Psalms 24:1

Here is, I. God's absolute propriety in this part of the creation where our lot is cast, Psa 24:1. 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 (Pro 8:31) 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 (Psa 24:3-5), 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, Co1 10:26, Co1 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, Psa 24:2. 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, Ecc 1:4. And his providence is a continued creation, Psa 119:90. 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, Php 4:18 2Co 6:10.

The world and they that dwell therein] This is God’s universal kingdom by right of creation, Psa 24:2; besides which he hath a spiritual kingdom over his elect ( ut docet nos pulcherrimus hic psalmus, this this most beautiful psalm teaches us, saith Beza), who are here described, Psa 24:4-6, and encouraged to enlarge their desires after their sovereign in the exercise of faith and use of means, and to give him the best entertainment, Psa 24:7-10. For the Church is Christ’s temple; and every faithful soul is a gate thereof to let him in, as Rev 3:20.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Title. A Psalm of David. From the title we learn nothing but the authorship: but this is interesting and leads us to observe the wondrous operations of the Spirit upon the mind of Israel's sweet singer, enabling him to touch the mournful string in Psalm twenty-two, to pour forth gentle notes of peace in Psalm twenty-three, and here to utter majestic and triumphant strains. We can do or sing all things when the Lord strengtheneth us.

This sacred hymn was probably written to be sung when the ark of the covenant was taken up from the house of Obededom, to remain within curtains upon the hill of Zion. The words are not unsuitable for the sacred dance of joy in which David led the way upon that joyful occasion. The eye of the psalmist looked, however, beyond the typical up going of the ark to the sublime ascension of the King of glory. We will call it The Song of the Ascension.

Division. The Psalm makes a pair with the Ps 15:1-5. It consists of three parts. The first glorifies the true God, and sings of his universal dominion; the second describes the true Israel, who are able to commune with him; and the third pictures the ascent of the true Redeemer, who has opened heaven's gates for the entrance of his elect.

Ver. 1. How very different is this from the ignorant Jewish notion of God which prevailed in our Saviour's day? The Jews said, "The holy land is God's, and the seed of Abraham are his only people; " but their great Monarch had long before instructed them,

The earth is the Lord's, and the fulness thereof. The whole round world is claimed for Jehovah,

and they that dwell therein are declared to be his subjects. When we consider the bigotry of the Jewish people at the time of Christ, and how angry they were with our Lord for saying that many widows were in Israel, but unto none of them was the prophet sent, save only to the widow of Sarepta, and that there were many lepers in Israel, but none of them was healed except Naaman the Syrian, when we recollect, too, how angry they were at the mention of Paul's being sent to the Gentiles, we are amazed that they should have remained in such blindness, and yet have sung this psalm, which shows so clearly that God is not the God of the Jews only, but of the Gentiles also. What a rebuke is this to those wiseacres who speak of the negro and other despised races as though they were not cared for by the God of heaven! If a man be but a man the Lord claims him, and who dares to brand him as a mere piece of merchandise! The meanest of men is a dweller in the world, and therefore belongs to Jehovah. Jesus Christ had made an end of the exclusiveness of nationalities. There is neither barbarian, Scythian, bond not free; but we all are one in Christ Jesus. Man lives upon

the earth, and parcels out its soil among his mimic kings and autocrats; but the earth is not man's. He is but a tenant at will, a leaseholder upon the 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. The

fulness of the earth may mean its harvests, its wealth, its life, or its worship; in all these senses the Most High God is Possessor of all. The earth is full of God; he made it full and he keeps it full, notwithstanding all the demands which living creatures make upon its stores. The sea is full, despite all the clouds which rise from it; the air is full, notwithstanding all the lives which breathe it; the soil is full, though millions of plants derive their nourishment from it. Under man's tutored hand the world is coming to a greater fulness than ever, but it is all the Lord's; the field and the fruit, the earth and all earth's wonders are Jehovah's. We look also for a more sublime fulness when the true ideal of a world for God shall have been reached in millennial glories, and then most clearly the earth will be the Lord's and the fulness thereof. These words are now upon London's Royal Exchange, they shall one day be written in letters of light across the sky. The term

world indicates the habitable regions, wherein Jehovah is especially to be acknowledged as Sovereign. He who rules the fish of the sea and the fowl of the air should not be disobeyed by man, his noblest creature. Jehovah is the Universal King, all nations are beneath his sway: true Autocrat of all the nations, emperors and czars are but his slaves. Men are not their own, nor may they call their lips, their hearts, or their substance their own; they are Jehovah's rightful servants. This claim especially applies to us who are born from heaven. We do not belong to the world or to Satan, but by creation and redemption we are the peculiar portion of the Lord. Paul uses this verse twice, to show that no food is unclean, and that nothing is really the property of false gods. All things are God's; no ban is on the face of nature, nothing is common or unclean. The world is all God's world, and the food which is sold in the shambles is sanctified by being my Father's, and I need not scruple to eat thereof.

Whole Psalm. It will be seen that this Psalm was written to be chanted in responsive parts, with two choruses. To comprehend it fully, it should be understood that Jerusalem, as the city of God, was by the Jews regarded as a type of heaven. It so occurs in the Apocalypse, whence we have adopted it in our poetical and devotional aspirations. The court of the tabernacle was the scene of the Lord's more immediate residencethe tabernacle his palace, and the ark his throne. With this leading idea in his mind, the most cursory readerif there be cursory readers of the Biblecannot fail to be struck with the beauty and sublimity of this composition, and its exquisite suitableness to the occasion. The chief musician, who was probably in this case the king himself, appears to have begun the sacred lay with a solemn and sonorous recital of these sentences:

"The earth is the Lord'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 chorus of vocal music appears to have then taken up the song, and sung the same words in a more tuneful and elaborate harmony; and the instruments and the whole chorus of the people fell in with them, raising the mighty declaration to heaven. There is much reason to think that the people, or a large body of them, were qualified or instructed to take their part in this great ceremonial. The historical text says, "David, and all the house of Israel played before the Lord, upon all manner of instruments, "etc. We may presume that the chorus then divided, each singing in their turns, and both joining at the close

"For he hath founded it upon the seas,

And established it upon the floods."

This part of the music may be supposed to have lasted until the procession reached the foot of Zion, or came in view of it, which from the nature of the enclosed site, cannot be till one comes quite near to it. Then the king must be supposed to have stepped forth, and begun again, in a solemn and earnest tone

"Who shall ascend into the holy hill of the Lord? Or who shall stand in his holy place?"

To which the first chorus responds

"He that hath clean hands, and a pure heart; Who hath not lifted up his soul unto vanity,

nor sworn deceitfully."

And then the second chorus

"He shall receive the blessing from the Lord, And righteousness from the God of his salvation."

This part of the sacred song may, in like manner, be supposed to have lasted till they reached the gate of the city, when the king began again in this grand and exalted strain:

"Lift up your heads, O ye gates; And be ye lift up, ye everlasting doors,

And the King of glory shall come in."

repeated then, in the same way as before, by the general chorus. The persons having charge of the gates on this high occasion ask

"Who is the King of glory?"

To which the first chorus answers

"It is Jehovah, strong and mighty Jehovah mighty in battle."

which the second chorus then repeats in like manner as before, closing it with the grand universal chorus,

"He is the King of glory! He is the King of glory!"

We must now suppose the instruments to take up the same notes, and continue them to the entrance to the court of the tabernacle. There the king again begins

"Lift up your heads, O ye gates; And be ye lift up, ye everlasting doors; And the King of glory shall come in."

This is followed and answered as beforeall closing, the instruments sounding, the chorus singing, the people shouting

"He is the King of glory."

John Kitto's "Daily Bible Illustrations."

Whole Psalm. The coming of the Lord of glory, the high demands upon his people proceeding from this, the absolute necessity to prepare worthily for his arrival, form the subject matter of this Psalm. E. W. Hengstenberg.

Whole Psalm. We learn from the rabbins, that this was one of certain Psalms which were sung in the performance of Jewish worship on each day in the week:

The 24th Psalm on the 1st, the Lord's day, our Sunday.

48th " 2nd "

82nd " 3rd "

94th " 4th "

81st " 5th "

93rd " 6th "

92nd " 7th, the Jewish Sabbath.

This Psalm, then, appropriated to the Lord's day, our Sunday, was intended to celebrate the resurrection of Messiah, and his ascension into heaven, there to sit as priest upon God's throne, and from thence to come down bringing blessings and mercies to his people. R. H. Ryland.

Whole Psalm. Anthem of praise, performed when the heads of the gates of Jerusalem were lifted up to receive the ark; and those of the Israelites who were ceremoniously clean, were alone permitted to accompany it into the court of the tabernacle. A Psalm of David. Ps 24:1-2, chorus. Ps 24:3. First voice. Ps 24:4-5. Second voice. Ps 24:6. Chorus. Ps 24:7. Semi chorus accompanying the ark. Ps 24:8. Voice from within the gates. Ps 24:8. Chorus of priests accompanying the ark. Ps 24:9. Chorus of priests and people with the ark. Ps 24:10. Voice within the gates. Ps 24:10. Grand chorus. From "The Psalms, with Prefatory Titles, etc., from the Port Royal Authors", by Mary Anne Schimmelpenninck, 1825.

Whole Psalm. How others may think upon this point, I cannot say, nor pretend to describe, but for my own part, I have no notion of hearing, or of any man's ever having seen or heard, anything so great, so solemn, so celestial, on this side the gates of heaven. Patrick Delany, D.D., 1686-1768.

Ver. 1. The earth is the Lord's, that is, Christ's, who is the "Lord of lords" (Re 19:16); for the whole world and all the things therein are his by a twofold title. First, by donation of God his Father, having "all power given unto him in heaven and in earth" (Mt 28:18), even whatsoever things the Father hath are his (Joh 16:15); and so consequently "made heir of all things." Heb 1:2. Secondly, the earth is Christ's and all that therein is, by right of creation, for "he founded it", saith our prophet, and that after a wonderful manner, "upon the seas and floods."... All things then are Christ's, in respect of creation, by whom "all things were made" (Joh 1:3); in respect of sustentation, as upholding all things by his mighty word (Heb 1:3); in respect of administration, as reaching from one end to another, and ordering all things sweetly (Wisdom 8:1): in one word"Of him, and through him, and to him, are all things." Ro 11:36. From hence we may learn (1), That Christ is "the King of glory", "Lord of Hosts, "even Almighty God. For he that made all, is "Lord over all; "he that is the Creator of heaven and earth is Almighty (saith our Creed); able to do whatsoever he will, and more than he will toomore by his absolute power, than he will by his actual"able to raise up children unto Abraham" out of the very stones of the street, though he doth not actually produce such a generation. His almightiness evidently proves him to be God, and his founding of the world his almightiness; for "The gods that have not made the heaven and earth shall perish from the earth, and from under these heavens." Jer 10:11. (2.) Seeing the compass of the world and all they that dwell therein are the Lord's, it is plain that the church is not confined within the limits of one region, or glued, as it were, to one seat only. The Donatists in old time, would tie the church only to Cartenna in Africa, the Papists in our time to Rome in Italy; but the Scriptures plainly affirm that the golden candlesticks are removed from one place to another, and that the kingdom of God is taken away from one nation and given unto another country that brings forth the fruit thereof; in every region he that feareth God and worketh righteousness is accepted of him. Ac 10:35. John Boys.

Ver. 1. The earth is Jehovah's. 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. J. Calvin.

Ver. 1. The earth is the Lord's. It is Christ's, by creation (Ps 24:2 Joh 1:1-2), and it is his by resurrection (Mt 28:18), and by his glorious ascension into heaven, where he is enthroned King of the world in his human nature. This Psalm takes up the language of the first Ascension Psalm (Ps 24:8.) Christopher Wordsworth, D.D., in loc.

Ver. 1. St. Chrysostom, suffering under the Empress Eudoxia, tells his friend Cyriacus how he armed himself before hand: ei me bouletai n basilissa e xorisai me, etc. "I thought, will she banish me? `The earth is the Lord's and the fulness thereof.' Take away my goods? `Naked came I into the world, and naked must I return.' Will she stone me? I remembered Stephen. Behead me? John Baptist came into my mind, "etc. Thus it should be with every one that intends to live and die comfortably: they must, as we say, lay up something for a rainy day; they must stock themselves with graces, store up promises, and furnish themselves with experiences of God's lovingkindness to others and themselves too, that so when the evil day comes, they may have much good coming thereby. John Spencer.

Ver. 1. The earth is the Lord's. As David, in his youthful days, was tending his flocks on Bethlehem's fertile plains, the spirit of the Lord descended upon him, and his senses were opened, and his understanding enlightened, so that he could understand the songs of the night. The heavens proclaimed the glory of God, and glittering stars formed the general chorus, their harmonious melody resounded upon earth, and the sweet fulness of their voices vibrated to it utmost bounds.

Light is the countenance of the Eternal, sung the setting sun: "I am the hem of his garment, "responded the soft and rosy twilight. The clouds gathered themselves together and said, "We are his nocturnal tent." And the waters in the clouds, and the hollow voices of the thunders, joined in the lofty chorus, "The voice of the Eternal is upon the waters, the God of glory thundereth in the heavens, the Lord is upon many waters."

"He flieth upon my wings", whispered the winds, and the gentle air added, "I am the breath of God, the aspirations of his benign presence." "We hear the songs of praise, "said the parched earth; "all around is praise; I alone am sad and silent." Then the falling dew replied, "I will nourish thee, so that thou shalt be refreshed and rejoice, and thy infants shall bloom like the young rose." "Joyfully we bloom", sang the refreshed meads; the full ears of corn waved as they sang, "We are the blessing of God, the hosts of God against famine."

"We bless thee from above", said the gentle moon; "We, too, bless thee, "responded the stars; and the lightsome grasshopper chirped, "Me, too, he blesses in the pearly dew drop." "He quenched my thirst", said the roe; "And refreshed me, "continued the stag; "And grants us our food", said the beasts of the forest; "And clothes my lambs", gratefully added the sheep.

"He heard me", croaked the raven, "when I was forsaken and alone; " "He heard me", said the wild goat of the rocks, "when my time came, and I brought forth." And the turtle dove cooed, and the swallow and other birds joined the song, "We have found our nests, our houses, we dwell upon the altar of the Lord, and sleep under the shadow of his wing in tranquillity and peace." "And peace", replied the night, and echo prolonged the sound, when chanticleer awoke the dawn, and crowed with joy, "Open the portals, set wide the gates of the world! The King of glory approaches. Awake! Arise, ye sons of men, give praises and thanks unto the Lord, for the King of glory approaches."

The sun arose, and David awoke from his melodious rapture. But as long as he lived the strains of creation's harmony remained in his soul, and daily he recalled them from the strings of his harp. From the "Legend of the Songs of the Night, "in the Talmud, quoted in "Biblical Antiquities." By F. A. Cox, D.D., L.L.D., 1852.

Ver. 1. The pious mind views all things in God, , and God in all things. Ingram Cobbin, 1839.

Ver. 1. The great Proprietor, his estates and his servants, his rights and wrongs.

Ver. 1. The earth is the Lord's.

1. Mention other claimantsidols: pope, man, devil, etc.,

2. Try the suit.

3. Carry out the verdict. Use our substance, preach everywhere, claim all things for God.

4. See how glorious the earth looks when she bears her Master's name.

Ver. 1. (last clause). All men belong to God. His sons or his subjects, his servants or his serfs, his sheep or his goats, etc.

In the "Works" of John Boys, 1626, folio, pp. 908-913, there is an Exposition of this Psalm.

Psalms 24:2*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

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. And the fulness thereof — All the creatures are the Lord’s, and especially the inhabitants wherewith the earth is replenished. God’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

This Ps. is generally, and very appropriately, connected with the occasion when David brought up the ark from the house of Obededom to the tent prepared for it on Mt. Zion. It declares the universal sovereignty of God the Creator (Psa_24:1-2), and describes the character of those who may approach His earthly dwelling (Psa_24:3-6). Then there follows a twice-repeated scene, in which the gates of Jerusalem are summoned to open, that God, as represented by the ark, may enter; while the warders ask who the approaching conqueror is, and the people reply that He is the Lord of hosts (Psa_24:7-10).

1. The fulness] all that fills it, all that is in it.

2. This v. expresses the ancient idea of the structure of the universe, with 'waters under the earth' (Gen_7:11; Exo_20:4).

4. Cp. Psalms 15.

5. Righteousness] is a gift of God and a part of the salvation He bestows.

6. O Jacob] RV 'O God of Jacob.' Selah] see on Psa_3:4.

7. Lift up your heads] as if to make the entrance more roomy. Everlasting] RM 'ancient,' with an illimitable history behind them.

10. The Lord of hosts] one of the great OT. titles of God. The 'hosts' may include the armies of Israel, as well as the stars and angels who form 'the host of heaven.' Selah] see on Psa_3:4.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

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, ‘Jehovah’s 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 Lord’s.” 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 Lord’s 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 world’s commerce should acknowledge the Divine source and ownership of the world’s 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 beings—the denizens of earth, air, and sea—are 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 earth’s 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 prevailed—modern 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 earth—resting 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). “Heaven’s 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 Gibbon’s “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 o’er Thy foes; and vow Thou bear’st

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 Thee—alone 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.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Psalms 24

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.

3     Who shall ascend into the hill of the Lord?

Or who shall stand in his holy place?

4     He that hath clean hands, and a pure heart,

Who hath not lifted up his soul unto vanity,

Nor sworn deceitfully.

5     He shall receive the blessing from the Lord,

And righteousness from the God of his salvation.

6     This is the generation of them that seek him,

That seek thy face, O Jacob. Selah.

7     Lift up your heads, O ye gates;

And be ye lifted up, ye everlasting doors;

And the King of glory shall come in.

8     Who is this King of glory?

The Lord strong and mighty,

The Lord mighty in battle,

9     Lift up your heads, O ye gates;

Even lift them up, ye everlasting doors;

And the King of glory shall come in.

10     Who 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, τῆς μιᾶς σαββάτου, 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 àl 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 described—they 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 ólam 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.27—King 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 David’s 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 people—the 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 Jehovah’s 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 זֶה, 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 הוּא, 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 (Köster), 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 παντοκράτωρ. 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 God’s 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 God’s places and the devil’s 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 God’s 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 Lord’s; 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 Lord’s; 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 you—Tholuck: 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 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 doth not go off his Father’s ground.—This is a good reason why we should be content with our allotment in this world, and not envy others their’s; “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 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 Lord’s 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 God’s 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 Jehovah’s 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; Munzinger’s 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][Thomson’s 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 Lord’s 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 ground—when David meditated on this triumphal progress of the Ark of God, a march continued for more than four centuries, from Sinai to Sion—surely, 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.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Psalm 24

THIS psalm consists of two distinct and, it may seem at first sight, un connected parts. The first praises God as the universal sovereign by right of creation, Psa 24:1-2, and describes the moral requisites to intimate communion with him, Psa 24:3-6. The second represents him, in a striking figurative form, as entering some place provided for his residence, Psa 24:7-10. The idea common to both parts is the supremacy of God, both in holiness and majesty. There is no historical occasion to which such a composition would seem more appropriate than the removal of the ark to mount Zion by David, as described in 2 Samuel 6 and 1 Chronicles 15. And as the first part of this psalm carries out the idea of dwelling in God's house, expressed at the close of Psalms 123, it is not an improbable conjecture, though by no means a necessary supposition, that the two psalms were designed to form a pair, and to be sung upon the same occasion; the first, it may be, as the ark left its former resting-place, the second as it drew near to its new one. The resemblance of Psa 24:3-6 to Psalms 15 make it not improbable that that psalm also was composed for use on a similar if not the same occasion. The supposition of alternate choirs in the case before us appears to be a useless and gratuitous refinement. The sanctuary of the old economy, both in its permanent and temporary forms, was intended to symbolise the doctrine of God's special presence and residence among his people; and as this was realised in the advent of Christ, the psalm before us has a permanent interest and use, and in a certain sense may be described as Messianic.

1. To David, i.e. belonging to him as its author. See above, on Psa 3:1; Psa 4:1; Psa 5:1. A Psalm. To Jehovah (belongs) the earth and its fulness, the world and (those) dwelling in it. Its fulness, that which fills it, its contents. The word translated world is a poetical equivalent to earth, denoting specially, according to its etymology, the productive portion of the earth, and thus corresponding indirectly to the Greek, or inhabited earth. This assertion of Jehovah's sovereign propriety is intended to show that he was not the God of Israel only, but of the whole world, and thereby entitled to be served with reverence and purity, an idea more distinctly brought out afterwards.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

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.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Psalms 24

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 2 Samuel 6 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 Psalms 15 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.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

Ps 24 The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.

24:1-2 The kingdom belongs to the Creator, the Great King (cp. 22:27).

24:1 The Lord created and now rules the earth and everything in it (see 1 Cor 10:25-26). He sees all its people (Ps 33:14), regardless of their status (49:1-2).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. “Qu’adonc ils entrerent en ferme et paisible possession de l’honneur que Dieu leur a fait par dessus les autres nations.” — Fr.

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? “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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(1) The Lord’s.—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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Psa 104:24; see Psa 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, Co1 10:25.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The earth is the Lord’s - 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 earth’s 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 - תבל têbêl - is a poetic word, referring to the earth considered as fertile and inhabited - the “habitable” globe; the same as the Greek, οἰκουμένη oikoumenē.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The fulness thereof; all the creatures, and especially the inhabitants wherewith it is replenished. God’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

AT first sight this psalm seems to be composed of two quite separate fragments (vers. 1-4 and vers. 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 (ver. 3), the second by implication (vers. 7, 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 ideas the infinite glory of God (vers. 1, 2), and the need of holiness in all that draw near to him (vers. 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: vers. 1, 2; vers. 3-6; and vers. 7-10. The first and second arc closely connected; the third is a little detached.

The earth is the Lord"s, and the fulness thereof. God"s glory was set forth in Psalm 19 from a consideration of the heavens (vers. 1-6); here it is manifested from the other half of creation the 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 dhmiourgov , 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" (lbeTe) seems to be here synonymous with" the earth" (xrah). Not only do its material products belong to God, but its inhabitants also.

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 existence a 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, 20 Rom_12:1)

HOMILIES BY C. CLEMANCE Vers. 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, 18 1 7:25, 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 being he 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 1Ki_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" (ver. 3); "His holy place" (ver. 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 vers. 3-6. The question in ver. 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. (Vers. 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, 4 48:9 66:13-19 77:13 Ps 84 Ps 87 Psa_116:14-19 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 Vers. 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. (Vers. 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 earth, and the fulness thereof; the world, and they that dwell therein." The grounds of this universal Lordship are absolutely just and sufficient (ver. 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 (ver. 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. (Vers. 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.

HOMILIES BY C. SHORT Vers. 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. Vers 1-6 are introductory.

I GOD"S EXALTED NATURE. (Vers. 1, 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. (Ver. 4)

1. Pure conduct. "Clean hands"-significant of conduct the 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 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 things things 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. (Vers. 5, 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.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

This psalm is generally thought to have been composed by David, upon bringing the ark of God from the house of Obed- edom, into the tabernacle which David had built for it, 2 Sam. vi, 12, 17. Wherein he hath a farther prospect to the temple, which he earnestly desired and intended to build. Moreover because the tabernacle, and temple, and ark, were types of Christ, and of his church and of heaven. David extended his thoughts to them also, or at least the Holy Ghost designed to comprehend them under these typical expressions. He shews God's sovereignty over the world, ver. 1, 2. Who shall receive his blessing, ver. 3-6. An exhortation to receive Christ, ver. 7-10. A psalm of David.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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 Co1 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 קדשׁי שׁמים (the sacred things of God); the right to eat is only obtained by prayer.)

For He, הוא, is the owner of the world, because its Creator. He has founded it upon seas, i.e., the ocean and its streams, נהרות, ῥέεθρα (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 תּהום רבּה (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 (לשּׁוא, according to the Masora with Waw minusculum). (ל) נשׂא נפשׁ אל, 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 נפשׁי is old and acknowledged by the oldest authorities.

(Note: The reading נפשׁי is adopted by Saadia (in Enumoth ii., where נפשׁי is equivalent to שׁמי), 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 נפשׁי in the text). Nor does Aben-Ezra, whom Norzi has misunderstood, by any means reverse the relation of the Chethb and Ker; to him נפשׁי is the Ker, and he explains it as a metaphor (an anthropomorphism): וכתוב נפשי דוך כנוי. Elias Levita is the only one who rejects the Ker נפשׁי; but he does so though misunderstanding a Masora (vid., Baer's Psalterium p. 130) and not without admitting Masoretic testimony in favour of it (וכן ראיתי ברוב נוסחאות המסורת). He is the only textual critic who rejects it. For Jacob b. Chajim is merely astonished that נפשׁו 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: τὴν ψυχὴν μου; whereas Cod. Vat. (Eus., Apollin., Theodor., et al.): τὴν ψυχὴν αὐτοῦ. Critically it is just as intangible, as it is exegetically incomprehensible; נפשׁי might then be equivalent to שׁמי. Exo 20:7, an explanation, however, which does not seem possible even from Amo 6:8; Jer 51:14. We let this Kerמ 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 (נשׁא, 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 ישׁע (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. דּור (lit., a revolution, Arabic dahr, root דר, 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 דּרשׁיו (Chethb דרשו, without the Jod plur.) which follows. מבקשׁי פּניך is a second genitive depending on דּור, as in Psa 27:8. Here at the close the predication passes into the form of invocation (Thy face). And יעקב 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 אלהי, 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 יעקב, 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 בּכל־עז וּבשׁירים, as Sa2 6:5 (cf. Sa2 6:14) is to be read.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

The Coming of the King of Glory.

The Messianic kingdom.

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, the entire visible creation belongs to Jehovah, as the product of His almighty power, and the fullness thereof, what fills up its contents, everything it contains, is in His power; the world and they that dwell therein, not only the inanimate creatures, but all the living creatures which inhabit the world. All this is in His absolute, unlimited power, it belongs to His Kingdom of Power.

v. 2. For He hath founded it upon the seas, He set the foundation of the earth in the midst of the mighty ocean, and established it upon the floods, giving it a firm base when He separated the water from the dry land and called the latter earth. This is the largest and most extensive kingdom of Jehovah, that which includes all created beings. But the description now narrows down to a smaller kingdom.

v. 3. Who shall ascend into the hill of the Lord, the mountain of Jehovah, or Zion, the place of His presence in the midst of His people and type of His holy congregation? Or who shall stand in His Holy Place? the place of His holiness, where He revealed Himself to the members of His Church; for at that time only such persons were permitted to enter the inner courts as were members of the Jewish Church.

v. 4. He that hath clean hands, which were Levitically pure and unstained with crimes, and a pure heart, whose love to Jehovah is without hypocrisy; who hath not lifted up his soul unto vanity, in any form of idolatrous behavior, nor sworn deceitfully, in false oaths. The true members of the Jewish Church are a type of the Church of the New Testament, to which all men belong whose hearts have been purified by faith in the Redeemer, whose hands are kept clean from sin and every form of vileness for love of Him, whose souls are in no way concerned with the idolatrous vanities of the present world. Men to whom this description applies are welcome on the mount of Jehovah, they are eagerly sought by Him in the place of His holiness.

v. 5. He shall receive the blessing from the Lord, namely, the righteousness of God in Jesus Christ, imputed to all believers and assuring them of their salvation, and righteousness from the God of his salvation. It is by this process of granting righteousness to one hearer of the Word after another that a generation, a people, is gathered whose chief aim in life is to learn more of Jehovah, their God.

v. 6. This is the generation of them that seek Him, that seek thy face, O Jacob, desiring to follow the God of Jacob, to do His bidding, to enter into an ever more perfect communion with Him, for in inquiring for Jacob, patriarch of the true religion, they inquire for Him who inspired it, the eternal God of their salvation. Selah. Thus the Kingdom of Grace, the Church of Jesus Christ, is briefly, but fittingly described.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

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."

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

General Information:

Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)

A psalm of David

Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.

its fullness

The abstract noun "fullness" can be stated with the verb "fills." AT: "everything that fills it" (See: Abstract Nouns)

For he has founded it upon the seas and established it on the rivers

Here "founded it upon the seas" and "established it on the rivers" mean basically the same thing. The Hebrews of that time believed their land was supported by the oceans and deep underground rivers. AT: For he formed its foundation on the seas and built it on the deep waters" (See: Parallelism and Assumed Knowledge and Implicit Information)

the seas ... the rivers

These phrases are used together to refer to the huge deep ocean below the earth.

on the rivers

"the water that is deep below"

translationWords

psalm

David

Yahweh

life

found

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

The land...are the Lord’s The land of Israel.

the world The other lands.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

A Psalm of David: – David composed this Psalm that they might recite it as they brought the ark to the Most Holy House. And this was after he had offered a burnt-offering on Mount Moriah, and the place had been revealed to him, and he knew that there would be (built) the House of the Lord, as it is written in the Books of Chronicles (I. 22:1). And he says:

The earth is the Lord's and the fulness thereof; The world and they that dwell therein: – And although the earth is the Lord's, this mountain is called the mountain of the Lord and His Holy Place (specifically), because it is His Holy Place in truth, for it is a habitation (in the earth) corresponding to the Throne of Glory (in heaven). And the expression הארץ (the. earth) includes the whole of the earth, as (Gen. 1:1) “the heavens and the earth”; and the expression תבל (world) is equivalent to the inhabited parts; therefore, in connexion with earth, he uses the phrase its fulness, and with world (he uses) and those that dwell therein.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.