Psalm 24: 1 – 10
Clean inside and out
A Psalm of David.
1 The earth is the LORD’s, and all its fullness, the world and those who dwell therein. 2 For He has founded it upon the seas and established it upon the waters. 3 Who may ascend into the hill of the LORD? Or who may stand in His holy place? 4 He who has clean hands and a pure heart, who has not lifted up his soul to an idol, nor sworn deceitfully. 5 He shall receive blessing from the LORD, and righteousness from the God of his salvation. 6 This is Jacob, the generation of those who seek Him, who seek Your face. Selah 7 Lift up your heads, O you gates! And be lifted up, you 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 you gates! Lift up, you 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.
Our Lord and Savior Jesus Christ taught us significant truth we He revealed people for who they truly are. They might have taken a bath and threw on some cologne, but they still stunk because they had internal odor. He said in chapter 23 this remarkable truth
25 “Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence.
Our Lord’s remark speaks about those who lay great weight on their own gifts and offerings, which have a derived holiness, rather than on what is intrinsically holy. That prevented them from genuinely approaching the living God. Here their fault lies in cleansing externals while not being concerned about what lies beneath, and thus failing to please God. In both cases it is to miss what is essential for the sake of the inessential. They laid great stress on the ritual cleansing of pottery, and of their own outer bodies, but they ignored what lay within themselves and were thus full of ‘extortion’ (obtaining things by false means) and ‘excess’ (lack of self-control, self-indulgence). It is not, of course, that the Scribes and Pharisees were particularly evil men. They simply indulged in the same corrupt practices as many others. The difference lies in the fact that they set themselves up as the standard by which others should be judged, and as the custodians of the people’s morals, and should thus have been a glowing example to others. But they were not. Their light should have been shining before men, but instead it was dimmed and distorted.
When we call ourselves Christians we too must beware that our lives are consistent with what we believe, or we too will come under the same condemnation.
The picture of the Pharisee carefully cleaning the outside of a vessel while at the same time it was full of filthiness, without bothering about the inside, is probably intended to be amusing as well as telling. Our Master and King Jesus constantly uses caricature to get over His point. But in the application the vessel represents themselves, keeping their outsides clean with constant washings, and yet not worrying about the inner heart. It was certainly typical of much of what they did, and much of what many of us do.
26 Blind Pharisee first cleanse the inside of the cup and dish, that the outside of them may be clean also.
But what they should have done was first ensure that the inside was clean. Then there might be some point in cleansing the outside. For the outside cannot be truly clean until the inside is. The result of making the inside clean will, in the case of a human being, result in the outside becoming clean as well.
27 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness. 28 Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness.
It was the custom in Palestine as the Feast of Passover approached, to generally clear up the highways and specially to mark the graves. This would be done by whitewashing them, so that pilgrims who did not know the district would not accidentally meet them and be rendered ‘unclean’ for seven days (Numbers 19.16), thus missing out on the Feast. For a time, they looked sparkling white, they were ‘beautiful’. But it did not obscure the fact that inside the tombs were rotting flesh and dead men’s bones. The same was true of the Scribes and Pharisees. They put on a show on the outside, but they were dead and putrefying inside.
We do not need to over-emphasize ‘beautiful’. Our Holy God Jesus Is not setting an aesthetic standard but indicating the difference between an unkempt and uncared for grave, and their smartness once they had been cleaned up and painted and looked respectable. In many cases the whitewashing would draw attention to their beauty, for tombstones and monuments was often to be ‘beautiful’ as the resting place of their occupants. It is, however, quite possible that people did tend to try to beautify them as well, especially at such times.
Jesus applies the picture to the Scribes and Pharisees. They too ‘whitewashed’ themselves by their ritual activities, but were inwardly unclean, ‘full of hypocrisy and lawlessness’. They were in total contrast with the pure in heart who saw God. The charge of ‘lawlessness’ is especially poignant, for they prided themselves on observing the Law. But that was their problem. They selected which parts they would keep, and those tended to concentrate on the religious ritual which was observable by God and men. Instead of being pure in heart they were whitewashed on the outside. There may also be a reference in this ‘whiteness’ to the fact that some wore white robes to make an impression of purity.
Along with their generation the Scribes and Pharisees made a great fuss about the godly of the past by erecting and decorating their tombs and monuments. It made them feel that they were not like their fathers who had disposed of the prophets and the godly. But at the same time they rejected John the Baptist and were intent on getting rid of Jesus. They did not realize that they were thereby guilty of rejecting Someone even greater than the prophets, for they were not spiritually attuned. Thus, Jesus points out that they were essentially just like their fathers.
In a sense this may well have been a propaganda Psalm, although with a very spiritual (and political) purpose in view. For David, having captured Jerusalem and having made it his capital (2 Samuel 5.9), erected a tent there which was to house the Ark of the Covenant of YHWH (2 Samuel 6.17). His desire was to see the independent city of Jerusalem, which he had captured from the Jebusites with ‘his men’, calling it the City of David (2 Samuel 5.9), accepted as the sacred city of Israel, and looked on as such by both Judah and Israel. In other words he wanted it to be seen by them as the place where YHWH dwelt, even though the Tabernacle (without the Ark) was erected elsewhere (1 Kings 3.4; 8.4). And to that end he provided a no doubt sumptuous tent so that he could bring the Ark in from where it was lying unutilized, (it had been out of sight for many years since its capture and subsequent release by the Philistines twenty years earlier) thus designating Jerusalem as the place where YHWH was enthroned (2 Samuel 6). This may well have been why, in a huge display of pageantry, he sought to fix these ideas in the people’s minds, with this Psalm intended to underpin the whole pageantry. This was the commencement of Israel referring to this mountain by the name Zion (1 Kings 8.1).
The Psalm starts with the fact that YHWH as Creator Is Lord over the whole earth and subduer of the seas. It then asks who is fit to ascend the mountain that is to be YHWH’s dwelling place and provides a detailed answer which reveals the high moral tone of Israel. After this it calls on the great gates of the city to open up so that YHWH may enter in triumph as the One Who is mighty in battle, for He has not only enabled the capture of the city (2 Samuel 5.6-9) but has also accomplished the defeat of the powerful Philistines (2 Samuel 5.17-25).
The Psalm splits up into parts, and it is probable that, as happens in other Psalms, different groups of singers were to sing different parts. Thus verse 1-2 may have been sung generally, followed by a group accompanying those who were bearing the Ark on its entry into the city singing verses 3-5 (or one group may have sung verse 3 with another group replying in verses 4-5), this being followed by a general response being made in verse 6. After that the group bearing the Ark calls on the gates to be opened in verse 7, with another group responding by asking the question in verse 8a, followed by the first group then giving the reply in verse 8b. We may then see the same process being repeated in verses 9-10, at which point the gates would be ceremonially opened and the Ark would enter and be set down in the Tent erected for it higher up the mountain, thereby demonstrating that YHWH had made the city and mountain His own.
We can compare this entry of the Ark into the city with how the Ark went before Israel on its journeying, and was each time set down within the newly erected Tabernacle, so as to demonstrate that YHWH was journeying with His people and going before them in the way (Numbers 10.33-36) with the purpose of seeking out a resting place for them. In the same way, having brought the Ark into Jerusalem in the first flush of their recent victories David clearly hoped that, as a result, they would from now on see a Jerusalem containing the Ark as evidence that YHWH had found a resting place for them with the independent Jerusalem as its capital. By doing so he hoped to remove all jealousy between Judah and Israel as to which should house the Dwelling place of YHWH and at the same time made Jerusalem his own unique power base.
The ceremony which celebrated the entry of the Ark might well then have been repeated annually at one of the great feasts. It would have especially suited the Feast of Tabernacles which, as ending the old year and bringing in the new, was associated with creation, kingship and victory. In this regard the significance of the Psalm would alter to indicate more generally YHWH’s triumph as the King of creation, and the Lord of battle. It might have gone thus so I encourage you to enjoy doing this with your fellowship. Have the men read one part and the women read the other part.
(All together)
‘The earth is YHWH’s and its fullness,
The world, and those who dwell in it.
For he has founded it upon the seas,
And established it upon the floods.’
(The Men)
‘Who shall ascend into the hill of YHWH?
And who shall stand in his holy place?’
(the Women respond)
‘He who has clean hands, and a pure heart,
Who has not lifted up his soul to falsehood,
And has not sworn deceitfully.
He will receive a blessing from YHWH,
And righteousness from the God of his salvation.’
(All together)
‘This is the generation of those who seek after him,
That seek your face, Oh Jacob. (Selah).’
(The men)
‘Lift up your heads, O you gates,
And be you lifted up, you everlasting doors,
And the King of glory will come in.’
(The women)
‘Who is the King of glory?’
(The men)
‘YHWH strong and mighty,
YHWH mighty in battle.
Lift up your heads, O you gates,
Yes, lift them up, you everlasting doors,
And the King of glory will come in.’
(The women)
‘Who is this King of glory?’
(The men)
‘YHWH of hosts,
He is the King of glory.’ (Selah).
Following on its use at the first introducing of the Ark of the Covenant of YHWH into Jerusalem, the Psalm would continue in use at the festal gatherings, and may well have been used at an annual repetition of the occasion.
‘A Psalm of David.’
This heading indicates that it is a Psalm connected with the house of David
1 The earth is the LORD’s, and all its fullness, the world and those who dwell therein. 2 For He has founded it upon the seas and established it upon the waters.
The initial verses make clear that YHWH, the One who is to seek entry into Jerusalem, is the Creator of the whole earth, who therefore possesses it by right, together with everything that is in it, including the peoples (its fullness, and those who dwell in it).
And this world is seen as ‘founded’ (established securely) on the seas and the water sources that were under the ground, which regularly caused flooding (compare Psalm 33.7) but were controlled by YHWH, ‘you have set a bound that they may not pass, that they turn not again to cover the earth’ (Psalm 104.9). We are not to see this as a pseudo-scientific explanation of the world, (Israel were not into scientific investigation), but as a description based on observation (just as we speak of the sun going down) and on the records in Genesis 1.6-9. There too the earth came up out of the waters, and was established above them. And whenever they went to the edge of the seas and looked in they could see the earth going down to its foundations in the seas. So that is how they described it.
But they did not see the earth as simply resting on the waters, for they described YHWH as the One Who ‘laid the foundation of the earth that it should not be moved forever’. He ‘covered it with the deep as with an undergarment, the waters stood above the mountains’, after which ‘at His rebuke they fled, at the voice of His thunder they hurried away, they went up by the mountains, they went down by the valleys, to the place which He had founded for them’. So the waters themselves were seen as established on solid earth, with dry land arising from them, and thus established upon them.
The major emphasis being brought out is that the earth on which men lived has been established by YHWH in the midst of the powerful and hostile seas which are, however, under YHWH’s total control (Job 38.11), and over the waters that are under the ground as revealed, for example, by the springs that poured forth water in abundance (‘the water under the earth’ - Exodus 20.4). The earth is firm and secure under His control, and all within it is His. All is thus submissive to His will, and man is kept safe within it, for floods will never again be allowed to destroy mankind (Genesis 9.11).
It is this Creator God Who will seek to enter Zion, the new city of David, and establish His dwelling in the holy mount.
3 Who may ascend into the hill of the LORD? Or who may stand in His holy place?
But now having considered the greatness of YHWH an important question arises. Who is fitted to ascend into the place where this powerful Creator and Sustainer of the world will make His earthly dwelling place? And especially who will be able to face up to His holiness, His total purity and ‘otherness’, and stand his ground before Him in that holy place. The thought is not of the Holy Place within the Tabernacle, for the Tabernacle was not yet there, but of the whole mountain seen as a holy place. (‘Holy place’ parallels ‘the hill of YHWH’). It is thus referring to the holy hill of YHWH, that is the holy hill of Zion. At this stage ‘Zion’ is limited to the one mountain, later the name will expand to cover all Jerusalem, and then be used as a synonym for the inhabitants of Jerusalem (Zechariah 2.7). And the question is as to who is fitted to ascend and enter there so as to meet with YHWH. By this he was establishing central Jerusalem (the one time Jebusite fortress on what would be the Temple mount) as ‘the holy city’ (Isaiah 48.2), a description which would gradually spread to include its environs. It was, however, a place full of sacred associations for Israel, for it was from there that the priest of the Most High God (El Elyon) had brought sustenance to their forefather Abraham and his men (Genesis 14.18-20), and had received tithes from him, at which Abraham had declared that YHWH was God Most High. This was already the hill of YHWH, and had simply been awaiting His possession of it.
The idea of ascending is regularly associated with worship (1 Samuel 1.3, 22).
heavenly Temple was on a high mountain away from Jerusalem.
4 He who has clean hands and a pure heart, who has not lifted up his soul to an idol, nor sworn deceitfully. 5 He shall receive blessing from the LORD, and righteousness from the God of his salvation.
The question as to who is fitted to ascend into the hill of YHWH, the place where YHWH is to dwell, is now answered. It is those who are clean and pure, and this not just in ritual terms, but in terms of true purity of heart and life. It is those who are fulfilling the covenant that YHWH has made with them.
To have clean hands and a pure heart, is to have rid the hands and heart of all impurity by turning from sin and offering the appropriate sacrifice, having made any necessary compensation (Leviticus 1-7), thus being brought back into a state of full obedience to the Law, combined with having been rid of all ‘uncleanness’ in the ways prescribed in the Law (Leviticus 11-15), all as epitomised in the Day of Atonement (Leviticus 16).
We can compare here 18.20, 24 where to have clean hands is to be righteous. In Christian terms it is to have admitted our sins, bringing them to God and finding cleansing in the blood of Jesus, so that He might justly forgive our sins and cleanse us from all unrighteousness (1 John 1.7-9).
‘Who has not lifted up his soul to falsehood and has not sworn deceitfully.’ This may be succinctly describing obedience to the Law in terms of total honesty before the judges of Israel, and the Great Judge Himself, or the idea may be of obedience to the covenant, with all its requirements, which Israel had sworn to keep (Exodus 24.3).
It is a reminder to us that we must deal honestly with God and keep the promises that we have made to Him. This does of course include honesty towards our fellowmen, but its main emphasis is on honesty before God and obedience to His will, although in fact the two cannot be separated in practice, for to be honest towards God involves being honest to each other (Matthew 5.23-24).
To ‘lift up the soul’ is to ‘set one’s mind and will on’ (Deuteronomy 24.15). ‘Falsehood’ indicates what is vain and empty (Job 15.31), what is false and hypocritical (12.2), or what is basically wrong (Isaiah 5.18). Here, paralleled as it is with deceitfulness, it therefore tends towards signifying all that is false.
It is the one who is true to His covenant and His commands, who will receive blessing from YHWH and righteous dealings from their saving God. Included in the idea of righteous dealings is the righteousness imputed to them because of their genuinely offered sacrifices, which are a part of His saving plan. It also includes His righteous dealings in all that is to do with them, including deliverance from all who hate them. Such are YHWH’s blessings.
For us it is a reminder that having received righteousness once for all in Jesus Christ, we can only enjoy the full benefits of that righteousness by responding in righteousness in our lives. Thus, and thus only, can we be sure of a welcome when we go into God’s presence. ‘If I regard iniquity in my heart YHWH will not hear me’ (Psalm 66.18). Only the one who comes with a true and open heart can expect to be received.
6 This is Jacob, the generation of those who seek Him, who seek Your face. Selah
The whole people then respond that they are the generation who are truly seeking after Him, who are seeking the face of the God Who is there as the God of their father Jacob. He is addressed as Jacob because He represents all that Jacob stood for, and worshipped, and because He is the God of Jacob, and their obedience is to Him through Jacob. He is addressed as Jacob as the One to Whom Jacob pointed, and in Him Jacob still calls for their obedience. (Some, however, translate as ‘even Jacob’ signifying that they are, as ‘Jacob’, seeking His face).
Two words are used for seek, both having a similar meaning. The idea is of the seeking of the inner heart. But the first may be tending towards loving devotion, and the second as indicating more a petitioning heart.
‘Selah.’ Means a musical pause, probably also suggesting, ‘pause and think of that’.
7 Lift up your heads, O you gates! And be lifted up, you everlasting doors! And the King of glory shall come in.
The call now goes out that YHWH might enter in and take possession of what has been His from ancient times. For from of old it had been the city of the Most High God, Who was clearly identified as YHWH, both by its own priest from ancient times (who identified God Most High as Abraham’s God), and by Abraham specifically (Genesis 14.18-24).
The gates are to ‘lift up their heads’. Comparison with Job 10 15 suggests that this indicates a pride in what is about the happen. The gates can lift their heads because, although His coming has been delayed, He is here at last. The King of glory will pass through the gates of Zion to His new dwelling place on the mount.
For us the Tabernacle and Temple in which the Ark was housed has been replaced by the people of God as the Temple of the Holy Spirit (1 Corinthians 3.16; 2 Corinthians 6.16), and our cry is therefore that the living God, the King of Glory, might enter among us, His people, and subsequently reveal His glory.
8 Who is this King of glory? The LORD strong and mighty, The LORD mighty in battle.
The question then comes back, ‘Who is the King of glory?’ Let Him be identified if He is to enter and take possession of His holy city. How can they be sure that He has the right?
The reply is powerful. He is ‘YHWH the Strong and Mighty’, He is ‘YHWH Who has proved Himself mighty in battle’. That is why the usurpers have been turned out of Jerusalem. That is why the Philistines have fled before David. That is why the city is His. And all this is further evidenced by their history, written in their sacred writings, which reveal how He has delivered His people again and again, commencing with the defeat of mighty Egypt, and continuing with all that followed. So let them recognise that it is the Strong One and the Mighty One, the Great Victor, Who seeks to enter in.
For us this is a reminder that our God is strong and well able to fight our battles and protect us, and that our Redeemer came as the mighty One in order to deliver us through His cross (Isaiah 59.16-20), and as the King of glory.
9 Lift up your heads, O you gates! Lift up, you everlasting doors! And the King of glory shall come in.
Again the call comes. Let the ancient gates be opened that the King of glory might enter. The point is being emphasized by repetition. The required twofold witness must be given.
10 Who is this King of glory? The LORD of hosts, He Is the King of glory.
Again the question comes back, ‘Who is this King of glory?’ But possibly this time we are to understand a request for more information about this Mighty One Who is about to enter. Who and What is He?
And now is given the decisive reply, it is ‘YHWH of hosts, He is the King of glory’. YHWH of hosts is a comprehensive title. It includes the thought that He is the Creator of the heavens and the earth, and of the sun, moon and stars, and of all their host (Genesis 2.1), and of the heavenly beings. And it also includes the thought that He Is the Lord of the hosts of Israel (Joshua 5.14). He Is thus the One Who has all power in heaven and on earth, and Who is over all. He Is the One Who leads forward His people to victory. He Is the Almighty. He Is truly the King of glory.
