The Pulpit Commentaries
Psalms 24:1-10
EXPOSITION
AT first sight this psalm seems to be composed of two quite separate fragments (Psalms 24:1 and Psalms 24:7); whence Ewald has laid it down that, in their origin, the two parts were wholly separate, and that the union took place subsequently. But a careful consideration reveals points of unity which favour the view that the connection was intended from the first, and is essential and congenital. "The glory of the approaching Lord is, in both parts of the psalm, the fundamental idea" (Hengstenberg). Both parts speak of an ascent into the holy hill of Zion, the first manifestly (Psalms 24:3), the second by implication (Psalms 24:7, Psalms 24:9). If we regard part it; with most critics, as intended to be sung by the choir of Levites, which bore and accompanied the ark of the covenant as it was brought to the gates of the tabernacle or of the citadel of Zion, then it is clear that in part 1. we have a very suitable introduction. Part 1. puts forward two ideas—the infinite glory of God (Psalms 24:1, Psalms 24:2), and the need of holiness in all that draw near to him (Psalms 24:3). To impress on the minds of those present the infinite glory of God is the main object of part it.; while, if we regard the lifting up of the gates as emblematic of the lifting up of men's hearts, we may say that the direct teaching of the part is the need of a pure spirit of devotion in worshippers.
David's authorship is allowed by most critics; and the most probable period of the composition is the time when David determined to bring up the ark of God from the house of Obed-Edom to the tabernacle which he had prepared for it on Mount Zion (2 Samuel 6:12).
The psalm is made up of three strophes: Psalms 24:1, Psalms 24:2; Psalms 24:3; and Psalms 24:7. The first and second arc closely connected; the third is a little detached.
The earth is the Lord's, and the fulness thereof. God's glory was set forth in Psalms 19:1. from a consideration of the heavens (Psalms 19:1); here it is manifested from the other half of creation—the earth. The whole earth, and all its fnlness, is his. He made it, and he remains its sole Owner and Master. There is no inferior δημιουργός, as some believed, who framed it and governs it. All its marvels, all its beauty, all its richness, proceed from God alone. The world, and they that dwelt therein. "The world" (תֵּבֵל) seems to be here synonymous with" the earth" (הָאָרֶץ). Not only do its material products belong to God, but its inhabitants also.
For he hath founded it upon the seas, and established it upon the floods (comp. Genesis 1:9). God has established the earth above the seas and floods, causing it to "appear," and thus making it a fitting habitation for man. Hence his right of property in the earth and in all the dwellers on it. They exist through his providential care (comp. Psalms 104:6).
Who shall ascend into the hill of the Lord? The second strophe opens with one of David's sudden transitions. Who is worthy to be brought into contact with a God of such might and glory? Who shall ascend into his hill? God's "hill" is, in reality, the highest heaven, wherein he has his dwelling-place. Its representative on earth was, at this time, the Mount Zion, where it was already determined in the Divine counsels that the temple should be built, and whither David was now about to transfer the ark of the covenant (see the introductory paragraph). David asks the question as a warning to the Levites, whom he was about to employ in the transport of the ark, that they might purify themselves in heart and soul before venturing to take part in the solemn ceremony. Or who shall stand in his holy place? Who, i.e; shall stand and minister inside the tabernacle, when the ark has been placed therein, and it has thus become, in a special sense, God's holy place?
He that hath clean hands. He whose hands are free from acts of sin (comp. Psalms 15:2), and not only so, but he who hath also a pure heart, since the heart is the source of all evil (Matthew 15:19, Matthew 15:20), and wrongful words and wicked acts are the necessary results of the heart being impure. "God's demands upon his people," as Hengstenberg observes, "go beyond the domain of action. Those only see him—those only are fit to ascend into his hill—who have a pure heart." Who hath not lifted up his soul unto vanity; i.e. who has not lusted after vain and worthless things, whose desires are subdued, brought into captivity to the Law of God, and kept under strict control. This is really implied in purity of heart. Nor sworn deceitfully. False swearing is the worst—or, at any rate, one of the worst—sins of the tongue. The psalmist means to say that a man is not fit to draw near to God unless he is righteous in act, in thought, and in word.
He shall receive the blessing from the Lord; rather, blessing, without the article. On the pure in thought, word, and act, God's blessing is sure to rest (see Matthew 5:8). And righteousness from the God of his salvation. To the man who comes to God with an honest and true heart, God will give additional graces, such as justification, assurance, perseverance, unwavering hope, perfect charity.
This is the generation of them that seek him. Men with this character impressed upon them are the "generation," the stamp of men, whom God will recognize and accept as his worshippers, true seekers after him. That seek thy face, O Jacob. The LXX. have, Ζητούντων τὸ πρόσωπον τοῦ Θεοῦ Ἰακώβ, whence some suppose אלהי to have fallen out of the Hebrew text. This, no doubt, is possible, and removes all difficulty. But it is better to loose a Gordian knot than to cut it. We may keep the present text, and obtain a satisfactory sense, by regarding "Jacob" as grammatically in apposition with "generation,'' and translating, "This is the generation of them that seek him—that seek thy face—even Jacob." All they are not Israel who are of Israel (Romans 9:6). The true Jacob consisted of those Israelites who answered to the character described in Psalms 24:4. Selah. A break, or pause, here occurred, while the procession of Levites advanced to the very gates of the sanctuary. Then the strain was resumed—the choir being divided into two parts, which sang antiphonally.
Lift up your heads, O ye gates. So sang one half of the choir, calling upon the gates to throw themselves wide open to their full height, that free entrance might he given to the approaching sacred fabric. And be ye lift up, ye everlasting doors. Pleonastic, But giving the emphasis of repetition, and adding the epithet "everlasting," because the tabernacle was viewed as about to be continued in the temple, and the temple was designed to be God's house "for ever" (1 Kings 8:13). And the King of glory shall come in. God was regarded as dwelling between the cherubim on the mercy-seat, where the Shechinah from time to time made its appearance. The entrance of the ark into the tabernacle was thus the "coming in of the King of glory."
Who is this King of glory? The other half of the choir, acting as keepers of the doors, inquires, as if ignorant of the motive and character of the procession, "Who is this King of glory?"—who is it to whom ye give this high-sounding appellation, and to whom ye require us to open? And the reply follows from the previous speakers. The Lord strong and mighty, the Lord mighty in battle. It is Jehovah, the Strong and Mighty One-strong in himself, mighty in his acts, mighty especially in battle; whom ye may therefore be glad to receive among you as your Defence. It is this King for whom we demand admission.
Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. A repetition of Psalms 24:7, the first part of the choir reiterating its challenge.
Who is this King of glory? The second part of the choir reiterates its question, as though not yet quite understanding. "Who is he, this King of glory?" and the first, slightly varying its answer, replies, The Lord of hosts, he is the King of glory. The epithet, "Lord of hosts" well known at the time (1 Samuel 1:11; 2 Samuel 5:10; 2Sa 6:2; 2 Samuel 7:18, 2 Samuel 7:26, 2 Samuel 7:27, etc.), made all clear, and, the gates being thrown open, the ark was brought in, and set in its place in the midst of the tabernacle (2 Samuel 6:17). It has been generally recognized that the reception of the ark into the tabernacle on Mount Zion typified the entrance of our Lord into heaven after his ascension, whence our Church appoints this psalm as one of those to be recited on Ascension Day.
HOMILETICS
The world for God.
"The earth is the Lord's," etc. The world-wide breadth and grandeur of the Old Testament Scriptures, contrasted with the local narrowness and national bigotry of the Jewish people, is among the most impressive notes of its Divine inspiration. Every Israelite was trained in two convictions, which lay close to the heart of the national religion:
(1) that Israel, in a sense that put a wide difference between them and all other nations, was God's chosen people; and
(2) that the land which God had given as an inalienable inheritance was peculiarly Jehovah's land. What the Israelite was apt to lose sight of was that these gifts and distinctions were not for Israel's own glory, but for the good of mankind. The Holy Land was to be the seed-plot of the world. Probably no ancient nation could have grasped this grand idea. But the spirit of prophecy fills the pages of Old Testament Scripture with God's all-embracing purpose; brightens them with the promise of a universal kingdom and religion; claims the whole world for Jehovah.
I. THE EARTH IS THE LORD'S, AS THE WHOLE UNIVERSE IS HIS, BY RIGHT OF CREATION. This is the first lesson of religion (Genesis 1:1). David beautifully expresses this (1 Chronicles 29:11, 1 Chronicles 29:12, 1 Chronicles 29:14). Men may call themselves lords of the soil, and make what laws they choose about land; but in literal truth, every inch of earth, from centre, to surface, Belongs to "the Blessed and only Potentate." The wealthiest owner, the most absolute despot, is but a tenant-at-will, who may at any moment receive notice to quit (Luke 12:20). Bear in mind that creation implies design. Every creature, every atom, force, law, existed in the Infinite Eternal Mind, before "he spake, and it was done" (Psalms 30:6).
II. AS THE OBJECT OF HIS INCESSANT, UNIVERSAL CARE, KNOWLEDGE, BOUNTY. Men talk and think as though God were an absentee owner; at most a constitutional Sovereign, ruling by laws that restrict his action and bind his will. This is in truth an absurd fancy, yet one which often passes for scientific. Even really godly people have often a way of talking as though God's providence were partial, intermittent, an occasional interference with the regular course of nature. The glorious truth, alike rational and scriptural, is that "he maketh his sun to rise … and sendeth rain," feeds the birds, clothes the lilies, makes all events to "work together for good" (Matthew 5:45; Matthew 7:26, etc.; Romans 8:28; Psalms 119:89-19). There is no rational standing ground between the fancy (void of shadow of proof) that atoms and forces, with their intricate laws of action and reaction, have an independent existence—a self-acting machine, grinding out irresistible fate; and the faith that God lives in every atom of his universe; nor can their slightest movement evade his knowledge and care, or gainsay his will.
III. AS THE SCENE AND FIELD OF HUMAN LIFE, in which he is everywhere to be acknowledged and glorified. The first claim on life, with all its possessions, faculties, opportunities, is that God be loved and honoured (Revelation 4:11). The hard boundary-line men draw between things sacred and secular is never recognized in God's Word. All is sacred; for all is his (1 Timothy 4:4). On this text St. Paul rests the doctrine both of Christian liberty and of Christian self-denial; the right freely to enjoy what God freely gives; and the duty to abstain from any use of these gifts through which he might be dishonoured (1 Corinthians 10:25). To all the motives drawn from the foregoing considerations, the gospel adds those drawn from God's "unspeakable Gift," and from our redemption through the blood of Christ and new creation by the Spirit of God (1 Corinthians 6:19, 1 Corinthians 6:20; Romans 12:1).
A high standard of practical morality.
"Clean hands, and a pure heart." It would be impossible to condense into so few words a more beautiful and comprehensive description of true holiness. The gospel reveals motives and offers grace beyond not only the experience, but the conception, of Old Testament saints. But it cannot set a higher standard of practical morality than this: blameless conduct, and right motives; clean hands, and a pure heart. To come up perfectly to this mark would be to resemble him who was "holy, harmless, undefiled, separate from sinners," and who could safely challenge his bitterest enemies, "Which of you convicteth me of sin?" (John 8:46).
I. "CLEAN HANDS" is a phrase containing a fulness of varied meaning.
1. The hand is in Scripture the symbol of work (Psalms 95:5; Psalms 111:7; Ecclesiastes 9:10); the gospel version of which is Colossians 3:23. "Clean hands" in this sense are hands whose work is faithful and thorough. Among the evil omens of our time is a decay of honest pride in good work—a tendency to substitute cheap show for solid value. Every stroke of unfaithful work is a nail in the coffin of national honour and prosperity. Here religion steps in to our rescue. The Bible puts great honour on work. Every Christian should look on his daily work as a ministry to man for God's sake. If he would have "clean bands," he must engage in no business which cannot be so regarded.
2. The hand is the symbol of earning and paying, getting and giving. (Proverbs 10:4.) "Clean hands "are hands never defiled by unjust gain, never disgraced by withholding what is due (see Isaiah 33:15).
3. The hand is the symbol of mutual faith and honour. To "lift up the hand" is to pledge one's truth (Genesis 14:22; Deu 33:1-29 :40). "Clean hands" therefore mean unblemished honour, inviolable faithfulness (Psalms 15:4).
4. The hand is the symbol of power and of conduct. Hence the prophet's indignant denunciation (Isaiah 1:15), and St. Paul's injunction (1 Timothy 2:8).
5. Clean hands are hands not only kept clean, but washed. The purest hands have on them stains that nothing but the blood of Christ can cleanse. And this can cleanse even the foulest. Our greatest poet has pointed out the anguish of a guilt-burdened conscience—
"What I will these hands ne'er be clean?…
All the perfumes of Arabia win not sweeten this little hand."
But "the blood of Jesus Christ cleanseth from all sin."
II. "A PURE HEART." Inward holiness: right motives, feelings, aims. The hands without the heart may pass muster in human eyes. Worldly morality concerns itself rather with conduct than motives (1 Samuel 16:7). But the grave characteristic of Bible morality is that everywhere the worth of actions is made wholly to depend on their motives. The unaccomplished purpose, if sincere, is accepted (1 Kings 8:18). The holiest service, with impure motive, is hateful to God (Proverbs 21:27). Thus that modern philosophy, which seeks to derive conscience from the experience of the usefulness to society of certain actions, utterly breaks down. The judgments of enlightened conscience, and all just praise or blame, take account, not of outward actions as such, or their consequences, but of motives. St. James puts these together (James 4:8), He that would keep "clean hands" must put up David's prayer (Psalms 51:10, Psalms 51:11).
HOMILIES BY C. CLEMANCE
Celebrating the Real Presence. (For opening or reopening a church.)
There seems to be no very great difficulty in finding the occasion on which this magnificent psalm was originally composed. In all probability it was written by David, and sung on the occasion of bringing up the ark of God to Mount Zion (2 Samuel 6:2, 2Sa 6:18; 2 Samuel 1:1 2 Samuel 7:25, 2 Samuel 7:26). Some regard it as prophetic, and call it "the Song of Advent," others "the Song of the Ascension." Others again apply it individually, and look upon it as appropriate for one who would open his heart to God, and let the King of glory enter therein. There are, however, so many Scriptures bearing more manifestly on these three latter applications, and there is such a fulness of instruction in dealing with the truths which are immediately suggested by the song as prepared for the historic occasion above referred to, that we shall simply invite the reader to follow the course of thought suggested thereby. All the historic information needed may be gathered from the writers referred to below; especially from the brilliant and inspiring description of Dean Stanley. £ The psalm discloses to us the grand revelation of God which the Hebrews possessed, and the joy which they felt at his making his dwelling-place among them. From the Hebrew standpoint we are bound to move forward to that of the Christian. Remembering this, let us note—
I. THE NAME AND DOMAIN OF JEHOVAH ARE IMMEASURABLY VAST; while the greatness of his attributes, as disclosed to his people of the olden time, is correspondingly august. The various names given to him in this psalm show us how far removed were the Hebrews' thoughts of God from those to which other nations of the earth had attained. The various expressions for the Name of God which are found here remove us very far from anything like anthropomorphism.
1. Jehovah; pure being—he who is, was, and will ever be.
2. The God of salvation.
3. The God of Jacob (LXX.), who can note the individual while watching over all.
4. The King of glory in whom the highest glory centres, and from whom all created glory proceeds, of every kind.
5. The Lord of the whole earth. The wide difference in this respect between the thoughts of the heathen and those of Israel is seen in 1 Kings 20:23; Daniel 2:11. The idea of local and tutelary deities is common enough among pagan nations. But that of one God supreme and alone is taught by revelation (Deuteronomy 6:4).
6. The Lord of hosts; Lord of all the hosts of heaven, whether the hosts of stars that roll at his command, or the hosts of seraphim and cherubim who wait upon his word. All these names of God are now a joy to the believer. He sees more in each of them than the saints of old could possibly do; and seeing God as revealed in Christ, he can add yet other names, and say:
7. "God is Spirit;" "God is light;" "God is love," adding to the latter the touching words, "He loved me, and gave himself for me." Thus while the universe is no tax on his power, the humblest child may nestle in his love.
"His greatness makes us brave as children are
When those they love are near."
II. NEVERTHELESS, THERE ARE SOME SPOTS WHERE HIS PRESENCE IS SPECIALLY SEEN. "The hill of the Lord" (Daniel 2:3); "His holy place" (Daniel 2:3). A careful student of the Scriptures may find matter of absorbing interest in two disclosed facts:
(1) that the great aim of God's revelation is to bring about the dwelling of man with God, and of God with man (cf. Exodus 25:8);
(2) that this is one of the thoughts of God unfolded in its different stages in the Scriptures.
1. There was the patriarchal period, when each holy man might commune with God, or erect his altar or his Bethel anywhere.
2. There was the Mosaic and prophetic period, during which there was one place that the Lord chose to put his Name there.
3. There is the present Christian period, of which it is said
(1) in prophecy (Malachi 1:11);
(2) in promise (Matthew 18:20), that wherever God's people meet in his name, he will be with them.
4. There will be the heavenly state (Revelation 21:3, Revelation 21:22, Revelation 21:23). We have not yet come to the rest and inheritance which the Lord hath promised to give us. The fourth stage is yet ahead. The second is past. The third is ours. To the believer, any room where but two or three meet in their Saviour's name may be as really a house of worship as the proudest cathedral. Such worship-rooms were common in the early Christian age. £ The worship itself consecrates the place. And the presence of God is in it, because it is with those who worship there. No Church has any monopoly of this Real -Presence. To all believers the Living One has said, "Go! teach, baptize, and lo! I am with you all the days, to the end of the age!"
III. THE LIVING PRESENCE OF GOD, WHEREVER REALIZED, SHEDS A RADIANCY OF GLORY. The ark was to the Hebrews the symbol, sign, and token of the Divine presence, and when it was conveyed to the Hill of Zion, that hill at once attained a proud preeminence, before which hills of far greater height became quite insignificant. Hence Psalms 68:16. £ And whether in earlier or later days, in tabernacle or temple, God's "way" was "in the sanctuary." Note: The tokens of God's presence, and these alone, will light up any place of worship with glory. That presence is realized:
1. In the blest fellowship the saints have in their worship, with all the redeemed on earth and in heaven, as well as with the Lord.
2. In the concert of prayer, as they plead for each other and for all men.
3. In the messages of love that come to them from their Father's Word.
4. In partaking of the tokens of love which are given in the sacrament of the Lord's Supper.
5. And in the reception of new blessing and power for life's service through the energy of the Holy Ghost, who in his blest fellowship quickens and inspires. Surely, any place where all these boons are enjoyed is indeed radiant with light and blessing!
IV. ALTHOUGH THIS PRESENCE MAY FILL THE HOUSE OF WORSHIP, NOT ALL THEREIN WILL BE EQUALLY CONSCIOUS OF IT. Surely this must be the deep meaning of Psalms 68:3. The question in Psalms 68:3 is unintelligible. As a matter of fact, any one could ascend the hill of the Lord, and even take up his abode in the sacred precincts. But physical proximity to the ark of God, and spiritual nearness to the God of the ark, are two very different things. It is easy to be where God is blessing his people; it is another thing to be one of those who get the blessing. Moral and spiritual receptivity is needful if we would enjoy the fulness of that blessing. Mechanism is not inspiration. Posture is not devotion. The Real Presence cannot be had through the bread and wine of the sacrament. It will not come to any through a line of officiating priests. While no one may limit the extent of the blessing so as to shut out any true worshipper, on the other hand, not even the holiest place will ensure the blessing to any except the worshipper is true. "He that hath clean hands and a pure heart; he shall receive the blessing from the Lord, and righteousness from the God of his salvation."
V. BY SUCH AS WORSHIP IN SPIRIT AND TRUTH THE SACRED GATES MAY BE OPENED WITH JOYOUS ACCLAIM, TO RECEIVE THE KING OF GLORY. (Psalms 68:7.) Yea, "the King of glory shall come in." He will. There is no doubt of it. The gates will not be opened in vain. The joyous host of devout souls wending their way thither will not be doomed to disappointment (Psalms 26:8; Psalms 27:4; Psalms 42:4; Psalms 43:3, Psalms 43:4; Psalms 48:9; Psalms 66:13; Psa 63:1-11 :16, 17; Psalms 77:13; Psalms 84:1.; Psalms 87.; Psalms 116:14; Psa 117:1-2 :19-27; Psalms 132:13). They may take up the grand choral song of this psalm, and make it their own. That they and God thus may meet is the only reason why these houses of worship are erected. That they do thus meet, the experience of the saints declares. That they will thus meet, the promises of God's Word ensure. Note: The dignity of God's worshippers. Not only do they go to speak to the King, but the King of heaven comes to meet them!—C.
HOMILIES BY W. FORSYTH
The King of glory.
Christ as the King of glory is represented here in three aspects.
I. AS THE LORD OF THE EARTH. (Psalms 24:1, 21.) The kingdoms of this world are limited. Some are larger than others, but the largest has its bounds (Esther 1:1; Daniel 4:1). Christ's kingdom is unlimited. Go where you will, pass from one country to another, visit different peoples, with different customs and laws, you can never get beyond its bounds. Like the sky, it covers all—"the earth, and the fulneas thereof; the world, and they that dwell therein." The grounds of this universal Lordship are absolutely just and sufficient (Psalms 24:2). He is the Proprietor, because he is the Maker; he is the Ruler, because by him all things subsist. While this belief should call forth our admiration and trust, it should also quicken our humility, and excite us to watchfulness and care as to the use we make of all things committed to us. We are occupants, not owners; we are stewards, not proprietors; we are servants, not lords.
II. THE SUPREME JUDGE OF MANKIND. The question asked hero is one of transcendent importance. "Who shall ascend into the hill of the Lord?" It comes home to each of us. It demands consideration. It presses for a reply. Who is fit for this high honour? Who is worthy of this holy fellowship? Who is capable of entering upon this transcendent service? The question relates to character; and the answer is given by him who alone can rightly judge as to character. In the deepest sense the description can be applied only to Christ Jesus. But the words hold good also of all who are Christ's (Psalms 24:6), the true community of Israel, who have been redeemed and sanctified for the service of the Holy One. As Dean Stanley had said, "The answer is remarkable, as expressing, in language so clear that a child may understand it, the great doctrine that the only service, the only character, which can be thought worthy of such a habitation, is that which conforms itself to the laws of truth, honesty, humility, justice, love. Three thousand years have passed; Jerusalem has fallen; the Jewish monarchy, and priesthood, and ritual, and religion have perished; but the words of David still remain, with hardly an exception, the rule by which all wise and good men would measure the worth and value of men, the greatness and the strength of nations."
III. THE SOVEREIGN OF THE UNIVERSE. (Psalms 24:7.) Under the grand imagery of this passage we may find some important truths.
1. That Christ is the King of glory. He has vindicated his right to this title on earth and in heaven. He is the highest Manifestation of the Divine Majesty.
2. That as the King of glory he claims admission to the heart of man. In his Word and by the providence of his Spirit he comes to all He offers himself in the plenitude of his grace and power as a Saviour. If we are overawed by his greatness, we are conquered by his love. He will not force an entrance, nor will he come in secretly or by stealth. If we are to receive him, it must be willingly, and with all honour and welcome as our Lord and King.
3. That as the King of glory he is destined to reign everlastingly over his people. "Of his kingdom there shall be no end.'—W.F.
This psalm breathes the spirit of aspiration. It speaks of the earth as the Lord's; but we are not to rest with the earth. The call is," Who will ascend?" As one of our own poets has said—
''Not to the earth confined, ascend to heaven."
Aspiration is an instinct of the heart. The young man is full of hope. Nothing seems to him impossible. His spirit leaps within him, longing to take part with others in the struggle of life.
"Men, my brothers, men the workers, ever reaping something new,
That which they have done but earnest of the things that they shall do."
Often such aspirations come to little. Work is hard. Progress is difficult. Things turn out so different from what was expected. Some fail. Others falter and lose heart. Others sink down to the dull routine of business, and the bright vision that charmed their youthful fancy fades away. But there are some who succeed. They have had ambitions, and they have stuck to them. They have had purposes, and have courageously carried them out. But if their aspirations have been limited to this world, success brings no real satisfaction. Byron found himself famous, and for a while was a great power; but how miserable were his last days! Even Gibbon, when he had brought his great work, that cost three and thirty years of labour, to an end, felt anything but quite satisfied. "I will not dissemble," he writes at Lausanne, "the first emotions of joy on the recovery of my freedom, and, perhaps, the establishment of my fame. But my pride was soon humbled, and a sober melancholy was spread over my mind, by the idea that I had taken an everlasting leave of an old and agreeable companion, and that whatsoever might be the future fate of my History, the life of the historian must be short and precarious". Our aspirations need guidance and support. The true ascent is to "the hill of the Lord," and "his holy place." The Hebrews had much to stimulate them in the very conditions of things. They had to "go up" to Jerusalem, and when they went to the house of the Lord, the way was "still upward"—from the entrance to the holy place (Ezekiel 41:7). And all this was made helpful to them as regards higher things. But we have greater aids and encouragements. We have "the hope of glory;" the lives of the good who have gone before us; the voices of the prophets; the example of our blessed Lord; and the promise of the Holy Spirit. Every true life has its Jerusalem, and we must "go from strength to strength," still upward, if we are at last to reach the joy and peace of God. There are difficulties, as there will be in the way of all high endeavours; but we are comforted with the promise of help and the assurance of success. Thought is good, "meditated action" is better, but right action carried out, and that to the end, is best of all. If we are of the generation that seek God (Psalms 24:6), then our motto will be, "Death to evil, and life to good." If we open our hearts to the King of glory, then under his leading our path shall ever be onward and upward, till at last we stand in the holy place, and receive the blessing from the Lord.
"Breathe me upward, thou in me
Aspiring, who art the Way, the Truth, the Life!
That no truth henceforth seem indifferent,
No way to truth laborious, and no life—
Not even this life I live—intolerable"
('Aurora Leigh.')
W.F.
HOMILIES BY C. SHORT
Who can dwell with God?
The twenty-third psalm concludes with the hope of dwelling in the house of the Lord for ever, and this psalm asks, "Who is qualified to dwell with God in his holy place?" Composed on the bringing of the ark to Mount Zion. Psalms 24:1 are introductory.
I. GOD'S EXALTED NATURE. (Psalms 24:1, Psalms 24:2.) Relation of land to water in Genesis 1:9. God's creative universal power was connected in the mind of the psalmist with:
1. His omniscience. He saw with unerring truth the character of those who professed to worship and serve him.
2. His holiness. None but the pure in heart could have fellowship with him. The hypocrite, therefore, could not hope for acceptance. "God is a Spirit, and those who worship him must worship him in spirit and in truth." And he was a Holy Spirit, who could have no fellowship with the untruthful and unclean.
II. QUALIFICATIONS OF WORSHIPPERS. (Genesis 1:4.)
1. Pure conduct. "Clean hands"-significant of conduct—the outward life of action, which must be unstained and righteous. No man's inward life can be right if his outward life be unclean or unjust.
2. Pure thoughts and affections. "A pure heart." The heart is the seat of the purposes and desires, and if these be not in the main and on the whole pure—"the single eye"—the whole character and life are defiled. "Not that which goeth into a man defileth him, but that which cometh out of him." "He hath not lifted up his soul unto vanity or falsehood." He is not pursuing vain or untrue things—things which are only a show, but have no substance.
3. Pure speech. "Nor sworn deceitfully." His word corresponds to his thought, and is not uttered to deceive. This requires not only truthfulness, but courage, to brave all consequences of being truthful. A man who combines these attributes can live in God's highest presence, and have fellowship and friendship with him.
III. THE REWARD OF SUCH WORSHIPPERS. (Genesis 1:5, Genesis 1:6.)
1. Increase of righteousness. By seeing God and having real communion with him. The "blessing" he receives is this increase of righteousness. No priestly benediction avails, unless there be the moral condition indicated.
2. He shall seek the face of God with increased earnestness. "To seek the face of the Lord" is to be greatly concerned about his favour and the doing his will. And this can come only as the result of previous effort and practice.—S.
Appeal for God's entrance into the heart of man.
Sung on the entry of the ark into the ancient gates of the fortress of Jerusalem. The singers, two choirs of priests—the one bearing the ark, the other already stationed there as warders. First choir demanding admission; second reply from within, "Who is this King of glory?" The transaction may suggest and represent the appeal made for God's entrance into the heart of man. Then—
I. THE LANGUAGE WOULD REPRESENT THE MIND OF MAN AS GOD'S TEMPLE. What views of our nature are suggested by such a representation?
1. The religious destination of man. A temple is built for religious uses and objects. So this is the grand destiny for which man is created—religion. Physical, intellectual, moral destiny.
2. Represents the mind as a sanctuary/or the Divine habitation. The glory of God dwelt between the cherubim; but man is God's grandest Shechinah. This is fully recognized and asserted in the New Testament, "He dwelleth with you, and shall be in you;" "Ye are God's temple."
II. GOD AS A GLORIOUS KING IS EVER SEEKING ADMISSION INTO OUR MINDS.
1. The King of glory assumes the attitude of a majestic suppliant. "Let the King come in." "Behold, I stand at the door, and knock." Illustrates the voluntary nature of our relations with God. Wonderful! Infinity pleading with the finite; majesty supplicating meanness; holiness stooping before the unholy!
2. The purpose for which he seeks to occupy our minds. To draw us into friendship and harmony with himself, and to establish a glorious rule over us. We are incapable of self-rule, and cannot exist alone. And this is our proper and normal relation to him.
III. THE EXERCISE OF MIND BY WHICH GOD IS ADMITTED INTO OUR NATURE. A lifting up of its powers—an elevation and expansion of them—in the following ways.
1. It is the reaching forth of our powers towards the Infinite Being. An effort to embrace our infinite and eternal concerns—a going forth out of the transient and visible into the everlasting and spiritual.
2. The active reception of God enlarges our best powers and affections. It enlarges and exalts love, will, and conscience.—S.