Psalm 24 Devotional. [5]

Psalm 24: 1 Albeit the Lord God hath made, and governeth all the world, yet toward his chosen people, his gracious goodness doth most abundantly appear, in that among them he will have his dwelling place. Which thought it was appointed among the children of Abraham, yet only they do enter aright into this Sanctuary, which are the true worshippers of God, purged from the sinful filth of this world. 7 Finally he magnifieth God’s grace for the building of the Temple, to the end he might stir up all the faithful to the true service of God.

A Psalm of David.

1 The earth is the Lord’s, and all that therein is; the world, and they that dwell in it.

2 For he hath founded it upon the seas, and established it upon the floods.

3 Who shall ascend into the hill of the Lord? and who shall stand in his holy place?

4 Even he that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.

5 He shall receive the blessing from the Lord, and righteousness from the God of his salvation.

6 This is the generation of them that seek him, that seek thy face, O Jacob. Selah.

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

8 Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle.

9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.

10 Who is this King of glory? The Lord of hosts, he is the King of glory. Selah.

1599 GENEVA:

1 The earth is the Lord’s, and all that therein is; the world and they that dwell therein.

2 For he hath founded it upon the seas; and established it upon the floods.

3 Who shall ascend into the mountain of the Lord? and who shall stand in his holy place?

4 Even he that hath innocent hands, and a pure heart; which hath not lifted up his mind unto vanity, nor sworn deceitfully.

5 He shall receive a blessing from the Lord, and righteousness from the God of his salvation.

6 This is the generation of them that seek him, of them that seek thy face, this is Jacob. Selah.

7 Lift up your heads ye gates, and be ye lifted up ye everlasting doors, and the King of glory shall come in.

8 Who is this King of glory? the Lord, strong and mighty, even the Lord mighty in battle.

9 Lift up your heads, ye gates, and lift up yourselves ye everlasting doors, and the King of glory shall come in.

10 Who is this King of glory? the Lord of hosts, he is the King of glory. Selah.

Footnotes

a. 24:2 He noteth two things: the one, that the earth to man’s judgment seemeth above the waters: and next, that God miraculously preserveth the earth, that it is not drowned with the waters, which naturally are above it.

b. 24:6 Though circumcision separate the carnal seed of Jacob, from the Gentiles, yet he that seeketh God, is the true Jacob and the very Israelite.

c. 24:7 David desireth the building up of the Temple, wherein the glory of God should appear, and under the figure of this Temple, he also prayeth for the spiritual Temple, which is eternal, because of the promise which was made to the Temple, as it is written, Ps. 132:14.

Previously we saw from this Psalm the nature of the providence of God and how He doth uphold all things by His mighty word, and reserves the judgment of all things for a special time which is known only of the Father. Not that there is a species or degree of knowledge that is possessed by the Father and not the Son or Spirit, but that we might know that as the Father hath all things in His power to execute His decrees as He pleaseth, so the Son deferreth to the Father in all things, to teach us by example to do likewise. We ought also to note the next verse, that as we are set in mind of the end of all things, so it must next be asked who may abide with God in heaven for eternity? For as all events, thoughts and actions point to the final judgment, as we saw in the previous verses, so it must then be demanded of what sort will dwell with God in fellowship and agreement when all things are brought to consummation and the world is judged by God Himself on the great day. For even if this Psalm refers to the immediate consideration, which we would do well to take note of, and consider in ourselves whether we meet this qualification, ultimately all things, past, present and future point to the last and final judgement. Therefore all those found wanting in this life will be found wanting on that day. All those found righteous will be vindicated or justified on that day. And so, it is to our eternal advantage to consider now what our end would be if God should judge us according to our works. This is the import of the verse. That as God holds all things in place by His own word and power, and calls the earth His own, yea and has created things numerous, extraordinary, beautiful, dazzling, enjoyable and comfortable for man’s sustenance, ease, and refreshment, so it is shameful atheism to ignore God’s hand in all this, and imagine that we ourselves or other blind mortals should be our judge at the end of all things, and therefore seeing we have to do with God in all our thoughts, words and actions, let us seek His will in His word and cultivate that which He approves us, even sincerity and holiness that we may not be found wanting on that great day when God shall judge the world, and only the pure in heart shall see Him.

Henry,
Here is an enquiry after better things, Psalms 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, Psalms 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.

Calvin,
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. 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; 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, (Isaiah 1:12) reproaches them for coming unworthily into his courts, and wearing the pavement thereof. But David here treats of those who may lawfully enter into God’s sanctuary. The house of God being holy, if any rashly, and without a right, rush into it, their corruption and abuse are nothing else but polluting it. As therefore they do not go up thither lawfully, David makes no account of their going up; yea, rather, under these words there is included a severe rebuke, of the conduct of wicked and profane men, in daring to go up into the sanctuary, and to pollute it with their impurity.

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Opening Prayer.

Lesson 12. [1.1.]
Mankind left without excuse for Idolatry and Atheism.
Intro. Francis Turretin, Inst. 1.2.

“SECOND TOPIC
The Holy Scriptures
First Question: The Word of God
Was a verbal revelation necessary? We affirm.
I. As the word of God is the sole principle of theology, so the question concerning its necessity deservedly comes before all things. Was it necessary for God
to reveal himself to us by the word; or was the word of God necessary? For there
were formerly (and are even at this day) various persons who believe that there is
sufficient assistance in human reason to enable us to live well and happily.
Hence they think that any revelation coming from heaven is not only needless,
but also ridiculous because it is altogether very likely that nature had a prospective reference to man, no less than to other animals. Therefore they give as
their opinion that reason (or the light of nature) is abundantly sufficient for the
direction of life and the obtainment of happiness.

II. But the orthodox church has always believed far otherwise, maintaining
the revelation of the word of God to man to be absolutely and simply necessary
for salvation. It is the “seed” of which we are born again (1 Pet. 1:23), the “light”
by which we are directed (Ps. 119:105), the “food” upon which we feed (Heb. 5:13, 14) and the “foundation” upon which we are built (Eph. 2:20).

The necessity of the word is proved by the goodness of God.
III. (1) The perfect goodness of God (communicative of itself) proves it. For when he had made man for himself (i.e., for a supernatural end and a condition far more happy than this earthly), he was without doubt unwilling that he should be ignorant on this subject and has declared to him by the word, happiness itself and the way to reach it (of which reason was ignorant). (2) The most wretched blindness and corruption of man proves it. Although after sin, man may still have some remaining light to direct him in earthly and worldly things, yet in divine and heavenly things which have a relation to happiness, he is so blind and depraved that he can neither become acquainted with any truth, nor perform any good thing unless God leads the way (1 Cor. 2:14; Eph. 5:8). (3) It is proven by right reason which teaches that God can be savingly known and worshipped only by his light, just as the sun makes itself known to us only by its own light (Ps. 36:9*). Neither would impostors (in order to introduce new sacred rites) have feigned conferences with deities or angels (as Numa Pompilius with the nymph Egeria and Muhammad with Gabriel) unless all men were persuaded that the right method of worshipping the deity depended upon a revelation from himself. Hence all nations (even barbarous) agree that it is well for man to seek for some heavenly wisdom in addition to that reason which they call the guide of life. This has given rise to those different religious rites and ceremonies which prevail all over the world. Nor are they to be heard here who maintain that this is only an ingenious contrivance of men to keep the people in duty. For although it is true that cunning men have contrived many things in religion to inspire the common people with reverence and by this to hold their minds more obedient, yet they never could have gained their purpose unless there had already been in the human mind an inborn sense of its own ignorance and helplessness. By reason of this, men suffer themselves to be easily led about by such jugglers and deceivers.

By the two-fold appetite of men.
IV. The twofold appetite naturally implanted in man proves this: one for truth, the other for immortality; one for knowing the truth, the other for enjoying the highest good that the intellect may be completed by the contemplation of truth and the will by the fruition of good in which a happy life consists. But since these appetites cannot be in vain, a revelation was necessary to show the first truth and the highest good and the way to each (which nature could not do). Finally the glory of God and the salvation of men demanded it because the school of nature was not able either to lead us to a knowledge of the true God and to his lawful worship or to discover the plan of salvation by which men might escape from the misery ofsin to a state of perfect happiness growing out of union with God. Therefore the higher school of grace was necessary in which God might teach us by word the true religion, by instructing us in his knowledge and worship and by raising us in communion with himself to the enjoyment of eternal salvation—where neither philosophy, nor reason, could ever rise.

V. Although in the works of creation and providence God had manifested himself so that the “to gnöston tou Theou” “is manifest in them, and the invisible things of him from the creation of the world are clearly seen” (Rom. 1:19, 20), yet after the fall, this real revelation could not be sufficient for salvation, not only as to the subject (because the power of the Spirit did not accompany it by which the blindness and wickedness of man might be corrected), but also with regard to the object (because the mysteries of salvation and the mercy of God in Christ, without which there is no salvation [Acts 4:12], have no place there). God (as an object of knowledge, to gnöston tou Theou) indeed presents himself, but not as an object of faith (to piston); God the Creator, but not the Redeemer; the power and the Godhead (i.e., the existence of the deity and his infinite power may be derived from the work of creation), but not his saving grace and mercy. Therefore it was necessary that the defect of the former revelation (made useless and insufficient by sin) should be supplied by another more clear (not only as to degree, but also as to species), not only that God should use mute teachers, but that his sacred voice should also not only declare the excellence of his attributes, but open to us also the mystery of his will in order to our salvation.

VI. Although natural revelation may hand over different things concerning God and his attributes, will and works, yet it cannot teach us things sufficient for the saving knowledge of God without a supernatural verbal revelation. Indeed, it shows that God exists (quod sit Deus), and of what nature (qualis), both in unity of essence and as possessed of different attributes, but does not tell us who he is individually and with regard to the persons. This will (as contained in the law), it imperfectly and obscurely manifests (Rom. 2:14, 15), but the mystery of the gospel is entirely concealed. It displays the works of creation and providence (Ps. 19:1-3; Acts 14:15-17; 17:23-28; Rom. 1:19, 20), but does not rise up to the works of redemption and grace which can become known to us by the word alone (Rom. 10:17; 16:25, 26).

Lesson.
1. God leaves a trace of Himself in all men.
Rom. 2:14-15
2. God reveals Himself to all men.
Rom. 1:19-21
3. God shows Himself good to all men.
Acts 14:17
4. God shows Himself powerful to all men.
Dan. 4.

Concluding application.
1. Mankind is left without excuse.
i. Idolatry and heresy condemned.
Ecc. 9:1-3
Prov. 15:9, Ps. 45:7, Ps. 11:5, John 13:1
ii. Atheism condemned.
Ps. 19:1-3

Conclusion.

Closing Prayer.

YouTube Audio: https://youtu.be/lhzm96TmQok