Psalm 24 commentary

PSALM 24 COMME TARY
EDITED BY GLE PEASE
Of David. A psalm.
SPURGEO , "Whole Psalm. It will be seen that this Psalm was written to be
chanted in responsive parts, with two choruses. To comprehend it fully, it should be
understood that Jerusalem, as the city of God, was by the Jews regarded as a type of
heaven. It so occurs in the Apocalypse, whence we have adopted it in our poetical
and devotional aspirations. The court of the tabernacle was the scene of the Lord's
more immediate residence—the tabernacle his palace, and the ark his throne. With
this leading idea in his mind, the most cursory reader—if there be cursory readers
of the Bible—cannot fail to be struck with the beauty and sublimity of this
composition, and its exquisite suitableness to the occasion. The chief musician, who
was probably in this case the king himself, appears to have begun the sacred lay
with a solemn and sonorous recital of these sentences:—
"The earth is the Lord's, and the fulness thereof;
The world, and they that dwell therein.
For he hath founded it upon the seas,
And established it upon the floods."
The chorus of vocal music appears to have then taken up the song, and sung the
same words in a more tuneful and elaborate harmony; and the instruments and the
whole chorus of the people fell in with them, raising the mighty declaration to
heaven. There is much reason to think that the people, or a large body of them, were
qualified or instructed to take their part in this great ceremonial. The historical text
says, "David, and all the house of Israel played before the Lord, upon all manner of
instruments," etc. We may presume that the chorus then divided, each singing in
their turns, and both joining at the close—
"For he hath founded it upon the seas,
And established it upon the floods."
This part of the music may be supposed to have lasted until the procession reached
the foot of Zion, or came in view of it, which from the nature of the enclosed site,
cannot be till one comes quite near to it. Then the king must be supposed to have
stepped forth, and begun again, in a solemn and earnest tone—
"Who shall ascend into the holy hill of the Lord?
Or who shall stand in his holy place?"
To which the first chorus responds—
"He that hath clean hands, and a pure heart;

Who hath not lifted up his soul unto vanity, nor sworn deceitfully."
And then the second chorus—
"He shall receive the blessing from the Lord,
And righteousness from the God of his salvation."
This part of the sacred song may, in like manner, be supposed to have lasted till
they reached the gate of the city, when the king began again in this grand and
exalted strain:—
"Lift up your heads, O ye gates;
And be ye lift up, ye everlasting doors,
And the King of glory shall come in."
repeated then, in the same way as before, by the general chorus.
The persons having charge of the gates on this high occasion ask—
"Who is the King of glory?"
To which the first chorus answers—
"It is Jehovah, strong and mighty—
Jehovah mighty in battle."
which the second chorus then repeats in like manner as before, closing it with the
grand universal chorus,
"He is the King of glory! He is the King of glory!"
We must now suppose the instruments to take up the same notes, and continue
them to the entrance to the court of the tabernacle. There the king again begins—
"Lift up your heads, O ye gates;
And be ye lift up, ye everlasting doors;
And the King of glory shall come in."
This is followed and answered as before—all closing, the instruments sounding, the
chorus singing, the people shouting—
"He is the King of glory."
John Kitto's "Daily Bible Illustrations."
Whole Psalm. The coming of the Lord of glory, the high demands upon his people
proceeding from this, the absolute necessity to prepare worthily for his arrival, form
the subject-matter of this Psalm. E. W. Hengstenberg.
Whole Psalm. We learn from the rabbins, that this was one of certain Psalms which
were sung in the performance of Jewish worship on each day in the week:—
The 24th Psalm on the 1st, the Lord's-day, our Sunday.
48th " 2nd "
82nd " 3rd "

94th " 4th "
81st " 5th "
93rd " 6th "
92nd " 7th, the Jewish Sabbath.
This Psalm, then, appropriated to the Lord's-day, our Sunday, was intended to
celebrate the resurrection of Messiah, and his ascension into heaven, there to sit as
priest upon God's throne, and from thence to come down bringing blessings and
mercies to his people. R. H. Ryland.
Whole Psalm. Anthem of praise, performed when the heads of the gates of
Jerusalem were lifted up to receive the ark; and those of the Israelites who were
ceremoniously clean, were alone permitted to accompany it into the court of the
tabernacle. A Psalm of David. Verses 1, 2, chorus. 3. First voice. 4, 5. Second voice.
6. Chorus. 7. Semi-chorus accompanying the ark. 8. Voice from within the gates. 8.
Chorus of priests accompanying the ark. 9. Chorus of priests and people with the
ark. 10. Voice within the gates. 10. Grand chorus. From "The Psalms, with
Prefatory Titles, etc., from the Port Royal Authors," by Mary Anne
Schimmelpenninck, 1825.
Whole Psalm. How others may think upon this point, I cannot say, nor pretend to
describe, but for my own part, I have no notion of hearing, or of any man's ever
having seen or heard, anything so great, so solemn, so celestial, on this side the gates
of heaven. Patrick Delany, D.D., 1686-1768.
1 The earth is the Lord’s, and everything in it,
the world, and all who live in it;
BAR ES, "The earth is the Lord’s - The whole world belongs to God. He is the
Creator of the earth, and therefore, its Proprietor; or, in other words, “the property vests
in him.” It belongs to Him in a sense somewhat similar to our right of property in
anything that is the production of our hands, or of our labor or skill. We claim that as
our own. We feel that we have a right to use it, or to dispose of it, as we choose. No other
person has a right to take it from us, or to dictate to us how we shall employ it. Thus,
God, in the highest possible sense, has a right to the earth, and to all which it produces,
as being all of it the creation of His hands, and the fruit of His culture and skill. He has a
right to dispose of it as He pleases; by fire, or flood, or tempest; and He has an equal
right to direct man in what way He shall employ that portion of the productions of the
earth which may be entrusted to Him. All the right which any person has to any portion
of the earth’s surface, or to what is treasured up in the earth, or to what it is made to
produce, is subordinate to the claims of God, and all should be yielded up at His bidding,
whether He comes and claims it to be employed in His service, or whether He comes and
sweeps it away by fire or flood; by the locust, or by the palmer-worm.
And the fulness thereof - All which it contains; everything which goes to “fill up”
the world: animals, minerals, vegetables, people. All belong to God, and He has a right to

claim them for His service, and to dispose of them as He pleases. This very language, so
noble, so true, and so suitable to be made conspicuous in the eyes of human beings, I
saw inscribed in a place where it seemed to be most appropriate, and most adapted to
arrest and direct the thoughts of men - on the front of the Royal Exchange in London. It
was well to remind the great merchants of the largest commercial city in the world of the
truth which it contains; it does much to describe the character of the British nation that
it should be inscribed in a place so conspicuous, and, as it were, on the wealth of that
great capital.
The world - The word used here - ‫תבל‬ têbêl - is a poetic word, referring to the earth
considered as fertile and inhabited - the “habitable” globe; the same as the Greek,
οᅶκουµένη oikoumenē.
And they that dwell therein - All the inhabitants of the earth, embracing men and
animals of all kinds. Compare Psa_50:10-11. God has a claim on people - upon their
services, upon their talents, upon all that they can acquire by labor and skill; He has a
right to all that fly in the air, or that walk the earth, or that swim in the sea. On the
occasion on which it is supposed that this psalm was written, in bringing up the ark of
God, and placing it in the tabernacle provided for it in the capital of the nation, no
sentiment could be more appropriate than that which would recognize the universal
supremacy of God.
CLARKE, "The earth is the Lord’s - He is the Creator and Governor of it; it is his
own property. Men may claim districts and kingdoms of it as their property, but God is
Lord of the soil.
The fullness thereof - “All its creatures.” - Targum. Every tree, plant, and shrub;
the silver and the gold, and the cattle on a thousand hills.
They that dwell therein - All human beings.
GILL, "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.
HE RY, "
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?
JAMISO , "Psa_24:1-10. 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.
fullness — everything.
world — the habitable globe, with

they that dwell — forming a parallel expression to the first clause.
CALVI , "1.The earth is Jehovah’ 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. ot
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 ACCOU TED 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,
andthe 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, “ earth is the Lord’ and the fullness thereof.”

SPURGEO , "Verse 1. How very different is this from the ignorant Jewish notion
of God which prevailed in our Saviour's day? The Jews said, "The holy land is
God's, and the seed of Abraham are his only people;" but their great Monarch had
long before instructed them,—"The earth is the Lord's, and the fulness thereof."
The whole round world is claimed for Jehovah, "and they that dwell therein" are
declared to be his subjects. When we consider the bigotry of the Jewish people at the
time of Christ, and how angry they were with our Lord for saying that many
widows were in Israel, but unto none of them was the prophet sent, save only to the
widow of Sarepta, and that there were many lepers in Israel, but none of them was
healed except aaman the Syrian,—when we recollect, too, how angry they were at
the mention of Paul's being sent to the Gentiles, we are amazed that they should
have remained in such blindness, and yet have sung this psalm, which shows so
clearly that God is not the God of the Jews only, but of the Gentiles also. What a
rebuke is this to those wiseacres who speak of the negro and other despised races as
though they were not cared for by the God of heaven! If a man be but a man the
Lord claims him, and who dares to brand him as a mere piece of merchandise! The
meanest of men is a dweller in the world, and therefore belongs to Jehovah. Jesus
Christ had made an end of the exclusiveness of nationalities. There is neither
barbarian, Scythian, bond not free; but we all are one in Christ Jesus.
Man lives upon "the earth," and parcels out its soil among his mimic kings and
autocrats; but the earth is not man's. He is but a tenant at will, a leaseholder upon
the most precarious tenure, liable to instantaneous ejectment. The great Landowner
and true Proprietor holds his court above THE CLOUDS, and laughs at the title-
deeds of worms of the dust. The fee-simple is not with the lord of the manor nor the
freeholder, but with the Creator. The "fulness" of the earth may mean its harvests,
its wealth, its life, or its worship; in all these senses the Most High God is Possessor
of all. The earth is full of God; he made it full and he keeps it full, notwithstanding
all the demands which living creatures make upon its stores. The sea is full, despite
all THE CLOUDS which rise from it; the air is full, notwithstanding all the lives
which breathe it; the soil is full, though millions of plants derive their nourishment
from it. Under man's tutored hand the world is coming to a greater fulness than
ever, but it is all the Lord's; the field and the fruit, the earth and all earth's wonders
are Jehovah's. We look also for a sublimer fulness when the true ideal of a world for
God shall have been reached in millennial glories, and then most clearly the earth
will be be the Lord's and the fulness thereof. These words are now upon London's
Royal Exchange, they shall one day be written in letters of light across the sky.
The term "world" indicates the habitable regions, wherein Jehovah is especially
to be acknowledged as Sovereign. He who rules the fish of the sea and the fowl of the
air should not be disobeyed by man, his noblest creature. Jehovah is the Universal
King, all nations are beneath his sway: true Autocrat of all the nations, emperors
and czars are but his slaves. Men are not their own, nor may they call their lips,
their hearts, or their substance their own; they are Jehovah's rightful servants. This
claim especially applies to us who are born from heaven. We do not belong to the
world or to Satan, but by creation and redemption we are the peculiar portion of the
Lord.
Paul uses this verse twice, to show that no food is unclean, and that nothing is

really the property of false gods. All things are God's; no ban is on the face of
nature, nothing is common or unclean. The world is all God's world, and the food
which is sold in the shambles is sanctified by being my Father's, and I need not
scruple to eat thereof.
Verse 1. "The earth is the Lord's," that is, Christ's, who is the "Lord of lords"
(Revelation 19:16); for the whole world and all the things therein are his by a
twofold title. First, by donation of God his Father, having "all power given unto him
in heaven and in earth" (Matthew 28:18), even whatsoever things the Father hath
are his (John 16:15); and so consequently "made heir of all things." Hebrews 1:2.
Secondly, the earth is Christ's and all that therein is, by right of creation, for "he
founded it," saith our prophet, and that after a wonderful manner, "upon the seas
and floods." . . . All things then are Christ's, in respect of creation, by whom all
things were made" (John 1:3); in respect of sustentation, as upholding all things by
his mighty word (Hebrews 1:3); in respect of administration, as reaching from one
end to another, and ordering all things sweetly (Wisdom 8:1): in one word—"Of
him, and through him, and to him, are all things." Romans 11:36. From hence we
may learn (1), That Christ is "the King of glory," "Lord of Hosts," even Almighty
God. For he that made all, is "Lord over all;" he that is the Creator of heaven and
earth is Almighty (saith our Creed); able to do whatsoever he will, and more than he
will too—more by his absolute power, than he will by his actual—"able to raise up
children unto Abraham" out of the very stones of the street, though he doth not
actually produce such a generation. His almightiness evidently proves him to be
God, and his founding of the world his almightiness; for "The gods that have not
made the heaven and earth shall perish from the earth, and from under these
heavens." Jeremiah 10:11. (2.) Seeing the compass of the world and all they that
dwell therein are the Lord's, it is plain that the church is not confined within the
limits of one region, or glued, as it were, to one seat only. The Donatists in old time,
would tie the church only to Cartenna in Africa, the Papists in our time to Rome in
Italy; but the Scriptures plainly affirm that the golden candlesticks are removed
from one place to another, and that the kingdom of God is taken away from one
nation and given unto another country that brings forth the fruit thereof; in every
region he that feareth God and worketh righteousness is accepted of him. Acts
10:35. John Boys.
Verse 1. "The earth is Jehovah's." The object of the beginning of the Psalm is to
show that the Jews had nothing of themselves which could entitle them to approach
nearer or more familiarly to God than the Gentiles. As God by his providence
preserves the world, the power of his government is alike extended to all, so that he
ought to be worshipped by all, even as he also shows to all men, without exception,
the fatherly care he has about them. J. Calvin.
Verse 1. "The earth is the Lord's." It is Christ's, by creation (verse 2; John 1:1, 2),
and it is his by resurrection (Matthew 28:18), and by his glorious ascension into
heaven, where he is enthroned King of the world in his human nature. This Psalm
takes up the language of the first Ascension Psalm (Psalm 8.) Christopher

Wordsworth, D.D., in loc.
Verse 1. St. Chrysostom, suffering under the Empress Eudoxia, tells his friend
Cyriacus how he armed himself before hand: ei me ' bouletai n basilissa e xorisai
me, etc. "I thought, will she banish me? 'The earth is the Lord's and the fulness
thereof.' Take away my goods? ' aked came I into the world, and naked must I
return.' Will she stone me? I remembered Stephen. Behead me? John Baptist came
into my mind," etc. Thus it should be with every one that intends to live and die
comfortably: they must, as we say, lay up something for a rainy day; they must
stock themselves with graces, store up promises, and furnish themselves with
experiences of God's lovingkindness to others and themselves too, that so when the
evil day comes, they may have much good coming thereby. John Spencer.
Verse 1. "The earth is the Lord's." As David, in his youthful days, was tending his
flocks on Bethlehem's fertile plains, the spirit of the Lord descended upon him, and
his senses were opened, and his understanding enlightened, so that he could
understand the songs of the night. The heavens proclaimed the glory of God, and
glittering stars formed the general chorus, their harmonious melody resounded
upon earth, and the sweet fulness of their voices vibrated to it utmost bounds.
Light is the countenance of the Eternal," sung the setting sun: "I am the hem of
his garment," responded the soft and rosy twilight. THE CLOUDS gathered
themselves together and said, "We are his nocturnal tent." And the waters in the
clouds, and the hollow voices of the thunders, joined in the lofty chorus, "The voice
of the Eternal is upon the waters, the God of glory thundereth in the heavens, the
Lord is upon many waters."
"He flieth upon my wings," whispered the winds, and the gentle air added, "I am
the breath of God, the aspirations of his benign presence." "We hear the songs of
praise," said the parched earth; "all around is praise; I alone am sad and silent."
Then the falling dew replied, "I will nourish thee, so that thou shalt be refreshed
and rejoice, and thy infants shall bloom like the young rose." "Joyfully we bloom,"
sang the refreshed meads; the full ears of corn waved as they sang, "We are the
blessing of God, the hosts of God against famine."
"We bless thee from above," said the gentle moon; "We, too, bless thee,"
responded the stars; and the lightsome grasshopper chirped, "Me, too, he blesses in
the pearly dew-drop." "He quenched my thirst," said the roe; "And refreshed me,"
continued the stag; "And grants us our food," said the beasts of the forest; "And
CLOTHES my lambs," gratefully added the sheep.
"He heard me," croaked the raven, "when I was forsaken and alone;" "He heard
me," said the wild goat of the rocks, "when my time came, and I brought forth."
And the turtle-dove cooed, and the swallow and other birds joined the song, "We
have found our nests, our houses, we dwell upon the altar of the Lord, and sleep
under the shadow of his wing in tranquillity and peace." "And peace," replied the
night, and echo prolonged the sound, when chanticleer awoke the dawn, and crowed
with joy, "Open the portals, set wide the gates of the world! The King of glory
approaches. Awake! Arise, ye sons of men, give praises and thanks unto the Lord,
for the King of glory approaches."
The sun arose, and David awoke from his melodious rapture. But as long as he

lived the strains of creation's harmony remained in his soul, and daily he recalled
them from the strings of his harp. From the "Legend of the Songs of the ight," in
the Talmud, QUOTED in "Biblical Antiquities." By F. A. Cox, D.D., LL.D., 1852.
Verse 1. The pious mind views all things in God,, and God in all things. Ingram
Cobbin, 1839.
BIBLICAL ILLUSTRATOR, "The earth is the Lord’s and the fulness thereof.
The earth the Lord’s
So the Psalmist in this place speaks of the Divine sovereignty and of the Divine purpose
and programme. The Divine sovereignty—the earth is the Lord’s, and the fulness thereof.
God stretches out His sceptre over all places, all peoples, all events. However you parcel
the earth out, He is the great Landlord and the Sovereign Ruler doing according to His
will amongst the inhabitants of the earth. And the Psalmist tells us in this place on what
this rests. God created it, and He sustains it. What a great deal you see in the world that
your ancestors did not see, and what a great deal your children will see in it that you do
not see! It is a mysterious world, with the fulness thereof. How there is wrapped up in
the world unknown possibilities to be manifested in due season. When God created the
world He did not leave it; He lives in the midst of the splendour He first created. He is
evermore active in all the things of nature and of history. You build a palace, and it
comes to ruin, but the earth never comes to ruin. You never have to put an iron band
round the firmament to hold up the dome as they have put an iron band upon the dome
of St. Peter’s at Rome. Now, the Psalmist here tells how God seeks to accomplish His
great purpose in the world that He created, the world that He maintains, the world that
He redeemed. He hath founded it upon the seas, and established it upon the floods.
What is that? That God, who is the Sovereign of this world, has a great purpose in its
government, and He seeks to accomplish that purpose through endless mutability and
conflict. Now, you see the very same thing when you look into nature. God has made this
world in exactly the same way, and the tangible world, the planet itself, how has it come
to pass? He called forth His Spirit, and His Spirit moved on the face of the waters.
Movement, you see. So it was in that strange old world, out of movement, mutability,
catastrophe, out of these seas and floods, that this lovely earth arose, as the Greeks
fabled that Venus arose out of the foam of the sea. Why, you know the history of your
planet now pretty well. You know, your fathers, when they wanted to explain the
configuration of this planet, always used to talk about the flood and the deluge. Oh! the
deluge explained a lot. But you know a great deal better. You have studied geology since
then. Nowadays you do not talk about Noah’s deluge having made the planet what it is.
You push it a great deal further back than that. For all that went on in these revolutions
have left their signs on the rocks. What terrific floods, what mighty deluges, what
burnings, what ages of frost and glaciers, and through all that God never lost sight of His
final purpose to make this planet into what you see it today—music, colour, fragrance—a
great and delightful theatre of intellectual and spiritual life. He hath founded it upon the
seas and established it upon the floods, and out of movement, unsettlement, change, it
arose, the lovely planet that you see it today. And mind, it is always going on just the
same today. One would think sometimes, to look at the earth, that it was asleep. But
make no mistake about that. The one thing nature never will stand is immovability. She
won’t tolerate stagnation. They say that sometimes in the Pacific they have periods of
absolute calm, and in a few days the very sea begins to rot, and the stench is insufferable.
Nature won’t stand it, she is full of unsettlement, full of movement, full of catastrophe.

That is the way you keep the ocean pure, the atmosphere sweet, and the earth full of
vitality. Now, I want to say to you that that is all just as true in the history of ourselves. If
you will look down the history you will find that God has ever been active in the midst of
the nations, always overturning that He may introduce a civilisation that is a shade
better than the civilisation that preceded it. You never can make a nation fixed and
permanent. The world from the beginning amongst the nations has been in a state of
unrestfulness and changefulness. But I believe there never has been a change in this
world but it has been for the better. Mind you, it often seems to a careless eye as if the
world were going back, but whenever the critical period comes the best is always on the
top. You go back in history to the great conflict, say, between the Greeks and Orientals,
when there seemed a time that the Oriental world was likely to swamp Europe, when it
was likely to destroy the civilisation of Greece, which was the promise of all future
civilisations. But when the critical battle came the Greek was master of the situation. It
was just the same again when you come to the great conflicts between the Romans and
the Phoenicians. As you know perfectly well, there seemed a day when the Phoenician,
with his dark superstitions, his terrible practices, was going to triumph; but when the
ultimate time came, when the final battle was fought, the Roman was at the top, with his
wiser, healthier, and nobler conceptions, ideals, and strivings. It was just the same again
a little later when Mohammedanism came into contact with Europe, and the Moor was
at the very gate of Vienna. It seemed as if the inferior civilisation was going to swamp the
nobler, but God, who sat upon the face of the waters, said, “Hitherto and no further,”
and Mohammedanism was turned back, and it has been going back ever since. It has
stopped a bit at Constantinople, but it will have to go. God has not made this world to go
backwards. He has made it on the principle of a sure but ofttimes obscure development.
Mind, I confess it looks as if it were not so. It seems sometimes as if we made a great deal
of movement for positive retrogression. It looks so until we think about it. The world
keeps going to pieces continually, and you never get anything fixed. But I am not going
to lose sight of the fact that in the midst of instabilities and revolutions God is always
quietly present. Always His end is to make men and nations pure and perfect. He has
done it in the past; He will do it still. Why, you know well enough, in the fifth century—
was it in the fifth or sixth?—a few fishermen laid the foundations of Venice in the slime
of the lagoons. These men, with a few sticks and stones, began the creation, and as time
went on there grew out of this slender and rude beginning the city of solemn temples,
gorgeous palaces, the city of great painters, sculptors, and poets. And they built it out of
the seas and established it upon the floods—the ideal city, the city dear to all lovers of the
perfect. A few fishermen, in the first century, under the direction of the Master Builder,
laid the foundations of a new world in the modern rottenness of the old civilisations, and
now for 1900 years another building has been going on, the Church of Christ, the City of
God, the Spiritual Venice. And mind, there is not a single movement in this world but
aids it. There is no revolution but puts another bit of marble into it. He has founded it
upon the seas and established it upon the floods, and I can stand sad see the whole world
going to pieces with the utmost tranquillity, because I know that the destructive is also
the constructive, and God never destroys unless He is going to build in its place
something that is larger and more rational and more perfect. And all this is true of the
individual life. Prepare yourselves for it. Just look at your lives. They have been one
course of unsettlement, and it will be so until that man in white comes and reads over
you that we never continue in one state. That is the way with us here. People imagine
sometimes that they have got things pretty fairly square, that they have got things on a
good basis, and that they are going to have a nice, tranquil time of it. Not a bit of it. He
has built it upon the seas and founded it upon the floods. He will turn it over directly.
You may be sure of that. When people marry and settle down, you sometimes hear

people say, “Oh! they are, married and settled now.” You fancy you have got things into
shape. You don’t know where the next change is to come from. But it will come. There is
no settlement; but mind this, every time God unsettles you it is for a great moral end.
There ought to be no change in your life which does not leave you stronger and purer. So
look up, the world is not purposeless: no man’s life is a chaos. With endless variation,
contrast, conflict, and catastrophe God is with us, and He will bring it out well at last,
because when I get to the last page of the Book I read, “And there shall be no more sea.”
(W. L. Watkinson.)
God’s mundane property and man’s moral obligation
I. His property.
1. Its extent. The earth and its fulness (Psa_24:1).
2. Its foundation—creatorship. “He hath founded it,” etc. (Psa_24:2).
II. Man’s moral obligation.
1. It urges him to be just. “Will a man rob God?”
2. To be humble.
3. To be thankful. It is God that has given us ourselves, with all our capacities and
means of improvement and of pleasure.
4. To be acquiescent. God has a right to do what He likes with His own.
Let the text be written on our hearts. It is engraved on the front of the Royal Exchange,
but how few pause to read it, and fewer still ponder it in their hearts. (D. Thomas, D. D.)
The earth and its fulness
There was a time when every separate department of nature was supposed to have a
separate deity ruling over it. Every nation, every district, every sphere of life, every
profession, every trade had a god of its own. There was a time when each race and tribe
acknowledged no god but one. Then there comes the conviction that the Power which all
are in some form seeking after is one and the same everywhere. We never can pass from
His dominions.
I. The Divine presence in the world. It is His power and His presence which we behold
around us. He hath created and preserveth all. The universe is itself a manifestation of
Him; it is His garment, it is illuminated and aglow with the Divine presence. As with the
earth, so with its fulness. Its products are irradiated With a heavenly glory. They, too,
come from Him who is wise in counsel and excellent in working. The earth is given to the
sons of men, that it may be subdued and cultivated, that its boundless treasures may be
sought out and developed. There is no doubt a wrong way as well as a right way of
availing ourselves of them.
II. All things God’s good gifts. If this can be said of meats and drinks, how much more
may it be said of the manifold gifts with which the earth is ripe; the means placed at our
disposal for the amelioration of human suffering, the lessening of toil, the advancement
of knowledge, the increase of well-being in every shape and form. There was recently
brought to light in Cornwall an old picture of our blessed Lord, in which His precious

blood is represented as flowing over the various implements of industry—the reaping
hook, the scythe, the shuttle, the cart—implying that by His incarnation all human
labour has been sanctified, that everything wherewith we carry on the work of the home,
or of the world, is cleansed and consecrated through the life and death of Christ; that in
Him all things are gathered together in one, and are made meet to be laid upon the altar
of God. (P. M’Adam Muir, D. D.)
God’s claims upon men
There is a strong tendency in the present day to forget the immanence of God in
creation. We do well to emphasise the constant dependence of the universe upon the
preserving power of God. The Psalmist was wiser than the wisest atheistical philosopher
when he declared that the earth is the Lord s, for He hath founded it. The more we learn
of the Creator and His works the more must we realise His infinite wisdom and almighty
power. They tell us that the propositions of the evolutionist, if true, obviate all necessity
for a personal Creator. But there must have been a great creative plan or this universe
could not have come into being, and behind that plan there must have been an
Omniscient Personal Intelligence. To what extent have men realised, and do men realise
today, the conception of the text? How far have they grasped the thought that the earth
is the Lord’s and they are His stewards? The Jew was vividly reminded of the truth by
that strange institution, the “Year of Jubilee.” It served to remind the whole nation that
“Jehovah was the Supreme Landlord under whom their tenure was held.” The Psalmist
goes a step further when he declares not only that the earth is the Lord’s, and the fulness
thereof, but also “the world and they that dwell therein.” Not merely because we are
created beings do we belong to God. We have realised an immeasurably higher claim
upon our service. It is created by His “inestimable love in the redemption of the world by
our Lord Jesus Christ,”—in a word, by the mercies of Calvary. How many of you thus
recognise God’s claim upon you in this definite manner? (Henry S. Lunn, M. D.)
The earth is the Lord’s
The best of God’s gifts are often those which are least valued. It is the same with truths
as it is with things. Whenever a truth becomes very common, whenever, that is to say, it
is put by Divine Providence into the minds of all, we begin to neglect it, and to forget
that God should be praised for it. To one of these old and familiar, yet preeminently
useful, truths attention is now directed. From the earliest dawn of our reason we were
taught that God made us, that a Wise and Holy Being who loves us was our Creator and
the Author of all that exists, and what we were taught we believed, and still believe. But
while we may both know and believe this truth, nothing is more likely than that, owing
to its very commonness and our familiarity with it, we may realise most inadequately the
worth of it, and feel very little of that gratitude to God for the revelation of it which we
ought to feel. It is not yet a truth known to all the peoples of the earth. It is not a truth
which any man, if left to himself, would be sure or even likely to find out. Great men,
giants in the intellectual world, have failed to attain to a clear knowledge of God as the
alone Creator and Lord of nature. He who believes in God as the Creator and Ruler of the
universe can be neither atheist, materialist, or pantheist. The faith in God as the Creator
is the necessary basis of all higher spiritual faith.
1. The world being recognised as the work and manifestation of God is thereby

invested with a deep religious awe, a solemn religious significance.
2. It is a source of pure and holy joy from which we may draw whenever we look
upon anything in nature that is fair and well-fitted to fulfil the end of its creation.
3. By thus sending men to nature as well as Scripture for their religion our text tends
to give breadth and freedom to the religious character.
4. Only through realising our relation to nature can we realise our relation to God
Himself. We owe all to God, and nothing is our own. (Robert Flint, D. D.)
The truth of Divine providence
1. Though this is generally acknowledged in principle, it is departed from in practice.
Only casual and transient thought is given to the never-ceasing care and kindness of
Divine providence.
2. All the children of God have, in successive ages, proclaimed and deeply felt the
truth of the providence of God. Many instances might be adduced from the lives and
declarations of the patriarchs to prove that whether in prosperity or adversity the
sense of God’s providence was ever present, and His right of possession and disposal
ever uppermost in their minds.
3. Practical reflections. The business of commercial life tends to corrupt the mind
and the affections, to withdraw them from the Creator and to concentrate them on
the creature. We learn the duty of gratitude for all those blessings which out of that
fulness He has showered on us. Since the world and its fulness is God’s and not ours,
as He can give so He can take away. As God has distributed to us some part of the
world’s fulness, for the use and abuse of our trust we are responsible to Him. The
text further declares that not only the “earth is the Lord’s, and the fulness thereof,”
but also “they that dwell therein.” “All souls are Mine,” saith the Lord. (Henry
Clissold, M. A.)
The merchants of Britain
I. Of the advantages of commerce.
1. How vast it is. Its standard is planted upon the Andes and the Himalayas. The
great Pacific and Atlantic seas are beaten white by our ships. From the ghauts of
Malabar to the sands of Coromandel, from the steppes of the Cossack to the wilds of
the Arab, from the Thames and the Mersey to the Mississippi and the Missouri, the
commerce of Britain has extended its influence.
2. This great commercial power has done some good. It has opened up new channels
of intercourse with mankind. It has created links of sympathy and bonds of union
where all was severance and estrangement before.
3. It has gathered round it great homage and eclat.
4. It is very successful.
5. Of great importance to the State.
6. Must ever be associated with agricultural power.

7. Is one of the greatest securities against war.
II. Its perils.
1. Avarice.
2. Considering everything from the trade point of view.
3. Absorbing care.
4. Reckless speculation.
5. Pride.
6. Forgetfulness of God.
III. Its responsibilities.
1. Merchants should acknowledge God.
2. Seek to extend His kingdom.
3. Remember they are but stewards of their wealth.
4. Pity the poor.
5. Spread the Gospel. (J. Cumming, D. D.)
The religiousness of secular learning
This title is not a happy one. “Religiousness” seems to indicate, according to the
conventional usage, a flimsy, fussy attention to the externals of religion, rather than a
participation in the essential spirit of it. By the use of the adjective “secular” you might
suppose I draw the usual broad distinction between things sacred and profane. My
question is this, What of religion of the religious spirit—is there about that which is
usually called secular learning? By all other kinds of knowledge than the theological?
When a man is studying languages, literature, or science, what is the attitude of the soul
towards God? My doctrine is founded upon the principle asserted in the text. “The
fulness,” that is, all which makes it up, every particle and grain of which it is composed.
All things are directly related to God as effects are to their cause, as phenomena to their
basis, substance, or reality. They exist in Him and by Him.
1. All secular learning is directly or indirectly religious, because it directly or
indirectly brings us into contact with the mind of God as manifested in His works.
When you have learned a fact in nature you have learned a thought of God.
2. Secular learning is directly religious in its tendencies, because it trains and
educates the mind for the clearer and fuller comprehension of theological truth. (J.
Cranbrook.)
EBC, "EWALD’S widely accepted view that this psalm is a composite of two fragments
rests on a somewhat exaggerated estimate of the differences in tone and structure of the
parts. These are obvious, but do not demand the hypothesis of compilation; and the
original author has as good a right to be credited with the uniting thought as the
supposed editor has. The usually alleged occasion of the psalm fits its tone so well and
gives such appropriateness to some of its phrases that stronger reasons than are
forthcoming are required to negative it. The account in 2Sa_6:1-23 tells of exuberant

enthusiasm and joy of which some echo sounds in the psalm. It is a processional hymn,
celebrating Jehovah’s entrance to His house; and that one event, apprehended on its two
sides, informs the whole. Hence the two halves have the same interchange of question
and answer, and the two questions correspond, the one inquiring the character of the
men who dare dwell with God. the other the name of the God who dwells with men. The
procession is climbing the steep to the gates of the ancient Jebusite fortress, recently
won by David. As it climbs, the song proclaims Jehovah as the universal Lord, basing the
truth of His special dwelling in Zion upon that of His world wide rule. The question, so
fitting the lips of the climbers, is asked, possibly, in solo, and the answer describing the
qualifications of true worshippers, and possibly choral (Psa_24:3-6), is followed by a
long-drawn musical interlude. Now the barred gates are reached. A voice summons them
to open. The guards within, or possibly the gates themselves, endowed by the poet with
consciousness and speech, ask who thus demands entrance. The answer is a triumphant
shout from the procession. But the question is repeated, as if to allow of the still fuller
reiteration of Jehovah’s name, which shakes the grey walls; and then, with clang of
trumpets and clash of cymbals, the ancient portals creak open, and Jehovah "enters into
His rest, He and the ark of His strength."
Jehovah’s dwelling on Zion did not mean His desertion of the rest of the world, nor did
His choice of Israel imply His abdication of rule over, or withdrawal of blessings from,
the nations. The light which glorified the bare hilltop, where the Ark rested, was
reflected thence over all the world. "The glory" was there concentrated, not confined.
This psalm guards against all superstitious misconceptions, and protests against
national narrowness, in exactly the same way as Exo_19:5 bases Israel’s selection from
among all peoples on the fact that "all the earth is Mine."
"Who may ascend?" was a picturesquely appropriate question for singers toiling
upwards, and "who may stand?" for those who hoped presently to enter the sacred
presence. The Ark which they bore had brought disaster to Dagon’s temple, so that the
Philistine lords had asked in terror, "Who is able to stand before this holy Lord God?"
and at Beth-shemesh its presence had been so fatal that David had abandoned the design
of bringing it up and said, "How shall the ark of the Lord come to me?" The answer,
which lays down the qualifications of true dwellers in Jehovah’s house, may be
compared with the similar outlines of ideal character in Psa_15:1-5 and Isa_33:14. The
one requirement is purity. Here that requirement is deduced from the majesty of
Jehovah, as set forth in Psa_24:1-2 and from the designation of His dwelling as "holy."
This is the postulate of the whole Psalter. In it the approach to Jehovah is purely
spiritual, even while the outward access is used as a symbol; and the conditions are of
the same nature as the approach. The general truth implied is that the character of the
God determines the character of the worshippers. Worship is supreme admiration,
culminating in imitation. Its law is always "They that make them are like unto them; so
is everyone that trusteth in them." A god of war will have warriors, and a god of lust
sensualists, for his devotees. The worshippers in Jehovah’s holy place must be holy. The
details of the answer are but the echoes of a conscience enlightened by the perception of
His character. In Psa_24:4 it may be noted that of the four aspects of purity enumerated
the two central refer to the inward life (pure heart; lifts not his desire unto vanity), and
these are embedded, as it were, in the outward life of deeds and words. Purity of act is
expressed by "clean hands"-neither red with blood, nor foul with grubbing in dunghills
for gold and other so called good. Purity of speech is condensed into the one virtue of
truthfulness (swears not to a falsehood). But the outward will only be right if the inward
disposition is pure, and that inward purity will only be realised when desires are
carefully curbed and directed. As is the desire, so is the man. Therefore the prime

requisite for a pure heart is the withdrawal of affection, esteem, and longing from the
solid-seeming illusions of sense. "Vanity!" has, indeed, the special meaning of idols, but
the notion of earthly good apart from God is more relevant here.
HAWKER, "Here is another gospel Psalm, in which the Holy Ghost, by the pen of his
servant David, describes the Lord Jesus Christ as the glorious Mediator, head, and King
of his Church. He is first described as Him by whom Jehovah made the world; and then
he is pointed out both in his kingdom of providence and kingdom of grace; and a
demand is made upon the heavenly gates to receive this glorious Mediator, returning
from the great work of redemption with triumph and holy joy.
A Psalm of David.
Psalms 24:1-2
The sovereignty of Jehovah over the universe is here beautifully set forth by right of
creation; and all the inhabitants, in like manner, are his by the same right, as their
Author and Maker. And the sovereignty of the kingdom of grace is also as beautifully set
forth, inasmuch as God hath created all things by Jesus Christ, so hath he redeemed his
church and his people by him. Hence he hath given him power over all flesh, that he
should give eternal life to as many as he hath given him. Joh_17:2.
E-SWORD, "How very different is this from the ignorant Jewish notion of God which
prevailed in our Saviour's day. The Jews said, “The holy land is God's, and the seed of
Abraham are his only people;” but their great Monarch had long before instructed them,
- “The earth is the Lord's, and the fulness thereof.” The whole round world is claimed for
Jehovah, “and they that dwell therein” are declared to be his subjects. When we
consider the bigotry of the Jewish people at the time of Christ, and how angry they were
with our Lord for saying that many widows were in Israel, but unto none of them was the
prophet sent, save only to the widow of Sarepta, and that there were many lepers in
Israel, but none of them was healed except Naaman the Syrian, - when we recollect, too,
how angry they were at the mention of Paul's being sent to the Gentiles, we are amazed
that they should have remained in such blindness, and yet have sung this Psalm, which
shows so clearly that God is not the God of the Jews only, but of the Gentiles also. What
a rebuke is this to those wiseacres who speak of the negro and other despised races as
though they were not cared for by the God of heaven! If a man be but a man the Lord
claims him, and who dares to brand him as a mere piece of merchandise! The meanest of
men is a dweller in the world, and therefore belongs to Jehovah. Jesus Christ has made
an end of the exclusiveness of nationalities. There is neither barbarian, Scythian, bond
nor free; but we all are one in Christ Jesus.
Man lives upon “the earth,” and parcels out its soil among his mimic kings and
autocrats; but the earth is not man's. He is but a tenant at will, a lease-holder upon most
precarious tenure, liable to instantaneous ejectment. The great Landowner and true
Proprietor holds his court above the clouds and laughs at the title-deeds of worms of the
dust. The fee-simple is not with the lord of the manor nor the freeholder, but with the
Creator. The “fulness” of the earth may mean its harvests, its wealth, its life, or its
worship; in all these senses the Most High God is Possessor of all. The earth is full of
God; he made it full and he keeps it full, notwithstanding all the demands which living
creatures make upon its stores the sea is full, despite all the clouds which rise from it;
the air is full, notwithstanding all the lives which breathe it; the soil is full, though
millions of plants derive their nourishment from it. Under man's tutored hand the world

is coming to a greater fulness than ever, but it is all the Lord's; the field and the fruit, the
earth and all earth's wonders are Jehovah's. We look also for a sublimer fulness when
the true ideal of a world for God shall have been reached in millennial glories, and then
most clearly the earth will be the Lord's, and the fulness thereof. These words are now
upon London's Royal Exchange, they shall one day be written in letters of light across
the sky.
The term “worm” indicates the habitable regions, wherein Jehovah is especially to be
acknowledged as Sovereign. He who rules the fish of the sea and the fowl of the air
should not be disobeyed by man, his noblest creature. Jehovah is the Universal King, all
nations are beneath his sway: true Autocrat of all the nations, emperors and czars are
but his slaves. Men are not their own, nor may they call their lips, their hearts, or their
substance their own; they are Jehovah's rightful servants. This claim especially applies
to us who are born from heaven. We do not belong to the world or to Satan, but by
creation and redemption we are the peculiar portion of the Lord.
Paul uses this verse twice, to show that no food is unclean, and that nothing is really
the property of false gods. All things are God's; no ban is on the face of nature, nothing is
common or unclean. The world is all God's world, and the food which is sold in the
shambles is sanctified by being my Father's, and I need not scruple to eat thereof.
MEYER, " ENTERING JEHOVAH’S HOLY PLACE
Psa_24:1-10
Psa_22:1-31 tells of the cross; Psa_23:1-6 of the crook; Psa_24:1-10 of the crown. This
great choral hymn was evidently composed to celebrate the removal of the Ark from the
house of Obed-edom to Mount Zion, 2Sa_6:1-23. It was conducted with music and song
to its resting-place, and this psalm was the marching song of the priests, 1Ch_15:2-27.
Psa_24:1-2 were sung by the whole festal crowd; Psa_24:3 by a soloist; Psa_24:4-5 by
the choir; and Psa_24:6 by the entire congregation. What a sublime challenge on the
part of the approaching host is contained in Psa_24:7, to be answered by a company
from within the gates in Psa_24:8! To this again the vast shout of the multitude gives
reply in Psa_24:9.
This magnificent ode reached its perfect accomplishment when the mighty Victor over
hell and the grave arose on high and sat down at the Father’s right hand. Oh, let the
gates of your heart open wide to admit Him!
2 for he FOU DED it on the seas
and established it on the waters.
BAR ES, "For he hath founded it upon the seas - That is, the earth, or the

habitable world. The ground of the claim to the earth and all that it contains, which is
here asserted, is the fact that God had created it, or “founded” it. The language used here
- “he hath founded it,” that is, he has laid the foundation of it, “upon the seas” and “the
floods” - is in accordance with the usual mode of speaking of the earth in the Scriptures
as laid upon a foundation - as a house is raised on a firm foundation. See the notes at
Job_38:6. As the earth appeared to be surrounded by water, it was natural to speak of it
as “founded” also upon the waters. There is probably an allusion here to the statement in
Gen_1:9-10, where the waters are said to have been so gathered together that the dry
land appeared. Above all the waters the earth was established, so as to become the abode
of plants, animals, and man.
And established it upon the floods - The streams; the torrents. The earth has
been elevated above them, so as to be a residence for animals and for men. The essential
thought is, that this earth has become what it is by the fact that God has founded it; and,
therefore, what it produces belongs of right to Him.
CLARKE, "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.
GILL, "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.
HE RY, "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.
JAMISO , "Poetically represents the facts of Gen_1:9.
E-SWORD, "n the second verse we have the reason why the world belongs to God:
namely, because he has created it, which is a title beyond all dispute. “For he hath
founded it upon the seas.” It is God who lifts up the earth from out of the sea, so that the
dry land, which otherwise might in a moment be submerged, as in the days of Noah, is
kept from the floods. The hungry jaws of ocean would devour the dry land if a constant
fiat of Omnipotence did not protect it. “He hath established it upon the floods.” The
world is Jehovah's, because from generation to generation he preserves and upholds it,
having settled its foundations. Providence and Creation are the two legal seals upon the
title-deeds of the great Owner of all things. He who built the house and bears up its
foundation has surely a first claim upon it. Let it be noted, however, upon what insecure
foundations all terrestrial things are founded. Founded on the seas! Established on the
floods! Blessed be God the Christian has another world to look forward to, and rests his
hopes upon a more stable foundation than this poor world affords. They who trust in
worldly things build upon the sea; but we have laid our hopes, by God's grace, upon the
Rock of Ages; we are resting upon the promise of an immutable God, we are depending
upon the constancy of a faithful Redeemer. Oh! ye worldlings, who have built your
castles of confidence, your palaces of wealth, and your bowers of pleasure upon the seas,
and established them upon the floods; how soon will your baseless fabrics melt, like
foam upon the waters! Sand is treacherous enough, but what shall be said of the yet
more unstable seas?
CALVI , "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. ACCORDI GLY, 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. or 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 ACCOU T 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? ow, 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.
SPURGEO , "Verse 2. In the second verse we have the reason why the world
belongs to God, namely, because he has created it, which is a title beyond all dispute.
"For he hath founded it upon the seas." It is God who lifts up the earth from out of
the sea, so that the dry land, which otherwise might in a moment be submerged, as
in the days of oah, is kept from the floods. The hungry jaws of ocean would devour
the dry land if a constant fiat of Omnipotence did not protect it. "He hath
established it upon the floods." The world is Jehovah's, because from generation to
generation he preserves and upholds it, having settled its foundations. Providence
and Creation are the two legal seals upon the title-deeds of the great Owner of all
things. He who built the house and bears up its foundations has surely a first claim
upon it. Let it be noted, however, upon what insecure foundations all terrestrial
things are founded. Founded on the seas! Established on the floods! Blessed be God
the Christian has another world to look forward to, and rests his hopes upon a more
stable foundation than this poor world affords. They who trust in worldly things
build upon the sea; but we have laid our hopes, by God's grace, upon the Rock of
Ages; we are resting upon the promise of an immutable God, we are depending
upon the constancy of a faithful Redeemer. Oh! ye worldlings, who have built your
castles of confidence, your palaces of wealth, and your bowers of pleasure upon the
seas, and established them upon the floods; how soon will your baseless fabrics melt,
like foam upon the waters! Sand is treacherous enough, but what shall be said of the
yet more unstable sea?
Verse 2. "He hath founded it upon the seas, and established it upon the floods."
This founding the land upon the seas, and preparing it upon the floods, is so
wonderfully wonderful, that Almighty God asked his servant Job, "Whereupon are

the foundations thereof fastened?" Job 38:6. Xerxes commanded his soldiers to
fetter the waters of Hellispontus; and so God bindeth, as it were, the floods in
fetters, at St. Basil plainly, Ligatum est mare præcepto Creatoris quasi compedibus;
he saith unto the sea, "Hitherto shalt thou come, but no further, there shall it stay
thy proud waves." "He gathereth the waters of the sea together as an heap; he
layeth up the depth in storehouses" (Job 38:11; Psalm 33:7); so that without his
leave not so much as one drop can overflow the land. John Boys.
Verse 2. ( ew translation.) "For he hath founded it upon the seas, and upon streams
doth he make it fast." The reference is no doubt to the ACCOU T of the Creation,
in Genesis, the dry land having emerged from the water, and seeming to rest upon
it. (Comp. 136:6; Proverbs 8:29.) It would, however, be quite out of place to suppose
that in such language we have the expression of any theory, whether popular or
scientific, as to the structure of the earth's surface: Job says (26:7), "He hangeth the
earth upon nothing." Such expressions are manifestly poetical. See Job 38:6. J. J.
Stewart Perowne.
Verse 2. "Upon the seas:" that is, upon the great abyss of water which is under the
earth, enclosed in great hollow places, whence the heads of rivers do spring, and
other waters bubble out upon the earth. John Diodati.
Verse 2. "Above the floods he hath established it." Both the words (Heb.) (Al) in the
two clauses of this verse mean either "above" as we have rendered it, and refer to
Genesis 1:9, 10, denoting that Jehovah hath called forth dry land from the midst of
the seas, and established it above the floods, and hath set a boundary to the latter
never to turn and overflow it (see Job 38:8; Psalm 104. chronologically Psalm 7:9);
or "by, or at," as they often denote, and refer to the same subject of the
omnipotence of God in relation to the same QUOTED passages, i.e., that though our
globe is situated at or by the floods—is surrounded with mighty waters whose single
wave could bury it for ever, still the Lord has so established it that this never can
happen. This is a mighty reason why the earth and all its fulness and inhabitants
belong to Jehovah. Benjamin Weiss.
Verse 2. Hereby is mystically meant, that he hath set his church above the waters of
adversities, so that how high soever they arise, it is kept still above them in safety,
and so shall be for evermore; or it may agree thus—he will take in all nations to be
in his grace, because all be his creatures; he made them so admirable an habitation
at the first, and upholds it still, showing hereby how much he regards them;
therefore he will now extend his favour further towards them, by taking them in to
be his people. Augustine, QUOTED by Mayer.
3 Who may ascend the mountain of the Lord?

Who may stand in his holy place?
BAR ES, "Who shall ascend into the hill of the Lord? - Mount Zion; called
the hill of the Lord, because it was the place designated for His worship, or the place of
His abode. See the notes at Psa_15:1. The idea here is, “Who shall ascend there with a
view of abiding there? Who is worthy to dwell there?” The question is equivalent to
asking, What constitutes true religion? What is required for the acceptable worship of
God? What will prepare a person for heaven?
Or who shall stand in his holy place? - In the tabernacle, or in the place where he
is worshipped. Compare the notes at Psa_1:5. Who is worthy to stand before God? Who
has the qualifications requisite to constitute the evidence of his friendship?
CLARKE, "Who shall ascend - Who is sufficiently holy to wait in his temple? Who
is fit to minister in the holy place?
GILL, "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.
HE RY, "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.
JAMISO , "The form of a question gives vivacity. Hands, tongue, and heart are
organs of action, speech, and feeling, which compose character.
hill of the Lord — (compare Psa_2:6, etc.). His Church - the true or invisible, as
typified by the earthly sanctuary.
CALVI , "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’ sanctuary. The house of God
being holy, if any rashly, and without a right, rush into it, their CORRUPTIO 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 15th 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 CO TI UAL government of the church.
SPURGEO , "Verses 3-6. Here we have the true Israel described. The men who
shall stand as courtiers in the palace of the living God are not distinguished by race,
but by character; they are not Jews only, nor Gentiles only, nor any one branch of
mankind peculiarly, but a people purified and made meet to dwell in the holy hill of
the Lord.
Verse 3. "Who shall ascend into the hill of the Lord?" It is uphill work for the
creature to reach the Creator. Where is the mighty climber who can scale the
towering heights? or is it height alone; it is glory too. Whose eye shall see the King
in his beauty and dwell in his palace? In heaven he reigns most gloriously, who shall
be permitted to enter into his royal presence? God has made all, but he will not save
all; there is a chosen company who shall have the singular honour of dwelling with
him in his high abode. These choice spirits desire to commune with God, and their
wish shall be granted them. The solemn enquiry of the text is repeated in another
form. Who shall be able to "stand" or CO TI UE there? He casteth away the
wicked, who then can abide in his house? Who is he that can gaze upon the Holy
One, and can abide in the blaze of his glory? Certainly none may venture to
commune with God upon the footing of the law, but grace can make us meet to
behold the vision of the divine presence. The question before us is one which all
should ask for themselves, and none should be at ease till they have received an
answer of peace. With careful self-examination let us enquire, "Lord, is it I."
Verse 3. "Who shall ascend?" Indeed, if none must ascend but he that is clean and
pure, and without vanity and deceit, the question is quickly answered, one shall,
for there is none so: dust is our matter, so not clean; defiled is our nature, so not
pure; lighter, the heaviest of us, than vanity, and deceitful upon the BALA CEthe
best of us; so no ascending so high for any of us. Yet there is One we hear of, or
might have heard of to-day, that rose and ascended up on high, was thus qualified
as the psalmist speaks of, all clean and pure, no chaff at all, no guile found in his
mouth. 1 Peter 2:22. Yes, but it was but One that was so; what's that to all the rest?
Yes, somewhat 'tis. He was our Head, and if the Head be once risen and ascended,
the members will all follow after in their time. Mark Frank.
Verse 3. "The hill of the Lord," can be no other than a hill of glory. His holy place is
no less than the very place and seat of glory. And being such, you cannot imagine it
but hard to come by, the very petty glories of the world are so. This is a hill of glory,
hard to climb, difficult to ascend, craggy to pass up, steep to clamber, no plain
campagnia to it, the broad easy way leads some whither else (Matthew 7:13); the

way to this is narrow (verse 14); 'tis rough and troublesome. To be of the number of
Christ's true faithful servants is no slight work; 'tis a fight, 'tis a race, 'tis a
CO TI UAL warfare; fastings and watchings, and cold and nakedness, and
hunger and thirst, bonds, imprisonments, dangers and distresses, ignominy and
reproach, afflictions and persecutions, the world's hatred and our friend's neglect,
all that we call hard or difficult is to be found in the way we are to go. A man cannot
leave a lust, shake off bad company, quit a course of sin, enter upon a way of virtue,
profess his religion, or stand to it, cannot ascend the spiritual hill, but he will meet
some or other of these to contest and strive with. But not only to ascend, but to stand
there, as the word signifies; to CO TI UE at so high a pitch, to be constant in truth
and piety, that will be hard indeed, and bring more difficulties to contest with.
Mark Frank.
Verses 3, 4. The Psalm begins with a solicitous enquiry, subjoins a satisfactory
answer, and closes with a most pertinent but rapturous apostrophe. This is the
enquiry, "Who shall ascend into the hill of the Lord? or who shall stand in his holy
place?" This is the answer, "He that hath clean hands, and a pure heart;" "he shall
receive the blessing" of plenary remission "from the Lord, and righteousness also
from the God of his salvation:" even that perfect righteousness which is not
acquired by man, but bestowed by Jehovah; which is not performed by the saint,
but received by the sinner; which is the only solid basis to SUPPORT our hopes of
happiness, the only valid plea for an admission into the mansions of joy. Then
follows the apostrophe: the prophet foresees the ascension of Christ and his saints
into the kingdom of heaven. He sees his Lord marching at the head of the redeemed
world, and conducting them into regions of honour and joy. Suitably to such a view,
and in a most beautiful strain of poetry, he addresses himself to the heavenly
portals. "Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and
the King of glory," with all the heirs of his grace and righteousness, shall make their
triumphant entry; "shall enter in," and go out no more. James Hervey.
Verses 3, 4. It is not he who sings so well or so many Psalms, nor he who fasts or
watches so many days, nor he who divides his own among the poor, nor he who
preaches to others, nor he who lives quietly, kindly, and friendly; nor, in fine, is it he
who knows all sciences and languages, nor he who works all virtuous and all good
works that ever any man spoke or read of, but it is he alone, who is pure within and
without. Martin Luther.
BIBLICAL ILLUSTRATOR, "Who shall ascend into the hill of the Lord?
Climbing the mountain
We may fairly compare the life of a Christian to the ascent of a mountain. Propose the
text as a serious question.
I. Some who answer “we shall” are young beginners. They have not yet tried the rougher
part of the mountain. Be not overconfident. There is a sense in which to be weak is to be
strong,
II. Others speak out of sheer ignorance. “Oh,” say they, “it is not far to heaven. It is a

little thing to be a Christian. You have only to say, ‘God be merciful to me,’ and the thing
is done.” Oh, poor ignorant soul, your folly is too common. To the unaccustomed
traveller, nothing is more deceptive than a lofty Alp. You think you can get to the top in
half an hour, but find it a full day’s journey. It is so with religion.
III. Others think they have found a smooth road by which they may avoid all roughness.
Take care, presumptuous soul, for the greener the path the greater the danger.
IV. Others think they will be sure to ascend because of what they carry with them. This
is the way in which the worldly-wise and self-sufficient talk, and those who are rich and
cumbered with much serving in the world.
V. But others seem very sad. Why mourn you? “Oh,” say they, “we shall never ascend the
hill of God.” I should have thought you the very ones who would ascend. Why do you
think you shall fail?
1. One says: “I am so weak, and the hill is so exceeding high. I can do nothing good.
But God will help you.
2. I am so sorely tried, and the way is so rough.” But the road to heaven never was
anything but rough, so you may be the more sure you are in the right way.
3. “But I have been sorely tempted; and across my path there is a swollen torrent,
and I cannot wade through it.” But the Lord knows how to deliver thee. In one of the
wild valleys of Cumberland we were rained up for two or three days. The little brooks
had been swollen until they roared like thundering rivers. But I noticed, when we did
make the attempt, that the sheep which fed upon the mountain side could spring
from stone to stone, rest a moment in the middle, while the angry flood rushed on
either side, and then leap and spring again. I thought of the text, “He maketh my feet
like hind’s feet.”
4. “But I have lost my way altogether, I cannot see a step before me; a thick fog of
doubt and fear hangs over me.” We too have passed through such fogs. Let him not
fear but trust in the Lord.
5. “But my woe is worse. I have been going down hill. My faith is not as strong as it
was; my love has grown cold; my depravity has burst out. I am sure it is all over with
me,” In climbing a mountain it often occurs that the path winds downward for a
season, But Christians never mount better than when they descend.
6. “But I am in such danger. I fear I shall fall.” When a Christian looks down it is
likely to make his head swim. Look up! The Scripture does not bid us run our race
looking at our own tottering legs, but “looking unto Jesus.”
VI. Look at the man who is able to ascend the hill of the Lord.
1. He is well shod.
2. Girt about his loins,
3. He has a strong staff.
4. And a guide.
5. He marks the way. And oh! the joy when the sunset is reached. (C. H. Spurgeon.)
The message of the Ascension Psalms

On its historical side the Ascension of Christ is an event of surpassing grandeur and
sublimity. It is an event without parallel in the history of mankind. For the Ascension of
Christ rises far beyond the translations of Enoch or Elijah. His ascension was the
ascension of a risen and immortal man, of a spiritualised and glorified body. It was
therefore a perfectly unique and unparalleled event. This historic fact, applied to
ourselves, penetrating our inmost being, conquering our wills, directing our motives,
stirring our thoughts, exalting our actions—this, and this alone, is of redeeming service
and eternal consequence. One of the greatest needs of our age is this applied
Christianity; this application of historic, doctrinal religion to daily righteousness. We
want the life of Christ imputed to us; and imputed, not by some ecclesiastical or juridical
fiction, but in a plain, honest, practical way—the way of faith shown forth by works.
What a poor paltry thing our modern respectable Christianity too often is! The
Christianity of the Gospel is real and glorious. It begins with the cradle, and does not end
with the grave. It has no will except the will of God. What is the message of the two
Ascension Psalms (24; 25.)? Their first message is of Christ. That message was primarily
and historically fulfilled when Christ Himself passed through the heavens. But the
message is not concerning Christ alone. It concerns every Christian in so far as his
character and conduct are fashioned after the model of Christ, his redeeming Lord. For
as with the Resurrection, so also with the Ascension of Christ. He is the first fruits;
afterwards all that are His. His ascension is the pledge and guarantee of our final
ascension. Why did Christ our Lord ascend? The Psalmist answers: “Because He had
clean hands and a pure heart.” Because Christ was perfect in heart and life; it was
impossible for Him to be holden of death or of earth, Not only because He was perfect
Son of God, but also because He was perfect son of man, He ascended into the heavens.
His Ascension was accomplished by the force of a Divine and spiritual necessity—a
spiritual necessity engendered by His absolute and unblemished righteousness. As fire
ascends towards the sun by a natural law, so by a spiritual law goodness ascends towards
God. What is true of Christ in perfection is also true of every Christian in part. All who,
in humble faith, imitate His character will, by virtue of the same spiritual necessity
which compelled His Ascension, themselves also at length ascend whither He has gone
before to prepare a place for them. We must earnestly endeavour to practise the
character and imitate the conduct of Christ before we can hope to follow in the shining
path of His glorious exaltation. Ascension in heart and mind, in conversation and
conduct, must be the forerunners of final, bodily ascension. (Canon Diggle.)
Who shall ascend
Sometimes the question is asked merely from idle curiosity. Sometimes with a sigh of
hopelessness, in sheer despair. See the answer of the Psalm. Not only outward morality,
but inward purity. His walk, his work, and his conversation must all be absolutely pure;
he must be able to bridle his tongue, as well as keep his heart pure. The text comes to us
on Ascension Day to tell of one who has climbed this hill. It is because He has gone up
before us that we too are able to enter into that heavenly hill. He has ascended up on
high, as our great forerunner. This day’s truth once more inspires us with courage. (E. A.
Stuart, M. A.)
A great question, and its answer
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. The question of questions. It lies deep in all men’s hearts, and underlies sacrifices and
priesthoods and asceticisms of all sorts. It sometimes rises in the thoughts of the most
degraded, and it is present always with some of the better and nobler of men. It indicates
that, for life and blessedness, men must get somehow to the side of God, and be quiet
there, as children in their father’s house. The universal consciousness 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. 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. The “ascent of the hill
of the Lord” includes all the present life, and all the future.
II. The answer to this great question. The Psalm contains the qualifications necessary.
They are four. They mean, “Holiness, without which no man shall see the Lord.” An
impossible requirement is laid down, broad and stern and unmistakable. But is that all?
Read on in Psalm, “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. In Jesus Christ there is the new life bestowed that will develop the
righteousness far beyond our reach. (A. Maclaren, D. D.)
The soul’s cry and the true response
I. The soul’s cry. “Who shall ascend into the hill of the Lord?” The spirit of this question
is, how is fellowship with the great God to be attained? This state of fellowship with God
is the great want of human souls. It is—
1. A very elevated state. It is the highest state of moral being. A soul in communion
with God is high up above the mists, impurities, and tumults of worldly life.
2. A very holy state. Communion with Him is the holiest condition of souls.
3. A very desirable state. All should ascend, but what is the qualification for
ascending? Of all the desirable things in life there is nothing so desirable for man as
fellowship with God. For this his nature craves.
II. The true response.
1. The way of reaching this state.
(1) Moral cleanness. A man may be clean handed so far as the eyes of men are
concerned, and black hearted to the eyes of God. The clean hands must be hands
washed by the pure sentiments, motives, and aims of a holy heart. The means—
(2) Moral reality,
2. The blessedness of reaching this state. “He shall receive the blessing from the
Lord.” This blessing includes all others—loving fellowship with himself, and the
possession of conscious and divinely recognised rectitude of character. (Homilist.)

The one requirement
Who may ascend, was a picturesquely appropriate question for singers toiling upwards;
and “who may stand?” for those who hoped presently to enter the sacred presence. The
ark which they bore had brought disaster to Dagon’s temple, so that the philistine lords
had asked in terror, “Who is able to stand before this holy Lord God?” And at Beth-
Shemesh its presence had been so fatal that David had abandoned the design of bringing
it up, and said, “How shall the Ark of the Lord come to me?” The answer which lays
down the qualifications of true dwellers in Jehovah’s house may be compared with the
similar outlines of ideal character in Psa_15:1-5 and Isa_33:14. The one requirement is
“purity.” Here that requirement is deduced from the majesty of Jehovah, as set forth in
verses 1, 2, and from the designation of His dwelling as “holy.” But this is the postulate
of the whole Psalter. In it the approach to Jehovah is purely spiritual, while the outward
access is used as a symbol; and the conditions are of the same nature as the approach.
The general truth implied is, that the character of the God determines the character of
the worshippers. Worship is supreme admiration, culminating in imitation. Its law is
always, “They that make them are like unto them; so is everyone that trusteth in them.”
A god of war will have warriors, and a god of lust sensualists for his devotees. The
worshippers in Jehovah’s holy place must be holy. The details of the answer are but the
echoes of a conscience enlightened by the perception of His character. In verse 4 it may
be noted that of the four aspects of purity enumerated, the two central refer to the
inward life (pure heart; lifts not his desire unto vanity), and these are embedded, as it
were, in the outward life of deeds and words. Purity of act is expressed by “clean
hands,”—neither red with blood nor foul with grubbing in dunghills for gold and other
so-called good. Purity of speech is condensed into the one virtue of truthfulness (swears
not to a falsehood). But the outward will only be right if the inward disposition is pure,
and that inward purity will only be realised when desires are carefully curbed and
directed. As is the desire, so is the man. Therefore the prime requisite for a pure heart is
the withdrawal of affection, esteem, and longing from the solid-seeming illusions of
sense. “Vanity” has, indeed, the special meaning of idols, but the notion of earthly good
apart from God is more relevant here. In verse 5 the possessor of such purity is
represented as receiving “a blessing, even righteousness,” from God, which is by many
taken to mean beneficence on the part of God, “inasmuch as, according to the Hebrew
religious view of the world, all good is regarded as reward from God’s retributive,
righteousness, and consequently as that of man’s own righteousness or right conduct”
(Hupfeld). The expression is thus equivalent to “salvation” in the next clause. (A.
Maclaren, D. D.)
Character fitness for worship
The occasion of this Psalm is one of the grandest and most illustrious that anywhere
occurs in history. By the phrases of ascending into the hill of God and standing in His
holy place, the Psalmist would point out the persons who are to be admitted to worship
God in His temple. In ascertaining the qualifications of the citizens of the spiritual
Jerusalem the Psalmist does not so much as mention the external observances, the
costly and laborious rites of the ceremonial law, but dwells alone on the great and
essential duties of morality, which are of universal and eternal obligation. The
qualifications here are those of the heart and of the life. “Clean hands and a pure heart.”
It is not enough that we wash our hands in innocency before men: we must be pure in
heart before the eyes of infinite perfection. True religion is religion of the heart; it is a
principle dwelling in the mind, that extends its influence through the whole man, and

Psalm 24 commentary

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Psalm 24 commentary