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Commentary on Psalms 24 verses 3–6
From this world, and the fulness thereof, the psalmist's meditations rise, of a sudden to the great things of another world, the foundation of which is not on the seas, nor on the floods. The things of this world God has given to the children of men and we are much indebted to his providence for them; but they will not make a portion for us. And therefore,
I. Here is an enquiry after better things, Psa 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, Psa 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.
II. An answer to this enquiry, in which we have,
1.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 unclean spirit, touch it not, which is purified by faith, and conformed to the image and will of God; see Mat 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 (Psa 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, Psa 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 (Rev 3:9), shall be glad of an acquaintance with God's people (Zac 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, Isa 44:5. As soon as ever Paul was converted he joined himself to the disciples, Act 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.
2.The privileges of God's peculiar people, Psa 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, Mat 5:6. 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, Ti2 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.
Where should you stand, you who seek sanctification from God? The writer says, “You have established my feet on the rock.” “Christ was the rock.” Let us learn about the one who follows these promises.
"Who shall ascend into the mount of the Lord?" Who shall ascend to the height of the righteousness of the Lord? "Or who shall stand in His holy place?" [Psalm 24:3]. Or who shall abide in that place, whither He shall ascend, founded above the seas, and prepared above the rivers?
After he taught briefly that everything which the Lord created belongs to him, he now embarks on the second section with a question; he answers by telling what sort of people they ought to be who desire to say that they are his.
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SUMMARY
Psalms 24:3 presents a profound rhetorical question, probing the spiritual and moral qualifications essential for entering God's sacred presence. Situated within a processional psalm, likely recited by worshippers journeying to the Jerusalem Temple, this verse establishes the divine standard for approaching the Holy One, underscoring that access to God's dwelling is not automatic but contingent upon a life marked by integrity and purity, thereby setting the stage for the psalm's subsequent elaboration of these indispensable virtues.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 24:3 primarily employs Rhetorical Question and Synonymous Parallelism. The verse opens with a rhetorical question ("Who shall ascend into the hill of the LORD?") which immediately engages the audience, prompting self-reflection rather than expecting a direct verbal answer. This device serves to highlight the profound nature of the inquiry and to set up the subsequent answer provided in the following verses. The second clause, "or who shall stand in his holy place?", exemplifies Synonymous Parallelism, where the second line reiterates the thought of the first using different but equivalent terms. "Hill of the LORD" is paralleled by "his holy place," and "ascend" is paralleled by "stand." This parallelism not only adds poetic beauty and emphasis but also deepens the meaning, reinforcing the idea that both the journey to and the sustained presence within God's sanctuary demand specific qualifications. The use of these devices makes the question weighty and universal, inviting every worshiper to consider their own spiritual state.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 24:3 profoundly articulates the enduring theological truth that God is holy and demands holiness from those who seek to draw near to Him. This principle is not unique to the Old Testament but resonates throughout biblical revelation, emphasizing that access to the divine presence is predicated on a transformed life. The question "Who shall ascend?" is a timeless challenge, calling individuals to self-examination regarding their moral integrity and spiritual purity before approaching the Creator. It establishes a divine standard that underscores the seriousness of worship and fellowship with God, moving beyond mere ritual to demand genuine righteousness of heart and action. This verse sets the stage for understanding that while God desires communion with humanity, He does so on His terms, which are rooted in His unchanging character of absolute holiness.
REFLECTION AND APPLICATION
For the ancient Israelite worshiper, Psalms 24:3 served as a solemn gateway to the Temple, a moment of profound introspection before entering God's physical dwelling. It was a stark reminder that physical proximity was insufficient; true worship demanded moral integrity and spiritual purity. For believers today, while we no longer ascend a physical hill to encounter God in a localized temple, the spiritual principle remains profoundly relevant. This verse challenges us to consider the state of our hearts and lives as we approach God in prayer, worship, and daily living. It calls us to a life of intentional holiness, recognizing that God's presence is sacred and demands reverence. Our access to God is now through Christ, but this access is not an excuse for casualness or moral indifference; rather, it empowers us to pursue the very righteousness that this psalm describes, living lives that honor the One who has brought us near. It prompts us to continually examine our hands (actions) and hearts (motives), seeking alignment with God's perfect character, knowing that true communion flows from a life consecrated to Him.
Questions for Reflection
FAQ
What is the "hill of the LORD" mentioned in Psalms 24:3?
Answer: The "hill of the LORD" refers specifically to Mount Zion in Jerusalem. This was the elevated location chosen by King David to bring the Ark of the Covenant, and later, where Solomon built the first Temple. It became the spiritual and political capital of ancient Israel, symbolizing God's dwelling place on earth and the central hub of Israelite worship. The phrase underscores the sacredness and divine ownership of this particular geographical site, distinguishing it as the unique place where God's presence was manifested among His people. The act of "ascending" this hill was a physical pilgrimage that also carried deep spiritual significance for the worshiper, representing a movement from the common to the consecrated.
Why is the question "Who shall ascend...?" rhetorical in nature?
Answer: The question in Psalms 24:3 is rhetorical because it is not intended to elicit a verbal answer from the audience, but rather to prompt profound introspection and self-examination. The psalm itself provides the immediate answer in Psalms 24:4-6, detailing the moral and spiritual qualifications required. By posing the question, the psalmist compels every individual worshiper to consider their own spiritual state, their actions, and their motives before daring to approach the holy presence of God. It sets a high standard for entry, emphasizing that access to the divine is not automatic but contingent upon a life of integrity and purity, thereby preparing the worshiper to receive the subsequent revelation of these virtues.
Does this verse imply that only perfect people can approach God?
Answer: No, this verse does not imply that only perfectly sinless people can approach God. Rather, it establishes the divine standard of holiness that God requires for intimate fellowship. In the Old Testament, this standard was met through a combination of sincere repentance, ritual cleansing, and adherence to God's moral laws. While no one is perfectly sinless, the emphasis is on a sincere desire for purity, integrity of heart, and a life free from intentional or unrepented sin. The subsequent verses (e.g., Psalms 24:4) clarify that it refers to those who are genuinely committed to righteousness and truth. In the New Covenant, the ultimate fulfillment of this standard is found in Jesus Christ, who perfectly embodies all righteousness, and through whom believers are made righteous and granted access to God's presence, not by their own perfect merit but by His atoning work (Hebrews 10:19-22).
CHRIST-CENTERED FULFILLMENT
Psalms 24:3, with its profound question about who may ascend to God's holy presence, finds its ultimate and glorious fulfillment in Jesus Christ. In the Old Covenant, access to God's dwelling on Mount Zion was restricted by physical and ritual requirements, pointing to the inherent holiness of God and humanity's inability to perfectly meet His standards. However, Jesus, as the perfect Son of God and the true High Priest, is the only one who truly "ascended into the hill of the LORD" and "stood in his holy place" in a way that fully pleased God. He possessed "clean hands and a pure heart" (as described in Psalms 24:4) not merely ritually, but perfectly and intrinsically, being without sin (Hebrews 4:15). Through His sacrificial death on the cross, Jesus tore the veil of the Temple (Matthew 27:51), signifying that the way into the true "holy place"—God's heavenly presence—was now opened for all who believe. We no longer ascend a physical mountain, but through Christ's shed blood and resurrection, we have bold and confident access to the Father (Ephesians 2:18) and are invited to "draw near with a true heart in full assurance of faith" (Hebrews 10:22). Jesus is not only the answer to the psalmist's question but also the very means by which we, as His followers, are enabled to approach the holy God, having been made righteous in Him (2 Corinthians 5:21). He is the "King of glory" who has truly entered the "everlasting doors" (Psalms 24:7-10), and through Him, we too are granted spiritual ascent and eternal standing in God's presence.