Teks -- Psalms 24:1-10 (NET)

Psalm 24

24:1 A psalm of David. The Lord owns the earth and all it contains, the world and all who live in it. 24:2 For he set its foundation upon the seas, and established it upon the ocean currents. 24:3 Who is allowed to ascend the mountain of the Lord? Who may go up to his holy dwelling place? 24:4 The one whose deeds are blameless and whose motives are pure, who does not lie, or make promises with no intention of keeping them. 24:5 Such godly people are rewarded by the Lord, and vindicated by the God who delivers them. 24:6 Such purity characterizes the people who seek his favor, Jacob’s descendants, who pray to him. (Selah) 24:7 Look up, you gates! Rise up, you eternal doors! Then the majestic king will enter! 24:8 Who is this majestic king? The Lord who is strong and mighty! The Lord who is mighty in battle! 24:9 Look up, you gates! Rise up, you eternal doors! Then the majestic king will enter! 24:10 Who is this majestic king? The Lord who commands armies! He is the majestic king! (Selah)

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 24:2 - Seas

The whole collection of waters, as well as the sea and the rivers running into it, as that great abyss of waters which is contained in the bowels of the earth.

Wesley: Psa 24:3 - The hill

Zion or Moriah, the place of God's sanctuary and special presence. Having asserted God's dominion over all mankind, he now proposes an important question, by whom God will be served, and his blessing enjoyed? Stand - To minister before him. Standing is the posture of ministers or servants. Who shall serve God, with God's acceptation.

Wesley: Psa 24:3 - Holy place

In the place which he hath sanctified for his service.

Wesley: Psa 24:4 - He

Whose actions and conversation are holy and unblameable.

Wesley: Psa 24:4 - Pure heart

Careful to approve itself to God, as well as to men; ordering a man's very thoughts and affections according to God's word.

Wesley: Psa 24:4 - Vanity

Who doth not value or desire the vain things of this life, such as honours, riches, pleasures; but makes God his portion.

Wesley: Psa 24:5 - The blessing

Grace and glory, and all other good things.

Wesley: Psa 24:6 - The generation

The true progeny which God regards.

Wesley: Psa 24:6 - Face

His grace and favour, which is often called God's face.

Wesley: Psa 24:7 - Lift up

He speaks here of the gates and doors of the temple, which by faith and the spirit of prophecy, he beheld as already built, whose doors he calls Everlasting, not so much because they were made of strong and durable materials, as in opposition to those of the tabernacle, which were removed from place to place. These gates he bids lift up their heads, or tops, by allusion to those gates which have a portcullis, which may be let down or taken up. And as the temple was a type of Christ, and of his church, and of heaven itself; so this place may also contain a representation, either of Christ's entrance into his church, or into the hearts of his faithful people, who are here commanded to set open their hearts and souls for his reception: or of his ascension into heaven, where the saints or angels are poetically introduced as preparing the way, and opening the heavenly gates to receive their Lord and king, returning to his royal habitation with triumph and glory.

Wesley: Psa 24:7 - The king

The Messiah, the king of Israel, and of his church, called the King, or Lord of glory, 1Co 2:8; Jam 2:1, both for that glory which is inherent in him, and that which is purchased by him for his members.

Wesley: Psa 24:8 - The Lord

He is no ordinary person, no other than Jehovah, who hath given so many proofs of his almightiness, who hath subdued all his enemies, and is now returned in triumph.

Wesley: Psa 24:9 - Lift up

The same verse is repeated again, to awaken the dulness of mankind, who are so hardly brought to a serious preparation for such solemnities; and to signify the great importance of the matter, contained under these expressions.

Wesley: Psa 24:10 - Of hosts

Under whose command are all the hosts of heaven and earth, angels and men, and all other creatures.

JFB: Psa 24:1

God's supreme sovereignty requires a befitting holiness of life and heart in His worshippers; a sentiment sublimely illustrated by describing His entrance into the sanctuary, by the symbol of His worship--the ark, as requiring the most profound homage to the glory of His Majesty. (Psa 24:1-10)

JFB: Psa 24:1 - fulness

Everything.

JFB: Psa 24:1 - world

The habitable globe, with

JFB: Psa 24:1 - they that dwell

Forming a parallel expression to the first clause.

JFB: Psa 24:2

Poetically represents the facts of Gen 1:9.

JFB: Psa 24:3-4

The form of a question gives vivacity. Hands, tongue, and heart are organs of action, speech, and feeling, which compose character.

JFB: Psa 24:3-4 - hill of the Lord

(compare Psa 2:6, &c.). His Church--the true or invisible, as typified by the earthly sanctuary.

JFB: Psa 24:4 - lifted up his soul

Is to set the affections (Psa 25:1) on an object; here,

JFB: Psa 24:4 - vanity

Or, any false thing, of which swearing falsely, or to falsehood, is a specification.

JFB: Psa 24:5 - righteousness

The rewards which God bestows on His people, or the grace to secure those rewards as well as the result.

JFB: Psa 24:6 - Jacob

By "Jacob," we may understand God's people (compare Isa 43:22; Isa 44:2, &c.), corresponding to "the generation," as if he had said, "those who seek Thy face are Thy chosen people."

JFB: Psa 24:7-10

The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.

JFB: Psa 24:10 - Lord of hosts

Or fully, Lord God of hosts (Hos 12:5; Amo 4:13), describes God by a title indicative of supremacy over all creatures, and especially the heavenly armies (Jos 5:14; 1Ki 22:19). Whether, as some think, the actual enlargement of the ancient gates of Jerusalem be the basis of the figure, the effect of the whole is to impress us with a conception of the matchless majesty of God.

Clarke: Psa 24:1 - The earth is the Lord’ s

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

Clarke: Psa 24:1 - The fullness thereof

The fullness thereof - " All its creatures."- Targum. Every tree, plant, and shrub; the silver and the gold, and the cattle on a thousand hills

Clarke: Psa 24:1 - They that dwell therein

They that dwell therein - All human beings.

Clarke: Psa 24:2 - He hath founded it upon the seas

He hath founded it upon the seas - He not only created the vast mass, but separated the land from the waters, so that the mountains, etc., being elevated above the waters, appear to be founded on them, and notwithstanding all the tossings and ragings of the ocean, these waters cannot prevail. It is established upon the floods, and cannot be shaken.

Clarke: Psa 24:3 - Who shall ascend

Who shall ascend - Who is sufficiently holy to wait in his temple? Who is fit to minister in the holy place?

Clarke: Psa 24:4 - He that hath clean hands

He that hath clean hands - He whose conscience is irreproachable; whose heart is without deceit and uninfluenced by unholy passions

Clarke: Psa 24:4 - Who hath not lifted up his soul

Who hath not lifted up his soul - Who has no idolatrous inclination; whose faith is pure, and who conscientiously fulfils his promises and engagements.

Clarke: Psa 24:5 - He shall receive the blessing

He shall receive the blessing - Perhaps alluding to Obed-edom, at whose house the ark had been lodged, and on whom God had poured out especial blessings

Clarke: Psa 24:5 - And righteousness

And righteousness - Mercy: every kind of necessary good. It is the mercy of God that crowns the obedience and fidelity of good men. For what made them good and faithful? God’ s mercy. What crowns their fidelity? God’ s mercy.

Clarke: Psa 24:6 - This is the generation

This is the generation - This is the description of people who are such as God can approve of, and delight in

Clarke: Psa 24:6 - That seek thy face, O Jacob

That seek thy face, O Jacob - It is most certain that אלהי Elohey , O God, has been lost out of the Hebrew text in most MSS., but it is preserved in two of Kennicott’ s MSS., and also in the Syriac, Vulgate, Septuagint, Ethiopic, Arabic, and Anglo-Saxon. "Who seek thy face, O God of Jacob.

Clarke: Psa 24:6 - Selah

Selah - That is, It is confirmed; it is true. The persons who abstain from every appearance of evil, and seek the approbation of God, are those in whom God will delight.

Clarke: Psa 24:7 - Lift up your heads, O ye gates

Lift up your heads, O ye gates - The address of those who preceded the ark, the gates being addressed instead of the keepers of the gates. Allusion is here made to the triumphal entry of a victorious general into the imperial city

In the hymn of Callimachus to Apollo, there are two lines very much like those in the text; they convey the very same sentiments. The poet represents the god coming into his temple, and calls upon the priests to open the doors, etc

Αυτοι νυν κατοχηες ανακλινεσθε πυλαως

Αυται δε κληιδες· ὁ γαρ Θεος ουκ ετι μακραν ;

"Fall back, ye bolts; ye pond’ rous doors, give wa

For not far distant is the god of day.

Callim. Hymn in Apol., ver. 6, 7

The whole of this hymn contains excellent sentiments even on the subject of the Psalms

Clarke: Psa 24:7 - Everlasting doors

Everlasting doors - There seems to be a reference here to something like our portcullis, which hangs by pullies above the gate, and can be let down at any time so as to prevent the gate from being forced. In the case to which the psalmist refers, the portcullis is let down, and the persons preceding the ark order it to be raised. When it is lifted up, and appears above the head or top of the gate, then the folding doors are addressed: "Be ye lift up, ye everlasting doors;"let there be no obstruction; and the mighty Conqueror, the King of glory, whose presence is with the ark, and in which the symbol of his glory appears, shall enter. Make due preparations to admit so august and glorious a Personage.

Clarke: Psa 24:8 - Who is this King of glory?

Who is this King of glory? - This is the answer of those who are within. Who is this glorious King, for whom ye demand entrance? To which they reply: -

The Lord strong and mighty, the Lord mighty in battle - It is Jehovah, who is come to set up his abode in his imperial city: He who has conquered his enemies, and brought salvation to Israel. To make the matter still more solemn, and give those without an opportunity of describing more particularly this glorious Personage, those within hesitate to obey the first summons: and then it is repeated, Psa 24:9

Clarke: Psa 24:8 - Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in

Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in - To which a more particular question is proposed: - Who is He, This King of glory? To which an answer is given that admitted of no reply. The Lord of hosts - he who is coming with innumernble armies, He is this King of glory. On which, we may suppose, the portcullis was lifted up, the gates thrown open, and the whole cavalcade admitted. This verse seems to have been spoken before the ark appeared: Who is this ( זה zeh ) King of glory? when its coming was merely announced. In the tenth verse the form is a little altered, because the ark, the symbol of the Divine Presence, had then arrived. Who is He, ( מי הוא mi hu ), this King of glory? Here He is, to answer for himself. "The Lord is in his holy temple; let all the earth keep silence before him.

Though this Psalm has all the appearance of being an unfinished piece, yet there is a vast deal of dignity and majesty in it; and the demands from without, the questions from those within, and the answers to those questions, partake of the true sublime; where nature, dignity, and simplicity, are very judiciously mingled together. The whole procedure is natural, the language dignified, and the questions and answers full of simplicity and elevated sentiments

Several, both among ancients and moderns, have thought this Psalm speaks of the resurrection of our Lord, and is thus to be understood. It is easy to apply it in this way: Jesus has conquered sin, Satan, and death, by dying. He now rises from the dead; and, as a mighty Conqueror, claims an entrance into the realms of glory, the kingdom which he has purchased by his blood; there to appear ever in the presence of God for us, to which he purposes to raise finally the innumerable hosts of his followers; for in reference to these, He is the Lord of hosts; and, in reference to his victory, He is the Lord mighty in battle

Calvin: Psa 24:1 - The earth is Jehovah’s

1.The earth is Jehovah’s We will find in many other places the children of Abraham compared with all the rest of mankind, that the free goodness of God, in selecting them from all other nations, and in embracing them with his favor, may shine forth the more conspicuously. The object of the beginning of the psalm is to show that the Jews had nothing of themselves which could entitle them to approach nearer or more familiarly to God than the Gentiles. As God by his providence preserves the world, the power of his government is alike extended to all, so that he ought to be worshipped by all, even as he also shows to all men, without exception, the fatherly care he has about them. But since he preferred the Jews to all other nations, it was indispensably necessary that there should be some sacred bond of connection between him and them, which might distinguish them from the heathen nations. By this argument David invites and exhorts them to holiness. He tells them that it was reasonable that those whom God had adopted as his children, should bear certain marks peculiar to themselves, and not be altogether like strangers. Not that he incites them to endeavor to prejudice God against others, in order to gain his exclusive favor; but he teaches them, from the end or design of their election, that they shall then have secured to them the firm and peaceful possession of the honor which God had conferred upon them above other nations, when they devote themselves to an upright and holy life. ⁵⁴⁰ In vain would they have been collected together into a distinct body, as the peculiar people of God, if they did not apply themselves to the cultivation of holiness. In short, the Psalmist pronounces God to be the King of the whole world, to let all men know that, even by the law of nature, they are bound to serve him. And by declaring that he made a covenant of salvation with a small portion of mankind, and by the erection of the tabernacle, gave the children of Abraham the symbol of his presence, thereby to assure them of his dwelling in the midst of them, he teaches them that they must endeavor to have purity of heart and of hands, if they would be accounted the members of his sacred family.

With respect to the word fullness, I admit that under it all the riches with which the earth is adorned are comprehended, as is proved by the authority of Paul; but I have no doubt that the Psalmist intends by the expression men themselves, who are the most illustrious ornament and glory of the earth. If they should fail, the earth would exhibit a scene of desolation and solitude, not less hideous than if God should despoil it of all its other riches. To what purpose are there produced so many kinds of fruit, and in so great abundance, and why are there so many pleasant and delightful countries, if it is not for the use and comfort of men? ⁵⁴¹ Accordingly, David explains, in the following clause, that it is principally of men that he speaks. It is his usual manner to repeat the same thing twice, and here the fullness of the earth, and the inhabitants of the world, have the same meaning. I do not, however, deny that the riches with which the earth abounds for the use of men, are comprehended under these expressions. Paul, therefore, (1Co 10:26) when discoursing concerning meats, justly quotes this passage in support of his argument, maintaining that no kind of food is unclean, because, “the earth is the Lord’s, and the fullness thereof.”

Calvin: Psa 24:2 - For he hath founded it upon the seas

2.For he hath founded it upon the seas The Psalmist here confirms the truth, that men are rightfully under the authority and power of God, so that in all places and countries they ought to acknowledge him as King. And he confirms it from the very order manifested in the creation; for the wonderful providence of God is clearly reflected in the whole face of the earth. In order to prove this, he brings forward the proof of it, which is most evident. How is it that the earth appears above the water, but because God purposely intended to prepare a habitation for men? Philosophers themselves admit, that as the element of the water is higher than the earth, it is contrary to the nature of the two elements ⁵⁴² for any part of the earth to continue uncovered with the waters, and habitable. Accordingly, Job (Job 28:11) extols, in magnificent terms, that signal miracle by which God restrains the violent and tempestuous ragings of the sea, that it may not overwhelm the earth, which, if not thus restrained, it would immediately do and produce horrible confusion. Nor does Moses forget to mention this in the history of the creation. After having narrated that the waters were spread abroad so as to cover the whole earth, he adds, that by an express command of God they retired into one place, in order to leave empty space for the living creatures which were afterwards to be created, (Gen 1:9) From that passage we learn that God had a care about men before they existed, inasmuch as he prepared for them a dwelling-place and other conveniences; and that he did not regard them as entire strangers, seeing he provided for their necessities, not less liberally than the father of a family does for his own children. David does not here dispute philosophically concerning the situation of the earth, when he says, that it has been founded upon the seas. He uses popular language, and adapts himself to the capacity of the unlearned. Yet this manner of speaking, which is taken from what may be judged of by the eye, is not without reason. The element of earth, it is true, in so far as it occupies the lowest place in the order of the sphere, is beneath the waters; but the habitable part of the earth is above the water, and how can we account for it, that this separation of the water from the earth remains stable, but because God has put the waters underneath, as it were for a foundation? Now, as from the creation of the world, God extended his fatherly care to all mankind, the prerogative of honor, by which the Jews excelled all other nations, proceeded only from the free and sovereign choice by which God distinguished them.

Calvin: Psa 24:3 - Who shall ascend unto

3.Who shall ascend unto It being very well known that it was of pure grace that God erected his sanctuary, and chose for himself a dwelling-place among the Jews, David makes only a tacit reference to this subject. ⁵⁴³ He insists principally on the other point contained in the verse, that of distinguishing true Israelites from the false and bastards. He takes the argument by which he exhorts the Jews to lead a holy and righteous life from this, that God had separated them from the rest of the world, to be his peculiar inheritance. The rest of mankind, it is true, seeing they were created by him, belong to his empire; but he who occupies a place in the church is more nearly related to him. All those, therefore, whom God receives into his flock he calls to holiness; and he lays them under obligations to follow it by his adoption. Moreover, by these words David indirectly rebukes hypocrites, who scrupled not falsely to take to themselves the holy name of God, as we know that they are usually lifted up with pride, because of the titles which they take without having the excellencies which these titles imply, contenting themselves with bearing only outside distinctions; ⁵⁴⁴ yea, rather he purposely magnifies this singular grace of God, that every man may learn for himself, that he has no right of entrance or access to the sanctuary, unless he sanctify himself in order to serve God in purity. The ungodly and wicked, it is true, were in the habit of resorting to the tabernacle; and, therefore, God, by the Prophet Isaiah, (Isa 1:12) reproaches them for coming unworthily into his courts, and wearing the pavement thereof. But David here treats of those who may lawfully enter into God’s sanctuary. The house of God being holy, if any rashly, and without a right, rush into it, their corruption and abuse are nothing else but polluting it. As therefore they do not go up thither lawfully, David makes no account of their going up; yea, rather, under these words there is included a severe rebuke, of the conduct of wicked and profane men, in daring to go up into the sanctuary, and to pollute it with their impurity. On this subject I have spoken more fully on the 15^th psalm. In the second part of the verse he seems to denote perseverance, as if he had said, Who shall go up into the hill of Sion, to appear and stand in the presence of God? The Hebrew word קום , kum, it is true, sometimes signifies to rise up, but it is generally taken for to stand, as we have seen in the first psalm. And although this is a repetition of the same idea, stated in the preceding clause, it is not simply so, but David, by expressing the end for which they ought to go up, illustrates and amplifies the subject; and this repetition and amplification we find him often making use of in other psalms. In short, how much soever the wicked were mingled with the good in the church, in the time of David, he declares how vain a thing it is to make an external profession unless there be, at the same time, truth in the inward man. What he says concerning the tabernacle of the covenant must be applied to the continual government of the church.

Calvin: Psa 24:4 - He who is clean of hands, and pure of heart

4.He who is clean of hands, and pure of heart Under the purity of the hands and of the heart, and the reverence of God’s name, he comprehends all religion, and denotes a well ordered life. True purity, no doubt, has its seat in the heart, but it manifests its fruits in the works of the hands. The Psalmist, therefore, very properly joins to a pure heart the purity of the whole life; for that man acts a ridiculous part who boasts of having a sound heart, if he does not show by his fruits that the root is good. On the other hand, it will not suffice to frame the hands, feet, and eyes, according to the rule of righteousness, unless purity of heart precede outward continence. If any man should think it absurd that the first place is given to the hands, we answer without hesitation, that effects are often named before their causes, not that they precede them in order, but because it is sometimes advantageous to begin with things which are best known. David, then, would have the Jews to bring into the presence of God pure hands, and these along with an unfeigned heart. To lift up, or to take his soul, I have no doubt is here put for to swear. It is, therefore, here required of the servants of God, that when they swear, they do it with reverence and in good conscience, ⁵⁴⁵ and, under one particular, by synecdoche, is denoted the duty of observing fidelity and integrity in all the affairs of life. That mention is here made of oaths, appears from the words which immediately follow, And hath not sworn deceitfully, which are added as explanatory of what goes before. As, however, there is a twofold reading of the Hebrew word for soul, that is to say, as it may be read, my soul, or his soul, on account of the point hirek, some Jewish commentators read, Who hath not lifted up my soul to vanity, ⁵⁴⁶ and understand the word my as spoken of God, an exposition which I reject as harsh and strained. It is a manner of speaking which carries in it great emphasis, for it means, that those who swear offer their souls as pledges to God. Some, however, may perhaps prefer the opinion, that to lift up the soul, is put for to apply it to lying, an interpretation to the adoption of which I have no great objection, for it makes little difference as to the sense. A question may here be raised — it may be asked, why David does not say so much as one word concerning faith and calling upon God. The reason of this is easily explained. As it seldom happens that a man behaves himself uprightly and innocently towards his brethren, unless he is so endued with the true fear of God as to walk circumspectly before him, David very justly forms his estimate of the piety of men towards God by the character of their conduct towards their fellow-men. For the same reason, Christ (Mat 23:23) represents judgment, mercy, and faith, as the principal points of the law; and Paul calls “charity” at one time “the end of the law,” (1Ti 1:5) and at another “the bond of perfection” (Col 3:14.)

Calvin: Psa 24:5 - He shall receive blessing

5.He shall receive blessing The more effectually to move the minds of the Israelites, David declares that nothing is more desirable than to be numbered among the flock of God, and to be members of the church. We must here consider that there is an implied contrast between true Israelites and those of them who were degenerate and bastards. The more license the wicked give themselves, the more presumptuous are they in pretending to the name of God, as if he were under obligation to them, because they are adorned with the same outward symbols or badges as true believers. Accordingly, the demonstrative pronoun this, in the following verse, is of great weight, for it expressly excludes all that bastard generation which gloried only in the mask of external ceremonies. And in this verse, when he speaks of blessing, he intimates that it is not those who boast of being the servants of God, while they have only the name, who shall be partakers of the promised blessing, but those only who answer to their calling with their whole heart, and without hypocrisy. It is, as we have already observed, a very powerful inducement to godliness and an upright life, when the faithful are assured that they do not lose their labor in following righteousness, since God has in reserve for them a blessing which cannot fail them. The word righteousness may be explained two ways. It either means all the benefits of God, by which he proves himself to be righteous and faithful towards his people in keeping his promises to them, or it denotes the fruit or reward of the believer’s righteousness. Indeed, David’s meaning is abundantly manifest. He intends to show on the one hand, that it is not to be expected that the fruit or reward of righteousness will be bestowed on those who unrighteously profane God’s sacred worship; and on the other hand, that it is impossible for God to disappoint his true worshippers; for it is his peculiar office to give evidence of his righteousness by doing them good.

Calvin: Psa 24:6 - This is the generation

6.This is the generation I have just now observed, that by the demonstrative pronoun this, the Psalmist erases from the catalogue of the servants of God all counterfeit Israelites, who, trusting only to their circumcision and the sacrifices of beasts, have no concern about offering themselves to God; and yet, at the same time, they rashly thrust themselves into the church. Such persons may pretend to have delight in the service of God, by often coming to his temple, but they have no other design than to withdraw themselves from him as far as they can. Now, as nothing was more common in the mouths of each of them than to say, that they all belonged to the holy seed, the Psalmist has limited the name of holy generation to the true observers of the law; as if he had said, All who have sprung from Abraham, according to the flesh, are not, on that account, his legitimate children. It is, no doubt, truly said in many other places, as we shall see in Psa 27:0, that those sought the face of God who, to testify their godliness, exercised themselves in the ceremonies before the ark of the covenant; that is to say, if they were brought thither by a pure and holy affection. But as hypocrites seek God externally in a certain way, as well as true saints, while yet they shun him by their windings and false pretences, ⁵⁴⁸ David here declares that God is not sought in truth unless there go before a zealous cultivation of holiness and righteousness. To give the sentence greater emphasis, he repeats it, using the second person, and addressing his discourse to God. ⁵⁴⁹ It is as if he summoned before the judgment-seat of God hypocrites, who account it nothing falsely to use the name of God before the world; and he thus teaches us, that whatever they may say in their empty talk among men, the judgment of God will be a very different matter. He adds the word Jacob, for the confirmation of the same doctrine putting it for those who were descended from Jacob; as if he had said, Although circumcision distinguishes all the seed of Jacob according to the flesh from the Gentiles, yet we can only distinguish the chosen people by the fear and reverence of God, as Christ said, “Behold an Israelite indeed, in whom is no guile!” (Joh 1:47.)

Calvin: Psa 24:7 - Lift up your heads, O ye gates!

7.Lift up your heads, O ye gates! The magnificent and splendid structure of the temple, in which there was more outward majesty than in the tabernacle, not being yet erected, David here speaks of the future building of it. By doing this, he encourages the pious Israelites to employ themselves more willingly, and with greater confidence, in the ceremonial observances of the law. It was no ordinary token of the goodness of God that he condescended to dwell in the midst of them by a visible symbol of his presence, and was willing that his heavenly dwelling-place should be seen upon earth. This doctrine ought to be of use to us at this day; for it is an instance of the inestimable grace of God, that so far as the infirmity of our flesh will permit, we are lifted up even to God by the exercises of religion. What is the design of the preaching of the word, the sacraments, the holy assemblies, and the whole external government of the church, but that we may be united to God? It is not, therefore, without good reason that David extols so highly the service of God appointed in the law, seeing God exhibited himself to his saints in the ark of the covenant, and thereby gave them a certain pledge of speedy succor whenever they should invoke him for aid. God, it is true, “dwelleth not in temples made with hands,” nor does he take delight in outward pomp; but as it was useful, and as it was also the pleasure of God, that his ancient people, who were rude, and still in their infancy, should be lifted up to him by earthly elements, David does not here hesitate to set forth to them, for the confirmation of their faith, the sumptuous building of the temple, to assure them that it was not a useless theater; but that when they rightly worshipped God in it, according to the appointment of his word, they stood as it were in his presence, and would actually experience that he was near them. The amount of what is stated is, that in proportion as the temple which God had commanded to be built to him upon mount Sion, surpassed the tabernacle in magnificence, it would be so much the brighter a mirror of the glory and power of God dwelling among the Jews. In the meantime, as David himself burned with intense desire for the erection of the temple, so he wished to inflame the hearts of all the godly with the same ardent desire, that, aided by the rudiments of the law, they might make more and more progress in the fear of God. He terms the gates, everlasting, because the promise of God secured their continual stability. The temple excelled in materials and in workmanship, but its chief excellence consisted in this, that the promise of God was engraven upon it, as we shall see in Psa 132:14, “This is my rest for ever.” In terming the gates everlasting, the Psalmist, at the same time, I have no doubt, makes a tacit contrast between the tabernacle and the temple. The tabernacle never had any certain abiding place, but being from time to time transported from one place to another, was like a wayfaring man. When, however, mount Sion was chosen, and the temple built, God then began to have there a certain and fixed place of abode. By the coming of Christ, that visible shadow vanished, and it is therefore not wonderful that the temple is no longer to be seen upon mount Sion, seeing it is now so great as to occupy the whole world. If it is objected, that at the time of the Babylonish captivity the gates which Solomon had built were demolished, I answer, God’s decree stood fast, notwithstanding that temporary overthrow; and by virtue of it, the temple was soon after rebuilt; which was the same as if it had always continued entire. The Septuagint has from ignorance corrupted this passage. ⁵⁵⁰ The Hebrew word ראשים , rashim, which we have rendered heads, is no doubt sometimes taken metaphorically for princes; but the word your, which is here annexed to it, sufficiently shows that we cannot draw from it another sense than this — that the gates lift up their heads, otherwise we must say, Your princes. Some, therefore, think that kings and magistrates are here admonished of their duty, which is to open up the way, and give entrance to God. This is a plausible interpretation, but it is too much removed from the design and words of the prophet. Above all, from the natural sense of the words, we may perceive how foolishly and basely the Papists have abused this passage for the confirmation of the gross and ridiculous notion by which they introduce Christ as knocking at the gate of the infernal regions, in order to obtain admission. ⁵⁵¹ Let us, therefore, learn from this, to handle the holy word of God with sobriety and reverence, and to hold Papists in detestation, who, as it were, make sport of corrupting and falsifying it in this manner, by their execrable impieties. ⁵⁵²

Calvin: Psa 24:8 - Who is this King of glory? etc

8.Who is this King of glory? etc The praises by which the power of God is here magnified are intended to tell the Jews that he did not sit idle in his temple, but took up his abode in it, in order to show himself ready to succor his people. It is to be observed, that there is great weight both in the interrogation, and in the repetition of the same sentence. The prophet assumes the person of one who wonders thereby to express with greater effect that God comes armed with invincible power to maintain and save his people, and to keep the faithful in safety under his shadow. We have already said, that when God is spoken of as dwelling in the temple, it is not to be understood as if his infinite and incomprehensible essence had been shut up or confined within it; but that he was present there by his power and grace, as is implied in the promise which he made to Moses,

“In all places where I record my name, I will come unto thee, and I will bless thee,” (Exo 20:24.)

That this was no vain and empty promise, but that God truly dwelt in the midst of the people, is what the faithful experienced who sought him not superstitiously, as if he had been fixed to the temple, but made use of the temple and of the service which was performed in it for elevating their hearts to heaven. The amount of what is stated is, that whenever the people should call upon God in the temple, it would manifestly appear, from the effect which would follow, that the ark of the covenant was not a vain and an illusory symbol of the presence of God, because he would always stretch forth his omnipotent arm for the defense and protection of his people. The repetition teaches us that true believers cannot be too constant and diligent in meditation on this subject. The Son of God, clothed with our flesh, has now shown himself to be King of glory and Lord of hosts, and he is not entered into his temple only by shadows and figures, but really and in very deed, that he may dwell in the midst of us. There is, therefore, nothing to hinder us from boasting that we shall be invincible by his power. Mount Sion, it is true, is not at this day the place appointed for the sanctuary, and the ark of the covenant is no longer the image or representation of God dwelling between the cherubim; but as we have this privilege in common with the fathers, that, by the preaching of the word and the sacraments, we may be united to God, it becomes us to use these helps with reverence; for if we despise them by a detestable pride, God cannot but at length utterly withdraw himself from us.

Defender: Psa 24:1 - earth is the Lord's

Every part of the planet belongs to God by right of creation and it is His prerogative to give each portion to any nation He chooses, for as long as He chooses (Act 17:24-26)."

Defender: Psa 24:2 - upon the seas

Initially the created earth was all water, but on the third day of the creation week, God "laid the foundations of the earth" (Job 38:4) and it was founded "above" (a better translation of the Hebrew word in this context than "upon") the seas and the great rivers ("the floods")."

Defender: Psa 24:3 - Who shall ascend

In context, this seems to be a prophecy of the ascension of Christ back to heaven after His death and resurrection."

Defender: Psa 24:10 - Who is this

It is clearly a righteous Man (Psa 24:4) who ascends to the hill of the Lord and for whom the "everlasting doors" are lifted up (Psa 24:9). Yet this glorious King is also the Lord of hosts. This could only be true of the ascending God/Man, Jesus Christ."

TSK: Psa 24:1 - earth // world

am 2962, bc 1042

earth : Psa 50:12; Exo 9:29, Exo 19:5; Deu 10:14; 1Ch 29:11; Job 41:11; Dan 4:25; 1Co 10:26

world : Psa 89:11, Psa 98:7; Nah 1:5

TSK: Psa 24:2 - For // and

For : Psa 33:6, Psa 95:4, Psa 104:5, Psa 104:6, Psa 136:6; Gen 1:9, Gen 1:10; Job 38:4; Jer 10:11-16; 2Pe 3:5-7

and : Psa 93:1, Psa 96:10; Gen 8:22; Job 38:8-11; Jer 5:22

TSK: Psa 24:3 - Who // the hill // stand

Who : Psa 15:1, Psa 68:18; Joh 13:36, Joh 20:17; Eph 4:8-10

the hill : Psa 68:15, Psa 68:16, Psa 78:68, Psa 78:69, Psa 132:13, Psa 132:14; 2Sa 6:12-17; 1Ch 15:1, 1Ch 15:25-28; Heb 12:22-24

stand : Lev 10:3; Mal 3:1; Heb 12:28

TSK: Psa 24:4 - He that // pure // lifted // sworn

He that : etc. Heb. the clean of hands, Psa 18:20, Psa 26:6; Job 9:30, Job 17:9; Isa 1:15, Isa 1:16, Isa 33:15, Isa 33:16; 1Ti 2:8; Jam 4:8

pure : Psa 51:10, Psa 73:1; Gen 6:5; Pro 20:9; Jer 4:14; Mat 5:8; Act 15:9; 2Co 7:1; Rev 21:1-4, Rev 21:27, Rev 22:14, Rev 22:15

lifted : Psa 25:1, Psa 143:8; Deu 4:19; Eze 18:6, Eze 18:15; Act 14:15

sworn : Psa 15:4; Jer 5:2, Jer 7:9, Jer 7:10; Zec 5:3, Zec 5:4; Mal 3:5; 1Ti 1:10

TSK: Psa 24:5 - receive // righteousness // God

receive : Psa 50:23, Psa 67:6, Psa 67:7, Psa 72:17, Psa 115:12, Psa 115:13, Psa 128:1-5; Num 6:24-27; Isa 33:15-17; Mat 5:3-12; Joh 7:17; Rom 4:6-9; Gal 3:9, Gal 3:14; Eph 1:3; 1Pe 3:9

righteousness : Isa 46:13, Isa 51:5, Isa 51:6, Isa 51:8, Isa 54:17, Isa 61:10; Rom 3:22, Rom 5:17, Rom 5:18; 1Co 1:30; 2Co 5:21; Gal 5:5; Phi 3:9

God : Psa 68:19, Psa 88:1; Isa 12:2, Isa 45:17; Tit 2:10-14, Tit 3:4-6

TSK: Psa 24:6 - This is // that seek // O Jacob

This is : Psa 22:30, Psa 73:15; Isa 53:10; Rom 4:16; 1Pe 2:9

that seek : Psa 27:8, Psa 105:4; Joh 1:47

O Jacob : or, O God of Jacob

TSK: Psa 24:7 - Lift // King // shall

Lift : Psa 118:19, Psa 118:20; Isa 26:2

King : Psa 21:1, Psa 21:5, Psa 97:6; Hag 2:7, Hag 2:9; Mal 3:1; 1Co 2:8; Jam 2:1; 2Pe 3:18; Rev 4:11

shall : Psa 68:16-18, Psa 132:8; Num 10:35, Num 10:36; 2Sa 6:17; 1Ki 8:6, 1Ki 8:11; Mar 16:19; Eph 4:8-10; 1Pe 3:22

TSK: Psa 24:8 - The Lord strong

The Lord strong : Psa 45:3-6, Psa 50:1, Psa 93:1; Isa 9:6, Isa 19:24-25, Isa 63:1-6; Col 2:15; Rev 6:2; Rev 19:11-21

TSK: Psa 24:10 - The Lord // he is

The Lord : Isa 6:3-5, Isa 54:5; Hos 12:3-5; Zec 2:8-11; Joh 12:40, Joh 14:9

he is : Psa 2:6-12; Mat 25:31, Mat 25:34; Luk 9:26; Tit 2:13

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 24:2

Justly have I said that the earth is the Lord’ s , for he made it, and laid the foundation of it, and that in a wonderful manner. By the

seas and floods he means the whole collection of waters, as well the sea and rivers running into it, as that great abyss of waters which is contained in the bowels of the earth, of which see Gen 7:11 49:25 2Pe 3:5 . This is here mentioned as an evidence of God’ s wise, and powerful, and gracious providence, that he hath built so vast a building upon so weak a foundation as the waters are, Mic 6:2 ; and that although the waters are lighter than the earth, and therefore are naturally inclined to be above it, as they were at first; yet God hath so far overruled the inclinations of nature, that the waters shall as it were deny themselves, and run down into channels and caverns of the earth, that so the earth may be a convenient habitation for men and beasts. See Gen 1:9 Exo 20:4 Psa 104:6 .

Poole: Psa 24:3 - The hill of the Lord // Who shall stand // Standing // In his holy place

The hill of the Lord to wit, Zion or Moriah, the place of God’ s sanctuary and special presence. This is here subjoined, either,

1. By way of opposition; though God is the God of the whole world, yet he is in a peculiar manner the God of Israel, and to be worshipped no where but in their holy place. Or,

2. As an inference. Having asserted and proved God’ s authority and dominion over all mankind, and consequently their obligations to serve and worship him, he now proposeth a most necessary and important question, especially in those times, when all nations except Israel were under deep ignorance and errors herein, namely, where, and how, and by whom God will be served, and his favour and blessing may be enjoyed? The place is here described, and the qualification of the persons in the following verses.

Who shall stand to wit, to minister before him, as this word is commonly used with rcspect either to men, as 1Ki 1:2 , compared with 1Ki 10:8 Dan 1:5,19 ; or to God, as Deu 10:8 18:7 Dan 7:10 Zec 3:4 .

Standing is the posture of ministers or servants. So the sense is, Who shall serve God, to wit, with God’ s acceptation, and to his own advantage?

In his holy place in the place which he hath sanctified for his service.

Poole: Psa 24:4 - A pure heart // Who hath not lifted up his soul unto vanity

Whose actions and conversations are holy and unblamable. It is here very observable, that the character of a right and acceptable worshipper of God is not taken from his nation and relation to Abraham, nor from all those costly and laborious rites and ceremonies of the law, in which the generality of the Israelites pleased themselves, but in moral and spiritual duties, which most of them grossly neglected.

A pure heart purged from hypocrisy and inward filthiness, and careful to approve itself to God as well as to men, ordering a man’ s very thoughts and affections according to God’ s word. This is fitly added, because a man may keep his hands clean in good measure upon mere worldly motives, or with an evil design, or without any respect to God.

Who hath not lifted up his soul unto vanity either,

1. Who doth not worship idols, which are oft called vanities in Scripture. Or,

2. Who doth not swear vainly or falsely, the phrase here being much the same with that in the third commandment, of taking God’ s name in vain . But that seems to be a quite differing phrase, and the name of God there mentioned determines the sense of that general phrase to oaths, which without that addition, or something equivalent, is never to my knowledge used in Scripture in that sense. Nor do all those learned men who so expound this place give one instance of that signification of this phrase. And for their other argument for that sense, that this clause is conjoined with the next by the conjunction vau , and therefore is to be explained by it, it seems to have no weight, because thesameconjunctionjoinsthetwofirstcharacterstogether, and yet it is confessedthat cleanhands and a pureheart are two distinct and very differingthings. Orrather,

3. Who doth not immoderately value and affect, or ardently desire, (as this very phrase of lifting up the soul doth oft signify, as Deu 24:15 Psa 25:1 Jer 22:27 44:14 Eze 24:25 Hos 4:8 ) the vain things of this present life and world, such as honours, riches, pleasures, and the like, which are oft called vain things or vanities in Scripture, as Psa 4:2 119:37 Ecc 1:2 12:8 . And this is very fitly mentioned as a character of a truly goodman, because hereby he is distinguished from all ungodly men whatsoever, whose inseparable property this is, both in the Old and New Testament, noted to be, to love vanity , and to set their hearts chiefly upon the good things of this life, such as corn and wine, Psa 4:2,6,7 ; and to have their portion in this life , Psa 17:14 ; and to mind earthly things , Phi 3:19 ; and to be friends of the world , Jam 4:4 ; and to love the world, and the things of the world , 1Jo 2:15 . Whereas good men are every where described to be such as make God their portion , Psa 16:5 ; and prize and desire his favour and service infinitely more than all the enjoyments of this life, yea, even than life itself, Job 23:12 Psa 4:6,7 63:3 119:72 ; and such as are weaned from earthly things, Psa 131:1,2 ; and have their affections set on things above, not on things of the earth , Col 3:2 ; and lay not uptheir treasure in earth, but in heaven, Mat 6:19,20 ; all which is directly opposite to this lifting up the soul to vanity . Deceitfully , Heb. unto or with deceit , i.e. falsely, or with a purpose of deceiving or injuring others thereby. Under this negative the contrary affirmative is included, that he is one who, when he is called to swear, doth swear in truth, in judgment, and in righteousness , Jer 4:2 .

Poole: Psa 24:5 - The blessing // Righteousness

The blessing i.e. the blessings which God hath promised to his church and people, to wit, grace and glory, and all other good things , as they are summed up, Psa 84:11 . He and he only shall be truly blessed. From the Lord ; which is added significantly, by way of opposition to the blessings which men received, either from the priests or from other men, which were oftentimes given unto unworthy persons, and in that case were without any effect or benefit; whereas God’ s blessings are given only to good men, and are always effectual for their good.

Righteousness i.e. the blessed fruit or reward of his righteousness, as the work is oft put for the reward of it, as Lev 19:13 Job 7:2 Psa 109:20 . Or, kindness or mercy, and those benefits which flow from it, which are oft called by the name of righteousness , as Jud 5:11 1Sa 12:7 Psa 48:10 112:9 .

Poole: Psa 24:6 - The generation // That seek him // Thy face

The generation the true progeny which God regards; whereby he reflects upon them, who boasted and trusted to their carnal generation or descent from Jacob.

That seek him to wit, God, mentioned in the end of Psa 24:5 , or his face, as it is more fully expressed in the next clause; i.e. that make it their care and study to know him, and his mind and will, and to please and serve him, as this phrase is usually understood.

Thy face i.e. his face, by a familiar change of the person; of which many instances have been already noted; and his face , i. e. his grace and favour, which is oft called God’ s face, as Gen 4:14 Exo 33:14,15 Ps 16:11 27:2 44:3 . And so this phrase is used 2Ch 7:14 Psa 27:8 Hos 5:15 . O Jacob ; so the sense is, that seek the true church, here called Jacob ; that desire the knowledge of it, and conversation with it; in which sense many are said to seek Solomon’ s face, as the phrase is in the Hebrew, 1Ki 10:24 2Ch 9:23 , and the harlot to seek her lover’ s face , Pro 7:15 . And so this is by some expounded of the Gentiles, who inquired after the true church, and finding it in Jacob, were desirous to become proselytes, and to join themselves to the church of Jacob or Israel. But it must be remembered that the psalmist is not here speaking of the calling of the Gentiles, but only of the character or qualification of the true Jacobites or Israelites, who cannot conveniently be said to seek the face of Jacob , i.e. their own. And the phrase of seeking the face of Jacob , or of the church , is no where used in Scripture. Or, as it is in the margin, O God of Jacob . But that seems to be too large a supplement. Or, this is Jacob , the pronoun this being easily understood out of the beginning of the verse. Or, the generation (which may in the same manner be supplied) of Jacob, Jacob being here put not for the person, but for the posterity of Jacob, as it is Gen 49:7 Num 23:7,10,23 De 32:9 Psa 14:7 ; or for the church or people of God, which is oft called Jacob or Israel as Isa 14:1 41:8 44:1,5,21 , &c. So the sense is, This and this only is the true Jacob or Israel, or church of God, and all others are so only in name and title, although they be descended lineally from him. Or, in Jacob , the particle in being here understood, as it is in Psa 2:12 17:12 , and in many other places. So the sense of the place is, This is the true generation of them that seek God’ s face in Jacob, i.e. either in Jacob’ s land or sanctuary, the only place where God was to be sought; or among the Jacobites or Israelites; by which he insinuates what is expressed Rom 9:6 , that all are not Israel that are of Israel , and that all were not Israelites indeed that were sprung from Jacob, but only those of them who were such as he described, Psa 24:4 . Compare Joh 1:47 Rom 2:28,29 .

Poole: Psa 24:7 - gates

The question was put, Who shall ascend into God’ s hill and holy place? Psa 24:3 ; to which answer hath been given, and the persons described, Psa 24:4-6 . But because there still were impediments in the way, and there were

gates and doors to this holy place, to shut out those who would ascend thither, therefore he poetically speaks to those gates to open and let in the King of glory, who would make way for his subjects and followers. Here is a representation of a triumphant entrance of a king into his royal city and palace; for which the gates use to be enlarged, or at least wide opened. He speaks here of the gates and doors , either,

1. Of his royal city of Zion , through which the ark was at this time to be brought to the tabernacle, which David had built for it, called everlasting , either from the solidity and durableness of the matter, or from David’ s desires and hopes that God would make them such in some sort, because he loved the gates of Zion , Psa 87:2 . Or rather,

2. Of the temple, which by faith and the Spirit of prophecy he beheld as already built, and accordingly addresseth his speech to it, whose doors he calls everlasting , not so much because they were made of strong and durable materials, as in opposition of those of the tabernacle, which were removed from place to place, whereas the temple and its doors were constantly fixed in one place; and if the sins of Israel did not hinder, were to abide there for ever, i.e.: as long as the Mosaical dispensation was to last, or until the coming of the Messias, as that phrase is very commonly taken in the Old Testament. These gates he bids lift up their heads , or tops, either by allusion to those gates which have a portcullis at the top of them, which may be let down or taken up, and accordingly makes the entrance either higher or lower; or that by this figurative address to the gates he might signify the duty of the people to make their gates higher and wider, to give their king a more magnificent entrance. But though this be the literal sense of the place, yet there is also a mystical sense of it, and that too designed by the Holy Ghost. And as the temple was undoubtedly a type of Christ, and of his church, and of heaven itsself; so this place may also contain a representation, either of Christ’ s entrance into his church, or into the hearts of his faithful people, who are here commanded to set open their hearts and souls, which are not unfitly called everlasting doors , for his reception; or of his ascension into heaven, where the saints or angels are poetically introduced as preparing the way, and opening the heavenly gates, to receive their Lord and King, returning to his royal habitation with triumph and glory. Compare Psa 47:5 68:25 Act 2:33 Eph 4:8.

The King of glory ; the glorious King Jehovah, who dwelt in the temple and between the cherubims; or the Messias, the King of Israel, and of his church, called the King or Lord of glory , 1Co 2:8 Jam 2:1 , both for that glory which is inherent in him, and that which is purchased by him for his members.

Poole: Psa 24:8 - The Lord strong and mighty

This seems to be a prolepsis, or removal of an objection. You will say, What is the cause of this imperious call? and why or for whom must those gates be opened in so solemn and extraordinary a manner?

The Lord strong and mighty: this contains an answer to the question; He is no ordinary person, no meaner and no other than Jehovah, who hath given so many proofs of his almightiness, who hath subdued all his enemies, and is now returned in triumph. Here is in this and the foregoing verse a sacred dialogue between several persons. And some suppose that the sacred musicians, which attended upon the service of the ark and tabernacle, and were doubtless employed in this solemnity, 2Sa 5:5 , were divided into two choirs, whereof one spake the former, and the other the latter verse.

Poole: Psa 24:9

The same verse is repeated again, partly to shame and awaken the dulness of mankind, who are so hardly brought to a serious preparation for such solemnities; and partly to signify the great worth and importance of the matter, contained under these expressions.

Poole: Psa 24:10

Under whose command are all the hosts of heaven and earth, angels and men, and ah other creatures.

Haydock: Psa 24:1 - Seek // Testimonies

A prayer for grace, mercy, and protection against our enemies.

Seek. Hebrew, "keeps." But no one seeks after the law, who does not strive to keep it. (Berthier) ---

Jesus Christ shewed mercy at his first coming, and he will display truth at his second, judging all with equity. (St. Augustine) ---

Testimonies. When God gave the law to manifest his will, he attested heaven and earth, that all might observe it carefully. (Calmet) ---

The law is God's covenant, and the testimony of his will. He mercifully preventeth us with his grace, and will reward with truth and justice. (Worthington)

Haydock: Psa 24:1 - David // Lifted up

David. This word alone occurs in Hebrew. Septuagint and St. Jerome add also Psalm. (Haydock) ---

St. Augustine and Theod.[Theodotion or Theodoret] agree with the Vulgate. (Calmet) ---

These variations prove that we cannot depend much on the titles; and the learned do not look upon them as the word of God. The psalm may have been composed, when David was persecuted by his son, (Berthier) or by Saul. It may also allude to the captives. This is the first of the seven alphabetical psalms. The 33d, 35th, 110th, 111th, 118th, and 144th, are of the same description, being written in this manner (Calmet) on account of their importance, (Kimchi) or to help the memory, (Berthier) or for copies, to teach young people to write. (Grotius) ---

Each verse forms a distinct sentence, not much connected with the rest. We perceive some derangement in the present Hebrew copies of this psalm, as the letters are not in proper order, though it might easily be restored by altering the divisions (Calmet) than their Thalmudical songs. (Pellican in Psalm lxxxv. 9.) ---

The Septuagint and St. Jerome seem to have had better copies. Christ, the Church, (Calmet) or any pious soul, may address this fervent prayer to God under affliction. ---

Lifted up in a true spirit of prayer, (Berthier) with fervour and confidence, Deuteronomy xxiv. 15., and Lamentations iii. 41. (Calmet) ---

Attention is requisite to obtain a petition, (Worthington) as well as fervour, &c. (Haydock)

Haydock: Psa 24:2 - In thee

In thee. Hebrew bec. Thus the second verse will properly begin with b, (Capel; Houbigant) though the Jews place my God first, as it is in the Vulgate, Deus meus, in te, &c. (Haydock) Ashamed. Septuagint (Complutensian) adds, "for ever."

Haydock: Psa 24:3 - Laugh // Wait

Laugh. Saying scornfully where is their God? (Calmet) ---

Wait. This is often urged (Isaias xlii. 23.) as comprising all the science of a spiritual life. We must neither despair nor omit the means of salvation. (Berthier) ---

Those who hope for the accomplishment of God's promises, will not be disappointed. (Calmet)

Haydock: Psa 24:4 - All // Cause // Shew // Paths

All, is not expressed in Hebrew or some copies of the Septuagint. (Berthier) ---

Cause. No one can have reason to do so. But those who injure their harmless brethren, are more reprehensible, (Haydock) and the psalmist foretells that they will be put to shame. (St. Jerome) ---

This manner of praying frequently occurs in the psalms, to signify the event, and the approbation of the just. (Worthington) ---

Shew. The forth verse ought to begin here with d, as in Hebrew. (Haydock) ---

Paths. The mysterious ways of Providence, (Eusebius) or the law which is unknown to many, (St. Athanasius) and practised by still fewer. (Calmet)

Haydock: Psa 24:5 - And teach // Long

And teach. If the verse were to commence thus, (Calmet) v would not be out of its place. (Haydock) ---

Without God's direction, we cannot walk in the narrow path. (Berthier) ---

Long. We must never cease to desire the knowledge of true doctrine. (Worthington)

Haydock: Psa 24:6 - World

World. God's truth or fidelity in performing his promises, and his tender mercies towards his people, are the motives most frequently urged. (Calmet)

Haydock: Psa 24:7 - Ignorances

Ignorances. Hebrew, "defects," as youth is more apt to omit duties than to act very wickedly. Yet it is difficult to decide how grievous such sins may be. (Berthier) ---

Passion and ignorance then concur to lead the inexperienced astray. (Haydock) ---

From the first use of reason, many are careless, and neglect to learn their duty. (Worthington) ---

Ignorance is sometimes a sin, though it may be more pardonable, 1 Timothy i. (Menochius)

Haydock: Psa 24:8 - Righteous // A law

Righteous. Though he is always ready to receive the penitent, he will punish the obstinate with severity. (Calmet; Worthington) ---

Yet he points out the means of obtaining his favour. (St. Augustine) ---

A law. Hebrew, "will instruct." (Calmet)

Haydock: Psa 24:9 - Mild

Mild. Only rebels are made the victims of justice. (Haydock)

Gill: Psa 24:1 - The earth is the Lord's, and the fulness thereof // the world, and they that dwell therein

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, 1Co 10:25.

Gill: Psa 24:2 - For he hath founded it upon the seas // and established it upon the floods

For he hath founded it upon the seas,.... Or "with" them, as some interpret ^e the particle על; he hath founded the earth and seas together, and both upon nothing; and yet are stable and firm; or "by the seas" ^f, near unto them, at the side of them; which, though higher than the earth, are wonderfully bounded by the power of God, so as not to return and cover the earth; see Job 38:8; so the particle is used in Psa 1:3. Some have thought that the first earth, which Peter says was standing in the water, and out of the water, 2Pe 3:5, was made in the form of an egg, and that the waters were under the earth, and the earth was as a crust or shell over them, until the deluge came; and this crust then broke in, and formed the sea; and so it was literally true, that the earth was founded upon, or over the waters;

and established it upon the floods; the floods of the seas, or rivers of water running to and fro in it: this shows the ground and foundation of Christ's right and claim to the earth, and all that is in it; which is not by reason of his father's gift to him as Mediator, but by virtue of his concern in creation, the world, and all things in it, being made and established by him; in him do all things consist, Col 1:16.

Gill: Psa 24:3 - Who shall ascend into the hill of the Lord // and who shall stand in his holy place

Who shall ascend into the hill of the Lord?.... Though the Lord has a claim in general to the whole world, and all its fulness; yet there is a particular part of it, or spot in it, which is his special and peculiar property, and that is his church and people; for though some reference may be had, in this passage, to Mount Moriah, and the hill of Zion, on which the temple was afterwards built, and is called the hill of the Lord, where he desired to dwell, Psa 68:15; yet the church is mystically intended, and is so called on account of its visibility, through a profession of faith in Christ, and for its immovableness, being built on him;

and who shall stand in his holy place? the same with the hill of the Lord; the temple being to be built upon it, where the Lord took up his residence, and was worshipped, and holiness becomes the house of God for evermore: the import of these questions is, who is a proper person to be an inhabitant of Zion, or a member of a Gospel church? and the answer to them is in Psa 24:4, in which is a description much like that which is given of one hundred forty and four thousand seen with the Lamb on Mount Zion, Rev 14:1; compare with this verse.

Gill: Psa 24:4 - He that hath clean hands, and a pure heart // who hath not lifted up his soul unto vanity // nor sworn deceitfully

He that hath clean hands, and a pure heart,.... Though "clean hands" are mentioned first, as being more obvious to view, and better known, and more subject to the cognizance and observation of others; yet a "pure heart" is first in being and in order; from whence cleanness of hands, when right and truth springs: no man has a pure heart naturally and of himself: the heart is desperately wicked; the imagination of the thoughts of it is evil continually; the mind and conscience are defiled with sin; nor can any man make his heart clean, or say he is pure from sin; but it is God that creates a clean heart, and renews a right spirit within men, and purifies the heart by faith, which is led to the blood of sprinkling, which purges the conscience, and cleanseth it from all sin; and from this purity of heart flows purity of life and conversation, signified by "clean hands"; the hand being the instrument of action, holy actions, or good works, performed from a principle of grace, are meant; the phrase is expressive of a holy, harmless, and innocent conversation, washing the hands being used to denote innocence, Mat 27:24; not a conversation entirely free from sin, nor by which a man is justified before God; for though he wash his hands ever so clean, they will not be pure in his sight, and will need washing in the blood of the Lamb; but it denotes a conversation upright in general, and declares a man righteous in the sight of men, and distinguishes him from one of a dissolute life, whose hands are full of blood, and defiled with sin;

who hath not lifted up his soul unto vanity; or "set his heart upon" ^g, and desired vain things, as the phrase is sometimes used, Deu 24:15; that is, the vain things of this world; as the riches, honours, pleasures, and profits of it; or has not served other gods, the idols of the Gentiles, which are lying vanities, but has lifted up his soul to God, and served him only: or "who hath not received his soul in vain" ^h; from the hands of God, but loves him with all his soul, believes with the heart in Christ for righteousness, being sanctified by the Spirit of God; and so the desire of his soul is to his name, and the remembrance of him. The "Keri", or marginal reading, according to the points, is, "who hath not lifted up my soul to vanity" ⁱ; that is, has not taken the name of God in vain, or swore falsely by his name; his soul being put for his name or himself; and by which he is said sometimes to swear, Jer 51:14; and this sense the Jewish interpreters ^k generally give into. The Targum seems to take in both the writing of the text and the marginal reading, as it often does, and renders the words, "who hath not sworn in vain, to the condemnation of his soul"; though sometimes to his own disadvantage, yet not to the hurt of others; see Psa 15:4; it follows,

nor sworn deceitfully; by bearing false witness against any man; or by cheating him out of his substance through a false oath.

Gill: Psa 24:5 - He shall receive the blessing from the Lord // and righteousness from the God of his salvation

He shall receive the blessing from the Lord,.... Or "who receives" ^l; the future for the present; and so is a continuation of the description of a person proper to enter and abide in the church of God, as Psa 24:6 seems to require; even one who has received every spiritual blessing in Christ in general, special grace out of his fulness; particularly the blessing of pardon, as also adoption, and a right to eternal life; though it may be that the following clause is explanative of this;

and righteousness from the God of his salvation; from Christ, who is God his Saviour, the author of salvation; and who has brought in an everlasting righteousness, which is in him, and is a gift of his grace, and is received from him by faith, and is a great blessing indeed; it secures from condemnation and death, and entitles to eternal life.

Gill: Psa 24:6 - This is the generation of them that seek him // that seek thy face, O Jacob // Selah

This is the generation of them that seek him,.... The persons above described are such, who in every age are the generation of the children of God, and are accounted by him for a generation; they are such that seek him, in the first place, with their whole hearts, and in Christ, where they find him;

that seek thy face, O Jacob. By the "face" of God is meant the favour of God, the discoveries of his love, the light of his countenance, than which nothing is more desirable to gracious souls, or more sought after by them; and by Jacob is meant the God of Jacob; and so Apollinarius has it in his metaphrase; see Psa 10:1; unless Christ should be intended, one of whose names is Israel, Isa 49:3; or the words may be supplied, as they are by some Jewish writers ^m, "this is Jacob"; or the persons before described are the seed of Jacob, and who are called by his name: and it may be observed, that the church of God often bears the same name, Isa 43:1; and then the sense is, the persons whose characters are given above are fit to ascend, and stand in the holy hill of God, are Israelites indeed, in whom there is no guile.

Selah; on this word; see Gill on Psa 3:2.

Gill: Psa 24:7 - Lift up your heads, O ye gates // and be ye lifted up, ye everlasting doors // and the King of glory shall come in

Lift up your heads, O ye gates,.... By which the gates of hell are not meant; nor are the words to be understood of the descent of Christ thither, to fetch the souls of Old Testament saints from thence; who the Papists dream were detained in an apartment there, as in a prison, called by them "limbus patrum"; seeing these, immediately upon their separation from the body, were in a state of happiness and glory, as the parable of the rich man and Lazarus shows; and since Christ, at his death, went, in his human soul, immediately into heaven, or paradise, where the penitent thief was that day with him: nor do the words design the gates of heaven, and Christ's ascension thither, shut by the sins of men, and opened by the blood of Christ, by which he entered himself, and has made way for all his people; though this sense is much preferable to the former. The Jewish interpreters understand the phrase of the gates of the temple, which David prophetically speaks of as to be opened, when it should be built and dedicated by Solomon, and when the ark, the symbol of Jehovah's presence, was brought into it, and the glory of the Lord filled the house; so the Targum interprets this first clause of "the gates of the house of the sanctuary"; though the next of "the gates of the garden of Eden"; but the words are better interpreted, in a mystical and spiritual sense, of the church of God, the temple of the living God, which is said to have gates, Isa 60:11; and is itself called a door, Son 8:9; where the open door of the Gospel is set, or an opportunity of preaching the Gospel given, and a door of utterance to the ministers of the word, and the doors of men's hearts are opened to attend to it; and indeed the hearts of particular believers, individual members of the church, may be intended, or at least included in the sense of the passage; see Rev 3:20; and it may be observed, that the new Jerusalem is said to have gates of pearl, through which Christ, when he makes his glorious appearance, will enter in his own glory, and in his father's, and in the glory of the holy angels;

and be ye lifted up, ye everlasting doors; or "the doors of the world" ⁿ; which some understand of the kingdoms and nations of the world, and of the kings and princes thereof, as called upon to open and make way for, and receive the Gospel of Christ into them, and to support and retain it; but it is best to interpret it of the church and its members, whose continuance, perpetuity, and duration, are here intimated, by being called "everlasting doors"; which may be said to be "lifted up", as it may respect churches, when those things are removed which hinder communion with Christ; as their sins, which separate between them and their God, and the wall of unbelief, behind which Christ stands; and sleepiness, drowsiness, coldness, lukewarmness, and indifference; see Isa 59:2; and when public worship is closely and strictly attended on, as the ministration of the word and ordinances, prayer to God, which is the lifting up the heart with the hands to God, and singing his praise: and as it may respect particular believers; these doors and gates may be said to be lifted up, when their hearts are enlarged with the love of God; the desires and affections of their souls are drawn out towards the Lord, and the graces of the Spirit are in a lively exercise on him; and when they lift up their heads with joy in a view of Christ coming to them. This must not be understood as if they could do all this of themselves, any more than gates and doors can be thought to open and lift up themselves;

and the King of glory shall come in; the Lord Jesus Christ, called the Lord of glory, 1Co 2:8; who is glorious in himself, in the perfections of his divine nature, as the Son of God; being the brightness of his Father's glory, and the express image of his person; and in his office as Mediator, being full of grace and truth, and having a glory given him before the world was; and which became manifest upon his resurrection, ascension to heaven, and session at God's right hand; and particularly he is glorious as a King, being made higher than the kings of the earth, and crowned with glory and honour; and so the Targum renders it מלך יקירא, "the glorious King"; and he is moreover the author and giver, the sum and substance, of the glory and happiness of the saints: and now, as the inhabitants of Zion, and members of the church, are described in the preceding verses, an account is given of the King of Zion in this and the following; who may be said to "come into" his churches, when he grants his gracious presence, shows himself through the lattices, and in the galleries of ordinances, in his beauty and glory; takes his walks there, and his goings are seen, even in the sanctuary; and where he dwells as King in his palace, and as a Son in his own house; and he may be said to come into the hearts of particular believers, when he manifests himself, his love and grace, unto them, and grants them such communion as is expressed by supping with them, and by dwelling in their hearts by faith,

Gill: Psa 24:8 - Who is this King of glory // the Lord strong and mighty // the Lord mighty in battle

Who is this King of glory?.... Which question is put by the church, or particular believers; not through ignorance, as the daughters of Jerusalem, Son 5:9; or the Pharisees, when Christ made his public entrance into Jerusalem, Mat 21:10; much less in pride and haughtiness, in scorn and derision, as Pharaoh, Exo 5:1; and the Capernaites, Joh 6:42; but as wondering at the glories and excellencies of his person, and as desirous of knowing more of him. The answer to the question is,

the Lord strong and mighty: he whose name alone is Jehovah; the most high in all the earth; the everlasting I AM; Jehovah our righteousness; the mighty God, even the Almighty; the Son of Man, whom God has made strong for himself: his strength and might have been seen in the creation of all things out of nothing, in upholding all things by his power, in the redemption of his people, in the resurrection of himself, in dispossessing the strong man armed out of the hearts of his chosen ones, in the government of his church, and the care of all his saints, and in keeping them from a final and total falling away. From the first of these words, which is only here used, Mars, because of his strength, has the name of Azizus; which name of his Julian ^o makes mention of; and very probably Hesus, also a deity of the ancient Gauls, spoken of by the poet ^p, and by Lactantius ^q; but to none does it belong as to our Jehovah;

the Lord mighty in battle; as he was when he was up on the cross; when he made an end of sin, spoiled principalities and powers; abolished death, and destroyed him that had the power of it; and as he will be at the last day, when the kings of the earth shall make war with him, and he shall overcome them; when the beast and false prophet shall be taken, and cast alive into the lake of fire; and the remnant shall be slain with the sword of his mouth; see Rev 17:14; and who is now the Captain of salvation to his people, their Leader and Commander; who furnishes them with weapons of warfare, which are mighty through God; who teaches their hands to war, and their fingers to fight the good fight of faith; and makes them more than conquerors, through himself, that has loved them.

Gill: Psa 24:9 - Lift up your heads, O ye gates even lift them up, ye everlasting doors; and the King of glory shall come in

Lift up your heads, O ye gates even lift them up, ye everlasting doors; and the King of glory shall come in. See Gill on Psa 24:7. This is repeated on account of the backwardness and negligence of churches, and particular believers, to open and let Christ in; as may be seen in the case of the church in Son 5:2; as well as the more to set forth the greatness and glory of Christ, about to make his entrance, and to command a proper awe and reverence of him: some think respect is had to the twofold coming of Christ; first into the second temple, and next at the last judgment; though rather the certainty of his coming, in a spiritual manner, to his church and people, is here designed.

Gill: Psa 24:10 - Who is this King of glory // the Lord of hosts, he is the King of glory // Selah

Who is this King of glory?.... This is repeated, because of the preceding words, and in order to have a further account of his glorious Person, as follows:

the Lord of hosts, he is the King of glory; he who is the Lord of sabaoth, the Lord of the armies, both of the heavens and the earth; at whose dispose and control all things are in both worlds, above and below: this is the great and glorious Person that condescends to dwell in his churches, and in the hearts of his people; and this honour have his saints.

Selah; on this word; see Gill on Psa 3:2.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 24:1

¹ sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.

NET Notes: Psa 24:2

¹ tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.

² sn He…established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.

NET Notes: Psa 24:3

¹ tn The imperfects in v. 3 are modal, expressing potential or permission.

² sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).

NET Notes: Psa 24:4

¹ tn Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.

² tn Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי (nafshiy, “my life”) makes little sense here; many medieval Hebrew mss support the ancient versions in reading a third person pronoun “his.” The idiom “lift the life” here means to “long for” or “desire strongly.” In this context (note the reference to an oath in the following line) “emptiness” probably refers to speech (see Ps 12:2).

³ tn Heb “and does not swear an oath deceitfully.”

NET Notes: Psa 24:5

¹ tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the Lord.” The singular subject is representative here, as v. 6 makes clear. The referent (godly people like the individual in v. 4) has been specified in the translation for clarity. The imperfect verbal form is generalizing; such people are typically rewarded for their deeds.

² tn “and vindication from the God of his deliverance.”

NET Notes: Psa 24:6

¹ tn Heb “this [is the] generation of the ones seeking him, the ones seeking your face, Jacob.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 27:8; 105:4).

sn This verse presents a somewhat idealized view of Jacob’s descendants as devoted worshipers of the Lord.

NET Notes: Psa 24:7

¹ tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).

² tn Heb “lift yourselves up.”

³ tn Or “king of glory.”

⁴ tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.

NET Notes: Psa 24:8

¹ sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.

NET Notes: Psa 24:10

¹ tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.

Geneva Bible: Psa 24:2

For he hath founded it upon the ^{( a )} seas, and established it upon the floods.

^{( a )} He notes two things: the one, that the earth to man's judgment seems above the waters: and next, that God miraculously preserves the earth, that it is not drowned with the waters, which naturally are above it.

Geneva Bible: Psa 24:6

This [is] the ^{( b )} generation of them that seek him, that seek thy face, O Jacob. Selah.

^{( b )} Though circumcision separates the carnal seed of Jacob, from the Gentiles, yet he who seeks God, is the true Jacob and an Israelite.

Geneva Bible: Psa 24:7

^{( c )} Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.

^{( c )} David desires the building up of the temple, in which the glory of God should appear and under the figure of this temple, he also prays for the spiritual temple, which is eternal because of the promise which was made to the temple, as it is written, (Psa 132:14).

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Psa 24:3 - A Libation To Jehovah

A Great Question And Its Answer

Who shall ascend into the hill of the Lord? and who shall stand in His holy place?' --Psalm 24:3.

THE psalm from which these words are taken flashes up into new beauty, if we suppose it to have been composed in connection with the bringing of the Ark into the Temple, or for some similar occasion. Whether it is David's or not is a matter of very small consequence. But if we look at the psalm as a whole, we can scarcely fail to see that some such occasion underlies it. So just exercise your imaginations for a moment, and think of the long procession of white-robed priests bearing the Ark, and followed by the joyous multitude chanting as they ascended, Who shall ascend into the hill of the Lord, or who shall stand in His holy place?' They are bethinking themselves of the qualifications needed for that which they are now doing. They reach the gates, which we must suppose to have been closed that they might he opened, and from the half-chorus outside there peals out the summons, Lift up your heads, O ye gates! and be ye lift Up, ye everlasting doors, and the King of Glory shall come in.' Then from within another band of singers answers with the question, Who is this King of Glory' who thus demands entrance? And triumphantly the reply rings out, The Lord, strong and mighty; the Lord, mighty in battle.' Still reluctant, the question is put again, Who is this King of Glory?' and the answer is given once more,' The Lord of hosts, He is the King of Glory.' There is no reference in the second answer to battle.' The conflicts are over, and the dominion is established, and at the reiterated summons the ancient gates roll back on their hinges, burst as by a strong blow, and Jehovah enters into His rest, He and the Ark of His strength. If that is the general connection of the psalm--and I think you will admit that it adds to its beauty and dramatic force if we suppose it so--then this introductory question, sung as the procession climbed the steep, had realised what was needed for those who should get the entrance that they sought, and comes to be a very significant and important one.

I deal now with the question and its answer.

I. The Question Of Questions.

That question lies deep in all men's hearts, and underlies sacrifices and priesthoods and asceticisms and tortures of all sorts, and is the inner meaning of Hindoos swinging with hooks in their backs, and others of them measuring the road to the temple by prostrating themselves every yard or two as they advance. These self-torturers are all asking the same question: Who shall ascend into the hill of the Lord?' It sometimes rises in the thoughts of the most degraded, and it is present always with some of the better and nobler of men.

Now, there are three places in the Old Testament where substantially the same question is asked. There is this psalm of ours; there is another psalm which is all but a duplicate, which begins with' Lord, who shall abide in Thy tabernacle? who shall dwell in Thy holy hill?' And there is another shape into which the question is cast by the fervent and somewhat gloomy imagination of one of the prophets, who puts it thus: Who among us shall dwell with the devouring fire? Who shall dwell with the everlasting burnings?' There never was a more disastrous misapplication of Scripture than the popular idea that these two last questions suggest the possibility of a creature being exposed to the torments of future punishment. They have nothing to do with that. Who among us shall dwell with the devouring fire?' If you want a commentary, remember the words, Our God is a consuming fire.' That puts us on the right track, if we needed any putting on it, for answering this question, not in the gruesome and ghastly sense in which some people take it, but in all the grandeur of Isaiah's thought. He sees God as the everlasting burnings.' Fire is the emblem of life as well as of death; fire is the means of quickening as well as of destroying; and when we speak of Him as the everlasting burnings' we are reminded of the bush in the desert, where His own signature was set, burning and not consumed.'

So the question in all the three places referred to is substantially the same--and what does it indicate? It indicates the deep consciousness that men have that they need to be in that home, that for life and peace and blessedness, they must get somehow to the side of God, and be quiet there, as children in their Father's house. We all know that this is true, whether our life is regulated by it or not. Very deep in every man's conscience, if he will attend to its voice, there is that which says, You are a pilgrim and a sojourner, and homeless and desolate until you nestle beneath the outspread wings in the Holy Place, and are a denizen of God's house.'

The question further suggests another. The universal consciousness--which is, I believe, universal--though it is overlain and stifled by many of us, and neglected and set at nought by others--is that this fellowship with God, which is indispensable to a man's peace, is impossible to a man's impurity. So the question raises the thought of the consciousness of sin which comes creeping over a man when he is sometimes feeling after God, and seems to batter him in the face, and fling him back into the outer darkness, How can I enter in there!' and conscience has no answer, and the world has none, and as I shall have to say presently, the answer which the Old Testament, as Law, gives is almost as hopeless as the answer which conscience gives. But at all events that this question should rise and insist upon being answered as it does proves these three things--man's need of God, man's sense of God's purity, man's consciousness of his own sin.

And what does that ascent to the hill of the Lord include? All the present life, for, unless we are' dwelling in the house of the Lord all the days of our lives beholding His beauty and inquiring in His Temple,' then we have little in life that is worth the having. The old Arab right of claiming hospitality of the Sheikh into whose tent the fugitive ran is used in Scripture over and over again to express the relation in which alone it is blessed for a man to live--namely, as a guest of God's. That is peace. That is all that we require, to sit at His fireside, if I may so say, to claim the rites of hospitality, which the Arab chief would not refuse to the veriest tatterdemalion, or the greatest enemy that he knew, if he came into his tent and sought it. God sits in the door of His tent, and is ready to welcome us.

The ascent to the hill of the Lord means more than that. It includes also the future. I suppose that when men think about another world--which I am afraid none of us think about as often as we ought to do, in order to make the best of this one--the question, in some shape or other, which this band of singers lifted up, rises to their lips, Who shall ascend into the hill of the Lord, or who shall stand in His Holy Place' beyond the stars? Well, brethren! that is the question which concerns us all, more than anything else in the world, to have clearly and rightly answered.

II. Note The Answer To This Great Question.

The psalm answers it in an instructive fashion, which we take as it stands. He that hath clean hands and a pure heart.' Let me measure myself by the side of that requirement. Clean hands?'--are mine clean? And a pure heart?'--what about mine? Who hath not lifted up his soul unto vanity'--and where have my desires and thoughts so often gone? Nor sworn deceitfully.' These are the qualifications that our psalm dashes down in front of us when we ask the question.

The other two occasions to which I have referred, where the same question is put, give substantially the same answer. It might be interesting, if one had time, or this was the place, to look at the differences in the replies, as suggesting the slight differences in the ideal of a good man as presented by the various writers, but that must be left untouched now. Taking these four conditions that are laid down here, we come to this, that psalmist and prophet with one voice say that same solemn thing: Holiness, without which no man shall see the Lord.' There is no faltering in the answer, and it is an answer to which the depths of conscience say Yes.' We all admit, when we are wise, that for communion with God on earth, and for treading the golden pavements of that city into which nothing that is unclean shall enter, absolute holiness is necessary. Let no man deceive himself--that stands the irreversible, necessary condition.

Well, then, is anybody to go in! Let us read on in our psalm. An impossible requirement is laid down, broad and stern and unmistakable. But is that all! He shall receive a blessing from the Lord, and righteousness from the God of his salvation.' So, then, the impossible requirement is made possible as a gift to be received. And although I do not know that this psalmist, in the twilight of revelation, saw all that was involved in what he sang, he had caught a glimpse of this great thought, that what God required, God would give, and that our way to get the necessary, impossible condition realised in ourselves is to receive' it. He shall receive righteousness from the God of his salvation.' Now, do you not see how, like some great star, trembling into the field of the telescope, and sending arrowy beams before it to announce its approach, the great central Christian truth is here dawning, germinant, prophesying its full rising! And the truth is this, that I might be found in Him, not having my own righteousness, but that which is of God through Christ.' Ah, brethren! impossibilities become possible when God comes and says, I give thee that which thou canst not have.' The old prophet asked the question, What doth God require of thee!' and his answer was, That thou shouldst do justice, and love mercy, and walk humbly with thy God.' If he had gone on to ask a better question, What does God give thee?' he would have said what all the New Testament says, He gives what He commands, and He bestows before He requires.' And so in Jesus Christ there is the forgiveness that blots out the past, and there is the new life bestowed that will develop the righteousness far beyond our reach. And thus the question which evoked first the answer that might drive us to despair, evokes next a response that commands us to hope.

But that is not all, for the psalm goes on: This is the generation of them that seek Him, that seek Thy face.' Yes; couched in germ there lies in that last word the great truth which is expanded in the New Testament, like a beech-leaf folded up in its little brown sheath through all the winter, and ready to break and give out its green plumelets as soon as the warm rains and sunshine of spring come. They that seek Him' --if thou seek Him He will be found of thee.' The requirement of righteousness, as I have said, is not abolished by the Gospel, as some people seem to think that it substitutes faith for righteousness; but it is made possible by the Gospel which through faith gives righteousness. And what the Psalmist meant by seeking' we Christian people mean by' faith.' Earnest desire and confident application to Him are sure to obtain righteousness. To these there will never be returned a refusing answer. I have never said to any of the seed of Jacob, seek ye Me in vain.' So, brethren! if we seek we shall receive; if we receive we shall be holy, if we are holy we shall dwell with God, in sweet and blessed communion, and be denizens of His house, and sit together in heavenly places with Him all the days of our lives, and then shall pass, when' goodness and mercy have followed us all the days of our lives,' and dwell in the house of the Lord for ever.'

Maclaren: Psa 24:7-10 - A Libation To Jehovah

The God Who Dwells With Men

Lift up your heads, O ye gates: and be ye lift 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.'--Psalm 24:7-10.

THIS whole psalm was probably composed at the time of the bringing of the ark into the city of Zion. The former half was chanted as the procession wound its way up the hillside, It mainly consists of the answer to the question Who shall ascend into the hill of the Lord?' and describes the kind of men that dwell with God, and the way by which they obtain their purity.

This second half of our psalm is probably to be thought of as being chanted when the procession had reached the summit of the hill and stood before the barred gates of the ancient Jebusite city. It is mainly in answer to the question,' Who is this King of Glory?' and is the description of the God that dwells with men, and the meaning of His dwelling with them.

We are to conceive of a couple of half choirs, the one within, the other without the mountain hold. The advancing choir summons the gates to open in the grand words: Lift up your heads, O ye gates! even lift them up, ye everlasting doors, and the King of Glory shall come in.' Their lofty lintels are too low for His head to pass beneath; so they have to be lifted that He may find entrance. They are' everlasting doors,' grey with antiquity, hoary with age. They have looked down, perhaps, upon Melchizedek, King of Salem, as he went forth in the morning twilight of history to greet the patriarch. But in all the centuries they have never seen such a King as this King of Glory, the true King of Israel who now desires entrance.

The answer to the summons comes from the choir within. Who is this King of Glory?' the question represents ignorance and possible hesitation, as if the pagan inhabitants of the recently conquered city knew nothing of the God of Israel, and recognised no authority in His name. Of course, the dramatic form of question and answer is intended to give additional force to the proclamation as by God Himself of the Covenant name, the proper name of Israel's God, as Baal was the name of the Canaanite's God, the Lord strong and mighty; the Lord mighty in battle,' by whose warrior power David had conquered the city, which now was summoned to receive its conqueror. Therefore the summons is again rung out, Lift up your heads, O ye gates! and the King of Glory shall come in.' And once more, to express the lingering reluctance, ignorance not yet dispelled, suspicion and unwilling surrender, the dramatic question is repeated, Who is this King of Glory?' The answer is sharp and authoritative in its brevity, and we may fancy it shouted with a full-throated burst--The Lord of Hosts,' who, as Captain, commands all the embattled energies of earth and heaven conceived as a disciplined army. That great name, like a charge of dynamite, bursts the gates of brass asunder, and with triumphant music the procession sweeps into the conquered city.

Now these great words, throbbing with the enthusiasm at once of poetry and of devotion, may, I think, teach us a great deal if we ponder them.

I. Notice, First, Their Application, Their Historical And Original Application, To The King Who Dwelt With Israel.

We must never forget that in the Old Testament we have to do with an incomplete and a progressive revelation, and that if we would understand its significance, we must ever endeavour to ascertain to what point in that progress the words before us belong. We are not to read into these words New Testament depth and fulness of meaning; we are to take them and try to find out what they meant to David and to his people; and so we shall get a firm basis for any deeper significance which we may hereafter see in them. The thought of God, then, 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.

A brief consideration of each expression is all which can be attempted here. Who is this King of Glory?' The first idea, then, is that of sovereign rule; the idea which had become more and more plain and clear to the national consciousness of the Hebrew with the installation of monarchy amongst them. And it is very beautiful to see how David lays hold of that thought of God being Himself the King of Israel; and dwells so often in his psalms on the idea that he, poor, pale, earthly shadow, is but a representative and a viceroy of the true King who sits in the heavens. He takes off his crown and lays it before His throne and says: Thou art the King of Israel, the King of Glory.'

The Old Testament meaning of that word glory' is a great deal more definite than the ordinary religious use of it amongst us. The glory of God' in the Old Testament is, first and foremost, the supernatural light that dwelt between the cherubim and was the manifestation and symbol of the divine Presence. And next it is the sum total of all the impression made upon the world by God's manifestation of Himself, the Light, of which the material and supernatural light between the cherubs was but the emblem; all by which God flames and flashes Himself upon the trembling and thankful heart; that glory which is substantially the same as the Name of the Lord. And in this brightness, lustrous and dark with excess of light, this King dwells. The splendour of His regalia is the brightness that emanates from Himself. He is the King of Glory.

Next, we have the great Name,' the Lord,' Jehovah, which speaks of timeless, independent, unchanging, self-sufficing being. It declares that He is His own cause, His own law, His own impulse, the staple from which all the links of the chain of being depend, and not Himself a link, the frontal Source of all which is.

We say: I am that which I have become; I am that which I have been made; I am that which I have inherited; I am that which circumstances and example and training have shaped me to be.' God says: I AM THAT I AM.' This name is also significant, not only because it proclaims absolute, independent, underived, timeless being, but because it is the Covenant name, and speaks of the God who has come into fellowship with men, and has bound Himself to a certain course of action for their blessing, and is thus the Lord of Israel, and the God, in a special manner, of His people.

The Lord mighty in battle.' A true warrior-God, who went out in no metaphorical sense, but in prose reality, fought for His people and subdued the nations under them, in order that His name might be spread and His glory be known in the earth.

And then, still further, the Lord of Hosts,' the Captain of all the armies of heaven and earth. In that name is the thought to which the modern world is coming so slowly by scientific paths, that all being is one ordered whole, subject to the authority of one Lord. And in addition to that, the grander thought, that the unity of nature is the will of God; and that as the Commander issues His orders over all the field, so He speaks and it is done. The hosts are the angels of whom it is said: Bless the Lord all ye His hosts; ye ministers of His that do His pleasure.' The hosts are the stars that fill the nightly heavens, of whom it is said,' He bringeth out their host by number.' The hosts are all creatures that live and are; and all are the soldiers and servants of this conquering King. Such is the name of the Lord that dwelt with Israel, the great conception that rises before this Psalmist.

II. Now Turn To The Second Application Of These Great Words, That 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.

The devout hearts in Israel felt that there was something more needed than this dwelling of Jehovah within an earthly Temple, and the process of revelation familiarised them with the thought that there was to be in the future a coming of the Lord' in some special manner unknown to them. So that the whole anticipation and forward look of the Old Testament system is gathered into and expressed by almost its last words, which prophesy that the Lord shall suddenly come to His Temple,' and that once again this King of Glory shall stand before the everlasting gates and summon them to open.

And when was that fulfilled? Fulfilled in "a fashion that at first sight seems the greatest contrast to all this vision of grandeur, of warlike strength, of imperial power and rule with which we have been dealing; but which yet was not the contrast to these ideas so much as the highest embodiment of them. For, although at first sight it seems as if there could be no greater contrast than between the lion might of the Jehovah of the Old Testament, and the lamb gentleness of the Jesus of the New, if we look more closely we shall see that it is not a relation of contrast that exists between the two. Christ is all, and more than all, that this psalm proclaimed the Jehovah of the Old Covenant to be. Let us look again from that point of view at the particulars already referred to.

He is the highest manifestation of the divine rule and authority. There is no dominion like the dominion of the loving Christ, a kingdom based upon suffering and wielded in gentleness, a kingdom of which the crown is a wreath of thorns, and the sceptre a rod of reed; a dominion which is all exercised for the blessing of its subjects, and which, therefore, is an everlasting dominion. There is no rule like that; no height of divine authority towers so high as the authority of Him who rules us so absolutely because He gave Himself for us utterly. This is the King, the Prince of the kings of the earth, because this is the Incarnate God who died for us.

Christ is the highest raying out of the divine Light, or, as the Epistle to the Hebrews calls it, the effulgence of His glory.' The true glory of God lies in His love, and of that love Christ is the noblest and most wondrous example. So all other beams of the divine character, bright as their light is, are but dim as compared with the sevenfold lustre of the light that shines from the gentle loving-kindness of the heart of Christ. He has glorified God because He shows us that the divinest thing in God is love.

For the same reason, He is the mightiest exhibition of the divine power--the Lord strong and mighty.' There is no work of God's hand, no work of God's will so great as that by which we are turned from darkness to light, and from the power of Satan unto God. The Cross is God's noblest revelation of power; and in Him, His weakness, His surrender, His death, with all the wonderful energies that flow from that death for man's salvation, we see the divine strength made perfect in the human weakness of Jesus. The Gospel of Christ' is the power of God unto salvation to every one that believeth.' There is divine power in its noblest form, in the paradoxical shape of a dying man; in its noblest effect, salvation; in its widest sweep to all who believe.

Twas great to speak a world from nought,Tis greater to redeem.'

This strong Son of God' is the arm of the Lord in whom live and act the energies of omnipotence.

Christ is the Lord mighty in battle.' True, He is the Prince of peace, but He is also the better Joshua, the victorious Captain, in whom dwells the conquering divine might. Through all the gentleness of His life there winds a martial strain, and it is not in vain that the Evangelist who was most deeply penetrated by the sweetness of His love, is the one who most often speaks of Him as overcoming, and who has preserved as His last words to His timid followers, that triumphant command, Be of good cheer! I have overcome the world.' He has conquered for us, binding the strong man, and so He will spoil his house. Sin, hell, death, the devil, law, fear, our own foolish hearts, all temptations that hover around us--they are all vanquished foes of a Lord' that is mighty in battle.' And as He overcame, so shall we if we will trust Him.

Christ is the Commander and Wielder of all the forces of the universe. As one said to Him in the days of His flesh, I am a man under authority, and I say to my servant, Do this, and he doeth it. So do Thou speak and Thy word shall be sovereign.' And so it was. He spake to diseases and they vanished. He spake to the winds and the seas and there was a great calm. He spake Lo demons, and murmuring, but yet obedient, they came out of their victims. He flung His word into the recesses of the grave, and Lazarus came forth, fumbling with the knots on his grave-clothes, and stumbling into the light. He spake and it was done.' Who is He, the utterance of whose will is sovereign amongst all the regions of being? Who is the King of Glory?' Thou art the King of Glory, O Christ!' Thou art the Everlasting Son of the Father.'

III. And Now, Lastly, Let Me Ask You To Look, And That For A Moment, At The Application Of These Words To The Christ Who Will Dwell In Our Hearts.

His historical manifestation here upon earth and His Incarnation, which is the true dwelling of Deity amongst men, are not enough. They have left something more than a memory to the world. He is as ready to abide as really within our spirits as He was to tabernacle upon earth amongst men, And the very central message of that Gospel which is proclaimed to us all is this, that if we will open the gates of our hearts He will come in, in all the plenitude of His victorious power, and dwell in our hearts, their Conqueror and their King.

What a strange contrast, and yet what a close analogy there is between the victorious tones and martial air of this summons of my text. Lift up your heads, O ye gates! that the King of Glory may come in,' and the gentle words of the Apocalypse: Behold, I stand at the door and knock; if any man hear My voice and open the door, I will come in to him.' But He that in the Old Covenant arrayed in warrior arms, summoned the rebels to surrender, is the same as He who, in the New, with the night-dews in His hair, and patience on His face, and gentleness in the touch of His hand upon the door, waits to enter in. Brethren! open your hearts, and the King of Glory shall come in.'

And He will come in as a king that might seek to enter some city far away on the outposts of his kingdom, besieged by his enemies. If the King comes in, the city will be impregnable. If you open your hearts for Him He will come and keep you from all your foes and give you the victory over them all. So, to every hard-pressed heart, waging an unequal contest with toils and temptations, and sorrows and sins, this great hope is given, that Christ the Victor will come in His power to garrison heart and mind. As of old the encouragement was given to Hezekiah in his hour of peril, when the might of Sennacherib insolently threatened Jerusalem, so the same stirring assurances are given to each who admits Christ's succours to his heart--He shall not come into this city, for I will defend this city to save it for Mine own sake' Open your hearts and the conquering King will come in.

And do not forget that there is another possible application of these words lying in the future, to the conquering Christ who shall come again. The whole history of the past points onwards to yet a last time when the Lord shall suddenly come to His temple,' and predicts that Christ shall so come in like manner as He went up to heaven. Again will the summons ring out. Again will He come arrayed in flashing brightness, and the visible robes of His imperial majesty. Again will He appear, mighty in battle, when in righteousness He shall judge and make war.' For a Christian, one great memory fills the past--Christ has come; and one great hope brightens the else waste future--Christ will come. That hope has been far too much left to be cherished only by those who hold a particular opinion as to the chronology of unfulfilled prophecy. But it should be to every Christian heart the blessed hope,' even the appearing of the glory of Him who has come in the past. He is with and in us, in the present. He will come in the future in His glory, and shall sit upon the throne of His glory.' All our pardon and hope of God's love depend upon that great fact in the past, that the Lord was made flesh and dwelt among us, and we beheld His glory.' Our purity which will fit us to dwell with God, our present blessedness, all our power for daily strife, and our companionship in daily loneliness, depend on the present fact that He dwells in our hearts by faith, the seed of all good, and the conquering Antagonist of every evil. And the one light which fills the future with hope, peaceful because assured, streams from that most sure promise that He will come again, sweeping from the highest heavens, on His head the many crowns of universal monarchy, in His hand the weapons of all-conquering power, and none shall need to ask, Who is this King of Glory?' for every eye shall know Him, the Judge upon His throne, to be the Christ of the Cross. Open the doors of your hearts to Him, as He sues for entrance now in the meekness of His patient love, that on you may fall in that day of the coming of the King, the blessing of the servants who wait for their returning Lord, that when He cometh and knocketh, they may open unto Him immediately.'

MHCC: Psa 24:1-6

We ourselves are not our own; our bodies, our souls, are not. Even those of the children of men are God's, who know him not, nor own their relation to him. A soul that knows and considers its own nature, and that it must live for ever, when it has viewed the earth and the fulness thereof, will sit down unsatisfied. It will think of ascending toward God, and will ask, What shall I do, that I may abide in that happy, holy place, where he makes his people holy and happy? We make nothing of religion, if we do not make heart-work of it. We can only be cleansed from our sins, and renewed unto holiness, by the blood of Christ and the washing of the Holy Ghost. Thus we become his people; thus we receive blessing from the Lord, and righteousness from the God of our salvation. God's peculiar people shall be made truly and for ever happy. Where God gives righteousness, he designs salvation. Those that are made meet for heaven, shall be brought safe to heaven, and will find what they have been seeking.

MHCC: Psa 24:7-10

The splendid entry here described, refers to the solemn bringing in of the ark into the tent David pitched for it, or the temple Solomon built for it. We may also apply it to the ascension of Christ into heaven, and the welcome given to him there. Our Redeemer found the gates of heaven shut, but having by his blood made atonement for sin, as one having authority, he demanded entrance. The angels were to worship him, Heb 1:6 : they ask with wonder, Who is he? It is answered, that he is strong and mighty; mighty in battle to save his people, and to subdue his and their enemies. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Behold, he stands at the door, and knocks, Rev 3:20. The gates and doors of the heart are to be opened to him, as possession is delivered to the rightful owner. We may apply it to his second coming with glorious power. Lord, open the everlasting door of our souls by thy grace, that we may now receive thee, and be wholly thine; and that, at length, we may be numbered with thy saints in glory.

Matthew Henry: Psa 24:1-2

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, 1Co 10:26, 1Co 10:28. "If it be sold in the shambles, eat it, and ask no questions; for the earth is the Lord's; it is God's good creature, and you have a right to it. But, if one tell you it was offered to an idol, forbear, for the earth is the Lord's, and there is enough besides."This is a good reason why we should be content with our allotment in this world, and not envy others theirs; the earth is the Lord's, and may he not do what he will with his own, and give to some more of it, to others less, as it pleases him?

II. The ground of this propriety. The earth is his by an indisputable title, for he hath founded it upon the seas and established it upon the floods, 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: Psa 24:3-6

From this world, and the fulness thereof, the psalmist's meditations rise, of a sudden to the great things of another world, the foundation of which is not on the seas, nor on the floods. The things of this world God has given to the children of men and we are much indebted to his providence for them; but they will not make a portion for us. And therefore,

I. Here is an enquiry after better things, Psa 24:3. This earth is God's footstool; but, if we had ever so much of it, we must be here but a while, must shortly go hence, and Who then shall ascend into the hill of the Lord? Who shall go to heaven hereafter, and, as an earnest of that, shall have communion with God in holy ordinances now? A soul that knows and considers its own nature, origin, and immortality, when it has viewed the earth and the fulness thereof, will sit down unsatisfied; there is not found among all the creatures a help meet for man, and therefore it will think of ascending towards God, towards heaven, will ask, "What shall I do to rise to that high place, that hill, where the Lord dwells and manifests himself, that I may be acquainted with him, and to abide in that happy holy place where he meets his people and makes them holy and happy? What shall I do that I may be of those whom God owns for his peculiar people and who are his in another manner than the earth is his and its fulness?"This question is much the same with that, Psa 15:1. The hill of Zion on which the temple was built typified the church, both visible and invisible. When the people attended the ark to its holy place David puts them in mind that these were but patterns of heavenly things, and therefore that by them they should be led to consider the heavenly things themselves.

II. An answer to this enquiry, in which we have,

1. The properties of God's peculiar people, who shall have communion with him in grace and glory. (1.) They are such as keep themselves from all the gross acts of sin. They have clean hands; not spotted with the pollutions of the world and the flesh. None that were ceremonially unclean might enter into the mountain of the temple, which signified that cleanness of conversation which is required in all those that have fellowship with God. The hands lifted up in prayer must be pure hands, no blot of unjust gain cleaving to them, nor any thing else that defiles the man and is offensive to the holy God. (2.) They are such as make conscience of being really (that is, of being inwardly) as good as they seem to be outwardly. They have pure hearts. We make nothing of our religion if we do not make heart-work of it. It is not enough that our hands be clean before men, but we must also wash our hearts from wickedness, and not allow ourselves in any secret heart-impurities, which are open before the eye of God. Yet in vain do those pretend to have pure and good hearts whose hands are defiled with the acts of sin. That is a pure heart which is sincere and without guile in covenanting with God, which is carefully guarded, that the wicked one, the unclean spirit, touch it not, which is purified by faith, and conformed to the image and will of God; see Mat 5:8. (3.) They are such as do not set their affections upon the things of this world, do not lift up their souls unto vanity, whose hearts are not carried out inordinately towards the wealth of this world, the praise of men, or the delights of sense, who do not choose these things for their portion, nor reach forth after them, because they believe them to be vanity, uncertain and unsatisfying. (4.) They are such as deal honestly both with God and man. In their covenant with God, and their contracts with men, they have not sworn deceitfully, nor broken their promises, violated their engagements, nor taken any false oath. Those that have no regard to the obligations of truth or the honour of God's name are unfit for a place in God's holy hill. (5.) They are a praying people (Psa 24:6): This is the generation of those that seek him. In every age there is a remnant of such as these, men of this character, who are accounted to the Lord for a generation, Psa 22:30. And they are such as seek God, that seek they face, O Jacob! [1.] They join themselves to God, to seek him, not only in earnest prayer, but in serious endeavours to obtain his favour and keep themselves in his love. Having made it the summit of their happiness, they make it the summit of their ambition to be accepted of him, and therefore take care and pains to approve themselves to him. It is to the hill of the Lord that we must ascend, and, the way being up-hill, we have need to put forth ourselves to the utmost, as those that seek diligently. [2.] They join themselves to the people of God, to seek God with them. Being brought into communion with God, they come into communion of saints; conforming to the patterns of the saints that have gone before (so some understand this), they seek God's face, as Jacob (so some), who was therefore surnamed Israel, because he wrestled with God and prevailed, sought him and found him; and, associating with the saints of their own day, they shall court the favour of God's church (Rev 3:9), shall be glad of an acquaintance with God's people (Zec 8:23), shall incorporate themselves with them, and, when they subscribe with their hands to the Lord, shall call themselves by the name of Jacob, Isa 44:5. As soon as ever Paul was converted he joined himself to the disciples, Act 9:26. They shall seek God's face in Jacob (so some), that is, in the assemblies of his people. Thy face, O God of Jacob! so our margin supplies it, and makes it easy. As all believers are the spiritual seed of Abraham, so all that strive in prayer are the spiritual seed of Jacob, to whom God never said, Seek you me in vain.

2. The privileges of God's peculiar people, Psa 24:5. They shall be made truly and for ever happy. (1.) They shall be blessed: they shall receive the blessing from the Lord, all the fruits and gifts of God's favour, according to his promise; and those whom God blesses are blessed indeed, for it is his prerogative to command the blessing. (2.) They shall be justified and sanctified. These are the spiritual blessings in heavenly things which they shall receive, even righteousness, the very thing they hunger and thirst after, Mat 5:6. Righteousness is blessedness, and it is from God only that we must expect it, for we have no righteousness of our own. They shall receive the reward of their righteousness (so some), the crown of righteousness which the righteous Judge shall give, 2Ti 4:8. (3.) They shall be saved; for God himself will be the God of their salvation. Note, Where God gives righteousness he certainly designs salvation. Those that are made meet for heaven shall be brought safely to heaven, and then they will find what they have been seeking, to their endless satisfaction.

Matthew Henry: Psa 24:7-10

What is spoken once is spoken a second time in these verses; such repetitions are usual in songs, and have much beauty in them. Here is, 1. Entrance once and again demanded for the King of glory; the doors and gates are to be thrown open, thrown wide open, to give him admission, for behold he stands at the door and knocks, ready to come in. 2. Enquiry once and again made concerning this mighty prince, in whose name entrance is demanded: Who is this King of glory? As, when any knock at our door, it is common to ask, Who is there? 3. Satisfaction once and again given concerning the royal person that makes the demand: It is the Lord, strong and mighty, the Lord, mighty in battle, the Lord of hosts, Psa 24:8, Psa 24:10. Now,

I. This splendid entry here described it is probable refers to the solemn bringing in of the ark into the tent David pitched for it or the temple Solomon built for it; for, when David prepared materials for the building of it, it was proper for him to prepare a psalm for the dedication of it. The porters are called upon to open the doors, and they are called everlasting doors, because much more durable than the door of the tabernacle, which was but a curtain. They are taught to ask, Who is this King of glory? And those that bore the ark are taught to answer in the language before us, and very fitly, because the ark was a symbol or token of God's presence, Jos 3:11. Or it may be taken as a poetical figure designed to represent the subject more affectingly. God, in his word and ordinances, is thus to be welcomed by us, 1. With great readiness: the doors and gates must be thrown open to him. Let the word of the Lord come into the innermost and uppermost place in our souls; and, if we had 600 necks, we should bow them all to the authority of it. 2. With all reverence, remembering how great a God he is with whom we have to do, in all our approaches to him.

II. Doubtless it points at Christ, of whom the ark, with the mercy-seat, was a type. 1. We may apply it to the ascension of Christ into heaven and the welcome given to him there. When he had finished his work on earth he ascended in the clouds of heaven, Dan 7:13, Dan 7:14. The gates of heaven must then be opened to him, those doors that may be truly called everlasting, which had been shut against us, to keep the way of the tree of life, Gen 3:24. Our Redeemer found them shut, but, having by his blood made atonement for sin and gained a title to enter into the holy place (Heb 9:12), as one having authority, he demanded entrance, not for himself only, but for us; for, as the forerunner, he has for us entered and opened the kingdom of heaven to all believers. The keys not only of hell and death, but of heaven and life, must be put into his hand. His approach being very magnificent, the angels are brought in asking, Who is this King of glory? For angels keep the gates of the New Jerusalem, Rev 21:12. When the first-begotten was brought into the upper world the angels were to worship him (Heb 1:6); and accordingly, they here ask with wonder, "Who is he? - this that cometh with dyed garments from Bozrah? (Isa 63:1-3), for he appears in that world as a Lamb that had been slain. "It is answered that he is strong and mighty, mighty in battle, to save his people and subdue his and their enemies. 2. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Christ's presence in them is like that of the ark in the temple; it sanctifies them. Behold, he stands at the door and knocks, Rev 3:20. It is required that the gates and doors of the heart be opened to him, not only as admission is given to a guest, but as possession is delivered to the rightful owner, after the title has been contested. This is the gospel call and demand, that we let Jesus Christ, the King of glory, come into our souls, and welcome him with hosannas, Blessed is he that cometh. That we may do this aright we are concerned to ask, Who is this King of glory? - to acquaint ourselves with him, whom we are to believe in, and to love above all. And the answer is ready: He is Jehovah, and will be Jehovah our righteousness, an all-sufficient Saviour to us, if we give him entrance and entertainment. He is strong and mighty, and the Lord of hosts; and therefore it is at our peril if we deny him entrance; for he is able to avenge the affront; he can force his way, and can break those in pieces with his iron rod that will not submit to his golden sceptre.

In singing this let our hearts cheerfully answer to this call, as it is in the first words of the next psalm, Unto thee, O Lord! do I lift up my soul.

Keil-Delitzsch: Psa 24:1-6

Jahve, whose throne of grace is now set upon Zion, has not a limited dominion, like the heathen deities: His right to sovereignty embraces the earth and its fulness (Psa 50:12; Psa 89:12), i.e., everything that is to be found upon it and in it.

(Note: In 1Co 10:26, Paul founds on this verse (cf. Psa 50:12) the doctrine that a Christian (apart from a charitable regard for the weak) may eat whatever is sold in the shambles, without troubling himself to enquire whether it has been offered to idols or not. A Talmudic teacher, B. Berachoth 35a , infers from this passage the duty of prayer before meat: He who eats without giving thanks is like one who lays hands upon 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 Kerî 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 Chethîb and Kerî ; to him נפשׁי is the Kerî , and he explains it as a metaphor (an anthropomorphism): וכתוב נפשי דוך כנוי . Elias Levita is the only one who rejects the Kerî 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 Kerî , 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 Kerî 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 ( Chethîb 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 Peshîto, and adopted by Ewald, Olshausen, Hupfeld, and Böttcher, 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 2Sa 6:5 (cf. 2Sa 6:14) is to be read.

Keil-Delitzsch: Psa 24:7-10

The festal procession has now arrived above at the gates of the citadel of Zion. These are called פּתחי עולם , doors of eternity (not "of the world"as Luther renders it contrary to the Old Testament usage of the language) either as doors which pious faith hopes will last for ever, as Hupfeld and Hitzig explain it, understanding them, in opposition to the inscription of the Psalm, to be the gates of Solomon's Temple; or, what seems to us much more appropriate in the mouth of those who are now standing before the gates, as the portals dating back into the hoary ages of the past ( עולם as e.g., in Gen 49:26; Isa 58:12), the time of the Jebusites, and even of Melchizedek, though which the King of Glory, whose whole being and acts is glory, is now about to enter. It is the gates of the citadel of Zion, to which the cry is addressed, to expand themselves in a manner worthy of the Lord who is about to enter, for whom they are too low and too strait. Rejoicing at the great honour, thus conferred upon them, they are to raise their heads (Job 10:15; Zec 2:4), i.e., lift up their portals (lintels); the doors of antiquity are to open high and wide.

(Note: On the Munach instead of Metheg in והנּשׂיאוּ , vid., Baer's Accentsystem vii. 2.)

Then the question echoes back to the festal procession from Zion's gates which are wont only to admit mighty lords: who, then ( זה giving vividness to the question, Ges. §122, 2), is this King of Glory; and they describe Him more minutely: it is the Hero-god, by whom Israel has wrested this Zion from the Jebusites with the sword, and by whom he has always been victorious in time past. The adjectival climactic form עזּוּז (like למּוּד , with ı̆ instead of the ă in חנּוּן , קשּׁוּב ) is only found in one other passage, viz., Isa 43:17. גּבּור מלחמה refers back to Exo 15:3. Thus then shall the gates raise their heads and the ancient doors lift themselves, i.e., open high and wide; and this is expressed here by Kal instead of Niph . ( נשׂא to lift one's self up, rise, as in Nah 1:5; Hos 13:1; Hab 1:3), according to the well-known order in which recurring verses and refrain-like repetitions move gently onwards. The gates of Zion ask once more, yet now no longer hesitatingly, but in order to hear more in praise of the great King. It is now the enquiry seeking fuller information; and the heaping up of the pronouns (as in Jer 30:21, cf. Psa 46:7; Est 7:5) expresses its urgency ( quis tandem, ecquisnam ). The answer runs, "Jahve Tsebaoth, He is the King of Glory (now making His entry)." צבאות ה is the proper name of Jahve as King, which had become His customary name in the time of the kings of Israel. צבאות is a genitive governed by ה and, while it is otherwise found only in reference to human hosts, in this combination it gains, of itself, the reference to the angels and the stars, which are called צבאיו in Psa 103:21; Psa 148:2 : Jahve's hosts consisting of celestial heroes, Joe 2:11, and of stars standing on the plain of the havens as it were in battle array, Isa 40:26 -a reference for which experiences and utterances like those recorded in Gen 32:2., Deu 33:2; Jdg 5:20, have prepared the way. It is, therefore, the Ruler commanding innumerable and invincible super-terrestrial powers, who desires admission. The gates are silent and open wide; and Jahve, sitting enthroned above the Cherubim of the sacred Ark, enters into Zion.

Constable: Psa 24:1-10

Psalm 24

Only people characterized by righteous deeds and pure thoughts may enter the place where the glorious King of the Universe dwells.

The occasion that inspired the composition of this psalm is unknown. However in view of its content many interpreters believe David may have written it when he brought the ark of the covenant into Jerusalem (2 Sam. 6). Perhaps he wrote it when he returned from some victory in battle.

Constable: Psa 24:1-6

1. Ascent to the sanctuary 24:1-6

24:1-2 David affirmed Yahweh's sovereignty over all things. He is over all because He created all. Verse 2 looks back to the creation of the world. The "rivers" (NASB) or "waters" (NIV) is a synonym for "seas." It probably describes the watery chaos out of which Moses described the world emerging in the Genesis account of creation (Gen. 1:10).

24:3-4 The psalmist then wondered who could go into the sanctuary of such a great God on Mt. Zion. Right actions and attitudes are necessary if one hopes to attain admission to His presence. Idolatry in particular disqualifies any potential worshipper.

24:5-6 God will bless those individuals who seek God's fellowship by pursuing the ways of righteousness by granting their desire.

"Whatever is functioning as it should is righteous': in court, the man in the right; in character, the honest man; in the run of affairs, success. Probably all three are present in this context. This man has the smile of God upon him: he is accepted, he is helped to live an upright life, his affairs under God's blessing will run as they should [cf. 23:3b; 65:5]."⁷⁰

The psalmist referred to the God of Jacob (NIV) here. This reference to Jacob brings to mind Jacob's wrestling with the Lord to receive a blessing from Him (Gen. 32). All who similarly struggle to obtain the Lord's blessing by pursuing righteousness will receive their request as Jacob did.

Constable: Psa 24:7-10

2. Entry of the King 24:7-10

24:7 Evidently David pictured in his mind the closed gates of Jerusalem as though they were heads bowed. He called on these personified gates to lift their heads so the great King could enter. Normally people bow their heads as majesty passes, but in this figure the gates did the reverse.

24:8 David explained that this glorious King was Yahweh in response to the question of the personified gates and perhaps the people. The Lord is glorious because He is omnipotent as seen in His victory over His enemies. Israel's divine King was all glorious because He was unconquerable.

24:9-10 To underline the glory of Yahweh as the great King, David repeated the exhortation and the explanation contained in verses 7 and 8 respectively.

God's people should honor and glorify the Lord because He is the strongest of all Kings. We should realize that communion with such an One requires purity in thought, word, and deed. This will be an appropriate psalm to recite when the Lord Jesus returns to earth to set up His kingdom for 1, 000 years.⁷¹

Tafsiran/Catatan -- Lainnya

Evidence: Psa 24:1

No one truly " owns" anything. We are merely temporary custodians of that which God has entrusted to us. The entire earth and all who dwell in it belong to the Lord.

Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Garis Besar)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Pendahuluan Kitab)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 24 (Pendahuluan Pasal)

Overview

Psa 24:1, God’s lordship in the world; Psa 24:3, The citizens of his spiritual kingdom; Psa 24:7, An exhortation to receive him.

Poole: Psalms (Pendahuluan Kitab)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 24 (Pendahuluan Pasal)

THE ARGUMENT

This Psalm is generally and probably thought to have been composed by David, upon that solemn occasion of brining the ark of God from the house of Obed-edom into the tabernacle which David had built for it, 2Sa 6 ; wherein he hath a further prospect, even to the temple, which he earnestly desired and intended to build, and which he knew would be built by his son. And when this was done, and the ark brought into it, this Psalm was to be sung, and indeed to this time it seems chiefly directed. For David’ s Psalms were not only used by himself upon the first occasions for which he made them, but they were committed to the prefects of sacred music, for the use of the church in all succeeding times. And being a prophet, he speaks, as the prophets used, of things to come as if they were already present, and turns his speech to the temple and its gates, as if they were now built. Moreover, because the tabernacle, and temple, and ark were manifest types of Christ, and of his church, and of the place and state of heavenly glory, David extended his thoughts to them also, or at least the Holy Ghost designed to comprehend them under these typical expressions.

David acknowledgeth God’ s sovereignty over the world, Psa 24:1,2 . A description of the persons that shall be of his spiritual kingdom, Psa 24:3,4 . Their blessing, Psa 24:5,6 . An exhortation to receive it, Psa 24:7-9 . Who the King of glory is, Psa 24:10 .

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.

MHCC: Psalms (Pendahuluan Kitab)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 24 (Pendahuluan Pasal)

(Psa 24:1-6) Concerning the kingdom of Christ, and the subjects of that kingdom.

(Psa 24:7-10) Concerning the King of that kingdom.

Matthew Henry: Psalms (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 24 (Pendahuluan Pasal)

This psalm is concerning the kingdom of Jesus Christ, I. His providential kingdom, by which he rules the world (Psa 24:1, Psa 24:2). II. The kingdom of his grace, by which he rules in his church. 1. Concerning the subjects of that kingdom; their character (Psa 24:4, Psa 24:6), their charter (Psa 24:5). 2. Concerning the King of that kingdom; and a summons to all to give him admission (Psa 24:7-10). It is supposed that the psalm was penned upon occasion of David's bringing up the ark to the place prepared for it, and that the intention of it was to lead the people above the pomp of external ceremonies to a holy life and faith in Christ, of whom the ark was a type.

A psalm of David.

Constable: Psalms (Pendahuluan Kitab)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Garis Besar)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Pendahuluan Kitab)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Pendahuluan Kitab)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 24 (Pendahuluan Pasal)

INTRODUCTION TO PSALM 24

A Psalm of David. This psalm is thought by some of the Jewish writers ^d to have been wrote when the ark was brought from the house of Obededom to the city of David, and put into the place prepared for it by him, 2Sa 6:17; to which reference is supposed to be had in Psa 24:7; or after that David had built an altar in the threshing floor of Araunah the Jebusite, and had knowledge of the hill Moriah, as the place where the sanctuary was to be built; called the hill of the Lord, and his holy place, Psa 24:3; however, it was certainly written by David, under the inspiration of the spirit of God; and is a prophecy of Christ, and of the Gospel church, and describes the members of it.