Psalms 56

Psalms 56:1

The Messianic Realm

The final verses of the psalm describe the general reign of the Messiah, “for the kingdom is the LORD’s” (Psalms 22:28). After the suffering and deep humiliation comes the glorification in the realm of peace. We see here again the wonder that the Messiah and Yahweh are the same Person. The kingdom is attributed to the LORD, while the Lord Jesus, the Messiah, is the King. Christ does not exercise the kingdom on behalf of God, for He is Himself the true God (Hebrews 1:8). He asserts His absolute right over the nations, for “He rules over the nations” (cf. Daniel 7:13-14; 27).

In Psalms 22:29, three categories of people are mentioned which include all classes of persons.

1. “All the prosperous of the earth” are the rich people, those in esteem. Although it is difficult for them to be saved, it is not impossible, for with God all things are possible (Luke 18:25-27; cf. Matthew 27:57; 1 Corinthians 1:26). They “will eat and worship”. This seems to refer to the eating of the peace offering, the fellowship meal of God’s people, of which all who were clean were allowed to eat (Leviticus 7:11-21; cf. Isaiah 25:6). It is a meal at which God was given thanks and people worshiped before Him.

2. The second category is that of “all those who go down to the dust”. These are those who have been oppressed, who have been in trouble and sorrow. They have despaired of life, of which “go down to the dust” speaks. They felt “the dust of death” as very near.

3. The third category, which has much in common with the second, are those who “cannot keep” their souls “alive”. They lacked the most necessary necessities of life and had nothing with which they could keep themselves alive. They are the poor, the weak, the sick, the helpless.

The second and third categories, like the first category, will share in the blessing of the realm of peace as a result of the work of the Lord Jesus. For this they will “bow down before Him” in worship.

The blessing of the realm of peace, in which all the generations described above share, will be passed on to “posterity” (Psalms 22:30). That posterity “will serve Him” (cf. Isaiah 59:21). It will be “told of the Lord to the [coming] generation”. Every coming generation born in the realm of peace will be His. This makes clear the name by which God is mentioned here. The name “Lord” is Adonai, which means the Commander, the sovereign Ruler. The posterity spoken of here belongs to Him and will not be sacrificed to idols, as was done in earlier generations (Leviticus 18:21; Leviticus 20:2-3; 2 Kings 16:3; 2 Kings 21:6; Jeremiah 7:31).

All who have passed through the terrible time of the great tribulation will declare the impressive salvation of God and His righteousness to those who are born in the time of the realm of peace (Psalms 22:31). They will speak of what the Lord Jesus has performed. We may also tell it to our children.

Each generation “will come and declare His righteousness to a people who will be born”, that is, the next generation. The realm of peace is founded on the righteousness of God fulfilled by the Lord Jesus on the cross. The declaration that is passed on is: “He has performed” it. It recalls the Savior’s last word on the cross: “It is finished!” (John 19:30). This last word will resound throughout eternity (cf. Revelation 21:6a).

Psalms 56:3

Introduction

This psalm is the best known and most beloved of all the psalms. In Psalms 23:1-4, it gives us a full picture of the shepherd’s full time activities, in whom we recognize without any difficulty the picture of the Lord Jesus. In Psalms 23:5-6 the picture of a festive meal is added.

It is remarkable that the emphasis is on the personal/individual relationship with the shepherd, as with Jacob in Genesis 48 (Genesis 48:15). In the other psalms and the rest of the Old Testament, God presents Himself as the Shepherd of His people. This psalm begins with and emphasizes the personal relationship: the LORD is MY Shepherd. Very personal. David, the king, puts his trust not in himself or in his position or in his army, but in the LORD, his Shepherd. The middle part of this psalm then says, For You are with me. From this point on, the form of address changes from the third person singular to the second person singular. He no longer speaks of the LORD, but to the LORD.

In Psalms 22, the reconciliation is accomplished. In the following psalms we see what the consequences of this are for David and for all who have come to know and partake of the reconciliation. It is about living in fellowship with God and being led by Him on the basis of the reconciliation. We can also see this in the life of the Lord Jesus, though obviously not on the basis of the reconciliation, for He did not need it. For the believer individually, in the midst of life’s greatest difficulties, there has come peace and confidence in their relationship with God. That is what is described in Psalms 23. In Psalms 24 we see the effects for the future.

The Lord is the Shepherd of the remnant. Several times in the Old Testament He is presented as the Shepherd of His people (Psalms 80:1b; Ecclesiastes 12:11; Isaiah 40:11; Jeremiah 31:10; Ezekiel 34:12; 23-24). He is also the Shepherd of us, Christians, for the way through the wilderness. We go that way in the power of reconciliation. He, Who gave His life for the sheep, now sets Himself to work for the sheep (Hebrews 7:25). Faith in the nearness of the Lord takes away all fear. It is as if the Lord says to us: “Fear not.” Fear in the Lord’s nearness is equivalent to unbelief.

We can add here the closing words of the letter to the Hebrews: “Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, [even] Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom [be] the glory forever and ever. Amen” (Hebrews 13:20-21). We recognize Him, Who rose from the dead (Psalms 22:21b), already now as the good Shepherd Who is close to His own and cares for them.

The LORD Is My Shepherd

For “a Psalm of David” (Psalms 23:1a) see at Psalms 3:1.

The psalm is composed by David when he was a simple shepherd boy. In his simplicity, he had fellowship with God and experienced it deeply. An intimate, deep fellowship with God is not dependent on social status, but on fearing God.

The psalm begins with the LORD Himself, and then not with what He gives, but what He is (Psalms 23:1b). He is not ‘a shepherd’, or ‘the shepherd’, not even ‘our’ shepherd, but “my shepherd”. This can be said by anyone who has come to know Him as the good Shepherd of Psalm 22. It speaks of the continuous, uninterrupted and unfailing care and protection He has taken upon Himself for us. What all that means is said to us in detail in the following verses.

In those verses we see that the Lord Jesus provides rest, food, water, refreshment or restoration, guidance, preservation, comfort, fellowship, oil, an overflowing cup, goodness and lovingkindness and finally an eternal dwelling place in God’s house. The Shepherd’s care for all these needs and circumstances is the guarantee that the believer will arrive at his destination.

Everything speaks of a deep trust in the complete and unfailing care, providence and protection of God in all things. A mother cares for her baby in everything, but for only a short time. A father and mother devote parental care to children, but also for only a limited time. But a sheep completely depends on the care of the shepherd from birth to death, who does everything for the sheep, as the rest of the psalm shows. That is what God is to each believer personally. Therefore, it does not say, as already said, ‘our’ shepherd, but “my shepherd” (cf. Genesis 48:15).

Those who can say that the Lord is his personal Shepherd can also say: “I shall not want.” There is, through fellowship with God, the assurance that He will give enough for today. Also there is the confidence that He will continue to do so in the days to come.

Psalms 23:2 is the response of a believer’s heart to the Lord’s promise: “I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture” (John 10:9). The first thing He provides is rest and food (cf. Song of Solomon 1:7). Rest and food are needed to regain strength. The food is the Word of God (Hebrews 5:12; 1 Peter 2:2). Rest for a sheep is more than just resting. A sheep is a clean animal; it takes time to chew food. So a believer takes time to ‘keep the Word in the heart’ by pondering over the Word over and over again in the presence of the Shepherd.

Nor does the Shepherd drive His sheep hard (cf. Genesis 33:13b), but gently leads them to thirst quenching waters. The water is a picture of the Holy Spirit, from Whom the believer may drink (1 Corinthians 12:13; cf. John 7:37). This means that the Holy Spirit is given the opportunity to strengthen him inwardly in order to follow the path behind the Shepherd.

The Lord Jesus is an example for those who are shepherds in God’s church. He has given these shepherds to His church (Ephesians 4:11), that they may care for the believers, who are seen as a flock (Acts 20:28; 1 Peter 5:2; cf. Ezekiel 34:1-10; John 21:15-17). Those who shepherd and are faithful in it will be rewarded by Him when He has appeared as the chief Shepherd (1 Peter 5:4).

A subsequent blessing is that He restores the soul of the believer (Psalms 23:3). That is, the Lord brings us back from wrong ways, a thought supported by the parallel: “He guides me in the paths of righteousness for His name’s sake” (cf. Jeremiah 6:16). This is necessary to remain attuned to the voice of the Shepherd. Then we remain in fellowship with Him, because sin removes us from Him. That is why our feet must be washed by Him each time, so that we can walk close to Him (John 13:10).

The Shepherd knows the right way. A sheep has no orientation, but is completely dependent on the guidance of the shepherd. Therefore, the sheep must listen to him. The same is true for a believer. And this is only possible if we are brought back from the wandering ways of sin and are close to Him.

The Shepherd guides the believer “in the paths of righteousness”. This is not the same as the easiest paths. It is not the path where righteousness is obtained, but where righteousness is done, where everyone is given his or her due, and above all, where God is given His due. It is the path marked by righteousness, the path according to God’s thoughts. “He guides me” means that He Himself walked that path.

It is the straight path, the right path, to the destination: the house of the LORD. The Shepherd guides the believer in that path not because of him, but “for His name’s sake”, that is, the Name of God. That is, the honor of God is involved. It can be compared to the honor Solomon receives from the Queen of Sheba because of what she sees of the walk of his servants (1 Kings 10:4-5).

In addition to providing guidance, the Shepherd also provides protection. He knows that the path may well lead “through the valley of the shadow of death” (Psalms 23:4). The path to the eternal dwelling place with God can lead through dangerous territory; all kinds of difficulties and worries can loom up, casting the shadow of death. There are spiritual enemies at every turn who are out to harm the believer.

The shadow of death is the threat of death. The Shepherd is the Light. Whoever follows Him “will not walk in the darkness, but will have the Light of life” (John 8:12). Therefore, the believer who confidently calls the Shepherd “my Shepherd” is not frightened by a shadow. Nor does the reality of death frighten him, for the Shepherd has overcome death because He was laid in the dust of death (Psalms 22:15c). The Shepherd here does not so much go before the believer but walks beside him, causing him to experience His nearness. As a result, he goes his way without fearing any evil.

Because of this nearness to the Shepherd, the psalmist suddenly speaks not of, but to the Shepherd and says to Him: “For You are with me” (cf. Isaiah 43:2; Hebrews 13:5). Herewith he expresses his full confidence in the Shepherd that He is always with him. It is good not only to know it, but also to express it. What danger or trouble or enemy is stronger than Him? No one is, right? There is only fear if we do not fix our eyes on the Lord (cf. Matthew 14:29-30; 1 Kings 19:1-3; 2 Kings 6:15-17).

The Shepherd has a rod and a staff with Him. The rod is a club with which the lion and the bear are defeated; it is the weapon with which He drives out the enemy. The staff is the means by which the Shepherd guides the believer. It is both a ruler’s staff and a staff to lean on, a staff for support while walking, as someone leans on a staff. Among other things, the Shepherd uses the staff to discipline an erring or self-willed believer to keep him in the path of righteousness or bring him back.

Both of these means, of which the use of the staff sometimes causes the believer pain, comfort him, he says. The comfort is that through these means he experiences the care of the Shepherd, Who wants to keep him in fellowship with God.

Psalms 56:4

Introduction

This psalm is the best known and most beloved of all the psalms. In Psalms 23:1-4, it gives us a full picture of the shepherd’s full time activities, in whom we recognize without any difficulty the picture of the Lord Jesus. In Psalms 23:5-6 the picture of a festive meal is added.

It is remarkable that the emphasis is on the personal/individual relationship with the shepherd, as with Jacob in Genesis 48 (Genesis 48:15). In the other psalms and the rest of the Old Testament, God presents Himself as the Shepherd of His people. This psalm begins with and emphasizes the personal relationship: the LORD is MY Shepherd. Very personal. David, the king, puts his trust not in himself or in his position or in his army, but in the LORD, his Shepherd. The middle part of this psalm then says, For You are with me. From this point on, the form of address changes from the third person singular to the second person singular. He no longer speaks of the LORD, but to the LORD.

In Psalms 22, the reconciliation is accomplished. In the following psalms we see what the consequences of this are for David and for all who have come to know and partake of the reconciliation. It is about living in fellowship with God and being led by Him on the basis of the reconciliation. We can also see this in the life of the Lord Jesus, though obviously not on the basis of the reconciliation, for He did not need it. For the believer individually, in the midst of life’s greatest difficulties, there has come peace and confidence in their relationship with God. That is what is described in Psalms 23. In Psalms 24 we see the effects for the future.

The Lord is the Shepherd of the remnant. Several times in the Old Testament He is presented as the Shepherd of His people (Psalms 80:1b; Ecclesiastes 12:11; Isaiah 40:11; Jeremiah 31:10; Ezekiel 34:12; 23-24). He is also the Shepherd of us, Christians, for the way through the wilderness. We go that way in the power of reconciliation. He, Who gave His life for the sheep, now sets Himself to work for the sheep (Hebrews 7:25). Faith in the nearness of the Lord takes away all fear. It is as if the Lord says to us: “Fear not.” Fear in the Lord’s nearness is equivalent to unbelief.

We can add here the closing words of the letter to the Hebrews: “Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, [even] Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom [be] the glory forever and ever. Amen” (Hebrews 13:20-21). We recognize Him, Who rose from the dead (Psalms 22:21b), already now as the good Shepherd Who is close to His own and cares for them.

The LORD Is My Shepherd

For “a Psalm of David” (Psalms 23:1a) see at Psalms 3:1.

The psalm is composed by David when he was a simple shepherd boy. In his simplicity, he had fellowship with God and experienced it deeply. An intimate, deep fellowship with God is not dependent on social status, but on fearing God.

The psalm begins with the LORD Himself, and then not with what He gives, but what He is (Psalms 23:1b). He is not ‘a shepherd’, or ‘the shepherd’, not even ‘our’ shepherd, but “my shepherd”. This can be said by anyone who has come to know Him as the good Shepherd of Psalm 22. It speaks of the continuous, uninterrupted and unfailing care and protection He has taken upon Himself for us. What all that means is said to us in detail in the following verses.

In those verses we see that the Lord Jesus provides rest, food, water, refreshment or restoration, guidance, preservation, comfort, fellowship, oil, an overflowing cup, goodness and lovingkindness and finally an eternal dwelling place in God’s house. The Shepherd’s care for all these needs and circumstances is the guarantee that the believer will arrive at his destination.

Everything speaks of a deep trust in the complete and unfailing care, providence and protection of God in all things. A mother cares for her baby in everything, but for only a short time. A father and mother devote parental care to children, but also for only a limited time. But a sheep completely depends on the care of the shepherd from birth to death, who does everything for the sheep, as the rest of the psalm shows. That is what God is to each believer personally. Therefore, it does not say, as already said, ‘our’ shepherd, but “my shepherd” (cf. Genesis 48:15).

Those who can say that the Lord is his personal Shepherd can also say: “I shall not want.” There is, through fellowship with God, the assurance that He will give enough for today. Also there is the confidence that He will continue to do so in the days to come.

Psalms 23:2 is the response of a believer’s heart to the Lord’s promise: “I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture” (John 10:9). The first thing He provides is rest and food (cf. Song of Solomon 1:7). Rest and food are needed to regain strength. The food is the Word of God (Hebrews 5:12; 1 Peter 2:2). Rest for a sheep is more than just resting. A sheep is a clean animal; it takes time to chew food. So a believer takes time to ‘keep the Word in the heart’ by pondering over the Word over and over again in the presence of the Shepherd.

Nor does the Shepherd drive His sheep hard (cf. Genesis 33:13b), but gently leads them to thirst quenching waters. The water is a picture of the Holy Spirit, from Whom the believer may drink (1 Corinthians 12:13; cf. John 7:37). This means that the Holy Spirit is given the opportunity to strengthen him inwardly in order to follow the path behind the Shepherd.

The Lord Jesus is an example for those who are shepherds in God’s church. He has given these shepherds to His church (Ephesians 4:11), that they may care for the believers, who are seen as a flock (Acts 20:28; 1 Peter 5:2; cf. Ezekiel 34:1-10; John 21:15-17). Those who shepherd and are faithful in it will be rewarded by Him when He has appeared as the chief Shepherd (1 Peter 5:4).

A subsequent blessing is that He restores the soul of the believer (Psalms 23:3). That is, the Lord brings us back from wrong ways, a thought supported by the parallel: “He guides me in the paths of righteousness for His name’s sake” (cf. Jeremiah 6:16). This is necessary to remain attuned to the voice of the Shepherd. Then we remain in fellowship with Him, because sin removes us from Him. That is why our feet must be washed by Him each time, so that we can walk close to Him (John 13:10).

The Shepherd knows the right way. A sheep has no orientation, but is completely dependent on the guidance of the shepherd. Therefore, the sheep must listen to him. The same is true for a believer. And this is only possible if we are brought back from the wandering ways of sin and are close to Him.

The Shepherd guides the believer “in the paths of righteousness”. This is not the same as the easiest paths. It is not the path where righteousness is obtained, but where righteousness is done, where everyone is given his or her due, and above all, where God is given His due. It is the path marked by righteousness, the path according to God’s thoughts. “He guides me” means that He Himself walked that path.

It is the straight path, the right path, to the destination: the house of the LORD. The Shepherd guides the believer in that path not because of him, but “for His name’s sake”, that is, the Name of God. That is, the honor of God is involved. It can be compared to the honor Solomon receives from the Queen of Sheba because of what she sees of the walk of his servants (1 Kings 10:4-5).

In addition to providing guidance, the Shepherd also provides protection. He knows that the path may well lead “through the valley of the shadow of death” (Psalms 23:4). The path to the eternal dwelling place with God can lead through dangerous territory; all kinds of difficulties and worries can loom up, casting the shadow of death. There are spiritual enemies at every turn who are out to harm the believer.

The shadow of death is the threat of death. The Shepherd is the Light. Whoever follows Him “will not walk in the darkness, but will have the Light of life” (John 8:12). Therefore, the believer who confidently calls the Shepherd “my Shepherd” is not frightened by a shadow. Nor does the reality of death frighten him, for the Shepherd has overcome death because He was laid in the dust of death (Psalms 22:15c). The Shepherd here does not so much go before the believer but walks beside him, causing him to experience His nearness. As a result, he goes his way without fearing any evil.

Because of this nearness to the Shepherd, the psalmist suddenly speaks not of, but to the Shepherd and says to Him: “For You are with me” (cf. Isaiah 43:2; Hebrews 13:5). Herewith he expresses his full confidence in the Shepherd that He is always with him. It is good not only to know it, but also to express it. What danger or trouble or enemy is stronger than Him? No one is, right? There is only fear if we do not fix our eyes on the Lord (cf. Matthew 14:29-30; 1 Kings 19:1-3; 2 Kings 6:15-17).

The Shepherd has a rod and a staff with Him. The rod is a club with which the lion and the bear are defeated; it is the weapon with which He drives out the enemy. The staff is the means by which the Shepherd guides the believer. It is both a ruler’s staff and a staff to lean on, a staff for support while walking, as someone leans on a staff. Among other things, the Shepherd uses the staff to discipline an erring or self-willed believer to keep him in the path of righteousness or bring him back.

Both of these means, of which the use of the staff sometimes causes the believer pain, comfort him, he says. The comfort is that through these means he experiences the care of the Shepherd, Who wants to keep him in fellowship with God.

Psalms 56:5

Introduction

This psalm is the best known and most beloved of all the psalms. In Psalms 23:1-4, it gives us a full picture of the shepherd’s full time activities, in whom we recognize without any difficulty the picture of the Lord Jesus. In Psalms 23:5-6 the picture of a festive meal is added.

It is remarkable that the emphasis is on the personal/individual relationship with the shepherd, as with Jacob in Genesis 48 (Genesis 48:15). In the other psalms and the rest of the Old Testament, God presents Himself as the Shepherd of His people. This psalm begins with and emphasizes the personal relationship: the LORD is MY Shepherd. Very personal. David, the king, puts his trust not in himself or in his position or in his army, but in the LORD, his Shepherd. The middle part of this psalm then says, For You are with me. From this point on, the form of address changes from the third person singular to the second person singular. He no longer speaks of the LORD, but to the LORD.

In Psalms 22, the reconciliation is accomplished. In the following psalms we see what the consequences of this are for David and for all who have come to know and partake of the reconciliation. It is about living in fellowship with God and being led by Him on the basis of the reconciliation. We can also see this in the life of the Lord Jesus, though obviously not on the basis of the reconciliation, for He did not need it. For the believer individually, in the midst of life’s greatest difficulties, there has come peace and confidence in their relationship with God. That is what is described in Psalms 23. In Psalms 24 we see the effects for the future.

The Lord is the Shepherd of the remnant. Several times in the Old Testament He is presented as the Shepherd of His people (Psalms 80:1b; Ecclesiastes 12:11; Isaiah 40:11; Jeremiah 31:10; Ezekiel 34:12; 23-24). He is also the Shepherd of us, Christians, for the way through the wilderness. We go that way in the power of reconciliation. He, Who gave His life for the sheep, now sets Himself to work for the sheep (Hebrews 7:25). Faith in the nearness of the Lord takes away all fear. It is as if the Lord says to us: “Fear not.” Fear in the Lord’s nearness is equivalent to unbelief.

We can add here the closing words of the letter to the Hebrews: “Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, [even] Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom [be] the glory forever and ever. Amen” (Hebrews 13:20-21). We recognize Him, Who rose from the dead (Psalms 22:21b), already now as the good Shepherd Who is close to His own and cares for them.

The LORD Is My Shepherd

For “a Psalm of David” (Psalms 23:1a) see at Psalms 3:1.

The psalm is composed by David when he was a simple shepherd boy. In his simplicity, he had fellowship with God and experienced it deeply. An intimate, deep fellowship with God is not dependent on social status, but on fearing God.

The psalm begins with the LORD Himself, and then not with what He gives, but what He is (Psalms 23:1b). He is not ‘a shepherd’, or ‘the shepherd’, not even ‘our’ shepherd, but “my shepherd”. This can be said by anyone who has come to know Him as the good Shepherd of Psalm 22. It speaks of the continuous, uninterrupted and unfailing care and protection He has taken upon Himself for us. What all that means is said to us in detail in the following verses.

In those verses we see that the Lord Jesus provides rest, food, water, refreshment or restoration, guidance, preservation, comfort, fellowship, oil, an overflowing cup, goodness and lovingkindness and finally an eternal dwelling place in God’s house. The Shepherd’s care for all these needs and circumstances is the guarantee that the believer will arrive at his destination.

Everything speaks of a deep trust in the complete and unfailing care, providence and protection of God in all things. A mother cares for her baby in everything, but for only a short time. A father and mother devote parental care to children, but also for only a limited time. But a sheep completely depends on the care of the shepherd from birth to death, who does everything for the sheep, as the rest of the psalm shows. That is what God is to each believer personally. Therefore, it does not say, as already said, ‘our’ shepherd, but “my shepherd” (cf. Genesis 48:15).

Those who can say that the Lord is his personal Shepherd can also say: “I shall not want.” There is, through fellowship with God, the assurance that He will give enough for today. Also there is the confidence that He will continue to do so in the days to come.

Psalms 23:2 is the response of a believer’s heart to the Lord’s promise: “I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture” (John 10:9). The first thing He provides is rest and food (cf. Song of Solomon 1:7). Rest and food are needed to regain strength. The food is the Word of God (Hebrews 5:12; 1 Peter 2:2). Rest for a sheep is more than just resting. A sheep is a clean animal; it takes time to chew food. So a believer takes time to ‘keep the Word in the heart’ by pondering over the Word over and over again in the presence of the Shepherd.

Nor does the Shepherd drive His sheep hard (cf. Genesis 33:13b), but gently leads them to thirst quenching waters. The water is a picture of the Holy Spirit, from Whom the believer may drink (1 Corinthians 12:13; cf. John 7:37). This means that the Holy Spirit is given the opportunity to strengthen him inwardly in order to follow the path behind the Shepherd.

The Lord Jesus is an example for those who are shepherds in God’s church. He has given these shepherds to His church (Ephesians 4:11), that they may care for the believers, who are seen as a flock (Acts 20:28; 1 Peter 5:2; cf. Ezekiel 34:1-10; John 21:15-17). Those who shepherd and are faithful in it will be rewarded by Him when He has appeared as the chief Shepherd (1 Peter 5:4).

A subsequent blessing is that He restores the soul of the believer (Psalms 23:3). That is, the Lord brings us back from wrong ways, a thought supported by the parallel: “He guides me in the paths of righteousness for His name’s sake” (cf. Jeremiah 6:16). This is necessary to remain attuned to the voice of the Shepherd. Then we remain in fellowship with Him, because sin removes us from Him. That is why our feet must be washed by Him each time, so that we can walk close to Him (John 13:10).

The Shepherd knows the right way. A sheep has no orientation, but is completely dependent on the guidance of the shepherd. Therefore, the sheep must listen to him. The same is true for a believer. And this is only possible if we are brought back from the wandering ways of sin and are close to Him.

The Shepherd guides the believer “in the paths of righteousness”. This is not the same as the easiest paths. It is not the path where righteousness is obtained, but where righteousness is done, where everyone is given his or her due, and above all, where God is given His due. It is the path marked by righteousness, the path according to God’s thoughts. “He guides me” means that He Himself walked that path.

It is the straight path, the right path, to the destination: the house of the LORD. The Shepherd guides the believer in that path not because of him, but “for His name’s sake”, that is, the Name of God. That is, the honor of God is involved. It can be compared to the honor Solomon receives from the Queen of Sheba because of what she sees of the walk of his servants (1 Kings 10:4-5).

In addition to providing guidance, the Shepherd also provides protection. He knows that the path may well lead “through the valley of the shadow of death” (Psalms 23:4). The path to the eternal dwelling place with God can lead through dangerous territory; all kinds of difficulties and worries can loom up, casting the shadow of death. There are spiritual enemies at every turn who are out to harm the believer.

The shadow of death is the threat of death. The Shepherd is the Light. Whoever follows Him “will not walk in the darkness, but will have the Light of life” (John 8:12). Therefore, the believer who confidently calls the Shepherd “my Shepherd” is not frightened by a shadow. Nor does the reality of death frighten him, for the Shepherd has overcome death because He was laid in the dust of death (Psalms 22:15c). The Shepherd here does not so much go before the believer but walks beside him, causing him to experience His nearness. As a result, he goes his way without fearing any evil.

Because of this nearness to the Shepherd, the psalmist suddenly speaks not of, but to the Shepherd and says to Him: “For You are with me” (cf. Isaiah 43:2; Hebrews 13:5). Herewith he expresses his full confidence in the Shepherd that He is always with him. It is good not only to know it, but also to express it. What danger or trouble or enemy is stronger than Him? No one is, right? There is only fear if we do not fix our eyes on the Lord (cf. Matthew 14:29-30; 1 Kings 19:1-3; 2 Kings 6:15-17).

The Shepherd has a rod and a staff with Him. The rod is a club with which the lion and the bear are defeated; it is the weapon with which He drives out the enemy. The staff is the means by which the Shepherd guides the believer. It is both a ruler’s staff and a staff to lean on, a staff for support while walking, as someone leans on a staff. Among other things, the Shepherd uses the staff to discipline an erring or self-willed believer to keep him in the path of righteousness or bring him back.

Both of these means, of which the use of the staff sometimes causes the believer pain, comfort him, he says. The comfort is that through these means he experiences the care of the Shepherd, Who wants to keep him in fellowship with God.

Psalms 56:6

Introduction

This psalm is the best known and most beloved of all the psalms. In Psalms 23:1-4, it gives us a full picture of the shepherd’s full time activities, in whom we recognize without any difficulty the picture of the Lord Jesus. In Psalms 23:5-6 the picture of a festive meal is added.

It is remarkable that the emphasis is on the personal/individual relationship with the shepherd, as with Jacob in Genesis 48 (Genesis 48:15). In the other psalms and the rest of the Old Testament, God presents Himself as the Shepherd of His people. This psalm begins with and emphasizes the personal relationship: the LORD is MY Shepherd. Very personal. David, the king, puts his trust not in himself or in his position or in his army, but in the LORD, his Shepherd. The middle part of this psalm then says, For You are with me. From this point on, the form of address changes from the third person singular to the second person singular. He no longer speaks of the LORD, but to the LORD.

In Psalms 22, the reconciliation is accomplished. In the following psalms we see what the consequences of this are for David and for all who have come to know and partake of the reconciliation. It is about living in fellowship with God and being led by Him on the basis of the reconciliation. We can also see this in the life of the Lord Jesus, though obviously not on the basis of the reconciliation, for He did not need it. For the believer individually, in the midst of life’s greatest difficulties, there has come peace and confidence in their relationship with God. That is what is described in Psalms 23. In Psalms 24 we see the effects for the future.

The Lord is the Shepherd of the remnant. Several times in the Old Testament He is presented as the Shepherd of His people (Psalms 80:1b; Ecclesiastes 12:11; Isaiah 40:11; Jeremiah 31:10; Ezekiel 34:12; 23-24). He is also the Shepherd of us, Christians, for the way through the wilderness. We go that way in the power of reconciliation. He, Who gave His life for the sheep, now sets Himself to work for the sheep (Hebrews 7:25). Faith in the nearness of the Lord takes away all fear. It is as if the Lord says to us: “Fear not.” Fear in the Lord’s nearness is equivalent to unbelief.

We can add here the closing words of the letter to the Hebrews: “Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, [even] Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom [be] the glory forever and ever. Amen” (Hebrews 13:20-21). We recognize Him, Who rose from the dead (Psalms 22:21b), already now as the good Shepherd Who is close to His own and cares for them.

The LORD Is My Shepherd

For “a Psalm of David” (Psalms 23:1a) see at Psalms 3:1.

The psalm is composed by David when he was a simple shepherd boy. In his simplicity, he had fellowship with God and experienced it deeply. An intimate, deep fellowship with God is not dependent on social status, but on fearing God.

The psalm begins with the LORD Himself, and then not with what He gives, but what He is (Psalms 23:1b). He is not ‘a shepherd’, or ‘the shepherd’, not even ‘our’ shepherd, but “my shepherd”. This can be said by anyone who has come to know Him as the good Shepherd of Psalm 22. It speaks of the continuous, uninterrupted and unfailing care and protection He has taken upon Himself for us. What all that means is said to us in detail in the following verses.

In those verses we see that the Lord Jesus provides rest, food, water, refreshment or restoration, guidance, preservation, comfort, fellowship, oil, an overflowing cup, goodness and lovingkindness and finally an eternal dwelling place in God’s house. The Shepherd’s care for all these needs and circumstances is the guarantee that the believer will arrive at his destination.

Everything speaks of a deep trust in the complete and unfailing care, providence and protection of God in all things. A mother cares for her baby in everything, but for only a short time. A father and mother devote parental care to children, but also for only a limited time. But a sheep completely depends on the care of the shepherd from birth to death, who does everything for the sheep, as the rest of the psalm shows. That is what God is to each believer personally. Therefore, it does not say, as already said, ‘our’ shepherd, but “my shepherd” (cf. Genesis 48:15).

Those who can say that the Lord is his personal Shepherd can also say: “I shall not want.” There is, through fellowship with God, the assurance that He will give enough for today. Also there is the confidence that He will continue to do so in the days to come.

Psalms 23:2 is the response of a believer’s heart to the Lord’s promise: “I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture” (John 10:9). The first thing He provides is rest and food (cf. Song of Solomon 1:7). Rest and food are needed to regain strength. The food is the Word of God (Hebrews 5:12; 1 Peter 2:2). Rest for a sheep is more than just resting. A sheep is a clean animal; it takes time to chew food. So a believer takes time to ‘keep the Word in the heart’ by pondering over the Word over and over again in the presence of the Shepherd.

Nor does the Shepherd drive His sheep hard (cf. Genesis 33:13b), but gently leads them to thirst quenching waters. The water is a picture of the Holy Spirit, from Whom the believer may drink (1 Corinthians 12:13; cf. John 7:37). This means that the Holy Spirit is given the opportunity to strengthen him inwardly in order to follow the path behind the Shepherd.

The Lord Jesus is an example for those who are shepherds in God’s church. He has given these shepherds to His church (Ephesians 4:11), that they may care for the believers, who are seen as a flock (Acts 20:28; 1 Peter 5:2; cf. Ezekiel 34:1-10; John 21:15-17). Those who shepherd and are faithful in it will be rewarded by Him when He has appeared as the chief Shepherd (1 Peter 5:4).

A subsequent blessing is that He restores the soul of the believer (Psalms 23:3). That is, the Lord brings us back from wrong ways, a thought supported by the parallel: “He guides me in the paths of righteousness for His name’s sake” (cf. Jeremiah 6:16). This is necessary to remain attuned to the voice of the Shepherd. Then we remain in fellowship with Him, because sin removes us from Him. That is why our feet must be washed by Him each time, so that we can walk close to Him (John 13:10).

The Shepherd knows the right way. A sheep has no orientation, but is completely dependent on the guidance of the shepherd. Therefore, the sheep must listen to him. The same is true for a believer. And this is only possible if we are brought back from the wandering ways of sin and are close to Him.

The Shepherd guides the believer “in the paths of righteousness”. This is not the same as the easiest paths. It is not the path where righteousness is obtained, but where righteousness is done, where everyone is given his or her due, and above all, where God is given His due. It is the path marked by righteousness, the path according to God’s thoughts. “He guides me” means that He Himself walked that path.

It is the straight path, the right path, to the destination: the house of the LORD. The Shepherd guides the believer in that path not because of him, but “for His name’s sake”, that is, the Name of God. That is, the honor of God is involved. It can be compared to the honor Solomon receives from the Queen of Sheba because of what she sees of the walk of his servants (1 Kings 10:4-5).

In addition to providing guidance, the Shepherd also provides protection. He knows that the path may well lead “through the valley of the shadow of death” (Psalms 23:4). The path to the eternal dwelling place with God can lead through dangerous territory; all kinds of difficulties and worries can loom up, casting the shadow of death. There are spiritual enemies at every turn who are out to harm the believer.

The shadow of death is the threat of death. The Shepherd is the Light. Whoever follows Him “will not walk in the darkness, but will have the Light of life” (John 8:12). Therefore, the believer who confidently calls the Shepherd “my Shepherd” is not frightened by a shadow. Nor does the reality of death frighten him, for the Shepherd has overcome death because He was laid in the dust of death (Psalms 22:15c). The Shepherd here does not so much go before the believer but walks beside him, causing him to experience His nearness. As a result, he goes his way without fearing any evil.

Because of this nearness to the Shepherd, the psalmist suddenly speaks not of, but to the Shepherd and says to Him: “For You are with me” (cf. Isaiah 43:2; Hebrews 13:5). Herewith he expresses his full confidence in the Shepherd that He is always with him. It is good not only to know it, but also to express it. What danger or trouble or enemy is stronger than Him? No one is, right? There is only fear if we do not fix our eyes on the Lord (cf. Matthew 14:29-30; 1 Kings 19:1-3; 2 Kings 6:15-17).

The Shepherd has a rod and a staff with Him. The rod is a club with which the lion and the bear are defeated; it is the weapon with which He drives out the enemy. The staff is the means by which the Shepherd guides the believer. It is both a ruler’s staff and a staff to lean on, a staff for support while walking, as someone leans on a staff. Among other things, the Shepherd uses the staff to discipline an erring or self-willed believer to keep him in the path of righteousness or bring him back.

Both of these means, of which the use of the staff sometimes causes the believer pain, comfort him, he says. The comfort is that through these means he experiences the care of the Shepherd, Who wants to keep him in fellowship with God.

Psalms 56:7

The LORD Is My Host

From Psalms 23:5 on, it is no longer the picture of a shepherd, but of a Host Who invites, in this case on the occasion of the appointment of a King. This is evident in Psalms 23:6, where David says: “I will dwell in the house of the LORD forever.”

The believer going through trial and discipline sees that a table has been prepared for him (Psalms 23:5). The table here is an altar on which the peace offering is brought. In the Old Testament, a festive meal is held with peace offerings that are brought on the occasion of the appointment of a king (1 Samuel 11:15; cf. Isaiah 25:6). The guests are the afflicted of Psalm 22 (Psalms 22:26).

The adversaries, who were out for his destruction, see it gnashing their teeth. It is the only remark in this psalm about the believer’s enemies. They can do nothing against him, as, for example, at the coronation of Solomon (1 Kings 1:41-53). After all, the Shepherd is with him. Through Him the believer overwhelmingly conquers, by which he knows that nothing can separate him from the love of Christ and the love of God (Romans 8:35-39).

The believer goes on to speak of what the LORD is doing to him. The LORD anoints his head richly with oil. Anointing with oil is a tribute to a guest (Luke 7:46; cf. Matthew 26:7). It says that the believer is valuable to the Shepherd. Also, the Shepherd gives him a cup so full that it overflows (cf. Psalms 116:13). This speaks of the overflowing blessing that the Shepherd gives. His care is so rich and overflowing.

In Psalms 23:6, the believer expresses the assurance that during all the days of his life, only goodness and lovingkindness will follow him. They will be there constantly (cf. 1 Corinthians 10:4). It concerns life on earth. God shows His goodness in His abundant care. His goodness He shows in His promises to bless His own.

David, or the believer, expresses his deep trust in God’s faithfulness. Instead of being persecuted by enemies who seek his destruction, he is “followed” by God’s goodness and lovingkindness. Here he does not follow the Shepherd, but the Shepherd follows him through life with His loving care. God’s benevolence will be our lifelong companion.

The psalm concludes with the assurance that every believer pronounces with great joy: “I will dwell in the house of the LORD forever.” This is the deepest desire of every believer. He wants to be there, where God dwells (Psalms 26:8; Psalms 27:4). For the Christian, this is ultimately the Father’s house (John 14:2). For the Old Testament believer, this is the realm of peace, where he may live in the atmosphere of the temple.

Psalms 56:8

The LORD Is My Host

From Psalms 23:5 on, it is no longer the picture of a shepherd, but of a Host Who invites, in this case on the occasion of the appointment of a King. This is evident in Psalms 23:6, where David says: “I will dwell in the house of the LORD forever.”

The believer going through trial and discipline sees that a table has been prepared for him (Psalms 23:5). The table here is an altar on which the peace offering is brought. In the Old Testament, a festive meal is held with peace offerings that are brought on the occasion of the appointment of a king (1 Samuel 11:15; cf. Isaiah 25:6). The guests are the afflicted of Psalm 22 (Psalms 22:26).

The adversaries, who were out for his destruction, see it gnashing their teeth. It is the only remark in this psalm about the believer’s enemies. They can do nothing against him, as, for example, at the coronation of Solomon (1 Kings 1:41-53). After all, the Shepherd is with him. Through Him the believer overwhelmingly conquers, by which he knows that nothing can separate him from the love of Christ and the love of God (Romans 8:35-39).

The believer goes on to speak of what the LORD is doing to him. The LORD anoints his head richly with oil. Anointing with oil is a tribute to a guest (Luke 7:46; cf. Matthew 26:7). It says that the believer is valuable to the Shepherd. Also, the Shepherd gives him a cup so full that it overflows (cf. Psalms 116:13). This speaks of the overflowing blessing that the Shepherd gives. His care is so rich and overflowing.

In Psalms 23:6, the believer expresses the assurance that during all the days of his life, only goodness and lovingkindness will follow him. They will be there constantly (cf. 1 Corinthians 10:4). It concerns life on earth. God shows His goodness in His abundant care. His goodness He shows in His promises to bless His own.

David, or the believer, expresses his deep trust in God’s faithfulness. Instead of being persecuted by enemies who seek his destruction, he is “followed” by God’s goodness and lovingkindness. Here he does not follow the Shepherd, but the Shepherd follows him through life with His loving care. God’s benevolence will be our lifelong companion.

The psalm concludes with the assurance that every believer pronounces with great joy: “I will dwell in the house of the LORD forever.” This is the deepest desire of every believer. He wants to be there, where God dwells (Psalms 26:8; Psalms 27:4). For the Christian, this is ultimately the Father’s house (John 14:2). For the Old Testament believer, this is the realm of peace, where he may live in the atmosphere of the temple.

Psalms 56:10

Introduction

Psalms 24 connects to Psalms 23. The LORD, Who is the Shepherd and guides His own and brings them home (Psalms 23), is also the One to Whom everything belongs (Psalms 24). Here He is the chief Shepherd of the sheep, Who will come to give His reward, the crown of glory, to His own. Psalms 22 is about Christ for His own, the good Shepherd; Psalms 23 is about Christ with His own, the great Shepherd; Psalms 24 is about Christ above His own, the chief Shepherd. The LORD will assert His right to all by helping His people as a Warrior against the enemy. To that end, He is coming to the city with the ancient doors, which is Jerusalem.

Just as Psalms 23 describes the way of the Lord Jesus – and of every God-fearing with Him – to God’s house, so in Psalms 24 we get the description of the way to the throne of His glory. However, the horizon here is not just Israel, but all the world (Psalms 24:1). After all, God’s purpose is to bless all nations through Israel (Genesis 22:16-18). For us, it means the way to the Father’s house and the way to the throne of the kingdom.

Psalms 24 used to be read by the Jews on the first day after the sabbath. The first day of the week, that points to the beginning – Psalms 24:1 begins with creation – or to a new beginning, that is the realm of peace, the restored creation.

It is possible that David wrote this psalm on the occasion of bringing the ark to Jerusalem (2 Samuel 6:1-19). The ark is a beautiful picture of the Lord Jesus, Who is called “the King of glory” five times in this psalm (Psalms 24:7-10).

We can divide the psalm as follows: 1. The LORD is the Creator and therefore the Owner of the universe (Psalms 24:1-2; cf. Revelation 4:9-11). 2. He is also the LORD, which is His Name as the faithful God of the covenant. As a result, He has a double right – as Creator and as Redeemer (cf. Revelation 4-5) – to His people: a. He declares who among men may approach His holy habitation (Psalms 24:3-6) and b. comes to take possession of His rightful property (Psalms 24:7-10).

The Earth Is the LORD’s

For “a Psalm of David” (Psalms 24:1a) see at Psalms 3:1.

The psalm begins by presenting the sovereignty of God. He is the rightful Owner of creation because He is its Creator and Sustainer. He is the Possessor of “the earth … and all it contains, the world, and those who dwell in it” (Psalms 24:1b; Psalms 50:11; 1 Corinthians 10:26).

God has an absolute right to men, to their services, to their talents, to everything they can acquire through labor and skill. He has a right to everything that flies in the air, walks on the earth and swims in the sea. All the treasures of the soil and what the field yields also belong to Him. By “the world” is meant the inhabited world. He “formed it to be inhabited” (Isaiah 45:18).

God has done everything. The earth is not a composition of all kinds of elements on which a multitude of gods worked. Nor did anyone help Him make the plans or carry them out. Everything was brought about by the one, true and living God. The earth became what it is by this simple fact that God founded and established the earth. Therefore, the earth and all that it produces is His.

In Psalms 24:2 it says why the earth is His: “For” He has “founded” the earth. In doing so, He has acted with wisdom (Proverbs 3:19). There is order in His actions. He caused the dry to emerge from the waters on the third day of creation, thus showing His control over it (Genesis 1:9-10; Psalms 136:5-6). That He has “established” it, given the tense form of this word, is not a one-time act, but He is constantly engaged in it. He created and maintains His creation. He makes sure that the earth remains in its place (Psalms 104:5; 1 Samuel 2:8).

Psalms 56:11

Introduction

Psalms 24 connects to Psalms 23. The LORD, Who is the Shepherd and guides His own and brings them home (Psalms 23), is also the One to Whom everything belongs (Psalms 24). Here He is the chief Shepherd of the sheep, Who will come to give His reward, the crown of glory, to His own. Psalms 22 is about Christ for His own, the good Shepherd; Psalms 23 is about Christ with His own, the great Shepherd; Psalms 24 is about Christ above His own, the chief Shepherd. The LORD will assert His right to all by helping His people as a Warrior against the enemy. To that end, He is coming to the city with the ancient doors, which is Jerusalem.

Just as Psalms 23 describes the way of the Lord Jesus – and of every God-fearing with Him – to God’s house, so in Psalms 24 we get the description of the way to the throne of His glory. However, the horizon here is not just Israel, but all the world (Psalms 24:1). After all, God’s purpose is to bless all nations through Israel (Genesis 22:16-18). For us, it means the way to the Father’s house and the way to the throne of the kingdom.

Psalms 24 used to be read by the Jews on the first day after the sabbath. The first day of the week, that points to the beginning – Psalms 24:1 begins with creation – or to a new beginning, that is the realm of peace, the restored creation.

It is possible that David wrote this psalm on the occasion of bringing the ark to Jerusalem (2 Samuel 6:1-19). The ark is a beautiful picture of the Lord Jesus, Who is called “the King of glory” five times in this psalm (Psalms 24:7-10).

We can divide the psalm as follows: 1. The LORD is the Creator and therefore the Owner of the universe (Psalms 24:1-2; cf. Revelation 4:9-11). 2. He is also the LORD, which is His Name as the faithful God of the covenant. As a result, He has a double right – as Creator and as Redeemer (cf. Revelation 4-5) – to His people: a. He declares who among men may approach His holy habitation (Psalms 24:3-6) and b. comes to take possession of His rightful property (Psalms 24:7-10).

The Earth Is the LORD’s

For “a Psalm of David” (Psalms 24:1a) see at Psalms 3:1.

The psalm begins by presenting the sovereignty of God. He is the rightful Owner of creation because He is its Creator and Sustainer. He is the Possessor of “the earth … and all it contains, the world, and those who dwell in it” (Psalms 24:1b; Psalms 50:11; 1 Corinthians 10:26).

God has an absolute right to men, to their services, to their talents, to everything they can acquire through labor and skill. He has a right to everything that flies in the air, walks on the earth and swims in the sea. All the treasures of the soil and what the field yields also belong to Him. By “the world” is meant the inhabited world. He “formed it to be inhabited” (Isaiah 45:18).

God has done everything. The earth is not a composition of all kinds of elements on which a multitude of gods worked. Nor did anyone help Him make the plans or carry them out. Everything was brought about by the one, true and living God. The earth became what it is by this simple fact that God founded and established the earth. Therefore, the earth and all that it produces is His.

In Psalms 24:2 it says why the earth is His: “For” He has “founded” the earth. In doing so, He has acted with wisdom (Proverbs 3:19). There is order in His actions. He caused the dry to emerge from the waters on the third day of creation, thus showing His control over it (Genesis 1:9-10; Psalms 136:5-6). That He has “established” it, given the tense form of this word, is not a one-time act, but He is constantly engaged in it. He created and maintains His creation. He makes sure that the earth remains in its place (Psalms 104:5; 1 Samuel 2:8).

Psalms 56:12

Who May Be With the LORD

Psalms 24:1-2 form the background for the two questions posed in Psalms 24:3. Who dares to “ascend into the hill” of that sovereign and almighty God to approach Him? By “the hill of the LORD” is meant Mount Zion (cf. Psalms 2:6; Psalms 15:1). And what is beyond that – for the hill of the LORD is a holy place – who is able to stand “in His holy place”, to stand in His presence and serve Him as a priest? These are questions about how a person can approach a holy and righteous God, about the possibility of having fellowship with that exalted and holy God.

Four conditions are mentioned (Psalms 24:4; cf. Psalms 15:2-5). These do not involve sacrifices or good deeds, but uprightness in actions and motives. Two conditions are positive and two negative. “Clean hands” refers to the deeds; “a pure heart” refers to the motives behind the deeds. “Who has not lifted up his soul to falsehood” means that he does not indulge in idolatry and does not worship anything or anyone other than God alone. He who does indulge in what is false exalts himself against God. One who “has not sworn deceitfully” is one who does not use God’s Name in vain by committing fraud in His Name. To swear deceitfully means to make God the protector of one’s falsehood. He who is ‘clean’ is not ‘false’, and he who is ‘pure’ is not a ‘deceiver’.

He who is upright in his actions and motives receives blessing and righteousness from God (Psalms 24:5). The blessing is that he is in God’s favor, that God accepts him in pleasure. The righteousness is that God sees him as righteous and receives him into His presence. God can do that because He is “the God of his salvation”. That means that God has kept Him from all that testified against him. That is only possible because He imputes to him the work of the Lord Jesus, which He sees ahead. God always blesses and gives His righteousness only on that basis.

The answer to the question of who can dwell with Him is the Lord Jesus. He answers all the conditions. But He also wants others to dwell with Him. They are mentioned in Psalms 24:6. Those who are blessed by Him and to whom He gives His righteousness, are those “who ask Him, who seek Your face”. They demonstrate a mind that is pleasing to Him, for they desire to be pleasing to Him and to live to His glory.

This is about the fact that it is possible to approach the Creator, and therefore the rightful Owner, of the universe. That this is possible is apparent from the change halfway through this verse from speaking of God, “who seek Him”, to speaking to God, “who seek Your face”.

Those who seek Him are the offspring of “Jacob”, of that Jacob of whom God said: “I am … the God of Jacob” (Exodus 3:6). The offspring of Jacob bear the characteristics of their ancestor. It is a generation that has always longed for the blessing of God, but has so often been unfaithful in the way they have sought to appropriate that blessing. God gives them the promised blessing in the realm of peace after a long way of forming, which He also went through with their forefather.

Psalms 56:13

Who May Be With the LORD

Psalms 24:1-2 form the background for the two questions posed in Psalms 24:3. Who dares to “ascend into the hill” of that sovereign and almighty God to approach Him? By “the hill of the LORD” is meant Mount Zion (cf. Psalms 2:6; Psalms 15:1). And what is beyond that – for the hill of the LORD is a holy place – who is able to stand “in His holy place”, to stand in His presence and serve Him as a priest? These are questions about how a person can approach a holy and righteous God, about the possibility of having fellowship with that exalted and holy God.

Four conditions are mentioned (Psalms 24:4; cf. Psalms 15:2-5). These do not involve sacrifices or good deeds, but uprightness in actions and motives. Two conditions are positive and two negative. “Clean hands” refers to the deeds; “a pure heart” refers to the motives behind the deeds. “Who has not lifted up his soul to falsehood” means that he does not indulge in idolatry and does not worship anything or anyone other than God alone. He who does indulge in what is false exalts himself against God. One who “has not sworn deceitfully” is one who does not use God’s Name in vain by committing fraud in His Name. To swear deceitfully means to make God the protector of one’s falsehood. He who is ‘clean’ is not ‘false’, and he who is ‘pure’ is not a ‘deceiver’.

He who is upright in his actions and motives receives blessing and righteousness from God (Psalms 24:5). The blessing is that he is in God’s favor, that God accepts him in pleasure. The righteousness is that God sees him as righteous and receives him into His presence. God can do that because He is “the God of his salvation”. That means that God has kept Him from all that testified against him. That is only possible because He imputes to him the work of the Lord Jesus, which He sees ahead. God always blesses and gives His righteousness only on that basis.

The answer to the question of who can dwell with Him is the Lord Jesus. He answers all the conditions. But He also wants others to dwell with Him. They are mentioned in Psalms 24:6. Those who are blessed by Him and to whom He gives His righteousness, are those “who ask Him, who seek Your face”. They demonstrate a mind that is pleasing to Him, for they desire to be pleasing to Him and to live to His glory.

This is about the fact that it is possible to approach the Creator, and therefore the rightful Owner, of the universe. That this is possible is apparent from the change halfway through this verse from speaking of God, “who seek Him”, to speaking to God, “who seek Your face”.

Those who seek Him are the offspring of “Jacob”, of that Jacob of whom God said: “I am … the God of Jacob” (Exodus 3:6). The offspring of Jacob bear the characteristics of their ancestor. It is a generation that has always longed for the blessing of God, but has so often been unfaithful in the way they have sought to appropriate that blessing. God gives them the promised blessing in the realm of peace after a long way of forming, which He also went through with their forefather.