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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.
"This man shall receive blessing from the Lord, and mercy from the God of his salvation" [Psalm 24:5].
Now, it was quite appropriate for him to associate mercy with blessing: even what are thought rewards are given to human beings only on account of divine lovingkindness. I mean, all the righteousness of human beings is not nearly sufficient for gifts bestowed by God and certainly not for those yet to come, which even surpass human imagining.
The one who will judge is the very one who blesses; the one who could have issued a sentence of incommutable damnation declares innocence. Therefore he wanted the value of the kindness to be acknowledged because of the worthiness of the one who overlooks offenses.… The blessing of acquittal follows mercy so that this blessing might be perceived to have come not through merits, but through the Lord’s kindness. For there is no one who does not have need to be shown mercy. Transgressions are forgiven so that a crown may come, just as freedom will not be able to be granted until slavery has first been removed. Our savior is the Lord Christ by whom blessedness is bestowed and sins are loosened. What he said earlier should not disturb us: “He will receive blessing from the Lord”; later he added, “And mercy from God his savior,” while in the order of things he pardons our sins first, and afterwards the gifts of his blessings follow. You often find that the order is varied so that mercy is placed first.… This figure is called anastrophe or an inversion, when we express a thought in a reversed order.
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SUMMARY
Psalms 24:5 serves as the climactic declaration within a liturgical psalm, articulating the blessed outcome for those who meet God's holy standards. It promises that the individual characterized by purity of heart and integrity of action will receive both divine favor and a right standing directly from the Lord, who is the ultimate source of salvation. This verse underscores the profound truth that while God requires holiness for fellowship, He Himself is the gracious provider of the blessings and righteousness necessary for such a relationship.
CONTEXT
Literary Context: Psalms 24 is a majestic psalm attributed to David, widely understood as an entrance liturgy for worshipers approaching God's holy presence, likely at the tabernacle or, later, the Temple gates. The psalm unfolds in three distinct movements, each building upon the previous. It commences with a resounding declaration of God's universal sovereignty and ownership over all creation in Psalms 24:1-2, establishing the immense holiness and authority of the One being approached. The second movement, beginning in Psalms 24:3, poses a pivotal rhetorical question: "Who shall ascend into the hill of the LORD? or who shall stand in his holy place?" This sets the stage for the crucial answer provided in Psalms 24:4, which meticulously details the moral and spiritual qualifications: "He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully." Our focal verse, Psalms 24:5, then provides the glorious and promised outcome for such a qualified individual, assuring divine favor and a right standing with God. The psalm culminates in an exultant call for the "everlasting doors" to open for the King of Glory in Psalms 24:7-10, signifying God's triumphant entry and the worshiper's joyous reception into His presence.
Historical & Cultural Context: Composed by David, Psalms 24 likely reflects the liturgical practices associated with the procession of the Ark of the Covenant into Jerusalem (as described in 2 Samuel 6) or the regular worship at the tabernacle, and later, the Temple. The "hill of the LORD" (verse 3) refers specifically to Mount Zion, the sacred site where the Ark resided and where Solomon's Temple would eventually be built. The concept of approaching a holy God in a designated sacred space was foundational to Israelite worship. Purity rituals, both ceremonial and moral, were indispensable prerequisites for drawing near to God's presence, reflecting the covenantal relationship established at Sinai (e.g., Exodus 19:10-15). The emphasis on "clean hands" and a "pure heart" (verse 4) was not merely external or ritualistic but deeply ethical, contrasting sharply with the practices of surrounding pagan nations whose deities were often appeased through external rites without demanding internal moral transformation. The designation "God of his salvation" would have resonated profoundly with a people who had repeatedly experienced divine deliverance, from the Exodus (e.g., Exodus 14) to ongoing protection and provision in a hostile world.
Key Themes: Psalms 24:5 contributes significantly to several overarching themes within the psalm and the broader biblical narrative. Firstly, it underscores the theme of Divine Blessing and Favor, explicitly stating that the qualified individual "shall receive the blessing from the LORD." This speaks to God's active involvement in bestowing favor, prosperity, and spiritual well-being upon those who align with His character and commands, echoing covenantal promises found throughout the Pentateuch, such as in Deuteronomy 28:1-14. Secondly, the verse highlights Righteousness as a Gift from God, stating "and righteousness from the God of his salvation." This is a crucial theological point, indicating that true righteousness, or a right standing with God, is not solely achieved by human effort but is a status conferred by God Himself. This concept profoundly foreshadows the New Testament understanding of imputed righteousness, where God declares believers righteous through faith in Christ, as articulated in Romans 3:21-26. Finally, the phrase "God of his salvation" emphasizes the Sovereignty and Redemptive Nature of God, underscoring that the LORD is the ultimate source and sustainer of deliverance, preservation, and spiritual wholeness, a theme consistently woven through the Psalms (e.g., Psalms 3:8 and Psalms 62:7).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 24:5 employs several literary devices to convey its profound message with clarity and emphasis. Parallelism is prominently featured in the two clauses, where "the blessing from the LORD" is paralleled with "righteousness from the God of his salvation." This specific form of synonymous parallelism reinforces the idea that blessing and righteousness are intrinsically linked and both originate from the divine, emphasizing the singular source of these invaluable gifts. The use of epithet is also present in "the God of his salvation," which serves as a descriptive title for the LORD, highlighting His redemptive character and His role as the deliverer and sustainer of life for the individual. Furthermore, the psalm as a whole functions as an entrance liturgy, where the question-and-answer format (verses 3-5) serves a catechetical purpose, instructing the worshiper on the moral and spiritual requirements for approaching God, with verse 5 providing the ultimate, desirable outcome for adherence to these divine standards.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 24:5 stands as a pivotal statement on divine grace and human responsibility within the Old Testament. It beautifully illustrates the paradox that while God demands purity and integrity from those who would approach Him, the ultimate "righteousness" and "blessing" are not merely the result of human striving but are gifts freely bestowed by God Himself. This concept lays crucial groundwork for understanding God's character as both holy and gracious, demanding a response of ethical living while simultaneously being the source of the very standing by which one can approach Him. It foreshadows the New Testament revelation of righteousness not as a human achievement, but as a divine imputation, making a right relationship with God possible for all who believe.
REFLECTION AND APPLICATION
Psalms 24:5 offers profound encouragement and a clear challenge for believers today. It reminds us that our access to God's presence and the reception of His blessings are predicated on a life that strives for integrity and purity, as outlined in the preceding verse. We are called to cultivate "clean hands" and a "pure heart," to live with honesty and without idolatry. Yet, it simultaneously reassures us that the ultimate righteousness by which we stand before Him is a gracious gift from the "God of his salvation." This truth fosters both humility and confidence: humility, because we recognize that all true good comes from the Lord and not from our own merit; and confidence, because we know that the God who demands holiness is also the God who provides the means to achieve a right standing with Him. Our pursuit of holiness is not to earn salvation, but a grateful, Spirit-empowered response to the grace that has already begun to transform us, enabling us to experience more fully the blessings of His presence and fellowship.
Questions for Reflection
FAQ
Does "righteousness from the God of his salvation" imply that human effort is irrelevant in the pursuit of a relationship with God?
Answer: Not at all. While the verse clearly states that righteousness is a gift "from the God of his salvation," it is given to the one who has "clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully" (Psalms 24:4). This indicates a dynamic interplay between divine grace and human responsibility. God bestows righteousness, but He bestows it upon those who genuinely seek Him and strive for moral and spiritual integrity, demonstrating a heart inclined towards Him. In the Old Testament, this "righteousness" often referred to a right standing achieved through covenant faithfulness and obedience, which was itself enabled by God's grace. It foreshadows the New Testament understanding where, while salvation is by grace through faith, true faith is always accompanied by good works and a transformed life (Ephesians 2:8-10). The human effort is a necessary response of faith and obedience, not a means of earning the gift, but evidence of a life transformed by it.
CHRIST-CENTERED FULFILLMENT
Psalms 24:5 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament worshiper sought to ascend to God's holy hill through personal purity and received a conferred righteousness, Christ alone perfectly embodied the qualifications of "clean hands and a pure heart" (Hebrews 4:15), living a life entirely without sin. He is the true "King of Glory" for whom the "everlasting doors" were lifted, not merely entering a temple, but ascending to the right hand of the Father after His resurrection (Psalms 24:7-10 and Acts 1:9-11). Through His sinless life, atoning death on the cross, and glorious resurrection, Jesus became the sole means by which humanity can truly receive "the blessing from the LORD" and "righteousness from the God of his salvation." For those who believe in Him, the righteousness that was once a gift contingent on human striving (though still divinely sourced) is now fully imputed through faith, as we are declared righteous in Christ, who "became to us wisdom from God, righteousness and sanctification and redemption" (2 Corinthians 5:21 and 1 Corinthians 1:30). He is not only the "God of our salvation" but also the very embodiment of our salvation, making it possible for us to draw near to God with confidence and boldness, not based on our own imperfect efforts, but on His perfect and complete work (Hebrews 10:19-22).