Psalm 24 Devotional

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.

Previously we saw the import of the word generations, and how that God saves His people by building and establishing covenant households to hold fast to His doctrine and pass His holy ordinances down from generation to generation. As it is written, “And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.” As it is also written of Noah, “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.” which is true also of all godly men. We also briefly noted the characteristic of such righteous men, free from the stain of hypocrisy, that they are ever found seeking God, as it is written, “When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek.” and again, “The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing.” and many other such passages showing the virtue and value of serving God by seeking Him.

But how are we to seek Him? Simply and only by personal reading of the scriptures? Through group Bible studies? How then will they understand what is spoken, if no one sent by God reveals it? Therefore it says immediately after, “that seek Him,” “that seek thy face, O Jacob.” For by naming the patriarch Jacob, who represented the 12 tribes, and therefore the whole congregation of the Lord, David is pointing to the church as that resting place, that sanctuary, that holy and appointed tabernacle where God’s worship is set up. Not behind walls of stone, but in the gathering together of one or two under the preaching of the gospel, as it is written, “where two or three are gathered together in my name, there am I in the midst of them.” and again, “they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.”

Therefore if we are to seek God’s face, it must be according to the doctrine and fellowship of His church, for Christ is ever with His people, and as He has given His ministers the ability and authority to preach His word, surely those who are found contrary to it will be found in the assembly of hypocrites. As it is written, “The man that wandereth out of the way of understanding shall remain in the congregation of the dead.” and, “He that turneth away his ear from hearing the law, even his prayer shall be abomination.” as it saith in another place also, “But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the Lord of hosts. Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the Lord of hosts:”

Matthew Henry

The properties of God’s peculiar people, who shall have communion with him in grace and glory.
(1.) They are such as keep themselves from all the gross acts of sin. They have clean hands; not spotted with the pollutions of the world and the flesh. None that were ceremonially unclean might enter into the mountain of the temple, which signified that cleanness of conversation which is required in all those that have fellowship with God. The hands lifted up in prayer must be pure hands, no blot of unjust gain cleaving to them, nor any thing else that defiles the man and is offensive to the holy God.
(2.) They are such as make conscience of being really (that is, of being inwardly) as good as they seem to be outwardly. They have pure hearts. We make nothing of our religion if we do not make heart-work of it. It is not enough that our hands be clean before men, but we must also wash our hearts from wickedness, and not allow ourselves in any secret heart-impurities, which are open before the eye of God. Yet in vain do those pretend to have pure and good hearts whose hands are defiled with the acts of sin. That is a pure heart which is sincere and without guile in covenanting with God, which is carefully guarded, that the wicked one, the uncle an spirit, touch it not, which is purified by faith, and conformed to the image and will of God; see Matthew 5:8.
(3.) They are such as do not set their affections upon the things of this world, do not lift up their souls unto vanity, whose hearts are not carried out inordinately towards the wealth of this world, the praise of men, or the delights of sense, who do not choose these things for their portion, nor reach forth after them, because they believe them to be vanity, uncertain and unsatisfying.
(4.) They are such as deal honestly both with God and man. In their covenant with God, and their contracts with men, they have not sworn deceitfully, nor broken their promises, violated their engagements, nor taken any false oath. Those that have no regard to the obligations of truth or the honour of God’s name are unfit for a place in God’s holy hill.
(5.) They are a praying people (Psalms 24:6): This is the generation of those that seek him. In every age there is a remnant of such as these, men of this character, who are accounted to the Lord for a generation,Psalms 22:30. And they are such as seek God, that seek they face, O Jacob!

1. They join themselves to God, to seek him, not only in earnest prayer, but in serious endeavours to obtain his favour and keep themselves in his love. Having made it the summit of their happiness, they make it the summit of their ambition to be accepted of him, and therefore take care and pains to approve themselves to him. It is to the hill of the Lord that we must ascend, and, the way being up-hill, we have need to put forth ourselves to the utmost, as those that seek diligently.
2. They join themselves to the people of God, to seek God with them. Being brought into communion with God, they come into communion of saints; conforming to the patterns of the saints that have gone before (so some understand this), they seek God’s face, as Jacob (so some), who was therefore surnamed Israel, because he wrestled with God and prevailed, sought him and found him; and, associating with the saints of their own day, they shall court the favour of God’s church (Revelation 3:9), shall be glad of an acquaintance with God’s people (Zechariah 8:23), shall incorporate themselves with them, and, when they subscribe with their hands to the Lord, shall call themselves by the name of Jacob, Isaiah 44:5. As soon as ever Paul was converted he joined himself to the disciples, Acts 9:26. They shall seek God’s face in Jacob (so some), that is, in the assemblies of his people. Thy face, O God of Jacob! so our margin supplies it, and makes it easy. As all believers are the spiritual seed of Abraham, so all that strive in prayer are the spiritual seed of Jacob, to whom God never said, Seek you me in vain.
3. The privileges of God’s peculiar people, Psalms 24:5. They shall be made truly and for ever happy.
   
   (1.) They shall be blessed: they shall receive the blessing from the Lord, all the fruits and gifts of God’s favour, according to his promise; and those whom God blesses are blessed indeed, for it is his prerogative to command the blessing.
   
   (2.) They shall be justified and sanctified. These are the spiritual blessings in heavenly things which they shall receive, even righteousness, the very thing they hunger and thirst after, Matthew 5:5. Righteousness is blessedness, and it is from God only that we must expect it, for we have no righteousness of our own. They shall receive the reward of their righteousness (so some), the crown of righteousness which the righteous Judge shall give, 2 Timothy 4:8.
   
   (3.) They shall be saved; for God himself will be the God of their salvation. Note, Where God gives righteousness he certainly designs salvation. Those that are made meet for heaven shall be brought safely to heaven, and then they will find what they have been seeking, to their endless satisfaction.

---

Opening Prayer.

Lesson 17.

1. The enemies of the Church Smitten with the Word of God unto our everlasting consolation. Pt. 3.
2. The basis for our comfort. Matt. 4:4,7,10
3. The precise nature of acceptable doctrine. Isa. 8:19,20
4. The Word as a sword. Eph. 6:16,17
5. The devil defeated by it. 1 John 3:8
6. The nations smitten with it. Rev. 19:15
7. The flesh killed by it. Rom. 8:13
8. The evil opinions of men thwarted by it. 2 Cor. 10:4,5
9. The Kingdom of Christ established by it. Rev. 19
10. The victory promised by it. Gen. 3:15

Names for the devil:

• Satan. (adversary)
• Devil, diabolos. (Accuser, slanderer)
• Serpent.
• Dragon.
• Prince of the power of the air.
• Beelzebub, Lord of flies. (demons, imps)
• The Wicked one.

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, which maketh the holy Scripture to be most necessary.

---

Intro.

Francis Turretin, Second Topic, Fifth Question Sec. 1-10.

Fifth Question

Do real contradictions occur in Scripture? Or are there any inexplicable (alyta) passages which cannot be explained and made to harmonize? We deny.

I. Although when the divinity of the Scriptures is proved (as in the preceding question), its infallibility necessarily follows, yet the enemies of true religion and of Scripture in every age flatter themselves that they have found not a few contradictions (enantiophanê) in it and boast of their discoveries in order to overthrow its authenticity (authentian). Such figures include Porphyry, Lucian (of Samosata), Julian the Apostate, and others formerly of the Gentiles, along with many atheists of the present day, who declare that they have met with many contradictions and difficulties (apora) in Scripture that cannot in any way be reconciled. Thus, there is a necessity to address this subject particularly, so that the integrity of the Scriptures may be preserved safe and entire against their wicked darts.

II. We have to deal here not only with declared atheists and Gentiles who do not receive the sacred Scriptures, but also with those who, while seeming to receive them, indirectly oppose them. For instance, Enthusiasts allege the imperfection of the written word as a pretext for leading men away from it to their hidden word or private revelations. Papists, while maintaining the divinity of the Scriptures against atheists, oppose their own authority and the entire cause of Christianity, delivering it up to the enemy by insisting upon the corruption of the original to bring authority to their Vulgate version. Lastly, many Libertines, who live within the church, constantly bring forward various difficulties (apora) and apparent contradictions (enantiophanê) to weaken the authority of the Scriptures.

III. The learned pursue different methods in addressing these issues. Some think that they can eliminate all difficulties by suggesting that the sacred writers could slip in memory or err in smaller things. Socinus (De sacrae Scripturae auctoritate, Opera omnia (1656), 1:265-80), Castellio (Dialogorum sacrorum (1651)), and others argue this view. However, rather than serving as a defense against atheists, this amounts to a base abandonment of the cause. Others confess that the Hebrew and Greek originals are corrupted in some places by the wickedness of the Jews or heretics, but that a remedy can easily be found in the Vulgate version and the infallible authority of the church. This opinion, held by many Papists, will be addressed when discussing the purity of the sources.

Others again argue that a few very slight errors have crept into the Scriptures and even now exist, which cannot be corrected by any collation of manuscripts. These are attributed not to the sacred writers themselves but partly to the injuries of time and partly to the fault of copyists and librarians. Yet, they contend that the authenticity (authentia) of the Scriptures is not weakened, as these occur only in things less necessary and important. This view is held by figures such as Scaliger, Capellus, Amamus, and Vossius.

Finally, others defend the integrity of the Scriptures, asserting that these various contradictions are only apparent, not real and true; that certain passages are hard to be understood (dysnoëta), but not altogether inexplicable (alyta). This is the more common opinion of the orthodox, which we follow as safer and truer.

IV. The question does not concern the irregular writing of words, the punctuation, or the various readings (which all acknowledge do often occur), nor whether the copies we have agree with the originals to the extent of varying not even in a little point or letter. Rather, the question is whether they so differ as to render the genuine text corrupt and hinder us from receiving the original text as a rule of faith and practice.

V. The question is not about the particular corruption of some manuscripts or the errors which have crept into the books of particular editions through the negligence of copyists or printers. All acknowledge the existence of many such small corruptions. The question is whether there are universal corruptions and errors so diffused through all the copies (both manuscript and edited) that they cannot be restored and corrected by any collation of various copies, Scripture itself, or parallel passages. Are there real and true, and not merely apparent, contradictions? We deny the former.

VI. The reasons are:

(1) The Scriptures are inspired of God (theopneustos, 2 Tim. 3:16). The word of God cannot be corrupted, does not lie (Ps. 19:8, 9; Heb. 6:18); cannot pass away and be destroyed (Mt. 5:18); shall endure forever (1 Pet. 1:25); and is truth itself (Jn. 17:17). For how could such things be predicated of it if it contained dangerous contradictions, or if God allowed either the sacred writers to err or incurable blemishes to creep into it?

VII. (2) Unless unimpaired integrity characterizes the Scriptures, they could not be regarded as the sole rule of faith and practice, and the door would be thrown wide open to atheists, libertines, enthusiasts, and other profane persons like them to destroy its authenticity (authentian) and overthrow the foundation of salvation. For since nothing false can be an object of faith, how could the Scriptures be held as authentic and reckoned divine if liable to contradictions and corruptions? Nor can it be said that these corruptions are only in smaller things which do not affect the foundation of faith. For if the authenticity (authentia) of the Scriptures is taken away (which would result even from the incurable corruption of one passage), how could our faith rest on what remains? And if corruption is admitted in matters of lesser importance, why not in others of greater? Who could assure me that no error or blemish had crept into fundamental passages? Or what reply could be given to a subtle atheist or heretic who might pertinaciously assert that this or that passage less in his favor had been corrupted?

It will not suffice to say that divine providence wished to keep it free from serious corruptions, but not from minor ones. Besides being a gratuitous claim, this cannot be held without injury, as if the Scriptures were lacking in the necessary things required for their full credibility (autopistian). Nor can we readily believe that God, who dictated and inspired each and every word to these inspired (theopneustois) men, would not ensure their complete preservation. If men exercise the utmost care to preserve their words (especially if they are of great importance, such as a testament or contract) in order that they may not be corrupted, how much more must we suppose God would take care of his word, which he intended as a testament and seal of his covenant with us, so that it might not be corrupted—especially when he could foresee and easily prevent such corruptions to establish the faith of his church?

VIII. The principal arguments for the integrity of the Scriptures and the purity of the sources are four:

(1) The chief of these is the providence of God. As he wished to provide for our faith by inspiring the sacred writers in what they should write, and by preserving the Scriptures against the attempts of enemies who have left nothing untried to destroy them, so he should also keep them pure and uncorrupted in order that our faith might always have a firm foundation.

(2) The religion of the Jews, who have always been careful—even to the point of superstition—concerning the faithful keeping of the sacred manuscripts.

(3) The diligence of the Masoretes, who placed their marks as a hedge around the law to ensure that it would not in any way be changed or corrupted.

(4) The number and multitude of copies, so that even if some manuscripts could be corrupted, yet all could not.

IX. The contradictions (antilogia) found in Scripture are apparent, not real. They are to be understood only with respect to us, who cannot comprehend and perceive the agreement everywhere, but not in the thing itself. If the laws of legitimate contradiction are attended to—namely, that opposites should agree with the same thing (tö auto), in the same respect (kata to auto), with reference to the same thing (pros to auto), and at the same time (tö auto chrono)—these various apparent contradictions (enantiophanê) in Scripture might be easily reconciled.

For example:

The discourse does not concern the same thing, as when James ascribes justification to works, which Paul denies to them. James speaks of declarative justification (the effect a posteriori), while Paul speaks of justification of the cause (a priori).

Or they are not said in the same respect, as when Luke enjoins mercy, “Be ye merciful” (Lk. 6:36), which Deuteronomy forbids, “Thou shalt not pity” (Dt. 19:13). Luke refers to private persons, while Deuteronomy refers to magistrates.

Or the statements are not made with reference to the same thing, as when something is said absolutely and another comparatively: “Honor thy father” (Ex. 20:12); “If any man hate not his father” (Lk. 14:26). The former must be understood absolutely, the latter comparatively, meaning to love and esteem less than Christ.

Or not in the same time, hence the expression: “Distinguish times, and you will reconcile Scripture.” Thus at one time circumcision is extolled as a great privilege of the Jews (Rom. 3:1); at another it is spoken of as a worthless thing (Gal. 5:3). The former refers to the Old Testament dispensation when it was an ordinary sacrament and a seal of the righteousness of faith, while the latter concerns the time of the gospel after the abrogation of the ceremonial law.

Similarly, at one time the apostles are sent to the Jews alone by a special mission before the passion of Christ and are prohibited from going to the Gentiles (“Go not into the way of the Gentiles,” Mt. 10:5); at another time, they are sent to all nations by a general mission after the resurrection (Mk. 16:15).

X. Although we give to the Scriptures absolute integrity, we do not therefore think that the copyists and printers were inspired (theopneustous). However, we do believe that the providence of God watched over the copying of the sacred books, so that although many errors might have crept in, it has not so happened (or they have not so crept into the manuscripts) but that they can be easily corrected by a collation of others (or with the Scriptures themselves). Therefore the foundation of the purity and integrity of the sources is not to be placed in the freedom from fault (anamartësia) of men, but in the providence of God which (however men employed in transcribing the sacred books might possibly mingle various errors) always diligently took care to correct them, or that they might be corrected easily either from a comparison with Scripture itself or from more approved manuscripts. It was not necessary therefore to render all the scribes infallible, but only so to direct them that the true reading may always be found out. This book far surpasses all others in purity.

Lesson

Pt. 1. The World Smitten

1. Scripture References: Rev. 19:15, Ps. 149:6-9
   • i. God reveals Himself to His church and not the world. (Ps. 147:19-20)
   • ii. Their judgment foretold. (Ps. 9:17)
   • iii. The ways of iniquity condemned. (Rev. 22:14-15)

Pt. 2. The Flesh Smitten

2. Scripture References: Heb. 4:12
   • i. The lust of the flesh. (Gal. 5:16-17, 1 Pet. 2:11, Rom. 13:14, 1 Cor. 6:18-20)
   • ii. The lust of the eyes. (Matt. 5:28-29, Ps. 119:37)
   • iii. The pride of life. (Jer. 9:23-24, Luke 16:15, 18:14)
   • iv. The mortification of the deeds of the body. (Rom. 8:13, Col. 3:5, Matt. 16:24, Gal. 5:24, Ps. 119:11)

Pt. 3. The Devil Smitten

3. Scripture References: 1 Pet. 5:8,9, Rom. 8:35-39, John 10:27-28, 2 Tim. 2:19
   • i. Persecution. (Matt. 10:22, 28, 16:18, Rev. 2:10, John 16:33)
   • ii. Heresy. (2 Cor. 11:13-15, 1 Tim. 4:1, 2 Pet. 2:1-2)

Objections Made by Atheists

1. The Bible is Contradictory.
2. The Bible was written by fallible men.
3. The Bible has been corrupted over time.
4. The Bible contains scientific errors.
5. The Bible contains moral problems.

Objections Made by Papists

i. Against the translation of Scripture into the vulgar:

1. The unlearnedness of the hearers.
2. The sufficiency of the Vulgate.
   
   ii. Against Sola Scriptura:
3. Traditions.
4. The authority of the Church over the word.

Objections Made by the Anabaptists

1. We value creeds above scripture.
2. We bind our conscience to men.
   • i. By our commitment to the public worship of God.
   • ii. By our study of godly theologians.

Objections Made by Arminians

1. God is the author of sin. (they make God the approver of sin)
2. Free grace promotes laziness.

Objections Made by Calvinists

1. Knowledge of sound doctrine produces pride.
2. Condemning Arminians is not charitable.
3. Separating from the church is sectarian.

Conclusion

Closing Prayer.

YouTube Audio: https://youtu.be/GI7A9KWno3k