuse of our trust we are responsible to Him. The text further declares that not only the earth is the Lords, and the fulness thereof, but also they that dwell therein. All souls are Mine, saith the Lord. (Henry Clissold, M. A.)
The merchants of Britain
I. Of the advantages of commerce.
1. How vast it is. Its standard is planted upon the Andes and the Himalayas. The great Pacific and Atlantic seas are beaten white by our ships. From the ghauts of Malabar to the sands of Coromandel, from the steppes of the Cossack to the wilds of the Arab, from the Thames and the Mersey to the Mississippi and the Missouri, the commerce of Britain has extended its influence.
2. This great commercial power has done some good. It has opened up new channels of intercourse with mankind. It has created links of sympathy and bonds of union where all was severance and estrangement before.
3. It has gathered round it great homage and eclat.
4. It is very successful.
5. Of great importance to the State.
6. Must ever be associated with agricultural power.
7. Is one of the greatest securities against war.
II. Its perils.
1. Avarice.
2. Considering everything from the trade point of view.
3. Absorbing care.
4. Reckless speculation.
5. Pride.
6. Forgetfulness of God.
III. Its responsibilities.
1. Merchants should acknowledge God.
2. Seek to extend His kingdom.
3. Remember they are but stewards of their wealth.
4. Pity the poor.
5. Spread the Gospel. (J. Cumming, D. D.)
The religiousness of secular learning
This title is not a happy one. Religiousness seems to indicate, according to the conventional usage, a flimsy, fussy attention to the externals of religion, rather than a participation in the essential spirit of it. By the use of the adjective secular you might suppose I draw the usual broad distinction between things sacred and profane. My question is this, What of religion of the religious spirit–is there about that which is usually called secular learning? By all other kinds of knowledge than the theological? When a man is studying languages, literature, or science, what is the attitude of the soul towards God? My doctrine is founded upon the principle asserted in the text. The fulness, that is, all which makes it up, every particle and grain of which it is composed. All things are directly related to God as effects are to their cause, as phenomena to their basis, substance, or reality. They exist in Him and by Him.
1. All secular learning is directly or indirectly religious, because it directly or indirectly brings us into contact with the mind of God as manifested in His works. When you have learned a fact in nature you have learned a thought of God.
2. Secular learning is directly religious in its tendencies, because it trains and educates the mind for the clearer and fuller comprehension of theological truth. (J. Cranbrook.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM XXIV
The Lord is Sovereign Ruler of the universe, 1, 2.
The great question, Who is fit to minister to the Lord in his
own temple? 3-6.
The glory of God in his entrance into his temple, 7-10.
NOTES ON PSALM XXIV
It is probable that this Psalm was composed on occasion of bringing the ark from the house of Obed-edom to Mount Sion, and the questions may respect the fitness of the persons who were to minister before this ark: the last verses may refer to the opening of the city gates in order to admit it. As many of the expressions here are nearly the same with those in Psalm 15, I must refer to that place for their particular illustration; though it is most likely that the two Psalms were composed on very different occasions. The first contains a general question relative to who shall be saved? This is more particular; and refers to the temple and tabernacle service, and who is fit to minister there.
Verse 1. The earth is the Lord’s] He is the Creator and Governor of it; it is his own property. Men may claim districts and kingdoms of it as their property, but God is Lord of the soil.
The fullness thereof] “All its creatures.” – Targum. Every tree, plant, and shrub; the silver and the gold, and the cattle on a thousand hills.
They that dwell therein.] All human beings.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The fulness thereof; all the creatures, and especially the inhabitants wherewith it is replenished. Gods general dominion over and interest in all persons and places seems to be here premised and asserted, either,
1. To show his right to choose any nation whom he pleased to be his peculiar people; which privilege being conferred upon the Israelites, was a great stumbling-block to the heathen nations. Or,
2. To set forth the singular kindness and mercy of God to Israel, who chose them out of all the nations of the world to be near to him, and to have special acquaintance with him, although otherwise he had no other relation to them than what he had to all mankind, to wit, that of a Creator and Governor. Or,
3. To demonstrate the excellency of the Jewish worship and religion above all others, because the God whom they served was the God, and Maker of the whole world, when the gods of the Gentiles were sorry idols, and esteemed by themselves to be but local and confined deities.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. fulnesseverything.
worldthe habitableglobe, with
they that dwellforminga parallel expression to the first clause.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The earth [is] the Lord’s, and the fulness thereof,…. The whole universe, all the terraqueous globe, both land and water, and the circumambient air, and all that is therein; the fishes of the sea, the fowls of the air, the beasts of the field, all plants and vegetables that spring out of the earth, and metals and minerals in the bowels of it; all which are the riches of the Lord the earth is full of,
Ps 104:24; see Ps 50:10;
the world, and they that dwell therein; the habitable world, and the dwellers on it, rational and irrational. These words may be interpreted of Christ, who is Lord of all; he made the world, and has a right and claim to all things in it; for the same person is here spoken of as in the preceding psalm, under the character of a shepherd; and this shows him to be very fit and proper for such an office, seeing he cannot fail of feeding and protecting his sheep; nor can they want any good thing, since the fulness both of nature and of grace is with him; and hence it is that all things are theirs, whether the world, or things present, or things to come; and though they seem to have nothing, yet possess all things, they possessing him whose all things are. The apostle makes use of this passage of Scripture, to prove, explain, and direct in the use of Christian liberty, with respect to the free use of creatures, they all being the Lord’s; and therefore good, and to be received with thanksgiving: and yet, inasmuch as there is a variety of them, such should be abstained from, when to use them serves to embolden evil men in their wicked ways, or offend and grieve weak Christians,
1Co 10:25.
Fuente: John Gill’s Exposition of the Entire Bible
Jahve, whose throne of grace is now set upon Zion, has not a limited dominion, like the heathen deities: His right to sovereignty embraces the earth and its fulness (Psa 50:12; Psa 89:12), i.e., everything that is to be found upon it and in it.
(Note: In 1Co 10:26, Paul founds on this verse (cf. Psa 50:12) the doctrine that a Christian (apart from a charitable regard for the weak) may eat whatever is sold in the shambles, without troubling himself to enquire whether it has been offered to idols or not. A Talmudic teacher, B. Berachoth 35a, infers from this passage the duty of prayer before meat: He who eats without giving thanks is like one who lays hands upon (the sacred things of God); the right to eat is only obtained by prayer.)
For He, , is the owner of the world, because its Creator. He has founded it upon seas, i.e., the ocean and its streams, , (Jon 2:4); for the waters existed before the dry land, and this has been cast up out of them at God’s word, so that consequently the solid land, – which indeed also conceals in its interior a (Gen 7:11), – rising above the surface of the sea, has the waters, as it were, for its foundation (Psa 136:6), although it would more readily sink down into them than keep itself above them, if it were not in itself upheld by the creative power of God. Hereupon arises the question, who may ascend the mountain of Jahve, and stand above in His holy place? The futures have a potential signification: who can have courage to do it? what, therefore, must he be, whom Jahve receives into His fellowship, and with whose worship He is well-pleased? Answer: he must be one innocent in his actions and pure in mind, one who does not lift up his soul to that which is vain ( , according to the Masora with Waw minusculum). ( ) , to direct one’s soul, Psa 25:1, or longing and striving, towards anything, Deu 24:15; Pro 19:18; Hos 4:8. The Ker is old and acknowledged by the oldest authorities.
(Note: The reading is adopted by Saadia (in Enumoth ii., where is equivalent to ) , Juda ha-Levi ( Cuzari iii. 27), Abulwalid ( Rikma p. 180), Rashi, Kimchi, the Sohar, the Codices (and among others by that of the year 1294) and most editions (among which, the Complutensis has in the text). Nor does Aben-Ezra, whom Norzi has misunderstood, by any means reverse the relation of the Chethb and Ker; to him is the Ker, and he explains it as a metaphor (an anthropomorphism): . Elias Levita is the only one who rejects the Ker ; but he does so though misunderstanding a Masora (vid., Baer’s Psalterium p. 130) and not without admitting Masoretic testimony in favour of it ( ). He is the only textual critic who rejects it. For Jacob b. Chajim is merely astonished that is not to be found in the Masoreth register of words written with Waw and to be read with Jod. And even Norzi does not reject this Ker, which he is obliged to admit has greatly preponderating testimony in its favour, and he would only too gladly get rid of it.)
Even the lxx Cod. Alex. translates: ; whereas Cod. Vat. (Eus., Apollin., Theodor., et al.): . Critically it is just as intangible, as it is exegetically incomprehensible; might then be equivalent to . Exo 20:7, an explanation, however, which does not seem possible even from Amo 6:8; Jer 51:14. We let this Ker alone to its undisturbed critical rights. But that the poet did actually write thus, is incredible.
In Psa 24:5 (just as at the close of Psa 15:1-5), in continued predicates, we are told the character of the man, who is worthy of this privilege, to whom the question in Psa 24:3 refers. Such an one shall bear away, or acquire ( , as e.g., Est 2:17) blessing from Jahve and righteousness from the God of his salvation (Psa 25:5; Psa 27:9). Righteousness, i.e., conformity to God and that which is well-pleasing to God, appears here as a gift, and in this sense it is used interchangeably with (e.g., Psa 132:9, Psa 132:16). It is the righteousness of God after which the righteous, but not the self-righteous, man hungers and thirsts; that moral perfection which is the likeness of God restored to him and at the same time brought about by his own endeavours; it is the being changed, or transfigured, into the image of the Holy One Himself. With Psa 24:5 the answer to the question of Psa 24:3 is at an end; Psa 24:6 adds that those thus qualified, who may accordingly expect to receive God’s gifts of salvation, are the true church of Jahve, the Israel of God. (lit., a revolution, Arabic dahr , root , to turn, revolve) is used here, as in Psa 14:5; Psa 73:15; Psa 112:2, of a collective whole, whose bond of union is not contemporaneousness, but similarity of disposition; and it is an alliteration with the ( Chethb , without the Jod plur.) which follows. is a second genitive depending on , as in Psa 27:8. Here at the close the predication passes into the form of invocation (Thy face). And is a summarising predicate: in short, these are Jacob, not merely after the flesh, but after the spirit, and thus in truth (Isa 44:2, cf. Rom 9:6; Gal 6:16). By interpolating , as is done in the lxx and Peshto, and adopted by Ewald, Olshausen, Hupfeld, and Bttcher, the nerve, as it were, of the assertion is cut through. The predicate, which has been expressed in different ways, is concentrated intelligibly enough in the one word , towards which it all along tends. And here the music becomes forte. The first part of this double Psalm dies away amidst the playing of the instruments of the Levitical priests; for the Ark was brought in , as 2Sa 6:5 (cf. 2Sa 6:14) is to be read.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| God’s Absolute Propriety. | |
A psalm of David.
1 The earth is the LORD‘s, and the fulness thereof; the world, and they that dwell therein. 2 For he hath founded it upon the seas, and established it upon the floods.
Here is, I. God’s absolute propriety in this part of the creation where our lot is cast, v. 1. We are not to think that the heavens, even the heavens only, are the Lord’s, and the numerous and bright inhabitants of the upper world, and that this earth, being so small and inconsiderable a part of the creation, and at such a distance from the royal palace above, is neglected, and that he claims no interest in it. No, even the earth is his, and this lower world; and, though he has prepared the throne of his glory in the heavens, yet his kingdom rules over all, and even the worms of this earth are not below his cognizance, nor from under his dominion. 1. When God gave the earth to the children of men he still reserved to himself the property, and only let it out to them as tenants, or usufructuaries: The earth is the Lord’s and the fulness thereof. The mines that are lodged in the bowels of it, even the richest, the fruits it produces, all the beasts of the forest and the cattle upon a thousand hills, our lands and houses, and all the improvements that are made of this earth by the skill and industry of man, are all his. These indeed, in the kingdom of grace, are justly looked upon as emptiness; for they are vanity of vanities, nothing to a soul; but, in the kingdom of providence, they are fulness. The earth is full of God’s riches, so is the great and wide sea also. All the parts and regions of the earth are the Lord’s, all under his eye, all in his hand: so that, wherever a child of God goes, he may comfort himself with this, that he does not go off his Father’s ground. That which falls to our share of the earth and its productions is but lent to us; it is the Lord’s; what is our own against all the world is not so against his claims. That which is most remote from us, as that which passes through the paths of the sea, or is hidden in the bottom of it, is the Lord’s and he knows where to find it. 2. The habitable part of this earth (Prov. viii. 31) is his in a special manner–the world and those that dwell therein. We ourselves are not our own, our bodies, our souls, are not. All souls are mine, says God; for he is the former of our bodies and the Father of our spirits. Our tongues are not our own; they are to be at his service. Even those of the children of men that know him not, nor own their relation to him, are his. Now this comes in here to show that, though God is graciously pleased to accept the devotions and services of his peculiar chosen people (v. 3-5), it is not because he needs them, or can be benefited by them, for the earth is his and all in it, Exo 19:5; Psa 50:12. It is likewise to be applied to the dominion Christ has, as Mediator, over the utmost parts of the earth, which are given him for his possession: the Father loveth the Son and hath given all things into his hand, power over all flesh. The apostle quotes this scripture twice together in his discourse about things offered to idols, 1Co 10:26; 1Co 10:28. “If it be sold in the shambles, eat it, and ask no questions; for the earth is the Lord’s; it is God’s good creature, and you have a right to it. But, if one tell you it was offered to an idol, forbear, for the earth is the Lord’s, and there is enough besides.” This is a good reason why we should be content with our allotment in this world, and not envy others theirs; the earth is the Lord’s, and may he not do what he will with his own, and give to some more of it, to others less, as it pleases him?
II. The ground of this propriety. The earth is his by an indisputable title, for he hath founded it upon the seas and established it upon the floods, v. 2. It is his; for, 1. He made it, formed it, founded it, and fitted it for the use of man. The matter is his, for he made it out of nothing; the form is his, for he made it according to the eternal counsels and ideas of his own mind. He made it himself, he made it for himself; so that he is sole, entire, and absolute owner, and none can let us a title to any part, but by, from, and under him; see Psa 89:11; Psa 89:12. 2. He made it so as no one else could. It is the creature of omnipotence, for it is founded upon the seas, upon the floods, a weak and unstable foundation (one would think) to build the earth upon, and yet, if almighty power please, it shall serve to bear the weight of this earth. The waters which at first covered the earth, and rendered it unfit to be a habitation for man, were ordered under it, that the dry land might appear, and so they are as a foundation to it; see Psa 104:8; Psa 104:9. 3. He continues it, he has established it, fixed it, so that, though one generation passes and another comes, the earth abides, Eccl. i. 4. And his providence is a continued creation, Ps. cxix. 90. The founding of the earth upon the floods should remind us how slippery and uncertain all earthly things are; their foundation is not only sand, but water; it is therefore our folly to build upon them.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 24
THE KING OF GLORY
Verses 1-10:
Theme
The primary theme of this Psalm is David’s bringing the Holy Ark of the covenant up to Zion, as also recounted 2Sa 6:1-15. This is one of the oldest Psalms that was sung at the outer entrance to the Temple. It extols Jehovah God as the absolute owner of the world and all that is in it, as is also set forth is Psalms 15. Zion’s ancient doors or entrance symbolize or are considered to be typical of the everlasting doors of heaven.
Verses 1, 2 affirm God’s absolute ownership of the world, deduced from or based on His creation of it, Gen 4:1; Joh 1:1-3. The fulness of the earth and all who dwell, or tabernacle for a temporary time on the earth, belong to God: 1) by right of creation, and 2) by right of His daily sustaining all, Eze 18:4; Act 17:28; La 3:22. See also Deu 10:14; 1Ch 29:11; Job 41:11; Psa 50:12; 1Co 10:26.
Verse 3 inquires “who shall or may ascend into the hill of the Lord, or stand in the holy place?” Who may dare stand before the ark, where the shekinah glory of the Lord appeared? Who may be able to stand (Heb quoom means rise up) before the Holy God? Surely none upon the whole earth, except he have a mediator, an intercessor, 1Ti 2:5; Act 4:12. Jesus only is qualified to stand in heaven before the throne, with His own blood to intercede for men, Heb 7:25; Heb 9:24; 1Jn 2:2. The ungodly shall bow before Him at the judgment, Psa 1:5; Rom 12:11-12; Rev 20:11-15.
Verse 4 answers the inquiry “who?” asserting that only such as have, hold, or possess, clean hands and a pure heart, one that is purified by faith in Jesus Christ and His blood, Mat 5:8; Act 15:9; Rom 3:24-25; 1Jn 3:3. He does not haughtily lift up himself in vanity.
Verse 5 adds that the one with a pure heart, who shall see God, and stand before Him with clean hands, to serve unashamed, without any pretense, deceit, or hypocrisy shall receive “the blessing from the Lord,” and “righteousness from the God of his salvation.” He shall bestow on this saved, righteous servant a “crown of righteousness,” at that day, as described, pledged 2Ti 2:8; Rev 22:11.
Verse 6 declares that “this is (exists as) the (kind of) generation that seek Him who in turn seeks the face, good will and obedience of Jacob, His covenant people, Isa 29:22. Those who wrestle with God until they prevail, as Jacob did, are accounted His people, Gen 32:30; Hos 12:4. To seek God’s face is the way of holiness, Rom 2:28-29.
Verses 7, 8 address the gates, entrance of Zion, toward the holy place, to lift up their heads, or the people who stood to enter the gates were to lift up their heads, and let the everlasting doors or entrance stay lifted up. For it was there the Eternal King of Glory appeared before the ark and between the angels of the mercy seat. It is asked who is the King of Glory? Then answered in refrain, “The Lord strong and mighty, powerful in battle.” Men are called upon to look to the Messiah-Redeemer, the Holy One of Israel, to find salvation and power for holy living, Isa 45:22. And to be able to stand before God, always available for service, Act 9:5-6; Rom 2:1-2.
Verses 9, 10 conclude this “King of Glory” Psalm with a refrain for the heads of all before the gates of Zion, the temple, of the entrance of the Holy place, to be lifted up as everlasting doors or entrance. It was the Holy God, above and beyond the gates and doors of the earthly sanctuary, to which all Israel was called to look and trust, not in the sanctuary itself, see? He is the one who stands and knocks at the heart’s door of men and of His church, desiring to enter and commune with men, but never forcing entrance to the unsaved or to His children, Rev 3:20. The Lord of hosts, of the Redeemed, and hosts of Gabriel and Michael’s angel bands, calls men to grant Him Holy entrance into their lives. What an honor above that of Kings and Presidents, Psa 50:1-5; Act 1:9-11.
Fuente: Garner-Howes Baptist Commentary
1. The earth is Jehovah’s. We will find in many other places the children of Abraham compared with all the rest of mankind, that the free goodness of God, in selecting them from all other nations, and in embracing them with his favor, may shine forth the more conspicuously. The object of the beginning of the psalm is to show that the Jews had nothing of themselves which could entitle them to approach nearer or more familiarly to God than the Gentiles. As God by his providence preserves the world, the power of his government is alike extended to all, so that he ought to be worshipped by all, even as he also shows to all men, without exception, the fatherly care he has about them. But since he preferred the Jews to all other nations, it was indispensably necessary that there should be some sacred bond of connection between him and them, which might distinguish them from the heathen nations. By this argument David invites and exhorts them to holiness. He tells them that it was reasonable that those whom God had adopted as his children, should bear certain marks peculiar to themselves, and not be altogether like strangers. Not that he incites them to endeavor to prejudice God against others, in order to gain his exclusive favor; but he teaches them, from the end or design of their election, that they shall then have secured to them the firm and peaceful possession of the honor which God had conferred upon them above other nations, when they devote themselves to an upright and holy life. (540) In vain would they have been collected together into a distinct body, as the peculiar people of God, if they did not apply themselves to the cultivation of holiness. In short, the Psalmist pronounces God to be the King of the whole world, to let all men know that, even by the law of nature, they are bound to serve him. And by declaring that he made a covenant of salvation with a small portion of mankind, and by the erection of the tabernacle, gave the children of Abraham the symbol of his presence, thereby to assure them of his dwelling in the midst of them, he teaches them that they must endeavor to have purity of heart and of hands, if they would be accounted the members of his sacred family.
With respect to the word fullness, I admit that under it all the riches with which the earth is adorned are comprehended, as is proved by the authority of Paul; but I have no doubt that the Psalmist intends by the expression men themselves, who are the most illustrious ornament and glory of the earth. If they should fail, the earth would exhibit a scene of desolation and solitude, not less hideous than if God should despoil it of all its other riches. To what purpose are there produced so many kinds of fruit, and in so great abundance, and why are there so many pleasant and delightful countries, if it is not for the use and comfort of men? (541) Accordingly, David explains, in the following clause, that it is principally of men that he speaks. It is his usual manner to repeat the same thing twice, and here the fullness of the earth, and the inhabitants of the world, have the same meaning. I do not, however, deny that the riches with which the earth abounds for the use of men, are comprehended under these expressions. Paul, therefore, (1Co 10:26) when discoursing concerning meats, justly quotes this passage in support of his argument, maintaining that no kind of food is unclean, because, “the earth is the Lord’s, and the fullness thereof.”
(540) “ Qu’adonc ils entrerent en ferme et paisible possession de l’honneur que Dieu leur a fait par dessus les autres nations.” — Fr.
(541) “ Car a quelle fin font produits des fruits de tant de sortes, et en telle abondance, et qu’il y a tant de vieux de plaisance, si non pour l’usage et commodite des hommes ?” — Fr.
Fuente: Calvin’s Complete Commentary
THE LORDSHIP OF CHRIST
IT will be understood of course by our readers that the Psalms constitute no continuous discussion of a specific subject. They were not necessarily written in the order of their appearance, and there is not necessarily a logical order as one passes from one Psalm to another as is true in the chapters of certain other Books of the Bible, particularly the historical and philosophical Books.
In this 24th Psalm we take up a subject wholly different from the 23rd. In the 23rd, the Psalmist is writing largely from a personal standpoint, and expresses a personal faith. Beginning with the 24th Psalm, we find a series that are Messianic, and in this one, the Lordship of the Christ is the especial subject.
THE EARTH IS THE LORDS
The earth is the Lords and the fulness thereof; the world, and they that dwell therein.
For He hath founded it upon the seas, and established it upon the floods (Psa 24:1-2).
This statement conforms perfectly to the general teaching of the Bible, and asserts an accepted truth. This Lordship of the earth rests in certain definite and Divinely recorded circumstances.
First, He created the earth.
All things were made by Him; and without Him was not any thing made that was made (Joh 1:3).
He is the Creator of the earth not only in the sense that He gave it form, but in the fact that He brought it into existence. Through faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear (Heb 11:3).
It will be found that the Book Divine states facts and states them clearly. The Jews finally worked out a philosophy to the effect that God was the God of the Jew, and of Judea, but their opinion was without, a Bible basis. The Word of God gives no countenance to any thought that lays a limit upon God Himself. He is the God of the whole earth, and the God of every nation; and that fact was brought to the fore when Christ, who is God manifest in the flesh, came to abolish the middle wall of partition, and to show that with Him there is no difference between barbarian, Scythian, bond, or free.
He filled the earth. The earth is the Lords, and the fulness thereof. that is to say, He placed in it everything which the earth holds. He created its grass, herbs, and trees, its fish and fowl, its creeping things, its mammals, its man. Genesis 1 makes all this clear. That is why the silver and the gold are His; that is why the cattle upon a thousand hills are His; that is why all men, all women, all children are His, so far, at least, as physical creation and factual origin are concerned.
He also founded it. For He hath founded it upon the seas, and established it upon the floods (Psa 24:2). This also harmonizes with the Genesis account. Science and Scripture alike bear their testimony to the effect that the earth originally was without form and void, and it was God who said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called He Seas: and God saw that it was good (Gen 1:9-10).
Mr. Spurgeon calls attention to the fact that waters make an unstable foundation and moralizes, They who trust in worldly things build upon the sea; but we have laid our hopes, by Gods grace, upon the Rock of Ages. There is, however, a complementary truth, namely this, that God carl make the unstable to be stable, and though He founded the earth on the seas, and set the continents to float in the same, yet He hath made them stable, dependable! Such is Gods ability. In fact, according to Job 26:7, He hangeth the world on nothing, and yet, since it is in His hand, its stability is assured.
WHO IS THIS LORD?
This is the question raised in the third verse, and answered in the 4th, 5th, and 6th.
Who shall ascend into the hill of the Lord? or who shall stand in His holy place? (Psa 24:3).
The answer is, Christ alone. Among all the men known to all the ages, He alone is holy; He alone hath clean hands and a pure heart; He alone lifted not up His soul to vanity nor swore deceitfully. Of all others, there was none that did good; not one, without sin; not one, with clean hands; not one with a pure heart. In these relations, He stands solitary and alone. Of the rest, it is written, They are all gone out of the way * *; there is none that doeth good, no, not one. But of Him it was said, Without sin. He challenged His enemies as no other dare, Which of you convinceth Me of sin?
He alone merited the Fathers favor. He alone received the full blessing from the Lord and righteousness from the God of His salvation. It is true that every man is under Divine blessing. Gods children are peculiarly sensible of that fact, believing that every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning, but that they receive them as unworthy dependents, not on the basis of merit. Gods blessing to sinful men is all of grace, but His blessing upon this Man is of merit, for His righteousness is from the God of His salvation.
He alone is worthy of worship. That is why the generation of believers seek Him; that is why they are attracted to Him; that is why they hope to spend eternity with Him. He is the embodiment of all for which believers hope. In fact, He is Head over all things to the Church, and on that account, is spoken of here as Jacob, the name that compassed the Old Testament church, the church of the Psalmists time.
HE IS ALSO THE COMING KING
This fact is set forth in Psa 24:7-10.
Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors, and the King of Glory shall come in.
Who is this King of Glory f
The Lord strong and mighty, the Lord mighty in battle.
Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of Glory shall come in.
Who is this King of Glory? The Lord of hosts, He is the King of Glory. Selah.
The kingship here spoken of, however, is the kingship of promise as well as position. When Christ completed His earthly ministry as the sinners substitute, He started straightway for His final office of the worlds kingship, and while His path led by the throne, where He stops as our intercessor, it will end as the worlds ruler. In that glorious estate He is recognized by the heavenly host, and the words of the Psalmist here are addressed to the heavenly ones, Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of Glory shall come in (Psa 24:7). The figure employed here seems to refer to the fact that when He had finished His conflict with the adversary, had conquered by the Cross, and had triumphed over death and the grave, He returned to the land of Glory and this is the inspired record of His reception. The gates of Heaven opened; the everlasting doors lifted up to let the King of Glory in.
The second question, Who is the King of glory? gave occasion to the answer, The Lord strong and mighty, the Lord mighty in battle (Psa 24:8).
This refers to the completeness of His work. At the very moment when Satan and all hell supposed that they had finished Him, He was coming to the completion of His earthly ministry, and could say concerning His entire earthly work, It is finished. The souls redemption was purchased; the victory against death and the grave was absolute, and the righteous hopes of all heaven were realized.
But to put past dispute the Messianic character of the Psalm, our last question comesWho is this King of glory? with the answer, The Lord of hosts, He is the King of Glory.
Christ is the Lord of hosts. We are told that in the Orient, doors were sometimes taken from their hinges, or, if they were the port-cullis form, drawn up at the approach of the conquering king. It was an expression of the wide welcome which they accorded to the approaching conqueror. This fact is made a figure of our Lords return to the Fathers House after that His redemptive work was finished. It is little wonder that such a figure should be employed, and yet we feel that it but faintly represents what must have taken place in Heaven when all the archangels and the angels, and the entire portion of Gods family that was there, received our Saviour as He came from the scenes of earths conflict, a victor in all. And yet how poorly human language portrays such a scene! Our figures of speech fall far short for the greatest demonstrations of earth are faint symbols of what Heaven must have witnessed when Christ returned, having accomplished redemption for man. No wonder James Scott renders Psa 24:7-10 after this manner:
Lift up your heads, ye gates, and, O prepare,Ye living orbs, your everlasting doors,The King of glory comes!What King of glory? He whose puissant mightSubdued Abaddon, and the infernal powersOf darkness bound in adamantine chains:Who, wrapp’d in glory, with the Father reigns,Omnipotent, immortal, infinite!
Fuente: The Bible of the Expositor and the Evangelist by Riley
INTRODUCTION
This grand choral hymn was in all probability composed and sung on the occasion of the removal of the ark from the house of Obed-Edom to the city of David, on Mount Zion (2 Samuel 6). It was a day of solemn gladness and triumph. No long period had elapsed since David had wrested the stronghold of Zion from the last remnant of the hill-tribes of the Canaanites which lingered in Palestine. Henceforth this mountain-city, deemed by its ancient inhabitants impregnable, was selected by the conqueror as the seat of the royal residence and the centre of religious worship; and thither, after having subdued his enemies, he determined to bring the ark which, for nearly fifty years, had been left neglected at Kirjath-Jearim. It is difficult for us to conceive the feelings, at once of the most exalted and fervent patriotism, and of the deepest religious enthusiasm, which would be awakened in the hearts of the people by such an event. The king, and priests, and people, the elders of Israel, and the captains over thousands (1Ch. 15:2), in solemn procession, and with all the accompaniments of music and song, conducted the ark to its resting-place on the holy mountain. It was then that this majestic anthem rose to heaven, Jehovahs is the earth, and the fulness thereof; and the gates of that grey old fortress were bid to lift themselves up, as being too narrow to admit the King of glory. The psalm consists of two principal divisions: I. The preparation for the entry of Jehovah into His holy mountain (Psa. 24:1-6). II. The entry itself (Psa. 24:2-10).Perowne.
THE DIVINE PROPRIETORSHIP OF THE WORLD
(Psa. 24:1-2.)
I. The Divine proprietorship of the world is absolute and all-inclusive (Psa. 24:1). The world belongs to God
1. As to its matter. The earth is the Lords. With all its forms of beauty and magnificence, with all its ponderous forces and mystic laws, with all its wealth of mineral and hidden treasures of earth, air, and ocean. Man has conquered the earth by the power of the sword, and claimed the right to dispose of it in petty states and kingdoms; but the earth does not belong to man. He is but a tenant at will,a leaseholder upon most precarious tenure, liable to instantaneous ejectment. The great Landowner and true Proprietor holds His court above the clouds, and laughs at the title-deeds of worms of the dust. The fee-simple is not with the lord of the manor, nor the freeholder, but with the Creator.Spurgeon.
2. As to its productiveness. And the fulness thereof. It is God who makes the soil fruitful, the air vital and sustaining, and the water in the great ocean-basin maintain its just proportion to the land. Notwithstanding that population follows so closely on the heels of production, there is always enough for man and beast. God fills the earth with plenty, and keeps it full. The earth is the Lords and the fulness thereof, are words inscribed on the front of the Royal Exchange, London, and on similar institutions throughout the country. It is fitting that the great centres of the worlds commerce should acknowledge the Divine source and ownership of the worlds wealth.
3. As to its inhabitants. The world, and they that dwell therein. The Jews claimed to be the sole and peculiar possession of Jehovah, and yet they were accustomed to sing words like these! They are not the only people whose sentiments and conduct have been beneath the nobler teachings of their creed. Christianity has done brave work in breaking down the exclusiveness of nations. Not one specially favoured nation, but all nations belong to the Lord. The rights and freedom of manhood belong to every individual member of the human family, whatever his country, colour, or surroundings. All living beingsthe denizens of earth, air, and seaare the property of Jehovah. The Supreme Owner of all deserves the obedience and homage of all. The devout mind sees all things in God, and God-in all things.
II. The Divine proprietorship of the world is based an the act of creation. For He hath founded it upon the seas (Psa. 24:2). The reference is no doubt to the account of creation in Genesis, the dry land having emerged from the water, and seeming to rest upon it (Compare Psa. 136:6; Pro. 8:29). It would, however, be quite out of place to suppose that in such language we have the expression of any theory, whether popular or scientific, as to the structure of the earths surface.Perowne. The human mind has wearied itself in spinning theories about the origin of the world, and in the historic development of these theories, from time to time, different schools of pseudo-religious philosophy have prevailedmodern thought being but a reproduction, in a new setting, of the ideas of the ancient philosophers. Deism, representing one school of thinkers, suffers a God to exist, but plunges Him into a state of apathetic repose. Pantheism confounds Him with the world. Materialism utterly denies Him, while, all along the line of these theorists, we see the world, the spirit of the world, the life of the world, and the matter of the world, are exalted and adored in succession. Proud, vain, puny man! He is like a fly discussing the mechanism of an elephant, or a wriggling annelid discoursing on the vastness and glory of the ocean. Augustine, in a splendid passage of his Confessions, describes the true origin of creation as the work of God: I asked the earth; it said, I am not He; and all that therein is made the same acknowledgment. I asked the sea and the depths, and all that move and live therein, and they answered, We are not thy God; seek higher. I asked the winds, but the air with all its inhabitants answered, I am not thy God. I asked the heavens, the sun, the moon, the stars, and they answered, Neither are we the God whom thou seekest. And I said to all things that surrounded me, Ye have told me concerning my God, that ye are not He; speak then to me of Him. And they all cried with loud voices, He made us!
III. The Divine proprietorship of the world is confirmed by the fact of its preservation. And established it upon the floods, or, upon the streams doth He make it fast. The preservation of the world is a perpetual miracle. It requires the exercise of the same power of God as that which first called it into being. The area of the sea is three times greater than that of the land. But for the preserving care of God, the waters of the ocean would inundate and submerge the earth, and destroy all its inhabitants. As much water is contributed to the ocean by the rivers as would make a new ocean every year, and yet the sea is not augmented. The preserving power of God has put into operation the law of evaporation, by which the sea loses every day as much moisture as it receives from tributary streams. How insecure are the foundations of the earthresting on treacherous and unstable water! If God were to withdraw His hand for a moment, the elemental forces of nature would annihilate the world and they that dwell therein. He who preserves the world has an undisputed right to possess it.
LEARN:
1. The folly of loving the present world.
2. The audacity of Satan in claiming all the kingdoms of the world.
3. The duty and privilege of rendering joyful worship to the great Proprietor of all.
THE MORAL FITNESS OF THE TRUE WORSHIPPER
(Psa. 24:3-6.)
I. That it is the privilege of the true worshipper to approach near to God (Psa. 24:3). He ascends into the hill of the Lord, and stands in His holy place. His holy place is no less than the very place and seat of glory. And being such, you cannot imagine it but hard to come by; the very petty glories of the world are so. This is a hill of glory, hard to climb, difficult to ascend, craggy to pass up, steep to clamber, no plain campagnia to it; the broad easy way leads some whither else (Mat. 7:13); the way to this is narrow,it is rough and troublesome. But not only to ascend but stand there; to continue at so high a pitch, to be constant in truth and piety, that will be hard indeed, and bring more difficulties to contest with.Mark Frank. The devout and sincere worshipper is admitted into the arena of the heavenly temple, his spiritual vision is intensified, he becomes familiar with the deeper truths of God, he catches glimpses of unearthly glories, he is filled with the ecstasy of unutterable emotions.
II. That the true worshipper must possess a moral fitness (Psa. 24:4). There must be
1. Rectitude of conduct. He that hath clean hands. The ceremonially unclean were not allowed to touch the sacred things of the Temple, and certainly the morally impure, whose hands are defiled with wrong-doing, cannot enter into hallowed fellowship with God. The conscience that is not upright in the practical common-place duties of life cannot be sincere and blameless in the solemn worship of God.
2. Purity of heart. And a pure heart. It is not enough for the outward life to be consistent, the inward experience must be holy. The inner life is everything to us; if we are wrong there, we are wrong everywhere and in everything. There is a moral sympathy between the worshipper and the worshipped, and the tendency is to become increasingly like the object of our adoration. The holy God can accept nothing but what is the offering of a holy heart. Hence the perpetual need of the sanctifying merits of the great Mediator: without His aid, the best effort of the worshipper is imperfect and impure.
3. Truthfulness of thought and speech. Who hath not lifted up his soul unto vanity, nor sworn deceitfully. Unto vanity, i.e., either
(1.) the perishing things of earth (Job. 15:31); or,
(2.) falsehood (Job. 31:5), which signification passes over into a wider one of moral evil in general (Psa. 119:37); or,
(3.) false gods, idols (Psa. 31:6). It may be taken here in the widest sense of all that the human heart puts in the place of God.Perowne. Truthfulness in heart and lip is demanded. God will have nothing to do with liars except to cast them into the lake of fire. Every liar is a child of the devil, and will be sent home to his father. A false declaration, a fraudulent statement, a cooked account, a slander, a lie,all these may suit the assembly of the ungodly, but are detested among true saints: how could they have fellowship with the God of truth, if they did not hate every false way.Spurgeon.
III. That the true worshipper is assured of the Divine benediction. He shall receive the blessing from the Lord, and righteousness from the God of His salvation (Psa. 24:5). Righteousness, not in the New Testament sense of justification but in the Old Testament acceptation of inward and outward holiness; but still even this regarded as a gift from the God of his salvation. The blessing of God rested on the family of Obed-Edom while the ark remained in the vicinity of his dwelling. Blessings cluster around the sanctuary, and the eager and earnest worshipper gathers them there to his everlasting enrichment. Many leave the sanctuary in a poorer condition than when they came, because of their moral inability to appreciate and take in the offered good. He filleth the hungry with good things, but the rich He hath sent empty away.
IV. That the true worshipper is the representative of a distinctive and privileged class. This is the generation of them that seek Him, that seek Thy face, O Jacob (Psa. 24:6). In all ages there have been seekers after God; and all seekers who have possessed the moral qualities enumerated in these verses are recognised as true worshippers. He who longs to see his friend when he passes takes care to clear the mist from the window, lest by any means his friend should go by unobserved. Men spend years of study in seeking the solution to a mathematical problem, in perfecting a mechanical instrument, or in verifying a scientific discovery. A whole lifetime cannot be better spent than in seeking after God. Such seekers make the grandest discoveries, and confer the greatest blessings on the world. It is said that JOHN WELSH, of Scotland, often leaped out of his bed at midnight, wrapped a plaid around him, and wrestled with the Lord till the breaking of day. His preaching was irresistible when he came to his pulpit from these Penuels of pleading with his God.
LESSONS:
1. Divine help is necessary to worship God acceptably.
2. Acceptable worship is productive of the greatest blessings.
3. The outward life should be in harmony with the deepest experiences of the heart.
THE TRIUMPHAL ENTRY OF THE GLORIOUS KING
(Psa. 24:7-10.)
The festal procession has now reached the gates of the city of Zion. The singers go before, the minstrels follow after, and in the midst of these is the ark, whose name is called by the name of the Lord of Hosts, that dwelleth between the cherubim (2Sa. 6:2); so that the entry of the ark is the entry of Jehovah Himself into Zion (Num. 10:35). By a sublime figure the poet bids the everlasting gates of that grey old fortress be lifted up; for the greatest and most glorious of all Kings is He who now enters in, to claim it for Himself.Perowne. But we cannot overlook the prophetical and typical reference of this magnificent psalm, as pointing to that period when Christ as the King of glory, after having gained access to all hearts, in all nations, shall enter His heavenly palace and take His seat on that throne before which all the ransomed will bow and render everlasting homage. The triumphal entry of the glorious King.
I. Will be into a palace of enduring splendour. Ye everlasting doors (Psa. 24:7; Psa. 24:9). Doors were often taken from their hinges when Easterns would show welcome to a guest, and some doors were drawn up and down like a portcullis, and may possibly have protruded from the top: thus literally lifting up their heads. But the imagery is highly poetical, and describes the vast, expansive, and generous welcome with which the conquering monarch is greeted when entering His heavenly home. The most gorgeous and strongly-built palace of earth is doomed to crumble and perish; it may become the prison and the grave of those who entered it flushed with conquest and elate with joy. But the heavenly temple knows no decay,its beauties are unfading, its doors are ever open, its freedom untrammelled. The gates of it shall not be shut at all by day; for there shall be no night there (Rev. 21:25). Heavens gates are called everlasting, because they shall endure for ever, or because they be the doors unto the life which is everlasting.John Boys.
II. Will be in the character of a mighty conqueror. The Lord strong and mighty, the Lord mighty in battle (Psa. 24:8). He has fought the grim, fierce conflict with evil and all the powers of hell, and won a signal and complete victory. And now He is welcomed as a warrior, strong as God Himself,as one who was wounded, but whose scars are healed; as one who was dead, but is alive again,whose soul was once exceeding sorrowful even unto death, while the sun was darkened and the rocks were rent as if in sympathy with their struggling and suffering Lord, but who has conquered sorrow, and sin, and the grave, and is entering into the coveted joy He has so bravely won.
III. Will be attended by a brilliant throng of celestial hosts. The Lord of hosts; He is the King of glory (Psa. 24:10). Of all the triumphal processions of antiquity, perhaps none exceeded in pride and magnificence that of Aurelian, in the city of Rome. The pomp was opened by twenty elephants, four royal tigers, and above two hundred of the most curious animals from every climate of the North, the East, and the South. The ambassadors from the most remote parts of the earth, all remarkable by their rich or singular dresses, displayed the fame and power of the Roman Emperor. The victories of Aurelian were attested by a long train of captives who reluctantly attended his triumph, among whom was the beauteous figure of Zenobia, the Syrian Queen, confined by fetters of gold, and almost fainting under the intolerable weight of jewels. (Vide Gibbons Decline and Fall.) But infinitely, beyond all earthly comparison will be the grand triumphal entry of the heavenly King into the everlasting city! The hour is coming when, in loud and rapturous strains, the gates of heaven shall be bidden to enlarge themselves, and the portals of eternity to unfold; and angels, principalities, and powers, with the innumerable multitude of the redeemed, shall attend the Divine conqueror in His exultant entrance into His rightful possession. Neither He nor His ransomed ones shall struggle more. The King of saints has conquered, and they in Him: they shall now share in His victory, His kingdom, His glory, and in His eternity.
IV. Will be the occasion of inexpressible joy to the universe. Earth is too narrow to hold the gladness; heaven is invoked to share it. Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors, and the King of glory shall come in. The inquiry of heaven, trembling with a rapture, which it strives in vain to suppress, as if the anticipated response would be a too great excess of joy, Who is this King of glory? is answered by the thundering plaudits of innumerable voices, every tone ringing with transport, The Lord of hosts, He is the King of glory! It is said that the battle between the Romans and Carthaginians at Thrasymene was fought amid such terrific noise and fury created by the combatants, that
An earthquake reeled unheedingly away!
So the shout of joy that shall greet the triumphant Monarch of the skies, shall drown all other sounds, even the loudest convulsions of nature, and shall fill the heavenly welkin with everlasting echoes.
Throw wide your portals, Oh ye heavenly gates,
And let His ransomed train exulting pass!
Come forth! O Conqueror, in Thy royal robes,
For Thou alone
Hast triumphed oer Thy foes; and vow Thou bearst
Upon Thy vesture and Thy thigh the name
Of King of kings. Come, then, and take Thy throne,
For Thine it is by right, too long usurped.
Thine is the kingdom, all the power is Thine
For ever; and to Theealone to Thee shall endless praise
And everlasting glory be ascribed!
LESSONS:
1. Evil will not always dominate.
2. Strive, by conquering the evil within thee, to gain a moral fitness to participate in the triumph of the glorious King.
3. Accept, believingly, the help of the Divine conqueror.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 24
DESCRIPTIVE TITLE
The Admission of Worshippers into the Presence of the Previously Admitted King.
ANALYSIS
Stanza I., Psa. 24:1-2, Jehovahs Ownership of the World the Ground for Worshipping him. Stanza II., Psa. 24:3-6, Worshippers seek and obtain Admission into the Presence of Earths King: first, Asking Who may Enter; second, Getting an Answer by Description of Character; third, Claiming to be the Class Described. Stanza III., Psa. 24:7-10, Prior Admission demanded for Jehovah Himself as the King of Glory.
(Lm.) By DavidPsalm.
1
To Jehovah belongeth the earth and the fulness thereof,
the world and they who dwell therein;
2
For he upon seas founded it,
and upon streams maketh it firm.[230]
[230] See Intro., Chap. III., earth.
3
Who may ascend the mountain of Jehovah?
and who may stand in his holy place?
4
The clean of hands and pure of heart,
who hath not uplifted to unreality his desire,[231]
[231] U.: soul.
neither hath sworn to deceit
5
Shall bear away a blessing from Jehovah,
and vindication from his delivering God.[232]
[232] Ml. his God of safety or salvation.
6
This is the class of those who are seeking after him,
who are seeking the face[233] of the God[234] of Jacob.
[233] So Sep.
[234] So it shd. be (w. Sep. and Syr.)Gn.
7
Lift up ye gates your heads,
and lift yourselves up ye ancient[235] doors,
[235] Or, age-abiding.
That the king of glory may come in.
8
Who then is the king of glory?
Jehovah strong and mighty,
Jehovah mighty in battle.
9
Lift up ye gates your heads,
and lift yourselves up ye ancient doors,
That the king of glory may come in.
Who then is the king of glory?
10
Jehovah God of hosts,
He is the king of Glory.
(Nm.)
PARAPHRASE
Psalms 24
The earth belongs to God! Everything in all the world is His?
2 He is the One who pushed the oceans back to let dry land appear.[236]
[236] Literally, He has founded it upon the seas.
3 Who may climb the mountain of the Lord and enter where He lives? Who may stand before the Lord?
4 Only those with pure hands and hearts, who do not practice dishonesty and lying.
5 They will receive Gods own goodness[237] as their blessing from Him, planted in their lives by God Himself, their Savior.
[237] Literally, righteousness, right standing with God.
6 These are the ones who are allowed to stand before the Lord and worship the God of Jacob.
7 Open up, O ancient gates, and let the King of Glory in.
8 Who is this King of Glory, The Lord, strong and mighty, invincible in battle.
9 Yes, open wide the gates and let the King of Glory in.
10 Who is this King of Glory? The Commander of all of heavens armies!
EXPOSITION
The peculiarity in the structure of this psalm, as revealed by the analysis prefixed to it, is so thoroughly sustained by internal evidence as to need little more than reaffirmation here. The first stanza is in any case introductory to the other two, and no one will seriously question its fitness to serve that purpose. The second stanza, representing worshippers asking who may ascend the holy mountain, necessarily presupposes that Jehovahs residence has already been fixed there; for surely they would not ask for admittance into his presence before he had taken up his abode in the tabernacle prepared for him. Consequently, the third stanza must have come from an earlier time; because it represents Jehovah himself as demanding admission into his new abode. The psalm may easily have been so constructed. David himself may have indited both parts, at times only a little distant from each other. First, in view of the upbringing of the ark, he may have written expressly for that occasionthe third stanza, as an independent psalm to be sung among others; or as a fragment of a larger psalm meant for that occasion only. Then, later on, either for habitual use in connection with the tent when set up and honoured by the symbolic Divine Presence; or, for use in the Temple which Solomon was about to build, the first and second stanzas may have been prefixed to make the psalm as a whole suitable for general use, which the third stanza alone would scarcely have been.
Passing on to survey the psalm as we have it on its merits, we observe the admirable fitness of the introductory stanza to serve its purpose, because it lays a solid foundation for all worship. The earth, with its contents, the world, with its inhabitants,these all belong to Jehovah, because he made them; and therefore it is meet that he should be adored, thanked and praised for what he has done. Jehovah, the God of grace, is at the same time the God of nature: had he not created us such as we are, we could not have desired to worship him; we could not have known him and realised a need and a desire to know him better.
Knowing himknowing these fundamental things about himand desiring to worship him; we next need to know where he may be found; and we learn that he dwelleth in yon holy place, on yonder holy mountain of Zion. This may not be all the truth: it may be but a stepping-stone to higher truth. His local earthly presence may be only introductory to his local heavenly presence; and even his local heavenly presence may ultimately be found to be only introductory to his universal presence. Nevertheless, this is the way in which he is leading us; and we had better accept our lessons as he gives them. Even though means of an earthly symbolic presence, we may learn invaluable lessons; and one such lesson is given us here. Who may enter yonder sacred spot, who stand with acceptance in yonder hallowed shrine? The answer comes in the form of a description of character: nothing else is named. Nationality is ignored: tribe, clan, family, age, social standingthese are all brushed aside; everything gives place to character. Character is to be triumphant. He that possesses these sterling characteristics shall bear away in triumph a blessing from Jehovah, a vindication from his delivering God. Are there only a comparatively few who possess such a character? Then let all seek to belong to the comparatively few? Do any protest that they are not saints but sinners; that their characters have become broken and damaged and unpresentable before this holy God? Then, this conviction may prepare them for the next lesson: it may put them on the track of salvation. But meantime this first lesson must be strongly enforced: that salvation is salvation into character: character becomes an abiding reality. Only the pure in heart can see God. The craving to worship is a craving to see God. But this earthly presence speaks of a heavenly presence; and the ultimate lesson is that a holy character is essential to the heavenly presence of Jehovah. But the heavenly presence is coming down to earth. God is coming down to lift us up. The tent of Godhis eternal tenthis eternal near and intimate dwellingis coming down to be with men. Then men should arise and prepare to meet their God.
Advancing to the third stanza for general lessons, we mark the character in which Jehovah himself demands admission into his earthly temple: it is as King of Glory. Twice the demand for admission is made; twice it is as the King of Glory. When identification is sought as to Who the King of Glory is, and the answer has been by name and attribute and relationship given, the answer is crowned by a third employment of this descriptive title: He is the King of Glory. What is the NAME of the King of Glory? His name is Jehovah. What are his attributes? Strongmightymighty in battle: these are his attributesall chosen as if to support the claim to be King, as much as to sayBeware! for none can successfully resist him. Certainly, then, the Kingship of Jehovah is made especially prominent: by the threefold repetition of the title; by the attributes selected to enforce it; and, we may add, by the claim. here made, that he has ARMIES at his command; for such is evidently the force of the word hosts, Jehovah of hosts, Jehovah of armies in battle array. It is asked who are these, Jehovahs hosts? First and foremost, in the merely typical application, to the time and circumstances then present, David and his men; successors of Joshua and his men; the hosts of Israel, who are now completing their conquest of Canaan, the hosts of Israel with Jehovah, the King of Glory, at their head. This is the lowest application. We need not stop there. As the kingship is lifted up and the claim for submission is widened,the hosts, the armies, will multiply, until they include the heavenly hosts themselves. The one point on which we would concentrate attention is the Kingship of Jehovah. And let it be remembered that the King of Glory is another way of saying, Glorious King. As King he will enter: as King he will be enthroned: as King he will be worshipped. The Creator of the beginning of the psalm, is the Glorious King of the close of the psalm.
Is all this a Type? From early timesfrom the times of the early Fathersand we are willing to think from the very times of the Apostles, when Christs early disciples realised that their Risen Lord had gone up into heaven, Christians have felt they were getting nearif they had not altogether reachedthe Antitype of that Typethat magnificent Type from one point of viewthat feeble type from another. It is doubtless the Antitype that dwarfs the Type. Let it be remembered that it is th type of Davids time which just now sets us on the right road of application. The Type had in it these elements: That it was the Earthnot heavento which claim was laid; that Jerusalem was regarded as the Governmental Centre of the Earth; that visible and effectively enforced Kingship claimed to be acknowledged at that centre: Jehovah of armieshe is the Glorious King of Earth! Christs ascension is only a part of the fulfillment; forin a sense much needed and most true for the safe development of this themeChrists ascension is not yet complete. Christ the Head of the Church has ascended; but the Corporate Christ has not yet been taken up in glory (1Ti. 3:16): that complementary ascension awaits the time when by preaching Christ among the Gentiles, and his being believed on in the world, the number required to complete his body will be made sufficiently large to suit the purposes of the Fathers love. Then and thereafter will the Type be carried forward into a yet wider, deeper, higher fulfillment. We are but learners on this theme. This psalm does not stand alone, as though it were the only Ascension Psalm: there are others, and notably among them the 47th, in view of which we may shadow forth a legitimate surmiseprovided we call it no morethat in the Coming Kingdom, Ascension and Descension may be repeated until at length the tent of God shall be with men, and He will dwell among them as their God.
Due consideration of the structure and contents of this psalm will easily adjust the questions of authorship and fit occasions for use. The whole of the psalm may well have been composed by David; though probably the third stanza was written before the second, as suggested in the above exposition. After being used on some fitting occasion of solemn procession to the temporary tent, it can have scarcely failed to be employed on the dedication of Solomons temple; and must have been thrice welcome to Hezekiah when he cleansed and reopened the house of Jehovah. It has been a fountain of inspiration for analogous occasions ever since; and yet, possibly, only in the future manifestation of the promised Kingdom of the Messiah, will its sublime capabilities for leading the praises of adoring multitudes be fully realised.
QUESTIONS FOR DISCUSSION
1.
Please consider the possibilities of allowing Psalms 22, 23, 24 to be progressive in meaningThe Suffering SaviourThe Good ShepherdThe Coronated King. Discuss.
2.
Discuss the progressive nature of this psalmi.e. how stanzas two and three depend on stanza one.
3.
How do we obtain clean hands? A pure heart? How do we keep clean and pure?
4.
How can we poor, dirty, impure, deceitful, sinners worship God?
5.
Has the Suffering ServantThe Good Shepherdentered the city to be crowned King of Kings and Lord of Lords?
Fuente: College Press Bible Study Textbook Series
(1) The Lords.The majesty of Jehovah as Lord of the universe is a reason to the psalmist for insisting on rectitude and sincerity in those who become His worshippers. St. Paul uses the same truth, referring to this place (1Co. 10:26), to show that all things are innocent and pure to the pure; so that a Christian (apart from a charitable regard for the weak) may eat whatever is sold in the shambles, without troubling himself to inquire whether it has been offered to idols or not.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. The earth As an orb or planet.
Fulness That which it contains, whether plants, animals, people, or its minerals and precious metals, but especially the inhabitants, as the next line specifies.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Glory of YHWH ( Psa 24:1-2 ).
Psa 24:1-2
‘YHWH’s is the earth and its fullness,
The world, and those who dwell in it.
For HE has founded it upon the seas,
And established it upon the floods.’
Note the continual parallelisms throughout the Psalm where the second statement repeats the idea of the first in a different way, typical of Hebrew poetry.
The initial verses make clear that YHWH, the One who is to seek entry into Jerusalem, is the Creator of the whole earth, Who therefore possesses it by right, together with everything that is in it, including the peoples (its fullness, and those who dwell in it). In the Hebrew YHWH in Psa 24:1 is emphatic, ‘To YHWH belongs the earth’, as is ‘He in Psa 24:2. This vision of universality fits well with the ideas of worldwideness prevalent in David’s day, as evidenced by Psalms 2, where the expectation was that one day his descendants would rule the nations with a rod of iron, nations who were meanwhile seen as helpless before him because YHWH was with him and he was YHWH’s anointed. Compare also Exo 19:5, ‘all the earth is Mine’; Deu 10:14, ‘to YHWH your God belongs the heaven, and the heaven of heavens, the earth and all that is within it’; Psa 50:12, ‘every beast of the forest is Mine, and the cattle on a thousand hills’; Psa 89:11, ‘the heavens are Yours, the earth also is Yours, the world and its fullness You have founded them’.
And this world is seen as ‘founded’ (established securely) on the seas and the water sources that were under the ground, which regularly caused flooding (compare Psa 33:7) but were controlled by YHWH, ‘you have set a bound that they may not pass, that they turn not again to cover the earth’ (Psa 104:9). We are not to see this as a pseudo-scientific explanation of the world, (Israel were not into scientific investigation), but as a description based on observation (just as we speak of the sun going down) and on the records in Gen 1:6-9. There too the earth came up out of the waters, and was established above them. And whenever they went to the edge of the seas and looked in they could see the earth going down to its foundations in the seas. So that is how they described it.
But they did not see the earth as simply resting on the waters, for they described YHWH as the One Who ‘laid the foundation of the earth that it should not be moved for ever’. He ‘covered it with the deep as with an undergarment, the waters stood above the mountains’, after which ‘at His rebuke they fled, at the voice of His thunder they hurried away, they went up by the mountains, they went down by the valleys, to the place which He had founded for them’. So the waters themselves were seen as established on solid earth, with dry land arising from them, and thus established upon them.
The major emphasis being brought out is that the earth on which men lived has been established by YHWH in the midst of the powerful and hostile seas which are, however, under YHWH’s total control (Job 38:11), and over the waters that are under the ground as revealed, for example, by the springs that poured forth water in abundance (‘the water under the earth’ – Exo 20:4). The earth is firm and secure under His control, and all within it is His. All is thus submissive to His will, and man is kept safe within it, for floods will never again be allowed to destroy mankind (Gen 9:11).
It is this Creator God Who will seek to enter Zion, the new city of David, and establish His dwelling in the holy mount.
Fuente: Commentary Series on the Bible by Peter Pett
Psalms 24
Introduction – After reading of Abraham, Isaac, and Jacob, I asked the Lord why all Christians are not blessed with the blessings of Abraham the way this blessing abounds in Genesis? Psa 24:4 and following were the Bible verses that the Lord showed me in order to answer this question.
Outline Here is a proposed outline of Psalms 24.
Psa 24:1-2 – Everything belongs to God
Psa 24:3-6 – The righteous man can find God
Psa 24:7-10 – Let him be Lord in your life
Psa 24:1-2 Everything Belongs to God – God (YHWH) is the owner of the earth (Psa 24:1) because He created it (Psa 24:2).
Psa 24:1 (A Psalm of David.) The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein.
Psa 24:1
1Co 10:26, “For the earth is the Lord’s, and the fulness thereof.”
1Co 10:28, “But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof:”
Psa 24:1 Comments – YHWH is the owner of this planet earth, and all of its fullness and every person and creature who dwells in it.
Psa 24:2 For he hath founded it upon the seas, and established it upon the floods.
Psa 24:2
Gen 7:11, “In the six hundredth year of Noah’s life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up , and the windows of heaven were opened.”
NASB, “all the fountains of the great deep burst open.”
In Gen 8:2 God stopped these deep fountains.
Gen 8:2, “The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;”
Job 28:11 (a) describes Gen 8:2.
Job 28:11, “ He bindeth the floods from overflowing ; and the thing that is hid bringeth he forth to light.”
See also:
Psa 95:4, “In his hand are the deep places of the earth: the strength of the hills is his also.”
Psa 136:6, “To him that stretched out the earth above the waters: for his mercy endureth for ever.”
Pro 8:28-29, “When he established the clouds above: when he strengthened the fountains of the deep: When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:”
Eze 26:19, “For thus saith the Lord GOD; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee;”
Psa 24:2 Scripture References – Note similar verses:
Job 38:4, “Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.”
Job 38:8-11, “Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb? When I made the cloud the garment thereof, and thick darkness a swaddlingband for it, And brake up for it my decreed place, and set bars and doors, And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?”
Psa 93:1, “The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved.”
Psa 96:10, “Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously.”
Psa 104:5-6, “Who laid the foundations of the earth, that it should not be removed for ever. Thou coveredst it with the deep as with a garment: the waters stood above the mountains.”
Psa 119:90, “Thy faithfulness is unto all generations: thou hast established the earth, and it abideth.”
Pro 30:4, “Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son’s name, if thou canst tell?”
Jer 5:22, “Fear ye not me? saith the LORD: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?”
Jer 10:12-13, “He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion. When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures.”
2Pe 3:5, “For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:”
Psa 24:3-6 The Righteous Man Can Find God Psa 24:3-6 is similar to Psalms 15 and Isa 33:14-17 in its description of who can come into God’s presence. Although the whole world and all of its people belong to God (Psa 24:1-2), only the righteous have the privilege of coming into the presence of the Creator.
Scripture References – Note other similar verse on this topic:
Psa 15:1-5
Psa 66:18, “If I regard iniquity in my heart, the Lord will not hear me:”
Pro 15:8, “The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.”
Pro 28:9, “He that turneth away his ear from hearing the law, even his prayer shall be abomination.”
Isa 59:2, “But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.”
Joh 9:31, “Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.”
1Pe 3:7, “Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered .”
1Pe 3:12, “For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.”
Psa 24:3 Who shall ascend into the hill of the LORD? or who shall stand in his holy place?
Psa 24:3
Psa 24:4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
Psa 24:4
Psa 26:6, “ I will wash mine hands in innocency : so will I compass thine altar, O LORD:”
Isa 1:15, “And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood .”
Mat 27:24, “When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.”
Psa 24:4 “who hath not lifted up his soul unto vanity” Scripture References – Note:
Psa 94:11, “The LORD knoweth the thoughts of man, that they are vanity.”
Psa 24:4 Comments – Psa 24:4 refers to the whole man, spirit, soul and body. “Clean hands” refer to the outward actions (flesh, or body). A “pure heart” refers to the inward intents of the heart (spirit). “not lifted up his soul unto vanity” describes a mind not seeking God first, thus the soul of man. “sworn deceitfully” means that someone speaks and does not fulfill his word, thus a reference to the tongue of man. So, here we have the body, spirit, soul and tongue. This has to be a perfect, complete man, with no sin in any area of his life. Of course, we understand from the New Testament that no earthly many qualifies for access unto God except the Lord Jesus Christ. We now come into His divine presence through the blood of Jesus our Redeemer.
Note verses that are very similar in describing the heart and hands of a man in approaching God:
Psa 73:13, “Verily I have cleansed my heart in vain, and washed my hands in innocency.”
Jas 4:8, “Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.”
Psa 24:5 He shall receive the blessing from the LORD, and righteousness from the God of his salvation.
Psa 24:5
Psa 24:6 This is the generation of them that seek him, that seek thy face, O Jacob. Selah.
Psa 24:6
Psa 14:5, “There were they in great fear: for God is in the generation of the righteous .”
Psa 14:6, “Ye have shamed the counsel of the poor, because the LORD is his refuge .”
Psa 24:6 “that seek thy face, O Jacob” – Comments – Why “Jacob”? Perhaps because God had in mind Gen 32:30, where Jacob wrestled with an angel and met God face to face. He sought God and was blessed. This follows the idea of NASB, “who seek your face – even Jacob.”
Gen 32:30, “And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.”
Note alternative readings, “Who seek Your face, O God of Jacob” ( LXX), or, “Who seek Your face, as Jacob did.”
Psa 24:7-10 Let Him be Lord In Your Life – In her book Caught Up Into Heaven Marietta Davis describes in her heavenly vision the Ascension of our Lord into Heaven after His Resurrection. [39] In this vision, several voices from Heaven declare the words to Psa 24:7-10. We often think of doors being in front of us, but she sees these as the open doors of Heaven inviting their King into glory. In other words, she sees this passage as a prophecy of Jesus’ Ascension.
[39] Marietta Davis, Caught Up Into Heaven (New Kensington, Pennsylvania: Whitaker House, 1982), 174-5.
Note these comments from Frances J. Roberts that give insight into this passage of Scriptures:
“Behold, I have placed within thee a spring of living water. For My Spirit shall be a continual flowing forth of life from thine innermost being. This I have promised to all My children, and this ye may experience as ye claim it by faith. For all My promises are received by faith. None are gained by merit, nor are they awards for human achievements.
“It is My Life that I am giving you. It is not an emotion; it is not a virtue, though these may follow subsequently. It is Myself. Divine grace, heavenly love, infinite mercy, fathomless peace, – all these shall spring forth unbeckoned and irrepressible out of the deeps within thee because My Spirit has taken residence there.
“If there be dryness within thy soul and ye have not this life flowing forth, ye need not grieve, neither chide thyself for being empty. Fill up the empty place with praise. Thou mayest by praise open to Me the gates of the temple of thy soul. The King shall enter and bring His glory . The Rose of Sharon shall bloom in thy heart and His fragrance shall be shed abroad.” [40]
[40] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 42.
Note that Psa 24:9-10 repeat Psa 24:7-8 for emphasis.
Psa 24:7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.
Psa 24:8 Psa 24:9 Psa 24:10 Psa 24:10
Jos 5:14, “And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?”
Luk 2:13, “And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,”
Jer 3:19, “But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations ? and I said, Thou shalt call me, My father; and shalt not turn away from me.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Coming of the King of Glory.
A psalm of David, another hymn of the Messiah and His kingdom, to prepare the believers of the Old Testament for His coming and to inspire the believers of the New Testament with the proper regard for their King.
v. 1. The earth is the Lord’s, v. 2. For He hath founded it upon the seas, v. 3. Who shall ascend into the hill of the Lord, v. 4. He that hath clean hands, v. 5. He shall receive the blessing from the Lord, v. 6. This is the generation of them that seek Him, that seek thy face, O Jacob,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
AT first sight this psalm seems to be composed of two quite separate fragments (Psa 24:1-4 and Psa 24:7-10); whence Ewald has laid it down that, in their origin, the two parts were wholly separate, and that the union took place subsequently. But a careful consideration reveals points of unity which favour the view that the connection was intended from the first, and is essential and congenital. “The glory of the approaching Lord is, in both parts of the psalm, the fundamental idea” (Hengstenberg). Both parts speak of an ascent into the holy hill of Zion, the first manifestly (Psa 24:3), the second by implication (Psa 24:7, Psa 24:9). If we regard part it; with most critics, as intended to be sung by the choir of Levites, which bore and accompanied the ark of the covenant as it was brought to the gates of the tabernacle or of the citadel of Zion, then it is clear that in part 1. we have a very suitable introduction. Part 1. puts forward two ideasthe infinite glory of God (Psa 24:1, Psa 24:2), and the need of holiness in all that draw near to him (Psa 24:3-6). To impress on the minds of those present the infinite glory of God is the main object of part it.; while, if we regard the lifting up of the gates as emblematic of the lifting up of men’s hearts, we may say that the direct teaching of the part is the need of a pure spirit of devotion in worshippers.
David’s authorship is allowed by most critics; and the most probable period of the composition is the time when David determined to bring up the ark of God from the house of Obed-Edom to the tabernacle which he had prepared for it on Mount Zion (2Sa 6:12).
The psalm is made up of three strophes: Psa 24:1, Psa 24:2; Psa 24:3-6; and Psa 24:7-10. The first and second arc closely connected; the third is a little detached.
Psa 24:1
The earth is the Lord’s, and the fulness thereof. God’s glory was set forth in Psa 19:1-14. from a consideration of the heavens (Psa 19:1-6); here it is manifested from the other half of creationthe earth. The whole earth, and all its fnlness, is his. He made it, and he remains its sole Owner and Master. There is no inferior , as some believed, who framed it and governs it. All its marvels, all its beauty, all its richness, proceed from God alone. The world, and they that dwelt therein. “The world” () seems to be here synonymous with” the earth” (). Not only do its material products belong to God, but its inhabitants also.
Psa 24:2
For he hath founded it upon the seas, and established it upon the floods (comp. Gen 1:9). God has established the earth above the seas and floods, causing it to “appear,” and thus making it a fitting habitation for man. Hence his right of property in the earth and in all the dwellers on it. They exist through his providential care (comp. Psa 104:6-9).
Psa 24:3
Who shall ascend into the hill of the Lord? The second strophe opens with one of David’s sudden transitions. Who is worthy to be brought into contact with a God of such might and glory? Who shall ascend into his hill? God’s “hill” is, in reality, the highest heaven, wherein he has his dwelling-place. Its representative on earth was, at this time, the Mount Zion, where it was already determined in the Divine counsels that the temple should be built, and whither David was now about to transfer the ark of the covenant (see the introductory paragraph). David asks the question as a warning to the Levites, whom he was about to employ in the transport of the ark, that they might purify themselves in heart and soul before venturing to take part in the solemn ceremony. Or who shall stand in his holy place? Who, i.e; shall stand and minister inside the tabernacle, when the ark has been placed therein, and it has thus become, in a special sense, God’s holy place?
Psa 24:4
He that hath clean hands. He whose hands are free from acts of sin (comp. Psa 15:2-5), and not only so, but he who hath also a pure heart, since the heart is the source of all evil (Mat 15:19, Mat 15:20), and wrongful words and wicked acts are the necessary results of the heart being impure. “God’s demands upon his people,” as Hengstenberg observes, “go beyond the domain of action. Those only see himthose only are fit to ascend into his hillwho have a pure heart.” Who hath not lifted up his soul unto vanity; i.e. who has not lusted after vain and worthless things, whose desires are subdued, brought into captivity to the Law of God, and kept under strict control. This is really implied in purity of heart. Nor sworn deceitfully. False swearing is the worstor, at any rate, one of the worstsins of the tongue. The psalmist means to say that a man is not fit to draw near to God unless he is righteous in act, in thought, and in word.
Psa 24:5
He shall receive the blessing from the Lord; rather, blessing, without the article. On the pure in thought, word, and act, God’s blessing is sure to rest (see Mat 5:8). And righteousness from the God of his salvation. To the man who comes to God with an honest and true heart, God will give additional graces, such as justification, assurance, perseverance, unwavering hope, perfect charity.
Psa 24:6
This is the generation of them that seek him. Men with this character impressed upon them are the “generation,” the stamp of men, whom God will recognize and accept as his worshippers, true seekers after him. That seek thy face, O Jacob. The LXX. have, , whence some suppose to have fallen out of the Hebrew text. This, no doubt, is possible, and removes all difficulty. But it is better to loose a Gordian knot than to cut it. We may keep the present text, and obtain a satisfactory sense, by regarding “Jacob” as grammatically in apposition with “generation,” and translating, “This is the generation of them that seek himthat seek thy faceeven Jacob.” All they are not Israel who are of Israel (Rom 9:6). The true Jacob consisted of those Israelites who answered to the character described in Psa 24:4. Selah. A break, or pause, here occurred, while the procession of Levites advanced to the very gates of the sanctuary. Then the strain was resumedthe choir being divided into two parts, which sang antiphonally.
Psa 24:7
Lift up your heads, O ye gates. So sang one half of the choir, calling upon the gates to throw themselves wide open to their full height, that free entrance might he given to the approaching sacred fabric. And be ye lift up, ye everlasting doors. Pleonastic, But giving the emphasis of repetition, and adding the epithet “everlasting,” because the tabernacle was viewed as about to be continued in the temple, and the temple was designed to be God’s house “for ever” (1Ki 8:13). And the King of glory shall come in. God was regarded as dwelling between the cherubim on the mercy-seat, where the Shechinah from time to time made its appearance. The entrance of the ark into the tabernacle was thus the “coming in of the King of glory.”
Psa 24:8
Who is this King of glory? The other half of the choir, acting as keepers of the doors, inquires, as if ignorant of the motive and character of the procession, “Who is this King of glory?”who is it to whom ye give this high-sounding appellation, and to whom ye require us to open? And the reply follows from the previous speakers. The Lord strong and mighty, the Lord mighty in battle. It is Jehovah, the Strong and Mighty One-strong in himself, mighty in his acts, mighty especially in battle; whom ye may therefore be glad to receive among you as your Defence. It is this King for whom we demand admission.
Psa 24:9
Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. A repetition of Psa 24:7, the first part of the choir reiterating its challenge.
Psa 24:10
Who is this King of glory? The second part of the choir reiterates its question, as though not yet quite understanding. “Who is he, this King of glory?” and the first, slightly varying its answer, replies, The Lord of hosts, he is the King of glory. The epithet, “Lord of hosts” well known at the time (1Sa 1:11; 2Sa 5:10; 2Sa 6:2; 2Sa 7:18, 2Sa 7:26, 2Sa 7:27, etc.), made all clear, and, the gates being thrown open, the ark was brought in, and set in its place in the midst of the tabernacle (2Sa 6:17). It has been generally recognized that the reception of the ark into the tabernacle on Mount Zion typified the entrance of our Lord into heaven after his ascension, whence our Church appoints this psalm as one of those to be recited on Ascension Day.
HOMILETICS
Psa 24:1
The world for God.
“The earth is the Lord’s,” etc. The world-wide breadth and grandeur of the Old Testament Scriptures, contrasted with the local narrowness and national bigotry of the Jewish people, is among the most impressive notes of its Divine inspiration. Every Israelite was trained in two convictions, which lay close to the heart of the national religion:
(1) that Israel, in a sense that put a wide difference between them and all other nations, was God’s chosen people; and
(2) that the land which God had given as an inalienable inheritance was peculiarly Jehovah’s land. What the Israelite was apt to lose sight of was that these gifts and distinctions were not for Israel’s own glory, but for the good of mankind. The Holy Land was to be the seed-plot of the world. Probably no ancient nation could have grasped this grand idea. But the spirit of prophecy fills the pages of Old Testament Scripture with God’s all-embracing purpose; brightens them with the promise of a universal kingdom and religion; claims the whole world for Jehovah.
I. THE EARTH IS THE LORD‘S, AS THE WHOLE UNIVERSE IS HIS, BY RIGHT OF CREATION. This is the first lesson of religion (Gen 1:1). David beautifully expresses this (1Ch 29:11, 1Ch 29:12, 1Ch 29:14). Men may call themselves lords of the soil, and make what laws they choose about land; but in literal truth, every inch of earth, from centre, to surface, Belongs to “the Blessed and only Potentate.” The wealthiest owner, the most absolute despot, is but a tenant-at-will, who may at any moment receive notice to quit (Luk 12:20). Bear in mind that creation implies design. Every creature, every atom, force, law, existed in the Infinite Eternal Mind, before “he spake, and it was done” (Psa 30:6-9).
II. AS THE OBJECT OF HIS INCESSANT, UNIVERSAL CARE, KNOWLEDGE, BOUNTY. Men talk and think as though God were an absentee owner; at most a constitutional Sovereign, ruling by laws that restrict his action and bind his will. This is in truth an absurd fancy, yet one which often passes for scientific. Even really godly people have often a way of talking as though God’s providence were partial, intermittent, an occasional interference with the regular course of nature. The glorious truth, alike rational and scriptural, is that “he maketh his sun to rise and sendeth rain,” feeds the birds, clothes the lilies, makes all events to “work together for good” (Mat 5:45; Mat 7:26, etc.; Rom 8:28; Psa 119:89-91). There is no rational standing ground between the fancy (void of shadow of proof) that atoms and forces, with their intricate laws of action and reaction, have an independent existencea self-acting machine, grinding out irresistible fate; and the faith that God lives in every atom of his universe; nor can their slightest movement evade his knowledge and care, or gainsay his will.
III. AS THE SCENE AND FIELD OF HUMAN LIFE, in which he is everywhere to be acknowledged and glorified. The first claim on life, with all its possessions, faculties, opportunities, is that God be loved and honoured (Rev 4:11). The hard boundary-line men draw between things sacred and secular is never recognized in God’s Word. All is sacred; for all is his (1Ti 4:4). On this text St. Paul rests the doctrine both of Christian liberty and of Christian self-denial; the right freely to enjoy what God freely gives; and the duty to abstain from any use of these gifts through which he might be dishonoured (1Co 10:25-31). To all the motives drawn from the foregoing considerations, the gospel adds those drawn from God’s “unspeakable Gift,” and from our redemption through the blood of Christ and new creation by the Spirit of God (1Co 6:19, 1Co 6:20; Rom 12:1).
Psa 24:4
A high standard of practical morality.
“Clean hands, and a pure heart.” It would be impossible to condense into so few words a more beautiful and comprehensive description of true holiness. The gospel reveals motives and offers grace beyond not only the experience, but the conception, of Old Testament saints. But it cannot set a higher standard of practical morality than this: blameless conduct, and right motives; clean hands, and a pure heart. To come up perfectly to this mark would be to resemble him who was “holy, harmless, undefiled, separate from sinners,” and who could safely challenge his bitterest enemies, “Which of you convicteth me of sin?” (Joh 8:46).
I. “CLEAN HANDS” is a phrase containing a fulness of varied meaning.
1. The hand is in Scripture the symbol of work (Psa 95:5; Psa 111:7; Ecc 9:10); the gospel version of which is Col 3:23. “Clean hands” in this sense are hands whose work is faithful and thorough. Among the evil omens of our time is a decay of honest pride in good worka tendency to substitute cheap show for solid value. Every stroke of unfaithful work is a nail in the coffin of national honour and prosperity. Here religion steps in to our rescue. The Bible puts great honour on work. Every Christian should look on his daily work as a ministry to man for God’s sake. If he would have “clean bands,” he must engage in no business which cannot be so regarded.
2. The hand is the symbol of earning and paying, getting and giving. (Pro 10:4.) “Clean hands “are hands never defiled by unjust gain, never disgraced by withholding what is due (see Isa 33:15).
3. The hand is the symbol of mutual faith and honour. To “lift up the hand” is to pledge one’s truth (Gen 14:22; Deu 33:1-29 :40). “Clean hands” therefore mean unblemished honour, inviolable faithfulness (Psa 15:4).
4. The hand is the symbol of power and of conduct. Hence the prophet’s indignant denunciation (Isa 1:15), and St. Paul’s injunction (1Ti 2:8).
5. Clean hands are hands not only kept clean, but washed. The purest hands have on them stains that nothing but the blood of Christ can cleanse. And this can cleanse even the foulest. Our greatest poet has pointed out the anguish of a guilt-burdened conscience
“What I will these hands ne’er be clean?
All the perfumes of Arabia win not sweeten this little hand.”
But “the blood of Jesus Christ cleanseth from all sin.”
II. “A PURE HEART.” Inward holiness: right motives, feelings, aims. The hands without the heart may pass muster in human eyes. Worldly morality concerns itself rather with conduct than motives (1Sa 16:7). But the grave characteristic of Bible morality is that everywhere the worth of actions is made wholly to depend on their motives. The unaccomplished purpose, if sincere, is accepted (1Ki 8:18). The holiest service, with impure motive, is hateful to God (Pro 21:27). Thus that modern philosophy, which seeks to derive conscience from the experience of the usefulness to society of certain actions, utterly breaks down. The judgments of enlightened conscience, and all just praise or blame, take account, not of outward actions as such, or their consequences, but of motives. St. James puts these together (Jas 4:8), He that would keep “clean hands” must put up David’s prayer (Psa 51:10, Psa 51:11).
HOMILIES BY C. CLEMANCE
Psa 24:1-4
Celebrating the Real Presence. (For opening or reopening a church.)
There seems to be no very great difficulty in finding the occasion on which this magnificent psalm was originally composed. In all probability it was written by David, and sung on the occasion of bringing up the ark of God to Mount Zion (2Sa 6:2, 2Sa 6:18; 2Sa 1:1-27 2Sa 7:25, 2Sa 7:26). Some regard it as prophetic, and call it “the Song of Advent,” others “the Song of the Ascension.” Others again apply it individually, and look upon it as appropriate for one who would open his heart to God, and let the King of glory enter therein. There are, however, so many Scriptures bearing more manifestly on these three latter applications, and there is such a fulness of instruction in dealing with the truths which are immediately suggested by the song as prepared for the historic occasion above referred to, that we shall simply invite the reader to follow the course of thought suggested thereby. All the historic information needed may be gathered from the writers referred to below; especially from the brilliant and inspiring description of Dean Stanley. The psalm discloses to us the grand revelation of God which the Hebrews possessed, and the joy which they felt at his making his dwelling-place among them. From the Hebrew standpoint we are bound to move forward to that of the Christian. Remembering this, let us note
I. THE NAME AND DOMAIN OF JEHOVAH ARE IMMEASURABLY VAST; while the greatness of his attributes, as disclosed to his people of the olden time, is correspondingly august. The various names given to him in this psalm show us how far removed were the Hebrews’ thoughts of God from those to which other nations of the earth had attained. The various expressions for the Name of God which are found here remove us very far from anything like anthropomorphism.
1. Jehovah; pure beinghe who is, was, and will ever be.
2. The God of salvation.
3. The God of Jacob (LXX.), who can note the individual while watching over all.
4. The King of glory in whom the highest glory centres, and from whom all created glory proceeds, of every kind.
5. The Lord of the whole earth. The wide difference in this respect between the thoughts of the heathen and those of Israel is seen in i Kings 20:23; Dan 2:11. The idea of local and tutelary deities is common enough among pagan nations. But that of one God supreme and alone is taught by revelation (Deu 6:4).
6. The Lord of hosts; Lord of all the hosts of heaven, whether the hosts of stars that roll at his command, or the hosts of seraphim and cherubim who wait upon his word. All these names of God are now a joy to the believer. He sees more in each of them than the saints of old could possibly do; and seeing God as revealed in Christ, he can add yet other names, and say:
7. “God is Spirit;” “God is light;” “God is love,” adding to the latter the touching words, “He loved me, and gave himself for me.” Thus while the universe is no tax on his power, the humblest child may nestle in his love.
“His greatness makes us brave as children are
When those they love are near.”
II. NEVERTHELESS, THERE ARE SOME SPOTS WHERE HIS PRESENCE IS SPECIALLY SEEN. “The hill of the Lord” (Dan 2:3); “His holy place” (Dan 2:3). A careful student of the Scriptures may find matter of absorbing interest in two disclosed facts:
(1) that the great aim of God’s revelation is to bring about the dwelling of man with God, and of God with man (cf. Exo 25:8);
(2) that this is one of the thoughts of God unfolded in its different stages in the Scriptures.
1. There was the patriarchal period, when each holy man might commune with God, or erect his altar or his Bethel anywhere.
2. There was the Mosaic and prophetic period, during which there was one place that the Lord chose to put his Name there.
3. There is the present Christian period, of which it is said
(1) in prophecy (Mal 1:11);
(2) in promise (Mat 18:20), that wherever God’s people meet in his name, he will be with them.
4. There will be the heavenly state (Rev 21:3, Rev 21:22, Rev 21:23). We have not yet come to the rest and inheritance which the Lord hath promised to give us. The fourth stage is yet ahead. The second is past. The third is ours. To the believer, any room where but two or three meet in their Saviour’s name may be as really a house of worship as the proudest cathedral. Such worship-rooms were common in the early Christian age. The worship itself consecrates the place. And the presence of God is in it, because it is with those who worship there. No Church has any monopoly of this Real -Presence. To all believers the Living One has said, “Go! teach, baptize, and lo! I am with you all the days, to the end of the age!”
III. THE LIVING PRESENCE OF GOD, WHEREVER REALIZED, SHEDS A RADIANCY OF GLORY. The ark was to the Hebrews the symbol, sign, and token of the Divine presence, and when it was conveyed to the Hill of Zion, that hill at once attained a proud preeminence, before which hills of far greater height became quite insignificant. Hence Psa 68:16. And whether in earlier or later days, in tabernacle or temple, God’s “way” was “in the sanctuary.” Note: The tokens of God’s presence, and these alone, will light up any place of worship with glory. That presence is realized:
1. In the blest fellowship the saints have in their worship, with all the redeemed on earth and in heaven, as well as with the Lord.
2. In the concert of prayer, as they plead for each other and for all men.
3. In the messages of love that come to them from their Father’s Word.
4. In partaking of the tokens of love which are given in the sacrament of the Lord’s Supper.
5. And in the reception of new blessing and power for life’s service through the energy of the Holy Ghost, who in his blest fellowship quickens and inspires. Surely, any place where all these boons are enjoyed is indeed radiant with light and blessing!
IV. ALTHOUGH THIS PRESENCE MAY FILL THE HOUSE OF WORSHIP, NOT ALL THEREIN WILL BE EQUALLY CONSCIOUS OF IT. Surely this must be the deep meaning of Psa 68:3-6. The question in Psa 68:3 is unintelligible. As a matter of fact, any one could ascend the hill of the Lord, and even take up his abode in the sacred precincts. But physical proximity to the ark of God, and spiritual nearness to the God of the ark, are two very different things. It is easy to be where God is blessing his people; it is another thing to be one of those who get the blessing. Moral and spiritual receptivity is needful if we would enjoy the fulness of that blessing. Mechanism is not inspiration. Posture is not devotion. The Real Presence cannot be had through the bread and wine of the sacrament. It will not come to any through a line of officiating priests. While no one may limit the extent of the blessing so as to shut out any true worshipper, on the other hand, not even the holiest place will ensure the blessing to any except the worshipper is true. “He that hath clean hands and a pure heart; he shall receive the blessing from the Lord, and righteousness from the God of his salvation.”
V. BY SUCH AS WORSHIP IN SPIRIT AND TRUTH THE SACRED GATES MAY BE OPENED WITH JOYOUS ACCLAIM, TO RECEIVE THE KING OF GLORY. (Psa 68:7-10.) Yea, “the King of glory shall come in.” He will. There is no doubt of it. The gates will not be opened in vain. The joyous host of devout souls wending their way thither will not be doomed to disappointment (Psa 26:8; Psa 27:4-6; Psa 42:4; Psa 43:3, Psa 43:4; Psa 48:9; Psa 66:13-19; Psa 63:1-11 :16, 17; Psa 77:13; Psa 84:1-12.; 87.; Psa 116:14-19; Psa 117:1-2 :19-27; Psa 132:13-16). They may take up the grand choral song of this psalm, and make it their own. That they and God thus may meet is the only reason why these houses of worship are erected. That they do thus meet, the experience of the saints declares. That they will thus meet, the promises of God’s Word ensure. Note: The dignity of God’s worshippers. Not only do they go to speak to the King, but the King of heaven comes to meet them!C.
HOMILIES BY W. FORSYTH
Psa 24:1-10
The King of glory.
Christ as the King of glory is represented here in three aspects.
I. AS THE LORD OF THE EARTH. (Psa 24:1, 21.) The kingdoms of this world are limited. Some are larger than others, but the largest has its bounds (Est 1:1; Dan 4:1). Christ’s kingdom is unlimited. Go where you will, pass from one country to another, visit different peoples, with different customs and laws, you can never get beyond its bounds. Like the sky, it covers all”the earth, and the fulneas thereof; the world, and they that dwell therein.” The grounds of this universal Lordship are absolutely just and sufficient (Psa 24:2). He is the Proprietor, because he is the Maker; he is the Ruler, because by him all things subsist. While this belief should call forth our admiration and trust, it should also quicken our humility, and excite us to watchfulness and care as to the use we make of all things committed to us. We are occupants, not owners; we are stewards, not proprietors; we are servants, not lords.
II. THE SUPREME JUDGE OF MANKIND. The question asked hero is one of transcendent importance. “Who shall ascend into the hill of the Lord?” It comes home to each of us. It demands consideration. It presses for a reply. Who is fit for this high honour? Who is worthy of this holy fellowship? Who is capable of entering upon this transcendent service? The question relates to character; and the answer is given by him who alone can rightly judge as to character. In the deepest sense the description can be applied only to Christ Jesus. But the words hold good also of all who are Christ’s (Psa 24:6), the true community of Israel, who have been redeemed and sanctified for the service of the Holy One. As Dean Stanley had said, “The answer is remarkable, as expressing, in language so clear that a child may understand it, the great doctrine that the only service, the only character, which can be thought worthy of such a habitation, is that which conforms itself to the laws of truth, honesty, humility, justice, love. Three thousand years have passed; Jerusalem has fallen; the Jewish monarchy, and priesthood, and ritual, and religion have perished; but the words of David still remain, with hardly an exception, the rule by which all wise and good men would measure the worth and value of men, the greatness and the strength of nations.”
III. THE SOVEREIGN OF THE UNIVERSE. (Psa 24:7-10.) Under the grand imagery of this passage we may find some important truths.
1. That Christ is the King of glory. He has vindicated his right to this title on earth and in heaven. He is the highest Manifestation of the Divine Majesty.
2. That as the King of glory he claims admission to the heart of man. In his Word and by the providence of his Spirit he comes to all He offers himself in the plenitude of his grace and power as a Saviour. If we are overawed by his greatness, we are conquered by his love. He will not force an entrance, nor will he come in secretly or by stealth. If we are to receive him, it must be willingly, and with all honour and welcome as our Lord and King.
3. That as the King of glory he is destined to reign everlastingly over his people. “Of his kingdom there shall be no end.’W.F.
Psa 24:3
This psalm breathes the spirit of aspiration. It speaks of the earth as the Lord’s; but we are not to rest with the earth. The call is,” Who will ascend?” As one of our own poets has said
”Not to the earth confined, ascend to heaven.”
Aspiration is an instinct of the heart. The young man is full of hope. Nothing seems to him impossible. His spirit leaps within him, longing to take part with others in the struggle of life.
“Men, my brothers, men the workers, ever reaping something new,
That which they have done but earnest of the things that they shall do.”
Often such aspirations come to little. Work is hard. Progress is difficult. Things turn out so different from what was expected. Some fail. Others falter and lose heart. Others sink down to the dull routine of business, and the bright vision that charmed their youthful fancy fades away. But there are some who succeed. They have had ambitions, and they have stuck to them. They have had purposes, and have courageously carried them out. But if their aspirations have been limited to this world, success brings no real satisfaction. Byron found himself famous, and for a while was a great power; but how miserable were his last days! Even Gibbon, when he had brought his great work, that cost three and thirty years of labour, to an end, felt anything but quite satisfied. “I will not dissemble,” he writes at Lausanne, “the first emotions of joy on the recovery of my freedom, and, perhaps, the establishment of my fame. But my pride was soon humbled, and a sober melancholy was spread over my mind, by the idea that I had taken an everlasting leave of an old and agreeable companion, and that whatsoever might be the future fate of my History, the life of the historian must be short and precarious”. Our aspirations need guidance and support. The true ascent is to “the hill of the Lord,” and “his holy place.” The Hebrews had much to stimulate them in the very conditions of things. They had to “go up” to Jerusalem, and when they went to the house of the Lord, the way was “still upward”from the entrance to the holy place (Eze 41:7). And all this was made helpful to them as regards higher things. But we have greater aids and encouragements. We have “the hope of glory;” the lives of the good who have gone before us; the voices of the prophets; the example of our blessed Lord; and the promise of the Holy Spirit. Every true life has its Jerusalem, and we must “go from strength to strength,” still upward, if we are at last to reach the joy and peace of God. There are difficulties, as there will be in the way of all high endeavours; but we are comforted with the promise of help and the assurance of success. Thought is good, “meditated action” is better, but right action carried out, and that to the end, is best of all. If we are of the generation that seek God (Psa 24:6), then our motto will be, “Death to evil, and life to good.” If we open our hearts to the King of glory, then under his leading our path shall ever be onward and upward, till at last we stand in the holy place, and receive the blessing from the Lord.
“Breathe me upward, thou in me
Aspiring, who art the Way, the Truth, the Life!
That no truth henceforth seem indifferent,
No way to truth laborious, and no life
Not even this life I liveintolerable”
(‘Aurora Leigh.’)
W.F.
HOMILIES BY C. SHORT
Psa 24:1-6
Who can dwell with God?
The twenty-third psalm concludes with the hope of dwelling in the house of the Lord for ever, and this psalm asks, “Who is qualified to dwell with God in his holy place?” Composed on the bringing of the ark to Mount Zion. Psa 24:1-6 are introductory.
I. GOD‘S EXALTED NATURE. (Psa 24:1, Psa 24:2.) Relation of land to water in Gen 1:9. God’s creative universal power was connected in the mind of the psalmist with:
1. His omniscience. He saw with unerring truth the character of those who professed to worship and serve him.
2. His holiness. None but the pure in heart could have fellowship with him. The hypocrite, therefore, could not hope for acceptance. “God is a Spirit, and those who worship him must worship him in spirit and in truth.” And he was a Holy Spirit, who could have no fellowship with the untruthful and unclean.
II. QUALIFICATIONS OF WORSHIPPERS. (Gen 1:4.)
1. Pure conduct. “Clean hands”-significant of conductthe outward life of action, which must be unstained and righteous. No man’s inward life can be right if his outward life be unclean or unjust.
2. Pure thoughts and affections. “A pure heart.” The heart is the seat of the purposes and desires, and if these be not in the main and on the whole pure”the single eye”the whole character and life are defiled. “Not that which goeth into a man defileth him, but that which cometh out of him.” “He hath not lifted up his soul unto vanity or falsehood.” He is not pursuing vain or untrue thingsthings which are only a show, but have no substance.
3. Pure speech. “Nor sworn deceitfully.” His word corresponds to his thought, and is not uttered to deceive. This requires not only truthfulness, but courage, to brave all consequences of being truthful. A man who combines these attributes can live in God’s highest presence, and have fellowship and friendship with him.
III. THE REWARD OF SUCH WORSHIPPERS. (Gen 1:5, Gen 1:6.)
1. Increase of righteousness. By seeing God and having real communion with him. The “blessing“ he receives is this increase of righteousness. No priestly benediction avails, unless there be the moral condition indicated.
2. He shall seek the face of God with increased earnestness. “To seek the face of the Lord” is to be greatly concerned about his favour and the doing his will. And this can come only as the result of previous effort and practice.S.
Psa 24:7-10
Appeal for God’s entrance into the heart of man.
Sung on the entry of the ark into the ancient gates of the fortress of Jerusalem. The singers, two choirs of prieststhe one bearing the ark, the other already stationed there as warders. First choir demanding admission; second reply from within, “Who is this King of glory?” The transaction may suggest and represent the appeal made for God’s entrance into the heart of man. Then
I. THE LANGUAGE WOULD REPRESENT THE MIND OF MAN AS GOD‘S TEMPLE. What views of our nature are suggested by such a representation?
1. The religious destination of man. A temple is built for religious uses and objects. So this is the grand destiny for which man is createdreligion. Physical, intellectual, moral destiny.
2. Represents the mind as a sanctuary/or the Divine habitation. The glory of God dwelt between the cherubim; but man is God’s grandest Shechinah. This is fully recognized and asserted in the New Testament, “He dwelleth with you, and shall be in you;” “Ye are God’s temple.”
II. GOD AS A GLORIOUS KING IS EVER SEEKING ADMISSION INTO OUR MINDS.
1. The King of glory assumes the attitude of a majestic suppliant. “Let the King come in.” “Behold, I stand at the door, and knock.” Illustrates the voluntary nature of our relations with God. Wonderful! Infinity pleading with the finite; majesty supplicating meanness; holiness stooping before the unholy!
2. The purpose for which he seeks to occupy our minds. To draw us into friendship and harmony with himself, and to establish a glorious rule over us. We are incapable of self-rule, and cannot exist alone. And this is our proper and normal relation to him.
III. THE EXERCISE OF MIND BY WHICH GOD IS ADMITTED INTO OUR NATURE. A lifting up of its powersan elevation and expansion of themin the following ways.
1. It is the reaching forth of our powers towards the Infinite Being. An effort to embrace our infinite and eternal concernsa going forth out of the transient and visible into the everlasting and spiritual.
2. The active reception of God enlarges our best powers and affections. It enlarges and exalts love, will, and conscience.S.
Fuente: The Complete Pulpit Commentary
Psalms 24.
God’s lordship in the world. The citizens of his spiritual kingdom. An exhortation to receive him.
A Psalm of David.
Title. ledavid mizmor. David composed this psalm upon his bringing the ark of God to Mount Sion, where it continued till Solomon had built his temple. By this ascent of the ark of God to the place of his peculiar residence, Mount Sion, the ascension of our Lord into heaven was prefigured, and, by the interpretation of the Jews themselves, the seventh and following verses do prophetically relate to Christ. Dr. Hammond observes, that this psalm, from the composition of it, seems to have been contrived so as to be performed by two companies or choirs; the one answering to the other, pretty much like the usual way in our cathedrals. To strengthen his conjecture that this psalm was actually performed so, he observes, that, upon very solemn occasions, (and such was this,) it was usual for the Jews to separate themselves in that manner, and divide into two companies, or choirs, one standing on one side, and the other on the other. Thus, so long ago as Moses’s time, six tribes went up to Mount Gerizim, and the other six tribes to Ebal, the opposite mountain; when, from one of these mountains the blessings were read, and from the other the curses of the law. Deu 27:12. And when Nehemiah set up the walls of Jerusalem, he says, Neh 12:31. I appointed two great companies of them that gave thanks, whereof one went to the right hand (Neh 12:38.), and the other company of them that gave thanks went over against them; and (Neh 12:40.) so stood the two companies of them that gave thanks in the house of God. In like manner, probably, the two choirs might stand, one on one side of the tabernacle, and the other on the other side, at the solemn placing of the ark in Sion, and thus repeat this psalm. If we attend to the psalm itself, this conjecture becomes more probable; and it seems very well to account for the sudden repetition, Psa 24:7; Psa 24:9.
Psa 24:1. The earth is the Lord’s The Psalmist begins with a representation of God’s dominion over this world in general, and his providential presence in every part of it. After which follows a declaration of his special presence in his tabernacle. St. Paul applies these words to Christ, 1Co 10:26; 1Co 10:28 as intimating, according to the prophetical sense, that all the earth was, under the gospel, to become the land of God; because God was then to be known, and Christ would plant his church throughout the whole earth; whereas, under the Mosaical dispensation, it was only Judea that was called his land.
Dr. Delaney, supposing this ode to be written upon the removal of the ark, imagines that this first verse was sung by the king, with a solemn and sonorous recitative; that the chorus was then divided, each singing in turn, and both joining in the close, For he hath founded it upon the seas, and prepared it upon the floods. Let this part of the music, says he, be supposed to have lasted till the procession reached the foot of the hill of Sion, or near it; then let the king be presumed to have stepped forth, and begun again in a sweet and solemn tone, Who shall ascend, &c. Psa 24:2. Then the singers, first chorus, Even he that hath clean hands and a pure heart; second chorus, who hath not lift up, &c. to the end of the 6th verse: let this part of the music be supposed to have lasted till they reached the gates of the city, and then the king to have begun again, in that most sublime and heavenly strain, Lift up your heads, O ye gates, &c. which all repeated in chorus. Lifting up the head, is an image adapted to a portcullis, the head of which, as it is lifted, rises conspicuous above the gates. Mr. Johnson observes well, that everlasting doors means only, as to the first use of the psalm, doors made of very durable materials; but when applied to our Saviour’s entering heaven, the word is to be taken in its most proper sense. The King of Glory signifies him who resided in the shechinah, or glory, over the ark, the symbol of the divine presence. The persons appointed to keep the gates, or perhaps the matrons of Jerusalem, meeting David here, as they did Saul upon his return from the conquest of the Philistines, 1 Samuel 18., may be supposed next to have sung, Who is the King of Glory? and the first and second chorus in turn, It is the Lord, strong and mighty, &c. And now let us suppose the instruments to take up the same airs, (the king, the princes, and the matrons moving to the measure) and continue with them to the gates of the court of the tabernacle; then let the king again begin, Lift up your heads, O ye gates, &c. and be followed and answered as before: all closing,instruments sounding, chorus singing, people shouting,He is the King of Glory. How others, says he, may think upon the point, I cannot say, nor pretend to prescribe; but for my own part, I have no notion of hearing, or of any man’s having ever seen or heard, any thing so great, so solemn, so celestial, on this side the gates of heaven! Life of David, b. ii. c. 10.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 24
A Psalm of David
1The earth is the Lords, and the fulness thereof;
The world, and they that dwell therein.
2For he hath founded it upon the seas,
And established it upon the floods.
3Who shall ascend into the hill of the Lord?
Or who shall stand in his holy place?
4He that hath clean hands, and a pure heart,
Who hath not lifted up his soul unto vanity,
Nor sworn deceitfully.
5He shall receive the blessing from the Lord,
And righteousness from the God of his salvation.
6This is the generation of them that seek him,
That seek thy face, O Jacob. Selah.
7Lift up your heads, O ye gates;
And be ye lifted up, ye everlasting doors;
And the King of glory shall come in.
8Who is this King of glory?
The Lord strong and mighty,
The Lord mighty in battle,
9Lift up your heads, O ye gates;
Even lift them up, ye everlasting doors;
And the King of glory shall come in.
10Who is this King of glory?
The Lord of hosts,
He is the King of glory. Selah.
EXEGETICAL AND CRITICAL
Its Contents and Composition.According to the tradition of the Talmud this Psalm was sung in the temple every Sunday morning during the presentation of the wine offering, and indeed with reference to the history of the Creation. The addition to the title made by the Septuagint, , corresponds with this. The Church likewise finds it appropriate to use this Psalm on Sundays, as well as at Advent and at the consecration of churches. For unless we would divide the Psalm into two entirely different Psalms (Ewald, Olsh.), the celebration of the entrance of Jehovah into the Holy Place of His gracious presence stands out as the prevailing thought of the whole, which has its essential meaning in the statement of the characteristics of this God and His worshippers. Among these, the all-embracing moral and historical nature of these relations, advancing from victory to victory, is rendered most conspicuous as the decisive characteristic. In this consists the richness of the application of this Psalm, without its thereby being typical (Geier, Stier, Hengst.), or indeed Messianic (Seb. Schmidt, J. H. Mich.). Moreover it is not to be regarded as a free clothing of an idea with general reference to the temple (Hupf.), as instruction and exhortation to the citizens of Zion (Venema), or as a song of dedication composed by David for future use after the example of Psalms 15., after that the place for the future temple had been pointed out to him by a revelation, 1Ch 21:22 (the Rabbins, Rudinger, Rosenm., Stier). Moreover, it is entirely unnecessary to regard the doors and gates Psa 24:7 sq., as those of the stone temple, and then to think of the dedication of the temple of Solomon (De Wette). It may properly be referred to the very ancient citadel of Zion, and the occasion for its composition by David may be found in the removal of the Ark of the Covenant by David from Kirjath Jearim to Mt. Zion (Grotius and most interpreters). Then David had it placed in a tent set up especially for it after his victorious expeditions (2Sa 6:17; comp. 2Sa 11:11; 1Ki 1:39), whilst the Mosaic tent remained at Gibeon (1Ch 21:29; 1Ch 16:39), and only afterwards was put with its vessels in the temple of Solomon (1Ki 8:4). The points of contact with Jeremiah in the language of the expressions (Hitzig) are only of a very general and indefinite kind, and the relation between Psa 24:3-4 of this Psalm and Psalms 15. is not a mere copy. The tone which passes over from the didactic to the hymnic and almost dramatic character, has often led to the supposition of choruses (Rosenm., Tholuck). whose responses Delitzsch puts at first below at the foot of Mt. Zion (Psa 24:1-6), and then above at the citadel of Zion, and both interrupted and enriched by solo verses.24
Str. I. Psa 24:1. Its fulness, denotes first and properly its inhabitants (Deu 33:16; Psa 50:12; Psa 89:11; comp. Amo 6:8; Psa 96:11; Psa 98:7), but allows likewise a wider conception, which is applied by the Apostle Paul, 1Co 10:26, with reference to the eating of flesh.
Psa 24:2. The earth, especially the orb of the earth (Isa 40:22), is partly designated as bounded and surrounded by the ocean (Pro 8:27), so that the orb of the heavens rests upon it (Job 22:14; Job 26:10), partly as having gone forth out of the water (Gen 1:9) and firmly established (Psa 136:6; comp. Psa 104:5 sq.) by Divine Omnipotence upon the unstable and fluctuating waters (Jon 2:4), so that the source of the great flood (Gen 7:11) and waters under the earth (Exo 20:4) are mentioned significantly together with the heavens and earth. The waters, however, are not the foundations which essentially support the earth. Such a foundation is the Omnipotence of God (Job 38:6), who has hung the earth on nothing (Job 26:7); as then the Abyss and the deepest world below, are beneath the waters (Job 26:6). It is accordingly inadmissible to deviate from the usual meaning of l with words of founding and establishing and to accept here the meaning of by, at (Luther after the Rabbins), or over (Calvin, Geier, Hengst.).
[Str. II. Psa 24:3. Ascend into the hill of Jehovah.Hupfeld: This indicates primarily visiting the sanctuary (Temple), but it is borrowed from visiting a human house or tent, as a guest and having the privilege of a guest therein, like Psa 15:1, dwell in Thy holy hill, and be a guest in Thy tent; the futures are to be understood here in the same way as there.Stand in His holy place.This is used of the privilege of the guest of God and refers primarily to the privilege of the priests and Levites, and thence in a spiritual sense to the whole people as a nation of priests to the Lord. Both these expressions are used of access to the sanctuary of the holy place of the ark, which might not only be said of Zion but likewise of Shiloh and wherever else the ark of the covenant rested.C. A. B.]
Str. III. Psa 24:4. [Clean hands, with special reference to touching sacred things and with a probable reference to the unclean hands of Uzzah.C. A. B.].Who hath not lifted up his soul unto vanity.This clause is parallel to the following one, and expresses the efforts and strivings of the soul, which correspond with the false oaths and internally precede and accompany them. It is unnecessary, therefore, to regard the general expression in this clause, particularly as falsehood (Syr., Chald.), or false doctrine (Luther), or as idolatry in a rough
sense (Seb. Schmidt), or in a nicer sense (Stier), although it designates the vain and frivolous in general, and therefore in a special case might naturally have a more specific reference and meaning.The Syr. and Chald. at the same time put swear at once in place of lift up; and whilst the latter paraphrases, to the guilt of the soul, the former seems, by its translation by his soul, to have thought of the well-known formula of oaths, which, however, was only used by Jehovah (Amo 6:8; Jer 51:14). The Rabbins, with express reference to this and at the same time to the prohibition Exo 20:7, prefer the reading my soul, which is very unusual and has very little support. This would be put instead of my name, because God Himself speaks here, or the soul is a paraphrase of the person (Stange).
[Psa 24:5. Blessing refers to the blessing of Obed Edom and his house.Righteousness.Delitzsch: This is the righteousness of God after which even the righteous, but not the self-righteous, hunger and thirst, that moral perfection which is the restored and realized image of God: transfiguration into the image of the Holy One Himself.C. A. B.]
Psa 24:6. Such (is) the generation of them that seek after Him, that seek Thy face.Jacob.[Those who seek after God, who desire to ascend into the hill of Jehovah, stand in His holy place and see His face, are such persons as those just describedthey constitute a generation, a race, and that generation bears the historical name of Jacob.C. A. B.]. Jacob is either the summary of the preceding predicates in the historical definition. Isa 44:1-2 (most interpreters at the same time with an emphatic sense), or the vocative God which preceded it has been left off (Flamin., Vogel, Ewald, Olsh., Hupf. [Perowne]), which is the reading of 2 codd., Kennic, Sept. and Pesch. For the translation In Jacob (Vatabl., Cleric.) is grammatically inadmissible; and to supply are, before Jacob (Hengst. [Alexander]), with the supposition of an independent clause parallel with the former member of the verse and in an explanatory sense, is connected with premises and distinctions that are untenable.
Str. IV. Psa 24:7.25Lift up your heads, ye gates.Some, not understanding the poetry of the expression (Geier, Cleric, Venema) have referred the heads directly to the lintels of the gates;26 others (Flamin.) have referred to the guards of the gates of heaven and its inhabitants, with a Messianic interpretation of the Psalm of the ascension of Christ, whilst the majority emphasize too much the figurative language (Vatabl., Geier, Schmidt, J. H. Mich.), and think of the entrance of God into the heart of men, or indeed (Calv ) expressly reject the reference to the ark of the covenant.Lift yourselves, ye primeval doors.Those who think of the temple rather than the citadel of Zion translate, everlasting doors [A. V.]. But then it certainly does not mean the firm seat after long wanderings (Kimchi, Rosenm.), but the dwelling of the Eternal (1Ki 8:13), abiding forever (Psa 132:14) (Calvin, Hupf., Hitzig). We cannot think of doors in the world (Luther), because lam gains the meaning of world only after the completion of the canon of the Old Testament, but elsewhere refers now backwards to primeval times (Gen 49:26; Isa 58:12), and now forward into eternity.27King of glory.The ark of the covenant might not only bear the name of Jehovah (2Sa 6:2) as the throne of God, but likewise be addressed as Jehovah (Num 10:35 sq.), and as Jehovah be named the glory (1Sa 4:21 sq.), on which account there is likewise ascribed to it the warlike attributes which God has as the chieftain of His people (Num 21:4; Psalms 68., et al.).
Str. V. Psa 24:8. These warlike attributes (Exo 15:3; Isa 43:17) are here strongly emphasized without compelling us to think of the bringing back of the ark of the covenant after the conclusion of a successful war (De Wette), or of the contrast between Israel and heathen nations (Hitzig).[Mighty in battle.Alexander: The word translated mighty, although properly an adjective, is constantly used as a noun substantive, and is the nearest equivalent in Hebrew to the classical term hero. But the simple majesty of Davids language would be marred in translation by the use of this word, and still more by that of the combination, martial or military hero, in the other clauses. The idea both in this and other places is borrowed from the Song of Moses, Exo 15:3, and recalls all those victories which Jehovah had given to His peoplethe warlike expeditions with the ark during the wanderings in the wilderness, the crossing of the Jordan, the conquest of Jericho, etc., and then last of all Jehovahs vindication of His ark after it had been abandoned by His people and left to their enemies.C. A. B.]
Str. VI. Psa 24:10. Who is he then, the King of glory?The question already in Psa 24:8 was strengthened by , which here, as Psa 25:12, et al., is to be taken adverbially. Now when repeated here it is strengthened still more by the insertion of the pronoun , which points back to the reference already mentioned and strongly emphasized the subject.Jehovah Sabaoth [A. V., Lord of hosts].The choice of this name of God (an abbreviated form of Jehovah Elohe Sabaoth, Amo 3:13, et al.), which had become usual during the period of the kings, is without doubt connected with the use of warlike attributes in the preceding verses, but likewise, without doubt, not only=God of war (Kster), or God of the battle array of Israel (1Sa 17:45; comp. Num 21:4; Jos 4:9), although the form Sabaoth used alone, Num 1:3; Num 1:52; Deu 20:9; 1Ki 2:5; 1Ch 27:3, always means real hosts; but with respect to the beginning of the Psalm alludes to the comprehensive sense, which the Sept. renders by . The justification of this rendering is found in Gen 2:1, and in the general meaning of Saba=agmen; comp. Jer 3:19. It is not allowable to limit the expression to the hosts of heaven, which comprehend partly that host mustered by Jehovah (Isa 40:26), the hosts of stars (Jer 33:22; Psa 147:4), partly the hosts or angels, which in ranks (Jos 5:14) surround the throne of God (1Ki 22:19; Psa 103:21; Psa 148:2). For in all these cases either the singular is used or, as Psa 103:21, the plural masculine. [Delitzsch: The gates now become silent and open themselves and Jehovah enters Zion, throned above the cherubim of the holy ark.C. A. B.]28
DOCTRINAL AND ETHICAL
1. The God of Israel is not merely a God of the family, tribe and nation, but He is rather the Lord and Creator of the entire world; and He would not have this obscured or suppressed, after He has entered into a special relation with Israel by gracious condescension in behalf of the historical execution of His eternal counsels of salvation and thoughts of peace; but He would have it recognized and praised. A writer of the Talmud derives from Psa 24:1 the duty of asking the blessing at the table, and Basil answered the Emperor Valens with it when threatened with banishment.
2. The members of His covenant people are to keep constantly before their eyes and take to heart not only His power and exaltation above all creatures, but His holiness as the true majesty and glory of His morally perfect nature. For from the beginning of the world there have been those who served God without heart, without grace, without spirit, and merely with external works, ordinances, offerings and ceremonies and the like. As Cain offered to God his gifts, yet withheld his heart and his person (Luther).
3. He who would truly draw near to the holy God, truly have communion with Him, remain constantly near Him and receive and retain the blessings of this covenant must not be as the hypocrite and as proud saints, but he alone is such who has this one thing in himself, that he is pure internally and externally (Luther). We should be reminded of this by every walk to the house of God, every Divine service, every use of the means of grace, and especially by that feast which announces and celebrates the coming of the Lord. For God would not only be among us, but would dwell in us, and walk in us, and as our God have His law in our hearts (Jer 24:7; Jer 31:33).
4. The institutions and means of salvation of this covenant which are provided with especial power and fulness of blessing serve to give us this loving view of the Almighty and Holy God. But they do not work salvation in every one without exception that engages in them, but are in an internal and essential relation to the moral nature of those who use them, as well as the holy nature of Him who has instituted them; and they work miracles, it is true, in accordance with this, but not as magical means, or by the mere use, but as means of grace according to the order of salvation.
5. We must distinguish the righteousness which as a gift of God accomplishes the transformation of the man, who has been taken into favor, into the likeness of God, and his renewal and transfiguration into the image of God, and which presupposes sanctification, from that righteousness which is imputed by the judgment of God as the justification of the sinner and precedes sanctification. The true posterity of Jacob consist of such men (Isa 44:2).
6. The opening, elevation and widening of the gates of entrance correspond with the glory of the Almighty Ruler who enters in, upon whose command an innumerable host attend. The application of this to the spiritual life, demanding that all hindrances, limitations and restraints should be removed, is to render easy the reception of the Lord by referring to the fact that against such a Lord, who has long since shown Himself to be a strong and victorious hero, every resistance is as foolish as it is vain, whilst the worthy reception of Him is at the same time both fitting and salutary. The honorary titles, by which the Psalmist here extols Gods power, have the design of showing to the covenant people that God does not sit idly in His temple, but is ready to help His people and to stretch out His strong hand to defend their salvation (Calvin).He names the doors everlasting, because the human heart is immortal and will always be a door into which God may enter (Luther).
HOMILETICAL AND PRACTICAL
The glory of God: 1) as the Almighty Creator of all things; 2) as the victorious Lord of the world; 3) as the holy and helping King of His covenant people.The condescension of God to His people is as great as His exaltation above all the world.When God the Lord would have His entrance, He announces His coming and demands open doors.God has His people on earth and among them the institutions of salvation and the means of His grace; but He likewise sees to it, how His people is constituted, how His institutions are used, how His means are employed.God requires of those who desire to commune with Him threefold purity: 1) of hand (of works); 2) of heart (thoughts); 3) of mouth (words).It is fruitless to visit the house of God, unless we take away with us the blessing of God and obtain the gift of righteousness from the God of salvation.Because all things belong to God the Lord as His work, we ought to consecrate them to Him as His property and sanctify ourselves particularly as His people.In the service of God we have protection against all enemies and power of victory over the entire world.He who inquires after God and seeks His countenance, will experience to His salvation that God is already on the way to visit him.It is more difficult to remain before the face of God than to come before Him; but it is a characteristic of the truly pious that they seek both.
Starke: If God does not let the little lump of earth sink in the abyss of the sea and be swallowed up in the great waters, He surely will be able to preserve His Church amidst all the storms and waves of the kingdom of darkness.Many men inquire after the way to heaven; but they do not like to tread it or to travel it.There is always a difference between the world and the Church in the world, between Gods places and the devils places, and that difference is diligence in sanctification.Examine yourself whether you are a subject of the King of glory; the mere outer confession does not suffice; that must be accompanied by indubitable marks of faith.The surest mark of the true Church is the disposition of Jacob, struggling and striving for the blessing and righteousness from the God of our salvation.He who takes a great deal with him, cannot enter in through a narrow gate; Christ comes to us with many heavenly blessings, therefore the doors must be made wide and opened for His entrance.Calvin: Since Gods house is holy, the desecration and abuse of those who unrighteously press into it, are nothing but a violation of it.Osiander: The earth is the Lords; He can provide for us and sustain us wherever we may be.Frisch: All your burden of care is nothing when compared with the globe, and yet your Almighty God sustains that. All your troubles are nothing when compared with the waves of the stormy sea, and yet the Lord has set bounds even to them.Herberger: The earth is the Lords; therefore it is good everywhere on earth: 1) to dwell, 2) to pray, and 3) to die.Shut to the devil, open to Christ, so will the King of glory enter into youTholuck: We should regard our worship of God not so much as a duty, but rather as a grace bestowed upon us.It is the warlike God, who has gained the victories which are in the remembrance of all.Von Gerlach: When the Lord would make an entrance and take up His abode, the entire world is too small; His advent transforms it.
[Matth. Henry: When God gave the earth to the children of men, He still reserved to Himself the property, and only let it out to them as tenants.All the parts and regions of the earth are the Lords, all under His eye, all in His hand, so that wherever a child of God goes he may comfort himself with this, that he doth not go off his Fathers ground.This is a good reason why we should be content with our allotment in this world, and not envy others theirs; the earth is the Lords, and may He not do what He will with His own, and give to some more of it, to others less, as it pleaseth Him?Barnes: God will not regard one who is living in wickedness as a righteous man, nor will He admit such a man to His favor here, or to His dwelling-place hereafter.Spurgeon: Providence and Creation are the two legal seals upon the title deeds of the great Owner of all things. He who built the house and bears up its foundation has surely a first claim upon it.What monarch would have servants with filthy hands to wait at his table? They who were ceremonially unclean could not enter into the Lords house which was made with hands, much less shall the morally defiled be allowed to enjoy spiritual fellowship with a holy God.True religion is heart work.There must be a work of grace in the core of the heart as well as in the palm of the hand, or our religion is a delusion.False speaking will shut any man out of heaven, for a liar shall not enter into Gods house, whatever may be his professions or doings. God will have nothing to do with liars, except to cast them into the lake of fire. Every liar is a child of the devil, and will be sent home to his father.God first gives us good works and then rewards us for them.To desire communion with God is a purifying thing.All true glory is concentrated upon the true God, for all other glory is but a passing pageant, the painted pomp of an hour.C. A. B.]
Footnotes:
[24][The two parts of this Psalm are sharply divided, but this does not justify Ewald in regarding them as different Psalms. Delitzsch is more correct in regarding the first part as sung at the foot of the mountain and the other part above at the citadel, but it seems better to regard the first part of the Psalm as composed for and sung when the festival procession halted before the house of Obed Edom, and the second part at their appearance before the gates of Zion. The first part expresses the feelings of David and the people in the presence of that holy ark which had chastised the rebellious Israelite, vindicated its sanctity among the Philistines, smitten the men of Beth Shemesh (1Sa 6:19 sq.), and the unwary Uzzah (2Sa 6:6). Psa 24:1-2 is a general chorus of praise of the God of the whole earth. Psa 24:3 is the inquiry, perhaps of a single voice, who shall approach this holy ark? The place and the hill where it rested was, for the time being, the holy place and the holy hill. Zion could not be this, as Ewald contends, until the ark had been established there. Psa 24:4-5 give the response, perhaps likewise by a single voice: He that hath clean hands alone dare touch the ark; he that is pure in heart, alone may enter into that sacred place; he alone will receive the blessing of Obed Edem and his house. Comp. the words of the men of Beth Shemesh: Who is able to stand before the holy Lord God? (1Sa 6:20), of David, How shall the ark of the Lord come to me? (2Sa 6:9). Psa 24:6 is the voice of the general chorus. This is a generation seeking Jehovahs face, it is Jacob. The second part was sung at the gates of Zion. Psa 24:7 is a general chorus of the triumphal procession, calling upon the city to open its gates to Jehovah. Psa 24:8 is the question of a single voice upon the walls: Who is this King of glory? Psa 24:9 is the response of a single voice, reciting the characteristics of this King of glory. In Psa 24:10 the general chorus takes up the question with emphasis and replies with a triumphal strain, closing the Psalm.C. A. B.]
[25][Ewald: A new king is about to enter the ancient and venerable city, and indeed the highest and mightiest conceivable, Jehovah Himself, enthroned upon the Ark of the Covenant. Such a King has never entered this city, and the grey gates, although venerable with age, are too small and mean for Him (for the height of the gates must correspond with the dignity of the Lord who enters them, so that at times gates of extraordinary size were built, comp. Pro 17:19; Journ. as., 1856, II., p. 479; Munzingers Ostafrikanische Studien, p. 328, 5 sq.). Those who accompany the new King call to them from a distance to lift up themselves and become young again.C. A. B.]
[26][Thomsons Land and the Book, p. 244, refers to the ancient manner of lifting up the gates instead of opening them, as at present.C. A. B.]
[27][Delitzsch: The cry, lift up your heads, ye gates, has essentially the same meaning as the voice of the cry in Isa 40:3 : prepare the way of Jehovah, level in the wilderness a highway for our God.C. A. B.]
[28][Wordsworth: When David uttered these words with prophetic inspiration, and when he beheld the Ark of the Lords presence going up, and passing through the gates of the hill of Zion to the Sanctuary prepared for it; when he saw that same Ark going up thither, which had led the people of Israel to victory from Mount Sinai through the wilderness, and across the river Jordan, whose waters fled at its presence, and had brought them into Canaan; and at the power of which, when it had compassed the city seven days, the walls of Jericho fell down, and before which the gods of Philistia fell prostrate on the groundwhen David meditated on this triumphal progress of the Ark of God, a march continued for more than four centuries, from Sinai to Sionsurely, he may be supposed to have been transported by the Spirit in a heavenly rapture, and to have beheld the glorious consummation which was foreshadowed by all these triumphs; namely, the victory of the Lord Christ, whom he salutes as Lord of Host, over all the power of Satan, and His triumphal ascent into His capital city, the heavenly city, and the exaltation of the Ark of His Church, in which His presence and power dwell.C. A. B.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
Here is another gospel Psalm, in which the Holy Ghost, by the pen of his servant David, describes the Lord Jesus Christ as the glorious Mediator, head, and King of his Church. He is first described as Him by whom Jehovah made the world; and then he is pointed out both in his kingdom of providence and kingdom of grace; and a demand is made upon the heavenly gates to receive this glorious Mediator, returning from the great work of redemption with triumph and holy joy.
A Psalm of David.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The sovereignty of Jehovah over the universe is here beautifully set forth by right of creation; and all the inhabitants, in like manner, are his by the same right, as their Author and Maker. And the sovereignty of the kingdom of grace is also as beautifully set forth, inasmuch as God hath created all things by Jesus Christ, so hath he redeemed his church and his people by him. Hence he hath given him power over all flesh, that he should give eternal life to as many as he hath given him. Joh 17:2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Unemployed
Psa 24:1
The fundamental law of a well-ordered State is the right of all citizens to earn a living, and unless that right is secured no rights are really valid, because there is some fundamental wrong at the bottom of the social system.
I. What can be done by statute? How can we profess to make the Bible our Book of religion and i e blind to one of its most obvious teachings? This Book contains in its opening parts a land system. It gives the idea of what the law of the country should be, and what its relation should be to the people in a Theocracy, where God is ruling. The teaching of this Book is most remarkable. The point of it is that each man has his property, his piece of land, and that the land is inalienable. Every person has the right to the use of enough land to raise subsistence for himself and his family. That is a fundamental right of human beings, sanctioned by the Bible and obviously the result of common sense. Any arrangement, however legal it may be, which deprives a man of this right is not just, it demands revision.
II. Let us take the right which we concede to landlords in England. We give them the right to determine whether the people shall live on their land or not. We give them the light even to refuse the dwellings which the people need, born on the spot. We give them the right, therefore, to dismiss the people from the land to the city or to anywhere. The property belongs to the owner yes, but before that it belongs to the country. The population must live upon this land, and when property is allowed it should be determined that the property is only owned subject to certain implicit conditions, and the chief condition is that every human being in this island retains a latent right to use enough land to earn his living, to earn his bread on; and when that latent principle is forgotten we produce the monstrous injustice of what are called the Land Laws in England, an injustice so incredible that we can only explain it by looking back into history and understanding how it came to be.
III. Now, in this difficulty of modern industry, there is only one thoroughly satisfactory way of dealing with the problem. It must be laid down as a fundamental principle of all our administrations of Poor Law or industrial law, of Land Law, that when people cannot get employment the means should be given them to earn their living on the land. We need the land to give the man his opportunity of work, to enable him to extract his living out of the soil in the periods of trade depression.
R. F. Horton.
References. XXIV. 1. Clergyman’s Magazine, vol. xiv. p. 84. XXIV. 1, 2. R. Flint, Sermons and Addresses, p. 56. XXIV. 3. H. J. Wilmot-Buxton, The Master’s Message, p. 104. J. Vaughan, Fifty Sermons (6th Series), p. 233. Spurgeon, Sermons, vol. vii. No. 396. XXIV. 3, 4. J. E. Vaux, Sermon Notes (3rd Series), p. 100. H. Thompson, Concionalia: Outlines for Parochial Use (2nd Series), p. 242. XXIV. 3-6. A. Maclaren, Christian Commonwealth, 11 December, 1884. XXIV. 4. Spurgeon, Evening by Evening, p. 187. XXIV. 6. Expositor (3rd Series), vol. v. p. 310. XXIV. 7. A. Watson, Sermons for Sundays, etc. (2nd Series), vol. ii. p. 255. XXIV. 7, 8. R. Hiley, A Year’s Sermons, vol. i. p. 265. E. M. Goulburn, Sermons Preached in the Parish Church of Holywell, p. 353. XXIV. 7-10. A. Maclaren, Christian Commonwealth, 18 December, 1884. J. E. Vaux, Sermon Notes (4th Series), p. 50. XXIV. 8. Spurgeon, Evening by Evening, p. 340. XXIV. 9. Spurgeon, Sermons, vol. xiii. No. 750. XXIV. International Critical Commentary, vol. i. p. 212.
Psa 24
The father of the celebrated Principal Carstares, the restorer of the Scottish Church at the Revolution, was a man of warm devotional character, and suffered severely in the time of the twenty-eight years’ persecution. Woodrow ( Analecta ) tells of him: ‘He was doing duty at the Sacrament for a brother minister at Calder. Upon the Sabbath he was wonderfully assisted in his first prayer, and had a strange gale through all the sermon, and there was a remarkable emotion among the hearers. He gave out for singing part of the 24th Psalm:
He from th’ Eternal shall receive
The blessing him upon,
And righteousness, ev’n from the God
Of His salvation.
This is the generation
That after him enquire,
O Jacob, who do seek thy face,
With their whole heart’s desire.’
While singing these and the following verses, the narrator says ‘he came to the communion tables, and all in the assembly were marvellously affected, glory seeming to fill that house. He served the first table in a kind of rapture, and he called some ministers there to the next, but he was in such a frame that none of them ventured to come and take the work off his hands. He continued at the work with the greatest enlargement and melting, upon himself and all present, that could be, and served fourteen or sixteen tables. A Christian that had been at the table and obliged to come out of the church, pressing to be in again, stood without the door, and said he was rapt in the thought of the glory that was in that house for near half-an-hour, and got leave scarce to think upon any other thing.’
John Ker.
References. XXV. 4,5. H. Woodcock, Sermon Outlines, p. 12. XXV. 5. Spurgeon, Evening by Evening, p. 191. XXV. 6-11. F. E. Paget, Helps and Hindrances to the Christian Life, vol. ii. p. 53. XXV. 6, 7. G. Brooks, Outlines of Sermons, p. 243.
Fuente: Expositor’s Dictionary of Text by Robertson
Psa 24
These were the last words written by Columba after he had spent a long life of incessant Christian labour. He died in Iona on 9 June, a.d. 597.
The narrative Adamnan gives of his closing hours, of his farewell words with his sorrow-stricken disciples, of his parting with his faithful old horse, which put its head on its master’s breast as if aware of the event, reveals the deep tenderness and humanity of his nature.
When the biographer has lingered lovingly on the little incidents that preceded the death, he continues: ‘After these words he descended the hill, and, having returned to the monastery, sat in his hut transcribing the Psalter; and coming to that verse of the 34th Psalm, where it is written, “They that seek the Lord shall want no manner of thing that is good,” “Here,” said he, “at the end of the page I must stop, and what follows let Baithen write”. The last verse he had written was very applicable to the saint who was about to depart, and to whom eternal good shall never be wanting; while the one that followeth is equally applicable to the father who succeeded him, the instructor of his spiritual children, “Come, ye children, and hearken unto me: I will teach you the fear of the Lord”.’
John Ker.
Fuente: Expositor’s Dictionary of Text by Robertson
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 24:1 A Psalm of David. The earth [is] the LORD’S, and the fulness thereof; the world, and they that dwell therein.
A Psalm of David ] The Greek addeth, of the first day of the week (because wont to be sung in the temple on that day), which is now the Christian sabbath, in memory of Christ’s resurrection and rule over all, which is here celebrated.
Ver. 1. The earth is the Lord’s and the fulness thereof] He alone is the true proprietary, Job 41:11 Deu 10:14 , and the earth is Marsupium Domini, as one saith, the Lord’s great purse; the keeping whereof he hath committed to the sons of men, Psa 115:16 ; like as also he hath given the heavenly bodies to all peoples, Deu 4:19 , every star being God’s storehouse, which he openeth for our profit, Deu 28:12 , and out of which he throweth down riches and plenty into the earth, such as the servants of God gather, and the rest scramble for. What use the apostle putteth this point to, see 1Co 10:26 ; 1Co 10:28 , See Trapp on “ 1Co 10:26 “ See Trapp on “ 1Co 10:28 “ Other uses may well be made of it; as, that kings and princes bear not themselves as lords of all (the Turk and pope so style themselves; the great cham of Tartary every day as soon as he hath dined causeth, they say, his trumpets to be sounded; by that sign giving leave to other princes of the earth, his vassals, as he conceiteth, to go to dinner), but the Lord’s vicarii et villici, viceregents and stewards, to whom they must give an account of all. Again, that God’s dear children cannot want anything that is good for them; since they have so rich a Father, who seems to say unto them, as Gen 45:20 , Regard not your stuff, for all the good of the land is yours. To him that overcometh will I give to inherit all things; I have all things, Phi 4:18 2Co 6:10 .
The world and they that dwell therein
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Lastly the One Who was really the Shepherd, but Who trod the wilderness in a trust and obedience and lowliness without parallel, is shown to be Himself Jehovah, the King of glory, when the earth and its fulness are manifested to be His on the overthrow of all hostile power.
Thus we have all the earth in His hands Who suffered here, not only for righteousness and in love, but once for all for sins. And here is proclaimed who is to be near Him in the day of His power here below: not Jews as such, for the mass were and are ungodly, nor of course Gentiles still more gross; but only the righteous whoever they may be, while of such Jacob according to immutable promise has the pre-eminence on earth.
Then follows the outburst of triumph. “Lift up, O gates, your heads, and be ye lifted up, O everlasting doors; and the King of the glory shall come in.” It is evidently the world-kingdom of our Lord and His Christ come in that day of dominion without limit or end, when the holy Sufferer is owned beyond dispute to be Himself Jehovah, the King of the glory which then dwells in the land of Israel, Jehovah that shall fight for them on their last siege as when He fought in the day of battle (Zec 14 ).
Now that Christ’s place in reference to the godly Jewish remnant has been fully developed from the position He took on earth till He be owned by-and-by in His glory as Jehovah (16-24), we have the experience formed by that revelation, and pre-eminently by the prophecy of Him crucified and atoning as made sin (22). This opens the heart to God as nothing else can. Only then can out sins be confessed without disguise or doubt.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 24:1-6
1The earth is the Lord’s, and all it contains,
The world, and those who dwell in it.
2For He has founded it upon the seas
And established it upon the rivers.
3Who may ascend into the hill of the Lord?
And who may stand in His holy place?
4He who has clean hands and a pure heart,
Who has not lifted up his soul to falsehood
And has not sworn deceitfully.
5He shall receive a blessing from the Lord
And righteousness from the God of his salvation.
6This is the generation of those who seek Him,
Who seek Your faceeven Jacob. Selah.
Psa 24:1-2 These verses emphasize YHWH as creator (cf. Genesis 1-2; Exo 9:29; Exo 19:5; Psa 50:12; Psa 89:11; Psalms 104), both inanimate and animate, both animals and humans (cf. Psa 146:6; Jer 27:5; Jer 51:15).
In Psa 24:2 the figurative imagery is of the earth founded as water (cf. Psa 104:3; Psa 104:5; Psa 136:6). Water (both fresh [i.e., rivers] and salty [i.e. seas]) is not said to have been created in Genesis 1. In ANE mythology water referred to a chaos monster. For more information see
1. notes on Gen 1:2 in Genesis 1-11 online free at www.freebiblecommentary.org
2. NIDOTTE, vol. 4, pp. 545-549, Divine Warrior). In the Bible God controls water (cf. Amo 9:6).
He, not the fertility gods, uses it for His purposes.
1. creation and judgment
2. sustain plant and animal life (i.e., annual rains)
Psa 24:1 earth. . .world The first word (BDB 75) is very common and has a wide semantic field, see Special Topic: LAND, COUNTRY, EARTH . The second word (BDB 385) is a poetic synonym used mostly in Psalms and Isaiah.
Psa 24:2 founded. . .established These two verbs (cf. Pro 3:19)
1. BDB 413, KB 417, Qal perfect
2. BDB 465, KB 414, Polel imperfect
are in a parallel relationship. They both assert that YHWH, the creator God, firmly founded the dry land on pillars (cf. 1Sa 2:8; Job 9:6; Psa 75:3), which reached to the ocean floor and mountain roots (cf. Job 38:4-6; Psa 18:7; Psa 18:15; Jon 2:6).
This is not a modern scientific description but pre-scientific poetic imagery! The Bible was not written to answer or inform modern western science. It is an Ancient Near Eastern book, written in phenomenological language (i.e., as things appear to the five human senses).
Psa 24:3-6 This may be a separate strophe (see first page of English translation’s literary units). It discusses those who seek to worship the God of creation (cf. Psa 24:6 and Contextual Insights, E).
The place to worship Him is in His tabernacle/temple in Jerusalem (Psa 24:3). The temple is a symbol of the whole world (cf. Jewish Study Bible, p. 1308, Psa 24:1-2 and NASB Study Bible, p. 762, Psa 24:2). A new book that has helped me understand Genesis 1-2 as YHWH building His temple is John Walton, The Lost World of Genesis One. I hope you will look at it. It has the potential to solve, or at least reduce, the conflict over
1. the age of the earth
2. evolution
3. purpose of Genesis 1-2
4. how Genesis relates to other ANE creation accounts (see Special Topic: ANE Creation and Flood Myths)
In order to do this, covenant obedience (cf. Psalms 15) is required (cf. Psa 24:4). The ones who are obedient will receive
1. a blessing from YHWH, Psa 24:5
2. righteousness (i.e., vindication, cf. Isa 54:17) from the God of his salvation, Psa 24:5
Psa 24:4-6 answer the two questions posed in Psa 24:3. This strophe seems to be ascension liturgy, sung by Levites as worshipers climb to the tabernacle/temple on Mt. Moriah.
Psa 24:4 lift up This verb (BDB 669, KB 724) is used several times in this Psalm.
1. Psa 24:4 who has not lifted up his soul to falsehood (Qal perfect)
2. Psa 24:5 he shall receive (lit. carry away) blessing (Qal imperfect)
3. Psa 24:7; Psa 24:9 lift up your heads, O gates (Qal imperative)
4. Psa 24:7; Psa 24:9 be lifted up, O ancient doors (Qal imperative)
soul This is the Hebrew term nephesh (BDB 659). See note at Psa 3:2 and Gen 35:18 online.
NASBto falsehood
NKJVto an idol
NRSV, REBto what is false
TEVworship idols
NJBvanities
JPSOAfalse oath
The word (BDB 996) basically means empty, vain, or nothingness. It is used in several senses (see Special Topic below).
SPECIAL TOPIC: EMPTY, VAIN, FALSE, NOTHINGNESS (BDB 996)
If Psa 24:4 has four characteristics of a true faithful follower, and if the second line is parallel to the third, then they both must refer to true testimony in court, instead of Psa 24:4 b referring to idolatry. The use of righteousness in a judicial sense (cf. Psa 24:5 b) gives credence to this. Also note NIDOTTE, vol. 3, p. 153, where clean hands are imagery of a judicial acquittal.
Psa 24:6 seek. . .seek These translate two different but parallel Hebrew roots.
1. BDB 205, KB 233, Qal participle (MT singular, Qere plural), cf. Psa 78:34
2. BDB 134, KB 152, Piel participle, cf. Deu 4:29; 1Ch 16:11; 2Ch 7:14; Psa 27:8; Psa 105:4; Hos 3:5; Hos 5:15; Zep 1:6; Zep 2:3
even Jacob This could be understood in more than one way.
1. the God of Jacob (LXX)
2. seek God as Jacob sought Him
3. another name for the covenant people (like generations); Jacob = Israel
Selah See note at Psa 3:2 and in Introduction to Psalms, VII.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. A Psalm. See App-65.
of David = concerning David and the true David. Relates to the entrance of the Ark into Zion (see App-68), typifying the coming glory of Heb 1:6. Compare 2Sa 6:2. 1Ch 15:25. Psalm 68 relates to the setting out of the procession. Psalm 24 to the entrance up to Zion. Psalm 87 to the joy of the entrance with dancings and shouting?. Psalm 105, for subsequent celebrations of the event.
The earth.Hebrew ‘erez,the earth (as created).
the LOBD’S.Hebrew Jehovah’s.App-4. The emphasis is on Jehovah = “Jehovah’s is the earth”.
the fulness = all that fills it. Quoted in 1Co 10:26.
world. Hebrew. tebel, the world (as inhabited).
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 24:1-10
Psa 24:1-10 :
The earth is the LORD’S, and the fullness thereof; the world, and they that dwell therein ( Psa 24:1 ).
It all belongs to God.
For he hath founded it upon the seas, he established it upon the floods ( Psa 24:2 ).
Now the question, the whole thing is God’s, the earth’s the Lord’s, the fullness thereof. He founded it. He made it. It belonged to him.
Who shall ascend ( Psa 24:3 )
The question:
Who shall ascend into the hill of the LORD? or who shall stand in his holy place? ( Psa 24:3 )
The answer:
He that hath clean hands, and a pure heart ( Psa 24:4 );
Jesus said, “Blessed are the pure in heart, for they shall see God” ( Mat 5:8 ).
who hath not lifted up his soul to vanity, nor sworn deceitfully. He shall receive the blessing from the LORD, and righteousness from the God of his salvation. This is the generation of them that seek him, that seek thy face, O Jacob. Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and King of glory shall come in. Who is the King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is the King of glory? The LORD of hosts, he is the King of glory ( Psa 24:4-10 ).
Beautiful psalm. “
Fuente: Through the Bible Commentary
Psa 24:1. The earth is the LORDS, and the fullness thereof,
And therefore it is also the believers. The real fullness of the earth belongs to the Christian. The meek shall inherit the earth.
Psa 24:1-2. The world, and they that dwell there in. For he hath founded it upon the seas, and established it upon the floods.
So, child of God, you are in your Fathers house even while you are down here on earth. Still, that question in the next verse is very suggestive. Albeit that the earth is the Lords, yet we do not want to stop in it for ever.
Psa 24:3. Who shall ascend into the hill of the Lord?
This is the portion of the Lords people to ascend the hill of the Zion that is above, to enter the New Jerusalem, and to stand in the immediate presence of God. But who shall ever be able to do that?
Psa 24:4-5. He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully; he shall receive the blessing from the Lord, and righteousness from the blood of his salvation.
The man who will go to heaven is the clean man, the man who has been washed from his sins in the blood of the Lamb; and he is clean just where he was most likely to be foul, he has clean hands. Grace has enabled him to touch the things of the world without receiving a stain from them, and to touch holy things without defiling them. This expression clean hands refers to his outward life; but he is also clean inside, for he has a pure heart. If a man were clean as to his actions, but not clean as to his motives, he would not be fit to enter heaven, but the man described here is a true man. He has not followed after vanity, neither has he uttered a lie, but he has followed the truth, and he has spoken the truth. He is the man whom God will bless, but he has no righteousness of his own, so we read that he shall receive the blessing from the Lord, and righteousness from the God of his salvation. So he needed to be saved, and he needed a righteousness better than his own, and this God will give him.
Psa 24:6. This is the generation of them that seek him, that see thy face, O Jacob. Selah.
It is a wonderful thing that Jesus Christ should take his peoples name but he does. He gives his Church his own name in that remarkable passage in Jer 33:16, This is the name wherewith she shall be called The Lord our righteousness; and now, to make the union complete, he takes her name as his own, and Christ is here called Jacob.
Psa 24:7-10. Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O ye gates, even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD of hosts, he is the King of glory. Selah.
Now, if Christ is our Shepherd in the meadows down here where he makes us to lie down in the green pastures of his grace, he will also be our Shepherd in the heavenly pastures up there on the hill-tops of glory, where the Lamb which is in the midst of the throne shall feed us, and shall lead us unto living fountains of waters, and we shall delight for ever to follow the Lamb whithersoever he goeth.
This exposition consisted of readings from Psalms 23, 24.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 24:1-2
A PROPHECY OF THE ASCENSION OF CHRIST
The title we have chosen for this psalm is that given by Dr. George DeHoff. Most of the commentators which we have consulted are very much preoccupied with discussing the Jewish usage of this psalm. The vast majority of them are agreed that it was sung by the religious singers of Jerusalem and used as a processional for the entry of King David into Jerusalem upon the occasion of his bringing the ark from Obed-Edom to the tabernacle prepared for it in Jerusalem, or Zion.
Rhodes identified the “doors” of Psa 24:7 as the doors of the Temple and concluded that it was written long after the times of David. Nevertheless, many dependable scholars are willing to accept the Davidic authorship of it.
There is a unity and coherence of the three sections of the psalm which make it impossible to accept the dictum of certain critics that, “The psalm is composed of three distinct parts which originated independently. Maclaren commented on that claim, stating that the original author, “Has just as good a right to be credited with the present unity of the psalm as the supposed `editor’ has!
The structure of this psalm is evident in the outline provided by Leupold:
I. The Lord’s rulership of the world (Psa 24:1-2)
A. Proved by his creation of it
B. And his establishing of it
II. Requirements for standing before God (Psa 24:3-6)
A. Clean hands
B. Pure heart
C. Truthfulness
D. Lack of deceit.
III. Coming of the Lord to his holy place (Psa 24:7-10)
We shall pay no attention to the various speculations of commentators who seek to tell us exactly how this psalm was used in the procession (if there was one) entering the city or the temple, which lines were sung by Levites, or by a soloist, which questions were sung by one group, and which answers were provided by singers from another, etc. As Leupold said, “Such information depends upon the ingenuity of the writer.”
We are far more concerned with the Christian usage of this beautiful psalm. “The Christian use of the psalm usually relates it to the entry into heaven of the risen and exalted Christ; and therefore the Anglican Prayer Book appoints it for Ascension Day.” We say “Amen” to this. After all, there are a number of impediments to the full acceptance of the notion that David composed this psalm about himself and his entry into Jerusalem with the ark of the covenant. The language of this psalm, to us, sounds far too exalted and extravagant for any complete application to anything David ever did. It may be best to view the entire psalm as a Davidic prophecy of the Ascension of Christ into Glory.
For example, the picture supposed by many to be depicted here with its thousands of Jewish singers honoring the Lord and Creator of the whole world and everything in it seems to us a little far-fetched. If the first two verses of this psalm mean anything, they mean that God is the God of the Gentiles and of the whole world as well as God of the Jews. Such would certainly not have been possible as the song for a whole multitude of Jews in the days of Christ and the apostles; for in those times, the very word “Gentile” was sufficient for setting off a riot! What made the generation in this psalm so different? As Spurgeon put it, “We are amazed that they sung this psalm.” (That is, of course, if they did sing it).
One final word about the date of this psalm. “Although the time of David’s bringing the ark to Jerusalem is allowed by most critics” as the time when the psalm was written, there are a few who would make it a post-exilic production, or bring it down to the times of Judas Maccabaeus and the cleansing of the reopened temple. Of course, such allegations are supported by no evidence whatever.
Psa 24:1-2
“The earth is Jehovah’s, and the fulness thereof;
The world, and they that dwell therein.
For he hath founded it upon the seas,
And established it upon the floods.”
“The earth is Jehovah’s, and the fulness thereof” (Psa 24:1). No man possesses the earth, or any portion of it, except in a very limited and accommodative sense. The title deeds which men treasure are merely the written permission of the societies in which they Five, conveying the right of use for the brief period of their earthly lives. The cattle upon a thousand hills are God’s possession, not men’s. All of the earth and everything in it belong to God.
“The world and they that dwell therein” (Psa 24:1). Contrary to the pagan beliefs of that period, God is the God of the whole world. This means that God is the God of the Gentiles as well as of the Jews. There are no peoples upon the planet earth who do not belong to God and who are not accountable to Him for their deeds. God is the God of all mankind.
“He hath founded it” (Psa 24:2). This means that the earth is God’s by the right of creation. Anything that one makes of his own free will belongs to him, because he made it.
“He established it” (Psa 24:2). This indicates that God not only created the earth and everything in it, and all who dwell in it, but that he is the sustainer of the entire creation continually. God through Christ “Upholds all things through the word of his power” (Heb 1:3). Why do the particles of an atom revolve around the nucleus at the speed of light for countless thousands of years without ever slowing down? Why do the stars and satellites of all the galaxies move at a speed almost incomprehensible throughout eons of time? Who supplies the power for all this? The answer is, Almighty God, of course.
“Upon the seas” (Psa 24:2). The rendition here is faulty, according to Leupold, who wrote that, “The words here may be legitimately translated by the seas or by the side of the seas. There is no compelling necessity to translate this passage in such a way as to make it possible to find `remnants of some primitive Semitic cosmology’; and then to make the claim that, `Ethical theism has here triumphed over Semitic mythology.’ It is simply not true that Genesis teaches that there were seas under the earth, aside the earth, and in the heavens above. Such notions are not in Genesis, except as they have been read into it by people who did not understand what is written there. Addis, for example, affirmed that, “There was sea below the earth, another on a level with the earth, and a third above the firmament.
Leupold’s words above refute the false notion of a sea under the earth; and the fact that the Hebrews had no word for “vapor” leaves it perfectly clear that the “waters above the firmament” in Genesis is a reference merely to the clouds which contain trillions of tons of water in a vapor state.
E.M. Zerr:
Psa 24:1. This is quoted in 1Co 10:26. Fulness is from a word that means “everything in it.” Since all belongs to the Lord, we are expected to make such use of it as will be pleasing to Him. That is the reason for connecting the thought of the inhabitants of the world directly with the first statement.
Psa 24:2. Seas refers to the stationary bodies of water, and floods is from a word that means the rivers. (see Jos 24:2-3.) The Lord created all of these things and has the right of control over them.
Fuente: Old and New Testaments Restoration Commentary
This is the final psalm of the three, and as in Psa 22:1-31 the words so far exceed the possibility of exhaustion by any circumstances originating them as to create an opinion unanimously in favor of their Messianic application. In this song the Saviour who through suffering triumphed, the Shepherd; who through pilgrimage leads His own, is seen ascending to the place of power and authority.
The first movement recognizes the sovereignty of Jehovah over the created world and its inhabitants (verses Psa 24:1-2). There is, then, a question which recognizes a need. The hill of the Lord which is the place of authority (see Psa 2:6) is vacant, and it is asked, Who shall ascend into it? The answer declares the need for purity of conduct and character. Suddenly the antiphonal chanting of angels breaks forth. Some are accompanying the King as He approaches the place of power. Others wait, guarding the entrance. The first company claims entrance for Him. The second assembly challenges His right. The answer tells of might inherent and of victory in battle, and through the lifted portals we see Him pass and know Him for Jehovah of hosts. By our calendars, yesterday He passed through Psa 22:1-31. Today He is exercising the office of Psa 23:1-6. Tomorrow, He will exercise finally the authority of Psa 24:1-10.
Fuente: An Exposition on the Whole Bible
Entering Jehovahs Holy Place
Psa 24:1-10
Psa 22:1-31 tells of the cross; Psa 23:1-6 of the crook; Psa 24:1-10 of the crown. This great choral hymn was evidently composed to celebrate the removal of the Ark from the house of Obed-edom to Mount Zion, 2Sa 6:1-23. It was conducted with music and song to its resting-place, and this psalm was the marching song of the priests, 1Ch 15:2-27.
Psa 24:1-2 were sung by the whole festal crowd; Psa 24:3 by a soloist; Psa 24:4-5 by the choir; and Psa 24:6 by the entire congregation. What a sublime challenge on the part of the approaching host is contained in Psa 24:7, to be answered by a company from within the gates in Psa 24:8! To this again the vast shout of the multitude gives reply in Psa 24:9.
This magnificent ode reached its perfect accomplishment when the mighty Victor over hell and the grave arose on high and sat down at the Fathers right hand. Oh, let the gates of your heart open wide to admit Him!
Fuente: F.B. Meyer’s Through the Bible Commentary
Now Psalm 24 carries us on to the day of the kingdom, that kingdom intimated in verse 28 of Psalm 22. The day of the kingdom is the day of the Lords return and it is when He comes again that He comes as the Chief Shepherd, and so now you have a description of this world when Jesus comes to reign. The earth is the Lords, and the fulness thereof; the world, and they that dwell therein. For He hath founded it upon the seas, and established it upon the floods. Who has title to it? Who shall ascend into the hill of the Lord? or who shall stand in His holy place? There is only One. Whatever title you and I have we get in association with Him, for there is only One to whom these words fully apply. He that hath clean hands. The hands of Jesus were never stained with sin. And a pure heart. The heart of Jesus was never unclean. Who hath not lifted up His soul unto vanity. The soul of Jesus was never proud. Nor sworn deceitfully. There was no guile found in His mouth.
He shall receive the blessing from the Lord, and righteousness from the God of His salvation. And He receives it for us, and we are made accepted in the Beloved. This is the generation of them that seek Him, that seek Thy face, O Jacob. For in the day of the kingdom of Israel, Jacob will be restored to the Lord and will become a means of blessing to the whole world. And now we have the antiphonal song that we have often heard. The King is coming; see, He is entering in to take possession of His royal palace, and as His outriders lead the way and draw near the royal palace, they shout aloud, Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors [really, doors of eternity]; and the King of glory shall come in. And from within there comes the cry, Who is this King of glory? And the retainers of the King cry, The Lord strong and mighty, the Lord mighty in battle, for the Son of Man is Jehovah incarnate. Lift up your heads, O ye gates; even lift them up, ye everlasting doors [doors of eternity]; and the King of glory shall come in. And again from within comes the inquiry, Who is this King of glory? And the answer, The Lord of hosts, He is the King of glory. And Jesus takes the kingdom; the Crucified sits on the throne of David and reigns in power and glory. What a wonderful trilogy we have here in these three Psalms. The Psalm of the Cross, 22; the Psalm of the crook, the Shepherds crook, 23; the Psalm of the crown, 24. And they tell the whole wonderful story of His humiliation and His glory.
Fuente: Commentaries on the New Testament and Prophets
Psa 24:3
The reply which the Spirit makes to His own question shows clearly whom He had in His mind when He proposed it. He who would ascend indeed must be a man whose life has never had a spot, in whose heart there is nothing to soil his life, and who has kept all his covenant engagements. When we speak of any Christian making a true ascension, we believe he can only make it as he is in Christ Jesus; we believe that none but One ever did, or ever will, or ever can ascend. But then we believe that One ascended, not alone, but as the Head of a whole mystical body; that all of us, as many as believe it, did actually ascend with Him and in Him.
Subject then to this great truth, and involved in it, we proceed to ask, Who are the ascending ones? What is an ascension indeed?
I. Life is the ascension. The actual step on to the throne is only the last of a series of steps which all lead up to it, and of which it is the obvious and necessary climax. The soul of a man is to refine itself, little by little, until at length it is so fine that it cannot stay in this grosser air, but it mounts, as by an obligation which is inherent to it, to its own proper and congenial atmosphere.
II. In these real ascendings we all know that there are some strange paradoxes. The way down is always the way up. Christ’s life was one ever-deepening, consecutive abasement, lower and lower still, and so He ascended.
III. If God is love, he is going up the fastest who makes the best progress in love; for the top is love.
IV. One of the most beautiful characteristics of our Lord’s ascension was simplicity. Simplicity is a very great height.
V. There will be no ascension if Christ Himself be not growing higher and higher to you, more felt, more precious, more all to your heart. For it is Christ rising in us that makes our rising. Every honour you heap upon Jesus is sending you higher and higher, closer and closer, to the bosom of God.
J. Vaughan, Fifty Sermons, 6th series, p. 233.
References: Psa 24:3.-Spurgeon, Sermons, vol. vii., No. 396. Psa 24:3, Psa 24:4.-H. Thompson, Concionalia: Outlines for Parochial Use, 2nd series, p. 242; J. E. Vaux, Sermon Notes, 3rd series, p. 100.
Psa 24:3-6
I. The men who approach a holy God must be holy. Reason and common-sense proclaim, “Like draws to like.” The loftiest form of worship is always imitation. “Be ye therefore followers of God, as dear children,” is the inmost meaning of all religion; and as imitation is the truest worship, so some spiritual and moral kindred is an absolute necessity for all men that would draw near to their God.
II. The men who are pure receive purity as a gift from God. God will give righteousness. That means here outward and inner purity, or in effect the sum of the qualifications already insisted on. God demands absolute purity, and He gives a perfect righteousness.
III. The men who receive righteousness are the men who seek it from God. “This is the generation of them that seek Him, that seek Thy face,” and, as the last words ought to be rendered, “This is Jacob, the true Israel.” To desire is to have; to seek is to possess; to wish is to be enriched with all this purity.
A. Maclaren, Christian Commonwealth, December 11th, 1884.
Psa 24:4
Our hands are the instruments by which we accomplish anything and make ourselves useful, and hence to have “clean hands” means to do honest and good things. I shall tell you about several sorts of hands.
I. Dishonest hands. There is every reason why Christians of every rank in life should respond devoutly when the Eighth Commandment is read in church, “Lord, have mercy upon us, and incline our hearts to keep this law.”
II. Meddlesome and mischievous hands. The habit which many children and grown people have of touching every curious thing they see is sometimes followed by serious consequences.
III. Cruel hands. You could not begin to count the birds’ nests which cruel hands destroy nor the barbarous acts committed by them in a single day. To tease or torture dumb animals, which can do nothing to defend themselves, is always the sign of a coward.
IV. Murderous hands. “Murder will out,” is an old proverb, and it generally proves a true one.
V. Beautiful and useful hands. We should often think of one of the directions given us by God Himself: “Wash you; make you clean.” It is the Holy Spirit who alone can do this for us. The highest kind of strength is the strength to do right, and this strength must come from God. The more often and the more earnestly that we ask Him for it, the stronger we shall be.
J. N. Norton, The King’s Ferry Boat, p. 41.
References: Psa 24:4.-Spurgeon, Evening by Evening, p. 187. Psa 24:6.-Expositor, 3rd series, vol. v., p. 310. Psa 24:7.-A. Watson, Sermons for Sundays, Festivals, and Fasts, 2nd series, vol. ii., p. 255.
Psa 24:7-8
I. The primary reference of the words of the text is to the bringing up of the ark from the house of Obed-edom into the tent prepared for its reception within the precincts of the city of David.
II. As in the Old Testament we read of the typical ark being borne along in procession unto the city of God’s solemnities, the scene of sacrifice and burnt-offering, so in the New Testament are similar things recorded of the true and spiritual ark. David’s procession was the solemn inauguration of the ark of God’s covenant, amid songs of melody and the smoke of burnt-offerings and peace-offerings. Christ’s procession was the inauguration of Himself in the sacrificial work which a few short days after He was to accomplish.
III. These two scenes suggest the spiritual passage of Christ by faith into the stronghold of the heart of man.
E. M. Goulburn, Sermons Preached in the Parish Church of Holywell, p. 353.
Psa 24:7-10
I. Notice the historical and original application of these words to the King who dwelt with Israel. The thought of God in these words is mainly that of a God of strong and victorious energy, a Warrior-God, a conquering King, One whose word is power, who rules amidst the armies of heaven and amidst the inhabitants of earth.
II. These words speak to us not only of the God that dwelt in Zion in outward and symbolical form, by means of a material presence which was an emblem of the true nearness of Israel’s God, but yet more distinctly, as I take it, of the Christ that dwells with men. Christ is all, and more than all, that this Psalm proclaimed the Jehovah of the old covenant to be. (1) He is the highest manifestation of the Divine rule and authority. (2) He is the highest raying out of the Divine light, or, as the Epistle to the Hebrews calls it, “the effluence of His glory.” (3) He is the mightiest exhibition of the Divine power.
III. Look at the application of these words to the Christ Who will dwell in your hearts. The very central idea of the Gospel is this, that if you will open the gates of your hearts, He will come in, in all the plenitude of His victorious power, and dwell in your hearts, their Conqueror and their King.
A. Maclaren, Christian Commonwealth, December 18th, 1884.
References: Psa 24:7, Psa 24:8.-E. M. Goulburn, Sermons in Holywell, p. 353. Psa 24:7-10.-J. E. Vaux, Sermon Notes, 4th series, p. 50; G. Huntington, Sermons for Holy Seasons, p. 227. Psa 24:8.-Spurgeon, Evening by Evening, p. 340. Psa 24:9.-Ibid., Sermons, vol. xiii., No. 750. Psa 24:10.-Outline Sermons to Children, p. 58. Psalm 24-A. Maclaren, Life of David, p. 174; I. Williams, The Psalms Interpreted of Christ, p. 429. Psa 25:5.-Spurgeon, Evening by Evening, p. 191. Psa 25:6.-F. E. Paget, Helps and Hindrances to the Christian Life, vol. ii., p. 53. Psa 25:6, Psa 25:7.-G. Brooks, Outlines of Sermons, p. 243.
Fuente: The Sermon Bible
Psalm 24
The Chief Shepherd, the King of Glory
1. Who shall dwell with Him when He comes? (Psa 24:1-6)
2. The glorious manifestation of the King (Psa 24:7-10)
Psa 24:1-6. This Psalm may have been composed and used on the occasion of the removal of the ark from the house of Obed-Edom, to the city of David on Mount Zion (2Sa 6:1-23). It is a millennial Psalm and describes how the Lord will enter His glorious dwelling place on Mount Zion when He appears in power and in glory. When the King comes back He will choose Zion for His glorious rest, as so many prophecies tell us, and reign from there, while another house of the Lord, the great millennial temple filled with His glory, will then be built. Who then shall ascend into the hill of the Lord? Or who shall stand in His holy place? That these questions have nothing to do with the church, which at that time is as the glorified body with the Lord, is obvious. The character of those who will enter into His presence when He comes back to earth to dwell in Zion, and who will share the blessings of the kingdom, is that of practical righteousness, which is the fruit of faith. This company includes those Israelites who believed during the tribulation, who turned to the Lord, and also the company of Gentiles who learn righteousness when the judgments of the Lord are in the earth (Isa 26:9).
Psa 24:7-10. Here we have the glorious manifestation and entry of the King into His House and dwelling place. It is a most sublime description. It has nothing to do with the ascension of our Lord, it is His glorious return and entry into the earthly Zion to fill it once more with His visible glory. And the King of Glory is the Lord of Hosts. Jehovah of Hosts, He is the King of Glory. He who was forsaken on the cross is now crowned with many crowns.
This Psalm concludes this series which so wonderfully tells out the person and work of Christ.
Fuente: Gaebelein’s Annotated Bible (Commentary)
am 2962, bc 1042
earth: Psa 50:12, Exo 9:29, Exo 19:5, Deu 10:14, 1Ch 29:11, Job 41:11, Dan 4:25, 1Co 10:26
world: Psa 89:11, Psa 98:7, Nah 1:5
Reciprocal: Gen 1:9 – General Gen 1:29 – I have Gen 6:7 – I will Gen 14:19 – possessor Gen 14:22 – the most Exo 11:2 – borrow Lev 25:2 – When ye Lev 25:23 – for ever Num 33:53 – General Deu 33:16 – the earth Jos 3:11 – the Lord 1Ch 29:16 – all this store 2Ch 25:8 – The Lord Psa 74:17 – set Psa 104:24 – the earth Isa 34:1 – all that is therein Isa 42:5 – he that spread Jer 8:16 – all that is in it Jer 47:2 – all that is therein Eze 12:19 – all that is therein Eze 32:15 – destitute of that whereof Mic 1:2 – all that therein is Hag 2:8 – General Mat 21:3 – The Lord Mar 11:3 – that Luk 10:21 – Lord Luk 19:31 – the Lord Act 17:24 – seeing 1Co 10:28 – for
Fuente: The Treasury of Scripture Knowledge
THE EARTH IS THE LORDS
The earth is the Lords, and the fulness thereof; the world, and they that dwell therein. For He hath founded it upon the seas, and established it upon the floods.
Psa 24:1-2
If it be in truth Gods creation, Gods universe, it must be also the manifestation of God, and address itself ever to what is highest, divinest, most spiritual in us.
I. The world being recognised to be the work and manifestation of God, is necessarily thereby invested with a deep religious awe, a solemn religious significance.It is impossible for a rightly constituted heart to feel the close connection of all things with the invisible and Almighty God and yet not look upon them as bound to be consecrated only to noble uses. The very thought changes at once the universe into a great temple for praise and worship of the Eternal, and all the bounties of nature into gifts to be laid upon His altar. This is surely no small matter, but the one all-important matter. It is just religion brought really into all that we do; it is just life made a long act of worshipthe meanest things among which we move made sacred, so that the very stones of the street and the trees of the field witness to us about God.
II. The fact that the earth is the Lords is a source of pure and holy joy from which we may draw whenever we look upon anything in nature that is fair and well fitted to fulfil the end of its creation.The religious manthe man who practically and abidingly realises the truth of my textssees in nature more than any other man. The knowledge that God is its Creator and Lord raises him far above itself; it makes the earth one great symbol of heaventhe visible of the invisible; it brings the human mind into contact with an infinitely higher and better world. The godless man, the religiously indifferent man, sees no more than half of what the godly man sees, and that half is certainly the lowest and least valuable half.
III. By thus sending men to nature as well as Scripture for their religion, our text tends to give breadth and freedom to the religious character.This is what many sincerely good men sadly want. It is often impossible not to recognise their genuine earnestness and spirituality of mind when we are greatly repelled by their austerity and narrowness of view. They obviously breathe in the midst of a vitiated atmosphere. There is disease in their very goodness. Now, when we turn away from the biography of such a man, or from listening to his conversation, and read such a psalm as, say, the one hundred and fourth, we see into the whole mystery of the disease. There is a great and felt difference. You have come from the company of one who thinks religion is a denial of nature, into the company of one who thinks it elevates and perfects nature. You feel that here, where you are now, there beats a heart, pious and spiritual indeed, but also of a large and genial humanity, and delighting in all natural beauty and natural excellence. There is nothing artificial or exclusive, nothing making the life rigid and austere, unsociable and ungenial, in such piety, however deep or fervent it may be; whereas it is impossible to describe how much hardness and austerity and sickliness is given to the religious character by making the Bible alone, the Bible arbitrarily severed from nature and from life, the sole source of spiritual growth. I would, then, most emphatically that men would think of the gospel not less but of nature more. There can be no breadth, no geniality otherwise, no child-like simplicity, no proper readiness to receive Divine impression. The influences of nature are constantly needed to keep alive those feelings of admiration, hope, and love which enter so largely into the spiritual life.
IV. Only through realising our relation to nature as Gods creation, Gods work, can we realise our relation to God Himself.Through realising its grandeur, for example, we have the feeling of our own insignificance forced upon us in a most impressive way, not only in relation to it, but also, and still more, in relation to its Author.
V. If we really accept what the text teaches us, then are we obviously bound to acknowledge that we owe all to Him, and can hold nothing as strictly and entirely our own.We are not our own, we are the Lords. The law of our lives can be no other than His holy will, that will which we daily pray may be done in heaven and in earth.
Fuente: Church Pulpit Commentary
The dwellers in Jehovah’s house, and Jehovah entering it.
A psalm of David.
The last psalm of the series is self-evidently now before us: we cannot go beyond the dwelling in Jehovah’s house; and this is worthily the third psalm of the third section of the nine which open the third division of this Psalm-Genesis. It is the fruit of atonement. It is the expression of that love which has sought man, which in the depth of his need atonement expresses. Christ down here, a man amongst men, has made the grace of it as simple as it is yet ineffable. In the new earth, and so eternally, the tabernacle of God shall be with men, and He will dwell with them. (Rev 21:3.) The present psalm does not reach as far as this: no psalm does; it is millennial, but in principle the same. God has chosen Zion to be the place of His rest forever (Psa 132:13-14); and though its present desolation may seem a long argument against this, He will yet fulfill His purpose. “I will make her that halted a remnant, and her that was cast far off a strong nation; and Jehovah shall reign over them in Mount Zion from henceforth, even forever.”* (Mic 4:7.) Thus the end of the seventy weeks of Daniel, which is to bring in the blessing for his people and his holy city, anoints the Most Holy Place. (Dan 9:24.) But the city itself; like the camp in the desert of old, will be canopied by the cloud of glory, the sign of Jehovah’s presence: for “Jehovah will create upon every dwelling-place on Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flame of fire by night.” (Isa 4:5.) This, by the very terms of it, is not the eternal state; but it is the prelude of it.
{* Le-olam va-ed: the strongest expression for eternity in the Old Testament.}
The subject of the psalm is plainly the character of those that draw near to God, a people, as the sixth verse would show, not wholly Israelitish; and this is simple, if in the first we understand -what is certainly the fact -that the whole earth is now become His, His name owned everywhere in it. In the last part Jehovah of hosts enters the sanctuary as manifested “King of glory.” The bringing in of the ark to Zion in David’s time would naturally seem to be the occasion of the psalm, -as naturally made a prophecy of the fuller and abiding blessing in the time yet to come.
1. The history of Israel and of the earth are inseparably bound up together. The national promises are to be fulfilled to them on earth, and their blessing involves that of the earth at large. As the Christian Church is the “church of the first-born ones written -enregistered -in heaven” (Heb 12:23), Israel is God’s first-born (Exo 4:22) upon earth; and in both cases this term “first-born” implies a wider relationship. God as seen in Israel is the “God of the whole earth,” though, because of sin, redemption here also must make it good, and to know it fully, the earth itself must pass by regeneration (Mat 19:28) and, as it were, bodily reconstruction (2Pe 3:10-13) into the eternal glory of the “new earth, in which dwelleth righteousness.”
In this breadth, and under these conditions, God appears in Israel as the Creator-Father; and in the first verse claims as Jehovah the whole world as His. The time is come of that “regeneration” of which the Lord has spoken; and now “the earth is Jehovah’s, and the fullness thereof; the world and they that dwell therein.” And He has the best of titles to it: “for He hath founded it upon the seas, and established it over the floods.”
We see, of course, that it is of that dry land which upon the third day God separated from the waters, and called “earth,” that the psalmist is speaking; and not of the earth as a globe. Plainly this foundation is a separation, and the water has ever since been working at this earth of God’s establishment, seeking, as it were, to overthrow it; but has not been able. Apt type it is, this struggle, of the fortunes of His people, against whom the strife of centuries has been waged, to overthrow the barrier of God’s purpose with which He has hedged them round, and could not. Now is in fact in Israel the time of that later psalm (the ninety-third) in which they sing of the rebuke of such waters which have risen up against the throne of God:
“Thy throne is established of old:
Thou art from everlasting.
The floods have lifted up, Jehovah,
the floods have lifted up their voice:
the floods lift up their waves.
Jehovah on high is mightier than the noise of many waters:
yea, than the mighty waves of the sea.”
Not without such significance is it here that Jehovah has founded the earth upon the seas, and established it over the floods. The reckless will of man has met its rebuke from God, and what is to be fruitful for Him is rescued from the destroyer. What more natural than this as the introduction to the question which follows? Rampant evil has been put down: “who” now “shall ascend into Jehovah’s hill? and who shall stand in His holy place?” The answer is evident: it is he who has clean hands and a pure heart, -the practical life no Pharisaism, but the real index of the man himself, -“who has not lifted up his soul to vanity,” (for it is pride that most of all connects and ends with this: as one has said, “the moment we step out of our nothingness, we step into it,”) “nor sworn deceitfully.”
The recompense follows: “He shall receive the blessing from Jehovah, and righteousness from the God of his salvation.” The preceding psalms have given us the ability to interpret this aright. Righteousness absolutely, as we know, in himself can no man find, nor therefore can God award it. Righteousness in a mere comparative way will not do for the presence of God. For this there must come in two things: one of these has been already before us; the other is not revealed clearly in the Old Testament at all. One is the work for men -atonement; the other is the work in men, the communication of a divine nature, perfect in itself as such, though with many hindrances in this life to its perfect manifestation. In both these ways the righteousness is indeed a gift received from the God of our salvation. From first to last all is of grace, and thus of God, more perfectly than the Old Testament could express it; and we cannot be wrong in reading into it from the fuller revelation what is necessary for its perfect explanation. So read, we can understand how God is true to the requirement of His own character, while yet it is grace all through that alone can be man’s sufficiency.
This is the true end of this section of the psalm, although the verse that follows seems, and really is, so closely connected with it. But it is not, in its significance, a real sixth, as the remainder of the psalm is not, what in that case it would have to stand for, a second section. The sixth verse is in fact itself the second section; and has in that position much more to tell us than merely, what is so clearly evident, that those now described are those who are given to stand before Jehovah.
2. The parallelism of this verse does not seem at first sight a true one; and as a consequence, the margin of our common version has seemed to some at least practically right. “This is the generation of them that seek Him (Jehovah): of them that seek Thy face, O [God of] Jacob.” But so important a change would have to be supported by more authority than the two MSS. adduced for it, even though aided by the Septuagint and Peshito versions. It is too easy, too likely to be read in by one freely translating.
On the other hand, “Jacob” can hardly be taken as the name of those who seek their God. Its place in the sentence is awkward to convey this meaning, as the name itself seems unsuited to the connection. Taken in the simplest way of reading it, the verse is also most intelligible, -indeed, perfectly clear. God dwells in Jacob -will do so in those coming days to which the psalm refers: those who seek His dwelling-place necessarily therefore seek the people among whom He dwells. And they are Jacob, -such as owe this distinguishing privilege, not to goodness in themselves, but to grace in Him; grace which invites the approach of those to whom in like manner grace can be the only plea.
The consequence follows that not the tribes of Israel alone but Gentiles also are contemplated here; probably Israel in the first clause, “them that seek Him,” and Gentiles in the second, those who seek Jacob’s face. And this distinction gains support from the different words used for “seek” in these two clauses. The first, Barash, means, primarily, to “tread a place, i.e., to go or come to it, to frequent,” thus implying common, habitual recourse, as of those near to and acquainted with God. While the second, baqash, means rather “to seek that which is uncertain and doubtful, with desire of obtaining, and with care and attention.” Thus the words exactly suit the respective cases; and all this is again in accordance with the opening of the psalm, in which Jehovah claims, as we have seen, the whole earth as His. Thus the words of the Lord by Isaiah are fulfilled: “Also the sons of the stranger, that join themselves to Jehovah, to serve Him, and to love the name of Jehovah, to be His servants . . . even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt-offerings and sacrifices shall be accepted upon mine altar; for my house shall be called a house of prayer for all peoples.” (Isa 56:6-7.)
This second section shows us, therefore, the extension of the class of accepted worshipers beyond the nation of Israel, and that, as was said of Cornelius, in every nation he that feareth God and worketh righteousness is accepted of Him.” (Act 10:35.)
3. We are now made to see Jehovah Himself enter His temple, to rest at last, after the long strife is over, the glorious King, so long refused or ignored, now clothed with irresistible might. The gates are challenged that had been shut against Him, and bidden to lift up their heads to admit a more exalted Visitant than ever they had known before. The answering question comes, however, as if they who gave it were still unconscious of His majesty, “Who is this King of glory?” To which again it is replied, “Jehovah strong and mighty; Jehovah mighty in war.” No doubt, as Delitzsch puts it, the reference here may have been to the conquest of Zion by David in the power of God. But this, as we have seen elsewhere, has also its typical significance (see 2Sa 5:6, notes); and the psalm looks onward to the fulfillment of the type. The true David has come forth, the Christ in divine glory, and yet as the apocalyptic Rider on the white horse (Rev 19:11), the Warrior-King. He has shown Himself for the deliverance of His people and of the earth, “Jehovah mighty in war.” The hostile powers of the nations have been smitten down, and the victory is achieved which has made peace -a long peace -possible. He has scattered the people that delight in war. The Jebusites, the “treaders down,” are they that have been trodden down, and Zion is now to be His “fixed” abode.
So the reiterated appeal is made: “Lift up your heads, ye gates; and lift them up, ye everlasting doors! and the King of glory shall come in.” But from the gates yet again the question comes: “Who is He, this King of glory?” As when of old, in the presence of the risen Lord, the disciples believed not for joy, and wondered,” so here the wondrous truth is too great for sudden admittance; it is not easy for the gates to lift themselves so high. But it must be: His grace will take no denial with the magnificence of His universal title He will put down all resistance to His will. Listen, long desolate Zion! Listen, O earth, planet that past been indeed a “wanderer” among the stars, lost prodigal, darkened with the dust of thy servitude, and stranger to the heart of God: there is to be merriment and gladness over thee, restored prodigal, brought back into the brotherhood of stars that shine forever. Listen: “Jehovah of hosts! HE is the King of glory.”
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 24:1. The earth is the Lords The psalmist begins with a representation of Gods dominion over this world in general, and his providential presence in every part of it. After which follows a declaration of his special presence in his tabernacle. And the fulness thereof All the creatures are the Lords, and especially the inhabitants wherewith the earth is replenished. Gods general dominion over, and interest in, all persons and places, seem to be here premised and asserted, 1st, To show his right to choose any nation that he pleased to be his peculiar people: 2d, To set forth his singular kindness and mercy to Israel, whom he chose out of all the nations of the world to be near to him, and to have a special acquaintance with him, although, otherwise, he had no other relation to them than what he had to all mankind, namely, that of Creator and Governor: and, 3d, To demonstrate the excellence of the Jewish religion above all others, because the God whom they served was the God and Maker of the world, whereas the gods of the Gentiles were but dumb and deaf idols, and esteemed even by themselves to be but local and confined deities.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Psa 24:1. The fulness thereof. Targum, all its creatures; all that the earth contains and supports.
Psa 24:4. Not lifted up his soul to vanity; that is, to an idol. So the LXX, . Idols are often designated by vanity, lying vanities, &c.
Psa 24:6. Thy face, oh Jacob. The LXX, Oh God of Jacob. The Hebrew is either deficient of the word, or the word did exist when the LXX translated it.
Psa 24:7. Lift up your heads, oh ye gates of Zion, to receive the ark. For reflections on the characters that shall enter, see Psalms 15.; and on the ascension of Christ, Acts 1.
This is an alphabetical psalm, where, after the inscription, the letter a, begins the verse. There are also five others of this description, as Psalm 34. 111. 112. 119. 145. But in this, the alphabet is not regularly followed.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
XXIV. Psa 24:1 f. Yahweh the Creator.
Psa 24:2. For the water under the earth, cf. Exo 20:4. There was sea below the earth, another on a level with the earth, and a third ocean above the firmament (Genesis 16 f.*).
Psa 24:3-6. The moral qualities required of the worshippers in the Temple (cf. Psalms 15).
Psa 24:7-10. Once more Yahweh in His glory enters the Temple. The Ps. may have been composed for the feast of the Encnia (cf. Joh 10:22*, p. 104), which celebrated the purification of the Temple in 165 B.C. by Judas Maccabus (p. 607).
Fuente: Peake’s Commentary on the Bible
PSALM 24
Christ as the King of glory, associating His people with Himself, as He enters upon His reign over the whole earth.
In Psalm 22 Christ is seen as the spotless Victim suffering for His people. In Psalm 23 He is seen as the Shepherd leading His people through a hostile world. In Psalm 24 Christ is presented as the King associating His people with Himself in His reign of glory.
The psalm very blessedly sets forth the threefold ground on which Christ takes possession of His kingdom. First, as Creator (vv. 1-2); secondly, in answer to His intrinsic perfection (vv. 3-5); thirdly, on the ground of His mighty work at the cross (v. 8).
(vv. 1-2) The kingdom of Christ will extend over the whole world and all that dwell therein. His first claim to all is that He is the Creator of all – He hath founded it (cp. Rev 4:11).
(vv. 3-6) Moreover, the kingdom of Christ will be the answer, not only to His rights as Creator, but to the intrinsic perfection of His life. The question is raised, Who shall ascend into the hill of the Lord or who shall stand in his holy place? The hill – Mount Zion – speaks of the reign of righteousness established in grace. The holy place speaks of the temple, and access to God in worship. Who then is morally fit to reign over men from Zion, and who can approach God in His temple?
The answer is given in verse 4. It can only be one who, in his walk and ways, is right with God and his neighbour. The one who, in God’s sight, hath clean hands and a pure heart, and who has not deceived his neighbour. Who but Christ ever loved God with all His heart, with all His soul, and with all His mind? And who but Christ ever loved His neighbour as Himself?
Will all this perfection receive no answer, and have no recompense in the coming glory? Surely it will, for we read in verse 5 of such, He shall receive the blessing from the Lord, and righteousness from the God of his salvation. If, however, Christ alone answers in perfection to these requirements, there is a generation that has also walked in godly fear, and that seek God. They, too, will be associated with Christ in His reign. This generation will be found in the godly remnant of Israel, as well as in a Gentile company of believers, of whom it is said, they seek thy face (in) Jacob.
(vv. 7-10) The closing verses of the psalm celebrate the entry of Christ, as the King of glory, into the sanctuary in the midst of His people. The question is raised, Who is this King of glory? The answer tells us of the glory of His person and His work. He is Jehovah, strong and mighty, the Lord mighty in battle. For His people He gained the great victory at the cross, over every enemy. Thus we have not only His creatorial claims to the kingdom, and not only His rights as the perfect Man, but also the righteous ground of all blessing for His people, the mighty victory of the cross.
Again the question is raised, Who is this King of glory? And now we learn He is not only the Lord mighty in battle, but He is The Lord of hosts. He is the One who associates the vast host of the redeemed with Himself. He is the One strong and mighty that maintained the holiness of God and gained a great victory for His people at the cross. He is the One who, as the Shepherd, led His people through the wilderness journey, and He is the One who, as the King of glory and the Lord of hosts, will bring His people into the millennial blessing of the kingdom.
Fuente: Smith’s Writings on 24 Books of the Bible
Psalms 24
Only people characterized by righteous deeds and pure thoughts may enter the place where the glorious King of the Universe dwells.
The occasion that inspired the composition of this psalm is unknown. However, in view of its content, many interpreters believe David may have written it when he brought the ark of the covenant into Jerusalem (2 Samuel 6). [Note: E.g., Delitzsch, 1:334.] Perhaps he wrote it when he returned from some victory in battle. [Note: Craigie, pp. 213-14.]
During the Exile, the Jews developed the tradition of reading this psalm every Sunday, celebrating the first day of Creation. They also read other psalms on the other days of the week: 48 on Monday, 82 on Tuesday, 94 on Wednesday, 81 on Thursday, 93 on Friday, and 92 on Saturday. [Note: See Roy A. Rosenberg, "Yahweh has become King," Journal of Biblical Literature 85 (1966):297-307.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Ascent to the sanctuary 24:1-6
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David affirmed Yahweh’s sovereignty over all things. He is over all because He created all. Paul appealed to this verse to support his doctrine that the Christian may eat anything, provided doing so does not cause someone else to stumble (1Co 10:26).
The pagans viewed their gods as limited to certain regions and functions, but Yahweh is sovereign over all. Psa 24:2 looks back to the creation of the world. The "rivers" (NASB) or "waters" (NIV) is a synonym for "seas." It probably describes the watery chaos out of which Moses described the world emerging in the Genesis account of creation (Gen 1:10).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 24:1-10
EWALDS widely accepted view that this psalm is a composite of two fragments rests on a somewhat exaggerated estimate of the differences in tone and structure of the parts. These are obvious, but do not demand the hypothesis of compilation; and the original author has as good a right to be credited with the uniting thought as the supposed editor has. The usually alleged occasion of the psalm fits its tone so well and gives such appropriateness to some of its phrases that stronger reasons than are forthcoming are required to negative it. The account in 2Sa 6:1-23 tells of exuberant enthusiasm and joy of which some echo sounds in the psalm. It is a processional hymn, celebrating Jehovahs entrance to His house; and that one event, apprehended on its two sides, informs the whole. Hence the two halves have the same interchange of question and answer, and the two questions correspond, the one inquiring the character of the men who dare dwell with God. the other the name of the God who dwells with men. The procession is climbing the steep to the gates of the ancient Jebusite fortress, recently won by David. As it climbs, the song proclaims Jehovah as the universal Lord, basing the truth of His special dwelling in Zion upon that of His world wide rule. The question, so fitting the lips of the climbers, is asked, possibly, in solo, and the answer describing the qualifications of true worshippers, and possibly choral (Psa 24:3-6), is followed by a long-drawn musical interlude. Now the barred gates are reached. A voice summons them to open. The guards within, or possibly the gates themselves, endowed by the poet with consciousness and speech, ask who thus demands entrance. The answer is a triumphant shout from the procession. But the question is repeated, as if to allow of the still fuller reiteration of Jehovahs name, which shakes the grey walls; and then, with clang of trumpets and clash of cymbals, the ancient portals creak open, and Jehovah “enters into His rest, He and the ark of His strength.”
Jehovahs dwelling on Zion did not mean His desertion of the rest of the world, nor did His choice of Israel imply His abdication of rule over, or withdrawal of blessings from, the nations. The light which glorified the bare hilltop, where the Ark rested, was reflected thence over all the world. “The glory” was there concentrated, not confined. This psalm guards against all superstitious misconceptions, and protests against national narrowness, in exactly the same way as Exo 19:5 bases Israels selection from among all peoples on the fact that “all the earth is Mine.”
“Who may ascend?” was a picturesquely appropriate question for singers toiling upwards, and “who may stand?” for those who hoped presently to enter the sacred presence. The Ark which they bore had brought disaster to Dagons temple, so that the Philistine lords had asked in terror, “Who is able to stand before this holy Lord God?” and at Beth-shemesh its presence had been so fatal that David had abandoned the design of bringing it up and said, “How shall the ark of the Lord come to me?” The answer, which lays down the qualifications of true dwellers in Jehovahs house, may be compared with the similar outlines of ideal character in Psa 15:1-5 and Isa 33:14. The one requirement is purity. Here that requirement is deduced from the majesty of Jehovah, as set forth in Psa 24:1-2 and from the designation of His dwelling as “holy.” This is the postulate of the whole Psalter. In it the approach to Jehovah is purely spiritual, even while the outward access is used as a symbol; and the conditions are of the same nature as the approach. The general truth implied is that the character of the God determines the character of the worshippers. Worship is supreme admiration, culminating in imitation. Its law is always “They that make them are like unto them; so is everyone that trusteth in them.” A god of war will have warriors, and a god of lust sensualists, for his devotees. The worshippers in Jehovahs holy place must be holy. The details of the answer are but the echoes of a conscience enlightened by the perception of His character. In Psa 24:4 it may be noted that of the four aspects of purity enumerated the two central refer to the inward life (pure heart; lifts not his desire unto vanity), and these are embedded, as it were, in the outward life of deeds and words. Purity of act is expressed by “clean hands”-neither red with blood, nor foul with grubbing in dunghills for gold and other so called good. Purity of speech is condensed into the one virtue of truthfulness (swears not to a falsehood). But the outward will only be right if the inward disposition is pure, and that inward purity will only be realised when desires are carefully curbed and directed. As is the desire, so is the man. Therefore the prime requisite for a pure heart is the withdrawal of affection, esteem, and longing from the solid-seeming illusions of sense. “Vanity!” has, indeed, the special meaning of idols, but the notion of earthly good apart from God is more relevant here.
In Psa 24:5 the possessor of such purity is represented as receiving “a blessing, even righteousness,” from God, which is by many taken to mean beneficence on the part of God, “inasmuch as, according to the Hebrew religious view of the world, all good is regarded as reward from Gods retributive righteousness, and consequently as that of mans own righteousness or right conduct” (Hupfeld). The expression is thus equivalent to “salvation” in the next clause. But while the word has this meaning in some places, it does not seem necessary to adopt it here, where the ordinary meaning is quite appropriate. Such a man as is described in Psa 24:4 will have Gods blessing on his efforts after purity, and a Divine gift will furnish him with that which he strives after. The hope is not lit by the full sunshine of New Testament truth, but it approximates thereto. It dimly anticipates “Blessed are they that hunger and thirst after righteousness”; and it feels after the great thought that the highest righteousness is not to be won, but to be accepted, even while it only asserts that mans effort after must precede his possession of righteousness. We can give the words a deeper meaning, and see in them the dawn of the later teaching that righteousness must be “received” from “the God of salvation.”
Psa 24:6 seems to carry the adumbration of truth not yet disclosed a step further. A great planet is trembling into visibility, and is divined before it is seen. The emphasis in Psa 24:6 is on “seek,” and the implication is that the men who seek find. If we seek Gods face, we shall receive purity. There the psalm touches the foundation. The Divine heart so earnestly desires to give righteousness that to seek is to find. In that region a wish brings an answer, and no outstretched hand remains empty. Things of less worth have to be toiled and fought for; but the most precious of all is a gift, to be had for the asking. That thought did not stand clearly before the Old Testament worshippers, but it struggles towards expression in many a psalm, as it could not but do whenever a devout heart pondered the problems of conduct. We have abundant warnings against the anachronism of thrusting New Testament doctrine into the Psalms, but it is no less one sided to ignore anticipations which could not but spring up where there was earnest wrestling with the thoughts of sift and of the need of purity.
Are we to adopt the supplement, “O God of,” before the abrupt “Jacob”? The clause is harsh in any construction. The preceding “thy” seems to require the addition, as God is not directly addressed elsewhere in the psalm. On the other hand, the declaration that such seekers are the true people of God is a worthy close of the whole description, and the reference to the “face” of God verbally, recalls Peniel and that wonderful incident when Jacob became Israel. The seeker after God will have that scene repeated, and be able to say, “I have seen God.” The abrupt introduction of “Jacob” is made more emphatic by the musical interlude which closes the first part.
There is a pause, while the procession ascends the hill of the Lord, revolving the stringent qualifications for entrance. It stands before the barred gates, while possibly part of the choir is within. The advancing singers summon the doors to open and receive the incoming Jehovah. Their portals are too low for Him to enter, and therefore they are called upon to lift their lintels. They are grey with age, and round them cluster long memories; therefore they are addressed as “gates of ancient time.” The question from within expresses ignorance and hesitation, and dramatically represents the ancient gates as sharing the relation of the former inhabitants to the God of Israel, whose name they did not know, and whose authority they did not own. It heightens the force of the triumphant shout proclaiming His mighty name. He is Jehovah, the self-existent God, who has made a covenant with Israel, and fights for His people, as these grey walls bear witness. His warrior might had wrested them from their former possessors. and the gates must open for their Conqueror. The repeated question is pertinacious and animated: “Who then is He, the King of Glory?” as if recognition and surrender were reluctant. The answer is sharp and authoritative, being at once briefer and fuller. It peals forth the great name “Jehovah of hosts.” There may be reference in the name to Gods command of the armies of Israel, thereby expressing the religious character of their wars; but the “hosts” includes the angels. “His ministers who do His pleasure,” and the stars, of which He brings forth the hosts by number. In fact, the conception underlying the name is that of the universe as an ordered whole, a disciplined army, a cosmos obedient to His voice. It is the same conception which the centurion had learned from his legion, where the utterance of one will moved all the stern, shining ranks. That mighty name, like a charge of explosives, bursts the gates of brass asunder, and the procession sweeps through them amid yet another burst of triumphant music.