Seventh-day Adventist Bible CommentaryPsalms 24

The earth is the Lord’s. God has a right to the earth, to all that it contains, and to all its inhabitants, since He is Creator and Lord of the whole earth. This concept annihilates exclusiveness of Jew or Gentile. The verse is a perfect example of synonymous parallelism, the second half balancing, repeating, and enlarging the thought of the first half.

Upon the seas. A figure probably drawn from the record of creation. The earth was originally completely covered with water (Gen. 1:2). Then the voice of the Creator bade the waters to be gathered into one place, and the dry land to appear (Gen. 1:9). Compare the expression “water under the earth” (Ex. 20:4).

Who shall ascend? Compare Ps. 15.

Clean hands. Untainted by iniquity. Since the hands are the instruments of activity, to have clean hands means to be upright (see Job 17:9; Ps. 18:24). A pure heart. True religion does not consist in mere outward conformity to religious ceremonies; it controls the heart and produces purity of thought and sincerity of motive. Lifted up his soul. “Soul” means “self” (see on Ps. 3:2; Ps. 16:10). Vanity. Heb. shaw’, “worthlessness”; sometimes used of idols as being worthless (Jer. 18:15); also of false opinions, swearing falsely or taking God’s name in vain (Ex. 20:7). The godly man regards only that which is true and real. Nor sworn deceitfully. Compare the ninth commandment (Ex. 20:16).

Blessing from the Lord. God’s friendship and favor are the right of him who has the character referred to. Righteousness. He receives God’s approval as a righteous man, being treated according to his real character.

Generation. The Hebrew word means “people,” “race,” or “type of man” (see Ps. 14:5). The expression “to seek God” is used to describe real heart religion (see Ps. 9:10; Ps. 14:2; Ps. 63:1). It includes earnest desire to know God. O Jacob. The LXX renders this clause, “that seek the face of the God of Jacob.”

Lift up your heads. The procession approaches the gates of Zion, about to enter the city, and utters a summons to admit the King of glory. See on Mark 16:19. Everlasting doors. Suggesting permanence. Jerusalem is to be the permanent abiding place of the ark.

Who is this King of glory? This question was sung as a response to those who had demanded of the watchers upon the walls that the city gates should be opened (see PP 707). The answer follows. The King of glory is Jehovah, strong and mighty, a God of power, Creator and Proprietor of the earth, who shows His power in overthrowing His enemies.

Lift up your heads. The repetition of summons gives force to what is uttered, and heightens the formal ritualism of the poem. A ceremony is in progress. Hebrew poetry delights in repetition or near repetition for the sake of emphasis (see v. 7).

Who is this King? See on v. 8. The Lord of hosts. God rules over a universe of creatures and created things, marshaled in order, or arranged as armies for battle. His reign is universal. The inhabitants of the universe, of all ranks and orders, acknowledge His rule. “Hosts” is used at times of the heavenly bodies (see Gen. 2:1; Deut. 17:3), at times of the angels (Joshua 5:14; Ps. 103:21; Ps. 148:2). At the first response of the bearers of the ark (Ps. 24:8), the gates appear to have remained closed before the waiting procession. At this second response, “The Lord of hosts,” instead of “The Lord strong and mighty, the Lord mighty in battle,” appears to be a sort of glorious password that unlocks the city. The ritualistic effect is heightened. See also 1 Sam. 17:45; 2 Sam. 6:2; Isa. 1:9. The psalm closes in perfect accord with the opening thought: God alone is ruler of the universe; He alone should be universally recognized. The ceremony of installing the ark in the hill of the Lord provides a fitting occasion for this proclamation.