Psalms 24:1

Translation
King James Version
¶ A Psalm of David. The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein.
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KJV (with Strong's)
A Psalm H4210 of David H1732. The earth H776 is the LORD'S H3068, and the fulness H4393 thereof; the world H8398, and they that dwell H3427 therein.
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Complete Jewish Bible
By David. A psalm: The earth is ADONAI's, with all that is in it, the world and those who live there;
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Berean Standard Bible
The earth is the LORD’s, and the fullness thereof, the world and all who dwell therein.
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American Standard Version
The earth is Jehovah’s, and the fulness thereof; The world, and they that dwell therein.
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World English Bible Messianic
The earth is the LORD’s, with its fullness; the world, and those who dwell therein.
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Geneva Bible (1599)
A Psalme of David. The earth is the Lordes, and all that therein is: the worlde and they that dwell therein.
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Young's Literal Translation
A Psalm of David. To Jehovah is the earth and its fulness, The world and the inhabitants in it.
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See also
Psalms 89:111 Corinthians 10:261 Chronicles 29:11Job 41:11Deuteronomy 10:14Exodus 9:29Exodus 19:5
In the KJVVerse 14,243 of 31,102

Study This Verse

SUMMARY

Psalms 24:1 is a majestic and foundational declaration of God's absolute and comprehensive sovereignty over all creation. Attributed to King David, this opening verse asserts that the entire earth, with everything that fills it—its resources, its diverse ecosystems, its creatures, and all humanity—belongs unequivocally to the LORD. It establishes the divine proprietorship and ultimate dominion of the God of Israel, setting the theological bedrock for the subsequent questions within the psalm regarding who is worthy to approach such a transcendent and universal King.

CONTEXT

  • Literary Context: Psalms 24:1 functions as a grand theological overture, setting the stage for the psalm's central inquiry: "Who shall ascend the hill of the LORD? And who shall stand in His holy place?" This initial declaration of God's universal ownership and dominion (verses 1-2) establishes the immense authority and majesty of the One whose presence is sought. It precedes the crucial questions about moral and spiritual purity required for worship (verses 3-6) and culminates in the dramatic processional entry of the "King of glory" (verses 7-10). The psalm, therefore, moves from God's cosmic proprietorship to the specific conditions for human access to His presence, ultimately revealing Him as the triumphant and sovereign Lord over all.
  • Historical & Cultural Context: Attributed to David, Psalm 24 is widely believed to have been composed for a significant liturgical event, most likely the solemn procession bringing the Ark of the Covenant into Jerusalem, as vividly described in 2 Samuel 6. In the ancient Near East, where various nations worshipped localized or territorial deities, David's declaration that "The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein" was a radical and exclusive claim. It asserted that the God of Israel was not merely a tribal or national god but the rightful, universal Creator and Ruler of all, transcending all geographical and cultural boundaries. This bold theological statement would have served to consecrate Jerusalem as the capital of the universal King and to affirm Israel's God as supreme over all other gods and nations.
  • Key Themes: This verse introduces and undergirds several major theological themes central to biblical revelation. Firstly, it unequivocally declares Divine Sovereignty and Ownership, asserting God's ultimate proprietary right over everything that exists. He is not merely a powerful being but the rightful possessor of the entire cosmos and all its contents, echoing the primordial truth of God as the sole Creator found in the opening verses of Genesis. Secondly, the phrase "the world, and they that dwell therein" emphasizes Universal Dominion. God's authority extends not only to the physical planet but also to all humanity and every form of life, leaving no corner of existence outside His purview or control. This comprehensive reign is a recurring theme throughout Scripture, as seen in passages like David's prayer of praise in 1 Chronicles.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the Tetragrammaton (H3068), the sacred, covenantal name of God, often rendered "Yahweh" or "Jehovah." Its use here emphasizes that the God who owns and rules the entire universe is the same personal, self-existent God who entered into covenant relationship with Israel. It signifies His eternal, unchanging nature and His active presence in creation and history, highlighting that His universal dominion is not an impersonal force but the reign of a relational deity.
  • fulness (Hebrew, mᵉlôʼ', H4393): This term (H4393) literally means "that which fills it" or "its contents." It is a comprehensive term encompassing everything within the earth: its natural resources, its wealth, its diverse ecosystems, and all living creatures. This highlights the absolute and exhaustive nature of God's ownership, leaving nothing outside His rightful domain, from the smallest particle to the grandest mountain range.
  • world (Hebrew, têbêl', H8398): This word (H8398) refers to the earth specifically as a "habitable part" or the "inhabited globe." While "earth" (H776, ʼerets') can refer to the physical ground or land, têbêl emphasizes the populated aspect of the planet. By including "the world, and they that dwell therein," the psalmist explicitly extends God's sovereignty beyond the physical land to encompass all humanity and every living being that inhabits it, making His dominion truly universal and all-encompassing.

Verse Breakdown

  • "The earth [is] the LORD'S": This opening declaration establishes the fundamental truth of God's absolute proprietorship over the entire planet. It is not merely a statement of power but of rightful ownership, asserting that the very ground beneath our feet, the land, and all its physical aspects belong to God by right of creation. This sets the stage for understanding humanity's place within God's created order.
  • "and the fulness thereof": This clause expands on the initial declaration, clarifying that God's ownership is not limited to the physical land itself but extends to everything contained within it. This includes all its resources, its produce, its wealth, and every living thing that inhabits it, emphasizing the comprehensive scope of His dominion. Nothing within creation is outside His rightful claim.
  • "the world, and they that dwell therein": This final phrase employs parallelism to reiterate and amplify the preceding statements. "The world" (Hebrew: têbêl, often referring to the inhabited earth) broadens the scope from the physical "earth" (ʼerets') to the entire human-inhabited globe, and "they that dwell therein" explicitly includes all humanity and every living creature. This underscores that God's sovereignty encompasses not only the physical realm but also the entirety of sentient life, making His dominion truly universal and all-encompassing.

Literary Devices

Psalm 24:1 primarily employs Parallelism, a hallmark of Hebrew poetry, to reinforce its central message. Specifically, it uses Synonymous Parallelism, where the second half of the verse reiterates the idea of the first half using different but equivalent words. "The earth, and the fulness thereof" is paralleled by "the world, and they that dwell therein," both emphatically declaring God's comprehensive ownership. This repetition serves to amplify the truth, making the statement more forceful and memorable. The verse is also a powerful Declaration or Affirmation, presented as an undeniable truth that undergirds all subsequent theological and ethical considerations within the psalm. Its concise, declarative nature lends it an air of majestic authority, fitting for the subject of God's universal dominion.

THEOLOGICAL AND THEMATIC CONNECTIONS

This foundational verse establishes the ultimate reality of God's supreme authority and ownership over all things. It connects directly to the doctrine of creation, where God, as the sole Creator, inherently possesses all that He has made. This truth forms the basis for understanding humanity's role as stewards rather than ultimate owners, and it underpins all ethical considerations regarding the use of resources, the care for creation, and the treatment of fellow human beings. Furthermore, it provides immense comfort and security, reminding believers that even in a chaotic world, the sovereign God is ultimately in control, and His purposes will prevail. This divine ownership also serves as the theological basis for worship, as all creation rightly bows before its Creator and Owner.

REFLECTION AND APPLICATION

Understanding that "The earth is the LORD'S, and the fulness thereof" is not merely a theological abstract but a transformative truth with profound implications for how we live. If God is the ultimate owner of all things—our possessions, our talents, our time, our relationships, and even our very lives—then we are called to live as faithful stewards, managing what has been entrusted to us according to His will and for His glory. This perspective cultivates a spirit of humility, recognizing that our existence and all we have are gifts from His hand, compelling us to worship Him as the sovereign Lord of all. In a world grappling with environmental concerns, economic disparities, and political turmoil, this verse offers both a challenge to responsible living and immense comfort, reminding us that ultimately, God is in control, and His purposes for His creation will be fulfilled. It invites us to trust in His overarching plan and to find security in His unchanging dominion, knowing that nothing is outside His wise and loving governance, and that His ultimate aim is the glory of His name through His creation.

Questions for Reflection

  • How does acknowledging God's absolute ownership of the earth and everything in it influence my perspective on my personal possessions and resources?
  • What practical implications does God's universal sovereignty have for my daily decisions regarding consumption, environmental care, and generosity towards others?
  • In what ways does the truth that "the earth is the LORD'S" bring comfort or challenge to my understanding of global events and personal struggles, particularly when things seem out of control?

FAQ

Does this verse imply that humans have no rights or responsibilities regarding the earth?

Answer: On the contrary, this verse establishes the very foundation for human responsibility. While God is the ultimate owner, He has graciously entrusted humanity with the stewardship of His creation. As image-bearers of God, we are called to "work it and keep it" (Genesis 2:15), exercising dominion not as absolute owners but as faithful managers on His behalf. This means we are accountable to Him for how we utilize the earth's resources, care for its inhabitants, and interact with the natural world. Our "rights" are derived from our God-given role as stewards under His ultimate authority, and our responsibilities are immense, reflecting His character in our care for His property.

CHRIST-CENTERED FULFILLMENT

Psalm 24:1 finds its ultimate and most profound fulfillment in Jesus Christ. As the eternal Son of God, He is the very agent through whom the earth and its fullness were created. John's Gospel declares that "All things were made through Him, and without Him nothing was made that was made," and Paul's letter to the Colossians affirms that "by Him all things were created, in heaven and on earth, visible and invisible... all things were created through Him and for Him." Not only is He the Creator, but He is also the Sustainer, actively upholding "the universe by the word of His power" (Hebrews 1:3). Furthermore, the "King of glory" who is invited to enter the ancient gates in the latter part of Psalm 24 is ultimately revealed in the New Testament as Christ Himself, who, having completed His redemptive work on the cross and through His resurrection, ascended to His rightful place of cosmic dominion. Philippians 2:9-11 proclaims that God has "highly exalted Him and bestowed on Him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth." Thus, the earth and its fullness are not only the LORD's by creation, but they are also Christ's by right of creation, sustenance, redemption, and ultimate inheritance, ensuring that His reign is truly universal and eternal, culminating in the declaration that "The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever" (Revelation 11:15).

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Commentary on Psalms 24 verses 1–2

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, Co1 10:26, Co1 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?

II. 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–2. Public domain.
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Pseudo-Athanasius
EXPOSITION ON PSALM 24
This verse teaches about God’s kingdom to come, in which he will reign over all. And in order to make known that as maker and natural Lord he will reign over it, he said [in the next verse], “He is its foundations.”
1 Corinthians 10:23-33AD 55
All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but every man another's wealth. Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: For the earth is the Lord's, and the fulness thereof. [Psalms 24:1] If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof: Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.
Gregory of NyssaAD 395
ON VIRGINITY 4
The foolish person counts as his own possession that which never actually belongs to him, seemingly ignorant in his greed that “the earth is the Lord’s, and the fullness thereof,” for “God is king of all the earth.” It is the passion of having that gives people a false title of lordship over that which can never belong to them. “The earth,” says the wise preacher, “abides forever,” ministering to every generation, first one, then another, that is born on it. But people, though they are so little even their own masters that they are brought into life without knowing it by their Maker’s will, and before they wish are withdrawn from it, nevertheless in their excessive vanity think that they are its lords; that they, now born, now dying, rule that which remains continually.
Augustine of HippoAD 430
Exposition on Psalm 24
"The earth is the Lord's, and the fullness thereof, the compass of the world, and all they that dwell therein" [Psalm 24:1]; when the Lord, being glorified, is announced for the believing of all nations; and the whole compass of the world becomes His Church.
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 24:2
He is Lord of the whole world. He is its Lord, however, not by wresting authority or by depriving anyone else of lordship but by personally creating it and leading it from nonbeing into being.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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