Psalm 24 Devotional. [7]

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.

We saw before the disposition and attitude of the Christian when met with the prospect of the end of the world. For we do not fear it as other men, or intend to escape it, but unto us it is most welcome, though for them it is utterly dreadful, as it is written, “Shall not the day of the Lord be darkness, and not light? even very dark, and no brightness in it?” and again, “In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?” Therefore inasmuch as God has promised to destroy the world, we eagerly expect it and hope for it. As we noted before the nature of a pure heart, and the sincerity required in religion when approaching God, we must also inquire after the meaning of the text immediately following. For the Psalm says, “Even he that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.” which denotes that all men who have not clean hands, to wit, those who are not accepted by God are lying idolators. For even those who do not reach the same degree of beastliness before men, although plagued with the same corruption that runs rampant through man’s depraved nature, do not restrain themselves willingly, but are restrained by exterior forces. Even the most modest, chaste, religiously zealous and outwardly pure are here condemned by the Psalmist as those who, “lift up their soul to vanity” and “swear deceitfully”. Such is the nature of man, that he is given to grotesque forms of idolatry and deceit, even when it does not break out in manifold acts of transgression. So the apostle in another scripture inveighs against such treacherous and deceitful wretches saying, “For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God; Having a form of godliness, but denying the power thereof: from such turn away.” The Greek used in this verse for” lovers of pleasure” is emphatic, and conveys a strong condemnation against those who lift up their soul unto vanity, and pursue the things of this world rather than dedicate themselves to the pleasant sobriety of the spiritual life. So, in contrast to what we exhorted to previously, zealously following after holiness, we see that those who are not welcome in God’s sight are those who mind earthly things, love the world and the things therein, and lift up their soul to vanity, swearing deceitfully both to themselves and others that there is substance and value in it, when it is nothing. Vanity of vanity saith the preacher. Vanity of vanity, all is vanity. John Owen said in his treatise on spiritual mindedness, “Men walk and talk as if the world were all, when comparatively it is nothing.’

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

David Dickson,
In the second place he cometh to the special dominion of God and Christ in the Church, and asketh for the marks and priviledges of the true subjects of this Kingdome. Whence learne, 1. God hath chosen a Church out of all the earth, to be his peculiar people, with whom he may converse, and to whom he may give priviledg of communion for ever with himselfe; he hath his own holy & high hil, he hath his own holy place, to wit, a holy universal Church, represented by the hil of Sion, lifted up above the inferiour valleys; he hath his holy Tabernacle, where he giveth the signes of his presence, separate from the common multitude, and wordly affairs; who shall ascend into the hil of the Lord, and who shall stand in his holy place? He compareth the invisible Church, to a hill or mountain, and the holy place, because Gods true Church indeed for firmnesse, durablenesse, dignity above all other Incorporations, and spiritual sublimity, is like a hill above the plaine, lifted up above all the world, a holy socie∣ty, wherein God delighteth to dwel. 2. Not every one who is a member of the visible Church, but only true Converts, who make up the invisible Church, have the honour and happinesse of ascending unto the spiritual use, end, meaning and profit of the Ordinances of God in his Church, and of keeping constant communion with God in heaven, represented by standing in the holy place. Therefore for stirring up of outward professors of religion, to examine themselves, lest they be mistaken and so perish; the question is here made to God to shew who shall a∣scend to his hill, and who shall stand in his holy place. 3. The marks of a Citizen of the invisible Church and Kingdome of God, are such only, as God and a mans own conscience can soundly judg of; to wit, faith in God, manifested by endeavoured

sanctity of thoughts, words, and deeds, by way of obedience to the First and Second Table in sincerity: for hee must after Covenanting with God by Faith, which makes him a subject, study also cleanness of hands, or innocency of life, and that out of a pure heart, cleansed by the blood of sprinkling for justification, and by the clean water of begun sanctificati∣on; And therefore he must not any more look upon the deceitful baits of sin, with a longing desire to have them; for that were to lift up his soul unto vanity. Neither must he mis-regard an oath, whether in or after the taking of it; for that were to swear deceitfully, seeming to stand in awe of God when he doth not fear him at all.

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Opening Prayer.

Lesson 14. [1.1.3.] The Necessity of the Written Word.
Prov. 22:19-21, Luke 1:3,4, Rom. 15:4, Matt. 4:4,7,10, Isa. 8:19,20

Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation; therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church; and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing…

Intro. John Calvin Inst. Chapter 6.
1.Therefore, although that radiance which is thrust upon the eyes of all in heaven and on earth sufficiently and overwhelmingly strips away every excuse for the ingratitude of men—just as God, in order to involve the entire human race in the same guilt, sets forth His divinity delineated in creation without exception—yet another and better aid is necessary to properly direct us to the Creator of the world.

Thus, it is not without reason that He added the light of His Word, by which He might be made known for salvation, and by this prerogative He has chosen to draw nearer and gather to Himself, more intimately, those whom He wills. For seeing how the minds of all are tossed about in wandering instability, once He had chosen the Jews as His peculiar flock, He hedged them in with boundaries, so they would not vanish like others. Nor does He without purpose use the same remedy to keep us within the pure knowledge of Himself, for otherwise, even those who seem to stand firm above others would soon drift away. Just as the elderly, or the dim-sighted, and all whose eyes are clouded, though you were to place before them the most beautiful book, though they might recognize that something is written, could scarcely string together two words—yet when aided by spectacles, they begin to read distinctly—so too does Scripture, gathering up the otherwise confused knowledge of God in our minds, dispel the darkness and clearly show us the true God.

This, then, is a unique gift: where God, in educating His Church, not only employs mute teachers but also opens His own sacred mouth. He does not merely proclaim that some god is to be worshiped but simultaneously declares that He Himself is the One who is to be worshiped. He does not only direct the elect to look toward God but also presents Himself as the very One to whom they should look. From the beginning, He has adhered to this order in dealing with His Church, that beyond those general testimonies, He has also employed His Word, which is a more direct and certain mark by which He might be known.

Indeed, there is no doubt that Adam, Noah, Abraham, and the other patriarchs penetrated to a more intimate knowledge of Him by this means, which in some measure set them apart from unbelievers. I do not yet speak of the specific doctrine of faith by which they were enlightened unto the hope of eternal life; for, to pass from death to life, it was necessary not only to recognize God as Creator but also as Redeemer, which they certainly attained through the Word. In order, the knowledge that came first was of that kind which allowed them to understand who God is, the One by whom the world was created and is governed. Then, there was added a second, more inward knowledge, which alone quickens dead souls: by which God is recognized not only as the Creator of the world and the sole author and governor of all that occurs but also as Redeemer in the person of the Mediator.

However, because we have not yet come to the Fall of the world and the corruption of nature, I refrain from discussing the remedy. Let readers remember, then, that I am not yet addressing that covenant by which God adopted the children of Abraham for Himself, nor that part of doctrine by which the faithful were always distinctly separated from the profane nations, for it was founded in Christ. Rather, I am addressing how it is fitting, from Scripture, to learn that God, who is the Creator of the world, is distinguished by certain marks from the multitude of all fictitious gods. In due course, this very discussion will lead us to redemption.

Although many testimonies will be drawn from the New Testament, and others also from the Law and the Prophets where Christ is expressly mentioned, all will converge toward this aim: that God, the Creator of the world, is revealed to us in Scripture, and that we may learn what we ought to think concerning Him, so that we do not wander through uncertainties in search of some vague deity.

2.Whether God made Himself known to the Fathers through oracles and visions, or conveyed His will by the works and ministry of men, which was then handed down to their descendants, it is nonetheless certain that He engraved a firm certainty of doctrine upon their hearts, so that they were persuaded and understood that what they learned had proceeded from God. For God always established indubitable credibility for His Word, a certainty that surpassed all human opinion.

Finally, to ensure that the truth of doctrine would endure throughout all ages and remain in the world through continuous progress, He willed that the same oracles which He had entrusted to the Fathers be recorded as if on public tablets. With this purpose, the Law was promulgated, and later the Prophets were added as its interpreters. Although the Law served many purposes, as will be better explained in its proper place, the chief aim set before Moses and all the Prophets was to teach the means of reconciliation between God and men (hence Paul calls Christ the end of the Law, Romans 10:4). Yet I reiterate, beyond the specific doctrines of faith and repentance, which present Christ as Mediator, Scripture adorns the one true God—who created and governs the world—with clear marks and distinguishing characteristics, so that He is not confused with the false gods of the multitude.

Therefore, while it is fitting for man to direct his eyes seriously to the contemplation of God’s works, since he has been placed in this most splendid theater as their spectator, it is even more fitting to incline his ears to the Word, that he may profit the better. It is no wonder, then, that those who are born in darkness grow increasingly hardened in their stupor, for few are willing to confine themselves within proper limits by submitting to the instruction of God’s Word. Instead, they exult in their own vanity.

We must hold, therefore, that for true religion to shine forth upon us, its beginning must come from heavenly doctrine, and no one can even taste the smallest portion of sound and right teaching unless he has been a disciple of Scripture. From this flows the very origin of true understanding: when we reverently embrace what God has chosen to testify of Himself therein. For not only is faith perfected and brought to completion through obedience, but all right knowledge of God arises from it.

Indeed, in this matter, God has, through His singular providence, provided for mortals in every age.

3. If we consider how prone the human mind is to slipping into forgetfulness of God, how inclined it is to every kind of error, and how eager it is, time and again, to invent new and fabricated religions, it becomes clear how necessary was the inscription of heavenly doctrine, lest it perish through forgetfulness, vanish through error, or be corrupted by human audacity. Since it is evident that God, toward all those whom He has ever wished to instruct fruitfully, has employed the aid of His Word—because He foresaw that the image of Himself impressed upon the beautiful form of the world would be insufficiently effective—we will advance directly along the proper path if we earnestly aspire to a pure contemplation of God.

To the Word, I say, we must turn, where God is properly and vividly delineated to us through His works, as long as those works are judged not by the corruption of our own reasoning but by the rule of eternal truth. If we deviate from this, as I said earlier, no matter how swiftly we strive forward, since our course will be off the path, we will never reach the goal.

We must, therefore, hold this thought: the radiance of God’s face, which the Apostle calls unapproachable (1 Timothy 6:16), is for us like an inexplicable labyrinth unless we are guided into it by the line of His Word. Thus, it is better to limp along this path than to run swiftly outside it.

For this reason, David, when teaching that superstitions must be eradicated from the world so that true religion may flourish, introduces God as reigning (as in Psalms 93, 96, 97, 99, and others). By the term “reigning,” he does not merely mean the power with which God is endowed and which He exercises in governing all of nature, but the doctrine by which He asserts His rightful dominion over us. For the errors lodged in human hearts can never be uprooted until the true knowledge of God has been planted.

4. Thus, the same Prophet, after proclaiming that the heavens declare the glory of God, that the firmament shows the work of His hands, and that the ordered course of days and nights proclaims His majesty (Psalm 19:1), then turns to mention the Word: “The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple; the statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes.”

Although he includes other uses of the Law, the Prophet indicates in general that, while God in vain invites all peoples to Himself through the contemplation of heaven and earth, this is the peculiar school of the children of God. A similar point is made in Psalm 29, where the Prophet, after speaking of the terrible voice of God, which shakes the earth in thunder, winds, rains, whirlwinds, and storms, and which makes the mountains tremble and breaks the cedars, concludes by calling for the praises of His name in the sanctuary. For, as he observes, unbelievers remain deaf to all the voices of God that resound in the air. Likewise, in another psalm, where he describes the terrifying waves of the sea, he closes by saying, “Thy testimonies are very sure: holiness becometh thine house, O Lord, forever” (Psalm 93:5).

From this, it follows that Christ said to the Samaritan woman that her people, and all others, worship what they do not know, but that the Jews alone offer worship to the true God (John 4:22). For, since the human mind, in its weakness, cannot in any way reach God unless it is aided and lifted up by His sacred Word, it was inevitable that all mortals, except the Jews, who sought God without the Word, would wander in vanity and error.

Lesson.
1. It pleased the Lord to reveal Himself unto His people by His word.
2. And committed it to faithful men unto writing.
i. That the word might be perfectly preserved.
ii. That it might be easily dispensed, propagated, and expounded.
iii. That the church might have strong consolation and comfort.

Conclusion.

Closing Prayer.

YouTube Audio: https://youtu.be/RTB-uxcv2qY?si=fTK9K_vkcHfse2Fb