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Psalms 24:1
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Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Jahve, whose throne of grace is now set upon Zion, has not a limited dominion, like the heathen deities: His right to sovereignty embraces the earth and its fulness (Psa 50:12; Psa 89:12), i.e., everything that is to be found upon it and in it. (Note: In Co1 10:26, Paul founds on this verse (cf. Psa 50:12) the doctrine that a Christian (apart from a charitable regard for the weak) may eat whatever is sold in the shambles, without troubling himself to enquire whether it has been offered to idols or not. A Talmudic teacher, B. Berachoth 35a, infers from this passage the duty of prayer before meat: He who eats without giving thanks is like one who lays hands upon קדשׁי שׁמים (the sacred things of God); the right to eat is only obtained by prayer.) For He, הוא, is the owner of the world, because its Creator. He has founded it upon seas, i.e., the ocean and its streams, נהרות, ῥέεθρα (Jon 2:4); for the waters existed before the dry land, and this has been cast up out of them at God's word, so that consequently the solid land, - which indeed also conceals in its interior a תּהום רבּה (Gen 7:11), - rising above the surface of the sea, has the waters, as it were, for its foundation (Psa 136:6), although it would more readily sink down into them than keep itself above them, if it were not in itself upheld by the creative power of God. Hereupon arises the question, who may ascend the mountain of Jahve, and stand above in His holy place? The futures have a potential signification: who can have courage to do it? what, therefore, must he be, whom Jahve receives into His fellowship, and with whose worship He is well-pleased? Answer: he must be one innocent in his actions and pure in mind, one who does not lift up his soul to that which is vain (לשּׁוא, according to the Masora with Waw minusculum). (ל) נשׂא נפשׁ אל, to direct one's soul, Psa 25:1, or longing and striving, towards anything, Deu 24:15; Pro 19:18; Hos 4:8. The Ker נפשׁי is old and acknowledged by the oldest authorities. (Note: The reading נפשׁי is adopted by Saadia (in Enumoth ii., where נפשׁי is equivalent to שׁמי), Juda ha-Levi (Cuzari iii. 27), Abulwalid (Rikma p. 180), Rashi, Kimchi, the Sohar, the Codices (and among others by that of the year 1294) and most editions (among which, the Complutensis has נפשׁי in the text). Nor does Aben-Ezra, whom Norzi has misunderstood, by any means reverse the relation of the Chethb and Ker; to him נפשׁי is the Ker, and he explains it as a metaphor (an anthropomorphism): וכתוב נפשי דוך כנוי. Elias Levita is the only one who rejects the Ker נפשׁי; but he does so though misunderstanding a Masora (vid., Baer's Psalterium p. 130) and not without admitting Masoretic testimony in favour of it (וכן ראיתי ברוב נוסחאות המסורת). He is the only textual critic who rejects it. For Jacob b. Chajim is merely astonished that נפשׁו is not to be found in the Masoreth register of words written with Waw and to be read with Jod. And even Norzi does not reject this Ker, which he is obliged to admit has greatly preponderating testimony in its favour, and he would only too gladly get rid of it.) Even the lxx Cod. Alex. translates: τὴν ψυχὴν μου; whereas Cod. Vat. (Eus., Apollin., Theodor., et al.): τὴν ψυχὴν αὐτοῦ. Critically it is just as intangible, as it is exegetically incomprehensible; נפשׁי might then be equivalent to שׁמי. Exo 20:7, an explanation, however, which does not seem possible even from Amo 6:8; Jer 51:14. We let this Kerמ alone to its undisturbed critical rights. But that the poet did actually write thus, is incredible. In Psa 24:5 (just as at the close of Psa 15:1-5), in continued predicates, we are told the character of the man, who is worthy of this privilege, to whom the question in Psa 24:3 refers. Such an one shall bear away, or acquire (נשׁא, as e.g., Est 2:17) blessing from Jahve and righteousness from the God of his salvation (Psa 25:5; Psa 27:9). Righteousness, i.e., conformity to God and that which is well-pleasing to God, appears here as a gift, and in this sense it is used interchangeably with ישׁע (e.g., Psa 132:9, Psa 132:16). It is the righteousness of God after which the righteous, but not the self-righteous, man hungers and thirsts; that moral perfection which is the likeness of God restored to him and at the same time brought about by his own endeavours; it is the being changed, or transfigured, into the image of the Holy One Himself. With Psa 24:5 the answer to the question of Psa 24:3 is at an end; Psa 24:6 adds that those thus qualified, who may accordingly expect to receive God's gifts of salvation, are the true church of Jahve, the Israel of God. דּור (lit., a revolution, Arabic dahr, root דר, to turn, revolve) is used here, as in Psa 14:5; Psa 73:15; Psa 112:2, of a collective whole, whose bond of union is not contemporaneousness, but similarity of disposition; and it is an alliteration with the דּרשׁיו (Chethb דרשו, without the Jod plur.) which follows. מבקשׁי פּני ך is a second genitive depending on דּור, as in Psa 27:8. Here at the close the predication passes into the form of invocation (Thy face). And יעקב is a summarising predicate: in short, these are Jacob, not merely after the flesh, but after the spirit, and thus in truth (Isa 44:2, cf. Rom 9:6; Gal 6:16). By interpolating אלהי, as is done in the lxx and Peshto, and adopted by Ewald, Olshausen, Hupfeld, and Bttcher, the nerve, as it were, of the assertion is cut through. The predicate, which has been expressed in different ways, is concentrated intelligibly enough in the one word יעקב, towards which it all along tends. And here the music becomes forte. The first part of this double Psalm dies away amidst the playing of the instruments of the Levitical priests; for the Ark was brought in בּכל־עז וּבשׁירים, as Sa2 6:5 (cf. Sa2 6:14) is to be read.
John Gill Bible Commentary
The earth is the Lord's, and the fulness thereof,.... The whole universe, all the terraqueous globe, both land and water, and the circumambient air, and all that is therein; the fishes of the sea, the fowls of the air, the beasts of the field, all plants and vegetables that spring out of the earth, and metals and minerals in the bowels of it; all which are the riches of the Lord the earth is full of, Psa 104:24; see Psa 50:10; the world, and they that dwell therein; the habitable world, and the dwellers on it, rational and irrational. These words may be interpreted of Christ, who is Lord of all; he made the world, and has a right and claim to all things in it; for the same person is here spoken of as in the preceding psalm, under the character of a shepherd; and this shows him to be very fit and proper for such an office, seeing he cannot fail of feeding and protecting his sheep; nor can they want any good thing, since the fulness both of nature and of grace is with him; and hence it is that all things are theirs, whether the world, or things present, or things to come; and though they seem to have nothing, yet possess all things, they possessing him whose all things are. The apostle makes use of this passage of Scripture, to prove, explain, and direct in the use of Christian liberty, with respect to the free use of creatures, they all being the Lord's; and therefore good, and to be received with thanksgiving: and yet, inasmuch as there is a variety of them, such should be abstained from, when to use them serves to embolden evil men in their wicked ways, or offend and grieve weak Christians, Co1 10:25.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
Ps 24 The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion. 24:1-2 The kingdom belongs to the Creator, the Great King (cp. 22:27). 24:1 The Lord created and now rules the earth and everything in it (see 1 Cor 10:25-26). He sees all its people (Ps 33:14), regardless of their status (49:1-2).
Psalms 24:1
The Earth Is the LORD’s
1The earth is the LORD’s, and the fullness thereof, the world and all who dwell therein. 2For He has founded it upon the seas and established it upon the waters.
- Scripture
- Sermons
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Battling With God
By Alan Redpath4.4K39:03StrugglesPSA 2:8PSA 24:1PSA 110:1ISA 45:1ISA 45:3MAT 6:33In this sermon, the preacher discusses the power and sovereignty of God in the context of the Babylonian captivity of Israel. He emphasizes that even though Babylon was immensely powerful, God would deliver His chosen people from their bondage. The preacher references the story of Belshazzar in Daniel chapter 5, where the king was terrified by a writing on the wall, to illustrate the fear that God can instill in the hearts of rulers. The sermon also touches on the topic of wealth and how God rarely entrusts His people with it, instead using it in the hands of others for the good of His own. The preacher concludes by highlighting the promises given to Cyrus, who would be used as God's instrument for the salvation of Israel.
Treasures of Darkness
By Alan Redpath4.1K39:32DarknessPSA 2:8PSA 24:1PSA 46:10PSA 110:1ISA 45:3MAT 6:33In this sermon, the preacher discusses the power and sovereignty of God in the context of the Babylonian captivity of Israel. He emphasizes that even though Babylon was immensely powerful, God would deliver His chosen people from their bondage. The preacher references the story of Belshazzar in Daniel chapter 5, where the king was terrified by a writing on the wall, to illustrate the fear that God can instill in the hearts of rulers. The sermon also touches on the topic of wealth and how God rarely entrusts His people with it, instead using it in the hands of others for the good of His own. The preacher concludes by highlighting the promises given to Cyrus, who would be used as God's instrument for the salvation of Israel.
Dvd 34 God's Purpose for the Nations
By Art Katz1.8K1:11:37DEU 32:8PSA 24:1
This sermon emphasizes the importance of nations recognizing God's sovereignty over the earth and their need to repent and seek after Him. It delves into the significance of nations, their rebellion against God, the role of Israel in God's plan, and the impending judgment on the world. The message calls for a prophetic church that confronts nations with the truth and urgency of repentance before the day of the Lord's judgment.
Jap-01 the Earth Is the Lord's
By Art Katz1.8K1:03:54JapanesePSA 7:11PSA 24:1PSA 67:2JER 25:31HOS 4:6JHN 1:1ROM 10:17PHP 2:10In this sermon, the speaker emphasizes that this message will not be a neat and ordered lecture, but rather a raw and impactful experience. The speaker expresses their overwhelming ignorance about Japan but believes that the Holy Spirit is already revealing important truths. They stress the importance of delivering a personal message, just as Paul did, by knowing God as judge and persuading others through personal knowledge. The speaker also highlights the need for Japan to hear the truth about God's judgment and the importance of repentance.
Blessed Are the Pure in Heart
By Dwight Pentecost1.6K36:33BeatitudesPSA 24:1PSA 24:3ISA 1:15ISA 59:12ISA 59:16EZK 36:25In this sermon, the speaker begins by acknowledging the poor quality of the recording but expresses hope that the message will still be a blessing. The speaker then reads from Psalm 24, emphasizing that the earth and everything in it belongs to the Lord. The sermon focuses on the theme of acceptance by God and the need for clean hands and a pure heart. The speaker also highlights the promise of salvation through the death of Jesus Christ, who is referred to as the Lamb of God.
Entering Into the Holy Place
By Ralph Sutera1.2K35:56Holy PlacePSA 24:1PSA 24:3ACT 3:26In this sermon, the preacher emphasizes that God's prime consideration in sending Jesus Christ to the world was to bless humanity. The preacher highlights that God wants us to experience a life of joy, dynamism, and vibrancy by surrendering our lives to Him. However, there are conditions for receiving God's blessings, including having clean hands, a pure heart, and not engaging in vanity or deceit. The sermon emphasizes that God desires to be the sovereign owner of everything in our lives, both now and in eternity, and encourages listeners to allow Jesus Christ to have complete control over their lives.
Rise and Shine 1999 Conference-38 Raising the Level of Public Ministry
By William MacDonald1.1K57:41Public MinistryPSA 24:1ISA 52:11MAT 6:33JHN 3:16ACT 20:27HEB 1:31PE 1:18In this sermon, the speaker emphasizes the importance of giving one's best in preparing the message. He shares an example of a well-known radio preacher who spends 10 hours a day for four days preparing for his Sunday messages. The speaker encourages preachers to rely on fresh inspiration from the Lord rather than using old sermons. He also highlights the significance of glorifying Christ and reminding the audience that Jesus, who is greater than anything we can say about Him, died for their sins. The speaker advocates for a systematic study of the Bible, going verse by verse, to provide a balanced diet of God's word to the listeners.
Living Before the King of Glory
By Bob Kauflin9721:01:39Sovereignty1CH 15:25PSA 24:1PSA 24:3MAT 6:33In this sermon, the speaker emphasizes the importance of viewing God rightly in order to be right with Him. The message is based on Psalm 24, which speaks of the Lord's sovereignty and the requirements for approaching His presence. The speaker highlights the need for clean hands, a pure heart, and truthful speech in order to ascend the hill of the Lord. The sermon also points to Jesus as the perfect example of someone who fulfilled these requirements and ultimately brought salvation to humanity through His death and resurrection.
Praise for the Redeemed Part 2
By Chuck Smith87925:04RedeemedPSA 24:1PSA 116:12PSA 118:1MAT 28:191TH 5:9In this sermon, Pastor Chuck Smith discusses the question of what we can give to God for all His benefits towards us. He emphasizes that there is nothing material that we can give to God that isn't already His. The Psalm being discussed praises the Lord for His merciful kindness and the enduring truth of the Lord. Pastor Chuck also mentions the importance of recognizing God's mercy and kindness in not bringing judgment upon mankind, despite our deserving it. He warns that the day of God's wrath is coming and points out the presence of scoffers who question the promise of His coming.
K-480 Israel in the Purpose of God
By Art Katz82148:58IsraelGEN 1:1DEU 32:8PSA 24:1ROM 8:17In this sermon, the speaker discusses the mystery of Israel and the church's role in understanding and embracing it. He emphasizes the need for the church to be mindful of God's glory rather than being self-focused. The speaker highlights the cosmic struggle between light and darkness and the significance of the nations in this drama. He references Deuteronomy 32:8 to explain how God divided the nations and set the bounds of the people according to the number of the children of Israel. The sermon concludes with a parable about the church's attitude towards the return of the prodigal son, urging believers to share the Father's heart and rejoice rather than feeling neglected.
Survey of the Rediscovery of Reformed Truth
By Ian Murray7761:01:24PSA 24:1PSA 132:4MAT 6:33ACT 2:17ROM 14:17EPH 3:20In this sermon, the speaker begins by reading from the book of Nehemiah, specifically chapter four. The speaker then discusses the importance of unity and prayer among believers in times of confusion and challenges. They emphasize the need for Christians to have the same mind and heart in order to work and pray together effectively. The speaker also reflects on the past 20 years and highlights the spirit of dedication and sacrifice displayed by biblical figures like Nehemiah, Daniel, and David, as well as modern-day servants of God like William Carey. The sermon concludes with a quote from Archibald Alexander, emphasizing that genuine evangelism should flow from a love for Christ.
Christ Is the Absolute Owner of Everything
By Tim Conway72004:24PSA 24:1LUK 14:33ROM 14:81CO 6:19COL 1:16
This sermon emphasizes the concept that Christ is the absolute owner of everything, highlighting how all things belong to Him, from material possessions like cars and property to spiritual entities like demons and souls. The message underscores the sovereignty of Christ over all aspects of life, challenging believers to recognize His ownership and authority in every area of their existence.
(How to Understand the Kjv Bible) 07 Psalm 24
By Keith Simons7521:10KJV BibleUnderstanding ScriptureSeeking GodPSA 24:1Keith Simons explores Psalm 24, emphasizing that while some passages in the Bible may be difficult to understand, the core messages are accessible to all who seek God earnestly. He explains that the earth and everything in it belongs to God, and only those with clean hands and pure hearts can approach His holy place. Simons encourages listeners to reflect on the mysteries within the psalm and to seek a personal relationship with God, who is depicted as the glorious King entering His temple. The sermon highlights the importance of righteousness and the blessings that come from God for those who earnestly seek Him.
International Family of Affection: Confronting the Control Spirit
By Mike Bickle201:01:45International Family of AffectionControl Spirit2SA 5:12PSA 24:1PSA 27:4LUK 6:38REV 4:10Mike Bickle emphasizes the Lord's intention to create an international family of affection, highlighting the need for believers to embrace shifts and changes within the body of Christ rather than resist them. He shares a profound revelation received during a trance, stating that those with a control spirit cannot fully experience God's kingdom, which includes possessiveness and territorial attitudes. Bickle encourages the congregation to relinquish personal rights and celebrate the movement of people across different ministries, as this aligns with God's purpose for unity and growth. He warns that the upcoming season of increase will require a kingdom mindset to avoid the pitfalls of anxiety and division that often accompany prosperity.
Of the Blessedness of God.
By John Gill0The Nature of GodDivine BlessednessJOB 9:4PSA 16:11PSA 24:1PSA 73:25PSA 103:1MRK 14:61ROM 1:25ROM 11:36EPH 1:31TI 6:15John Gill expounds on the blessedness of God, emphasizing that God's nature is inherently blessed, eternal, and self-sufficient. He argues that God's happiness is independent of external factors, as He possesses all good and is free from all evils, particularly sin. Gill highlights that God's blessedness is not only intrinsic but also the source of all blessedness for His creatures, who find their happiness in Him. He concludes that God's glory and majesty are recognized by all creation, affirming His status as the blessed and only potentate.
Psalm 24: Seeking the Lord
By Art Katz0Seeking GodPurity of HeartPSA 24:1Art Katz emphasizes the profound truth that the earth and all its inhabitants belong to the Lord, as He is the Creator. He challenges believers to recognize their role in proclaiming this truth and ascending the hill of the Lord with clean hands and pure hearts. Katz highlights the necessity of ongoing purification and the importance of the church as the gate through which the King of Glory enters. He warns against the distractions and vanities that hinder our pursuit of God, urging a disciplined and sincere seeking of His face. Ultimately, the sermon calls for a generation that seeks the Lord, recognizing that the earth is the Lord's and that our lives must reflect this reality.
Our Obligations to God and Men.
By Edward Payson0PSA 24:1PRO 3:27MRK 12:17ROM 13:11CO 6:19GAL 6:10EPH 5:15EPH 6:1Edward Payson preaches on the importance of rendering unto Caesar the things that are Caesar’s, and to God, the things that are God’s, emphasizing the sacredness of respecting the rights of all beings and giving them what is rightfully theirs. He delves into what is due to God, highlighting that all things are God's property, including our souls, bodies, time, knowledge, possessions, and influence. Payson also explores what is due to men, stressing the obligation to love, do good, show kindness, and fulfill duties towards our fellow human beings, superiors, inferiors, and family members.
Not the Way It Should Have Been
By Marcus Dods0PSA 24:1ISA 55:6MAT 7:7JHN 1:10JHN 14:17Marcus Dods reflects on the profound truth that despite Jesus being the Creator of the world, when He came to earth, the world did not recognize Him. The sermon delves into the missed opportunity of the Roman Empire to welcome their true Sovereign and the lack of preparation for His arrival. It highlights the irony of the world not acknowledging the very One who made it, emphasizing the need for humanity to open their hearts to receive and know Him.
The Form of a Servant
By John Gifford Bellett0PSA 24:1MAT 17:27MRK 4:35JHN 2:1PHP 2:5John Gifford Bellett emphasizes the humility and servanthood of Christ Jesus, who, though in the form of God, took on the form of a servant and became like man. Bellett illustrates how Jesus, despite His divine nature, concealed His glory and performed miracles in a humble manner, such as paying tribute with a miraculous provision, quietly attending a wedding feast, and calming a storm as a tired man. Through these actions, Jesus demonstrated His true identity as the Creator and Lord of all, hidden beneath His humble exterior.
All Turned to Holiness
By C.H. Spurgeon0ConsecrationHolinessPSA 24:1ZEC 14:20MAT 5:16ROM 12:11CO 10:31EPH 5:18COL 3:171TH 5:16HEB 12:141PE 2:9C.H. Spurgeon emphasizes the transformative power of holiness in everyday life, illustrating how all aspects of existence can be consecrated to God. He reflects on the joy of dedicating even mundane items, like garments and meals, to the Lord, urging believers to see their lives as a continuous act of worship. Spurgeon encourages the faithful to expect and embody holiness in their actions, making everything from their speech to their possessions a reflection of Christ's righteousness. He envisions a day when all creation will proclaim holiness, inviting believers to participate in this divine reality now. Ultimately, he calls for a life where every moment and object resonates with the glory of God.
Entire Consecration
By Andrew Murray0Dependence On GodConsecration1CH 29:14PSA 24:1MAT 6:33LUK 6:38ROM 12:12CO 8:122CO 9:7PHP 4:19JAS 1:171PE 4:10Andrew Murray emphasizes the profound mystery of entire consecration to God, illustrating that all we possess comes from Him and that our privilege is to return it willingly. He outlines four key thoughts: God is the ultimate Owner and Giver, we are designed to be receivers of His grace, we must give back all we receive, and God delights in our offerings. Murray encourages believers to recognize their dependence on God and to live in a state of continual surrender, understanding that true joy comes from giving back to Him. He calls for a heartfelt commitment to consecrate not just our lives but all we have, trusting in God's generous nature and the blessings that follow such surrender.
He Commanded and They Were Created
By John Piper0GEN 1:1PSA 24:1PSA 104:29PSA 148:5ISA 46:10MAT 11:28ROM 9:20ROM 11:36ROM 15:42CO 1:20COL 1:15HEB 1:3John Piper preaches on the series of messages that will take the congregation from the creation of the world through God's dealings with Israel to the incarnation of God's Son, emphasizing the importance of knowing the God of creation and redemptive history for the advancement and joy of faith. He highlights that authentic love, adoration, and fear of God come in response to glimpses of God's actions and plans, not just by command. Piper stresses the significance of understanding God as the Creator and Sustainer of all things, emphasizing that every moment of our existence is owed to God's word of command.
Christ Made the World
By A.W. Tozer0Christ's SovereigntyCreationGEN 1:1PSA 24:1ISA 9:6MAT 1:23LUK 1:30JHN 1:3JHN 1:14ROM 11:36COL 1:16HEB 1:2A.W. Tozer emphasizes that the world we inhabit is fundamentally Christ's creation, asserting that every part of the earth belongs to Him as He is the one who made it all. He highlights the intimate connection between Christ and creation, noting that even the atoms of Mary and the straw in the manger were made by Him. Tozer also clarifies the role of Mary, stating that while she was the mother of Jesus, she should not be referred to as the 'mother of God' as it misrepresents her role in God's redemptive plan. The sermon calls for a proper understanding of Christ's sovereignty over the world and the honor due to Mary. Ultimately, it invites believers to recognize and celebrate the divine authority of Christ in all aspects of life.
Epistle 268
By George Fox0RestorationFaith in God's ProvisionGEN 1:27PSA 8:6PSA 24:1MAT 6:27MAT 6:30JHN 12:361CO 3:7EPH 4:24HEB 1:31PE 2:22George Fox emphasizes that God provided for humanity even before creation, making man in His image and endowing him with righteousness and holiness. He explains that Christ's mission is to restore humanity to this original state, highlighting the futility of worrying and the importance of faith in God's provision. Fox reminds us that true growth and increase come from the Lord, as He is the Creator and sustainer of all things. He calls believers to recognize their dominion and purpose in glorifying God through righteousness and holiness, as intended from the beginning. Ultimately, Fox encourages faith in the light of Christ to achieve spiritual growth and restoration.
Epistle 58
By George Fox0Inner TruthFaithfulness in LovePSA 24:1PRO 17:24ECC 12:3ISA 55:2JER 9:3MIC 3:11MAT 5:37JHN 8:441CO 8:1COL 3:22JAS 1:26JAS 4:41JN 3:13George Fox emphasizes the importance of focusing inwardly rather than being distracted by the world, warning against lightness and superficiality. He encourages believers to be steadfast in truth, to control their speech, and to avoid the puffing up of knowledge that leads away from genuine faith. Fox calls for a reliance on the inner teacher, the Holy Spirit, rather than external influences, and stresses that true holiness cannot be found in worldly practices. He urges Christians to act in love and sincerity, using all things for God's glory, while remaining faithful amidst worldly opposition. Ultimately, he reminds believers to love one another and to dwell in the light, as the world is at enmity with God.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Jahve, whose throne of grace is now set upon Zion, has not a limited dominion, like the heathen deities: His right to sovereignty embraces the earth and its fulness (Psa 50:12; Psa 89:12), i.e., everything that is to be found upon it and in it. (Note: In Co1 10:26, Paul founds on this verse (cf. Psa 50:12) the doctrine that a Christian (apart from a charitable regard for the weak) may eat whatever is sold in the shambles, without troubling himself to enquire whether it has been offered to idols or not. A Talmudic teacher, B. Berachoth 35a, infers from this passage the duty of prayer before meat: He who eats without giving thanks is like one who lays hands upon קדשׁי שׁמים (the sacred things of God); the right to eat is only obtained by prayer.) For He, הוא, is the owner of the world, because its Creator. He has founded it upon seas, i.e., the ocean and its streams, נהרות, ῥέεθρα (Jon 2:4); for the waters existed before the dry land, and this has been cast up out of them at God's word, so that consequently the solid land, - which indeed also conceals in its interior a תּהום רבּה (Gen 7:11), - rising above the surface of the sea, has the waters, as it were, for its foundation (Psa 136:6), although it would more readily sink down into them than keep itself above them, if it were not in itself upheld by the creative power of God. Hereupon arises the question, who may ascend the mountain of Jahve, and stand above in His holy place? The futures have a potential signification: who can have courage to do it? what, therefore, must he be, whom Jahve receives into His fellowship, and with whose worship He is well-pleased? Answer: he must be one innocent in his actions and pure in mind, one who does not lift up his soul to that which is vain (לשּׁוא, according to the Masora with Waw minusculum). (ל) נשׂא נפשׁ אל, to direct one's soul, Psa 25:1, or longing and striving, towards anything, Deu 24:15; Pro 19:18; Hos 4:8. The Ker נפשׁי is old and acknowledged by the oldest authorities. (Note: The reading נפשׁי is adopted by Saadia (in Enumoth ii., where נפשׁי is equivalent to שׁמי), Juda ha-Levi (Cuzari iii. 27), Abulwalid (Rikma p. 180), Rashi, Kimchi, the Sohar, the Codices (and among others by that of the year 1294) and most editions (among which, the Complutensis has נפשׁי in the text). Nor does Aben-Ezra, whom Norzi has misunderstood, by any means reverse the relation of the Chethb and Ker; to him נפשׁי is the Ker, and he explains it as a metaphor (an anthropomorphism): וכתוב נפשי דוך כנוי. Elias Levita is the only one who rejects the Ker נפשׁי; but he does so though misunderstanding a Masora (vid., Baer's Psalterium p. 130) and not without admitting Masoretic testimony in favour of it (וכן ראיתי ברוב נוסחאות המסורת). He is the only textual critic who rejects it. For Jacob b. Chajim is merely astonished that נפשׁו is not to be found in the Masoreth register of words written with Waw and to be read with Jod. And even Norzi does not reject this Ker, which he is obliged to admit has greatly preponderating testimony in its favour, and he would only too gladly get rid of it.) Even the lxx Cod. Alex. translates: τὴν ψυχὴν μου; whereas Cod. Vat. (Eus., Apollin., Theodor., et al.): τὴν ψυχὴν αὐτοῦ. Critically it is just as intangible, as it is exegetically incomprehensible; נפשׁי might then be equivalent to שׁמי. Exo 20:7, an explanation, however, which does not seem possible even from Amo 6:8; Jer 51:14. We let this Kerמ alone to its undisturbed critical rights. But that the poet did actually write thus, is incredible. In Psa 24:5 (just as at the close of Psa 15:1-5), in continued predicates, we are told the character of the man, who is worthy of this privilege, to whom the question in Psa 24:3 refers. Such an one shall bear away, or acquire (נשׁא, as e.g., Est 2:17) blessing from Jahve and righteousness from the God of his salvation (Psa 25:5; Psa 27:9). Righteousness, i.e., conformity to God and that which is well-pleasing to God, appears here as a gift, and in this sense it is used interchangeably with ישׁע (e.g., Psa 132:9, Psa 132:16). It is the righteousness of God after which the righteous, but not the self-righteous, man hungers and thirsts; that moral perfection which is the likeness of God restored to him and at the same time brought about by his own endeavours; it is the being changed, or transfigured, into the image of the Holy One Himself. With Psa 24:5 the answer to the question of Psa 24:3 is at an end; Psa 24:6 adds that those thus qualified, who may accordingly expect to receive God's gifts of salvation, are the true church of Jahve, the Israel of God. דּור (lit., a revolution, Arabic dahr, root דר, to turn, revolve) is used here, as in Psa 14:5; Psa 73:15; Psa 112:2, of a collective whole, whose bond of union is not contemporaneousness, but similarity of disposition; and it is an alliteration with the דּרשׁיו (Chethb דרשו, without the Jod plur.) which follows. מבקשׁי פּני ך is a second genitive depending on דּור, as in Psa 27:8. Here at the close the predication passes into the form of invocation (Thy face). And יעקב is a summarising predicate: in short, these are Jacob, not merely after the flesh, but after the spirit, and thus in truth (Isa 44:2, cf. Rom 9:6; Gal 6:16). By interpolating אלהי, as is done in the lxx and Peshto, and adopted by Ewald, Olshausen, Hupfeld, and Bttcher, the nerve, as it were, of the assertion is cut through. The predicate, which has been expressed in different ways, is concentrated intelligibly enough in the one word יעקב, towards which it all along tends. And here the music becomes forte. The first part of this double Psalm dies away amidst the playing of the instruments of the Levitical priests; for the Ark was brought in בּכל־עז וּבשׁירים, as Sa2 6:5 (cf. Sa2 6:14) is to be read.
John Gill Bible Commentary
The earth is the Lord's, and the fulness thereof,.... The whole universe, all the terraqueous globe, both land and water, and the circumambient air, and all that is therein; the fishes of the sea, the fowls of the air, the beasts of the field, all plants and vegetables that spring out of the earth, and metals and minerals in the bowels of it; all which are the riches of the Lord the earth is full of, Psa 104:24; see Psa 50:10; the world, and they that dwell therein; the habitable world, and the dwellers on it, rational and irrational. These words may be interpreted of Christ, who is Lord of all; he made the world, and has a right and claim to all things in it; for the same person is here spoken of as in the preceding psalm, under the character of a shepherd; and this shows him to be very fit and proper for such an office, seeing he cannot fail of feeding and protecting his sheep; nor can they want any good thing, since the fulness both of nature and of grace is with him; and hence it is that all things are theirs, whether the world, or things present, or things to come; and though they seem to have nothing, yet possess all things, they possessing him whose all things are. The apostle makes use of this passage of Scripture, to prove, explain, and direct in the use of Christian liberty, with respect to the free use of creatures, they all being the Lord's; and therefore good, and to be received with thanksgiving: and yet, inasmuch as there is a variety of them, such should be abstained from, when to use them serves to embolden evil men in their wicked ways, or offend and grieve weak Christians, Co1 10:25.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
Ps 24 The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion. 24:1-2 The kingdom belongs to the Creator, the Great King (cp. 22:27). 24:1 The Lord created and now rules the earth and everything in it (see 1 Cor 10:25-26). He sees all its people (Ps 33:14), regardless of their status (49:1-2).