Verse-by-Verse Bible Commentary
Psalms 24:4

Clarke's Commentary

Verse Psalms 24:4. He that hath clean hands — He whose conscience is irreproachable; whose heart is without deceit and uninfluenced by unholy passions.

Who hath not lifted up his soul — Who has no idolatrous inclination; whose faith is pure, and who conscientiously fulfils his promises and engagements.

Bridgeway Bible Commentary

Psalms 24:0 The triumphal entry

Saul had taken little interest in the religious life of Israel. During his reign the ark of the covenant (or covenant box) remained in a country house in Kiriath-jearim. David set about correcting this state of affairs by restoring the ark, symbol of God’s presence, to its rightful place at the centre of the nation’s religious life. One of the greatest days of his life, therefore, was the day on which he brought the ark into Jerusalem (1 Samuel 7:1-2; 2 Samuel 6:12-19; 2 Samuel 6:12-19). This was probably the occasion on which Psalms 24:0 was first sung.

As the procession approaches the hill of the Lord (Jerusalem), a question is asked: who is able to enter the presence of the almighty Creator, Yahweh, the holy God of Israel (1-3)? The answer comes back: only those who have ‘clean hands’ in all their dealings with others and pure hearts in their loyalty to God (4; cf. 2 Samuel 6:1-13; Psalms 15:1-5). Such are God’s true people, and God will defend them against their opponents (5-6).

At the gate of the city the procession stops and demands entrance in the name of the king of glory (7). The gatekeepers challenge the right of the procession to enter, by asking the identity of this king of glory. They receive the reply that he is Yahweh, the almighty God of Israel who gave the nation victory over its enemies (8-10).

Whatever meaning the song may have had to the Israelites of Old Testament times, it will have added meaning if it is sung at the king of glory’s greater victory procession that is yet to come (cf. Philippians 3:20-21; Revelation 19:1-8).

Coffman's Commentaries on the Bible

"Who shall ascend into the hill of Jehovah? And who shall stand in his holy place? He that hath clean hands and a pure heart; Who hath not lifted up his soul unto falsehood, And hath not sworn deceitfully."

The usually accepted explanation of this is that when the `procession' approached the gates of Jerusalem (or the temple mountain), the question of "Who shall ascend?" was intoned by some element of the singers. It is very difficult for this writer to imagine such a thing as really happening. We view the passage as a very abbreviated message to the effect that "Without holiness, no man shall see God." We cannot conceive of any Jewish congregation of any age whatever who would unanimously pass such a test. Rather this is a description of that "King of Glory" who will be introduced a moment later.

George DeHoff stated that these two verses describe, "Who is worthy to stand before God now, and to ascend into heaven itself at the end of the journey."George DeHoff, p. 115. Spurgeon also discerned that, "In the fullest sense, there was but One in Whom all these things were fulfilled."Charles Haddon Spurgeon, p. 118. This undeniable truth supports our conviction that the principal meaning of this psalm is focused upon the Ascension of Christ.

Barnes' Notes on the Whole Bible

He that hath clean hands - In the parallel passage in Psalms 15:2, the answer to the question is, “He that walketh uprightly, and worketh righteousness.” The sentiment is substantially the same there as in the passage before us. The meaning is, that he who would be recognized as a friend and worshipper of Yahweh must be an upright man; a person not living in the practice of iniquity, but striving always to do that which is right. The “hands” are the instruments by which we accomplish anything; and hence, to have clean hands is equivalent to being upright. See Job 17:9; Isaiah 1:15; Isaiah 59:3; Acts 2:23; Psalms 26:10. The margin here, as the Hebrew, is “the clean of hands.”

And a pure heart - Not merely the one whose external conduct is upright, but whose heart is pure. The great principle is here stated which enters always into true religion, that it does not consist in outward conformity to law, or to the mere performance of rites and ceremonies, or to external morality, but that it controls the heart, and produces purity of motive and of thought.

Who hath not lifted up his soul unto vanity - Unto that which is “vain,” or which is “false.” This expression might refer to one who had not devoted himself to the worship of an idol - regarded as vain, or as nothing 1 Corinthians 8:6; Isaiah 41:24; Psalms 115:4-8; or to one who had not embraced that which is false and vain in opinion; or to one who had not sworn falsely, or taken the name of God in vain, Exodus 20:7. The probable meaning is, that he has not set his heart on vain things, or that which is false. He has sought after substantial truth, alike in the object of worship, in that which he professes to believe, and in the statements and promises which he makes to others. He aims to secure that which is true and real. He is in no sense “carried away” with that which is unreal and false.

Nor sworn deceitfully - This is one form of that which had been just specified - his love of truth. The idea here is, that he has not affirmed under the solemnities of an oath, that which was false; and that he has not, under similar solemnities, promised what he has not performed. He is a sincere man; a man seeking after the true and the real, and not running after shadows and falsehood; a man true to God and to his fellow-creatures; a man whose statements are in accordance with facts, and whose promises may be always relied on. In the parallel passage, in Psalms 15:2, the statement is, “he that speaketh the truth in his heart.” See the notes at that passage.

Calvin's Commentary on the Bible

4.He who is clean of hands, and pure of heart. Under the purity of the hands and of the heart, and the reverence of God’s name, he comprehends all religion, and denotes a well ordered life. True purity, no doubt, has its seat in the heart, but it manifests its fruits in the works of the hands. The Psalmist, therefore, very properly joins to a pure heart the purity of the whole life; for that man acts a ridiculous part who boasts of having a sound heart, if he does not show by his fruits that the root is good. On the other hand, it will not suffice to frame the hands, feet, and eyes, according to the rule of righteousness, unless purity of heart precede outward continence. If any man should think it absurd that the first place is given to the hands, we answer without hesitation, that effects are often named before their causes, not that they precede them in order, but because it is sometimes advantageous to begin with things which are best known. David, then, would have the Jews to bring into the presence of God pure hands, and these along with an unfeigned heart. To lift up, or to take his soul, I have no doubt is here put for to swear. It is, therefore, here required of the servants of God, that when they swear, they do it with reverence and in good conscience, ⁽⁵⁴⁵⁾ and, under one particular, by synecdoche, is denoted the duty of observing fidelity and integrity in all the affairs of life. That mention is here made of oaths, appears from the words which immediately follow, And hath not sworn deceitfully, which are added as explanatory of what goes before. As, however, there is a twofold reading of the Hebrew word for soul, that is to say, as it may be read, my soul, or his soul, on account of the point hirek, some Jewish commentators read, Who hath not lifted up my soul to vanity, ⁽⁵⁴⁶⁾ and understand the word my as spoken of God, an exposition which I reject as harsh and strained. It is a manner of speaking which carries in it great emphasis, for it means, that those who swear offer their souls as pledges to God. Some, however, may perhaps prefer the opinion, that to lift up the soul, is put for to apply it to lying, an interpretation to the adoption of which I have no great objection, for it makes little difference as to the sense. A question may here be raised — it may be asked, why David does not say so much as one word concerning faith and calling upon God. The reason of this is easily explained. As it seldom happens that a man behaves himself uprightly and innocently towards his brethren, unless he is so endued with the true fear of God as to walk circumspectly before him, David very justly forms his estimate of the piety of men towards God by the character of their conduct towards their fellow-men. For the same reason, Christ (Matthew 23:23) represents judgment, mercy, and faith, as the principal points of the law; and Paul calls “charity” at one time “the end of the law,” (1 Timothy 1:5) and at another “the bond of perfection” (Colossians 3:14.)

(545) “Par ainsi il est yci requis des serviteurs de Dieu, que quand ils jurent, ce soit avec reverence et en bonne conscience.” — Fr.

(546) The textual reading is נפשו, naphshiv, his soul; the marginal reading is נפשו , naphshi, my soul. But the textual reading, from its clearness and simplicity, is, without doubt, the correct one. “The points,” says Hammond, “direct to render נפשת my soul, and so the interlinear reads anilmain roeare, my soul or life, as if it were making God the speaker of this verse, and then it is God’s life or soul. But the text writing ו not י, and the context agreeing with it, the punctuation must, in reason, give place; and, accordingly, all the ancient interpreters appear to have read it נפשו , his soul, meaning by that his own soul, or the soul of the swearer.”

Smith's Bible Commentary

Psalms 24:1-10

Psalms 24:1-10 :

The earth is the LORD'S, and the fullness thereof; the world, and they that dwell therein ( Psalms 24:1 ).

It all belongs to God.

For he hath founded it upon the seas, he established it upon the floods ( Psalms 24:2 ).

Now the question, the whole thing is God's, the earth's the Lord's, the fullness thereof. He founded it. He made it. It belonged to him.

Who shall ascend ( Psalms 24:3 )

The question:

Who shall ascend into the hill of the LORD? or who shall stand in his holy place? ( Psalms 24:3 )

The answer:

He that hath clean hands, and a pure heart ( Psalms 24:4 );

Jesus said, "Blessed are the pure in heart, for they shall see God" ( Matthew 5:8 ).

who hath not lifted up his soul to vanity, nor sworn deceitfully. He shall receive the blessing from the LORD, and righteousness from the God of his salvation. This is the generation of them that seek him, that seek thy face, O Jacob. Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and King of glory shall come in. Who is the King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is the King of glory? The LORD of hosts, he is the King of glory ( Psalms 24:4-10 ).

Beautiful psalm. "

Dr. Constable's Expository Notes

1. Ascent to the sanctuary 24:1-6

Dr. Constable's Expository Notes

Psalms 24

Only people characterized by righteous deeds and pure thoughts may enter the place where the glorious King of the Universe dwells.

The occasion that inspired the composition of this psalm is unknown. However, in view of its content, many interpreters believe David may have written it when he brought the ark of the covenant into Jerusalem (2 Samuel 6). [Note: E.g., Delitzsch, 1:334.] Perhaps he wrote it when he returned from some victory in battle. [Note: Craigie, pp. 213-14.]

During the Exile, the Jews developed the tradition of reading this psalm every Sunday, celebrating the first day of Creation. They also read other psalms on the other days of the week: 48 on Monday, 82 on Tuesday, 94 on Wednesday, 81 on Thursday, 93 on Friday, and 92 on Saturday. [Note: See Roy A. Rosenberg, "Yahweh has become King," Journal of Biblical Literature 85 (1966):297-307.]

Dr. Constable's Expository Notes

The psalmist then wondered who could go into the sanctuary of such a great God on Mt. Zion (cf. Psalms 23:6). Who could have the courage to do so? Right actions (clean hands) and right attitudes (a pure heart) are necessary if one hopes to attain admission to His presence. Idolatry and bearing false witness, perhaps representing all sins God-ward and man-ward, disqualify any potential worshipper.

Gill's Exposition of the Whole Bible

He that hath clean hands, and a pure heart,.... Though "clean hands" are mentioned first, as being more obvious to view, and better known, and more subject to the cognizance and observation of others; yet a "pure heart" is first in being and in order; from whence cleanness of hands, when right and truth springs: no man has a pure heart naturally and of himself: the heart is desperately wicked; the imagination of the thoughts of it is evil continually; the mind and conscience are defiled with sin; nor can any man make his heart clean, or say he is pure from sin; but it is God that creates a clean heart, and renews a right spirit within men, and purifies the heart by faith, which is led to the blood of sprinkling, which purges the conscience, and cleanseth it from all sin; and from this purity of heart flows purity of life and conversation, signified by "clean hands"; the hand being the instrument of action, holy actions, or good works, performed from a principle of grace, are meant; the phrase is expressive of a holy, harmless, and innocent conversation, washing the hands being used to denote innocence, Matthew 27:24; not a conversation entirely free from sin, nor by which a man is justified before God; for though he wash his hands ever so clean, they will not be pure in his sight, and will need washing in the blood of the Lamb; but it denotes a conversation upright in general, and declares a man righteous in the sight of men, and distinguishes him from one of a dissolute life, whose hands are full of blood, and defiled with sin;

who hath not lifted up his soul unto vanity; or "set his heart upon" g, and desired vain things, as the phrase is sometimes used,

Deuteronomy 24:15; that is, the vain things of this world; as the riches, honours, pleasures, and profits of it; or has not served other gods, the idols of the Gentiles, which are lying vanities, but has lifted up his soul to God, and served him only: or "who hath not received his soul in vain" h; from the hands of God, but loves him with all his soul, believes with the heart in Christ for righteousness, being sanctified by the Spirit of God; and so the desire of his soul is to his name, and the remembrance of him. The "Keri", or marginal reading, according to the points, is, "who hath not lifted up my soul to vanity" i; that is, has not taken the name of God in vain, or swore falsely by his name; his soul being put for his name or himself; and by which he is said sometimes to swear, Jeremiah 51:14; and this sense the Jewish interpreters k generally give into. The Targum seems to take in both the writing of the text and the marginal reading, as it often does, and renders the words, "who hath not sworn in vain, to the condemnation of his soul"; though sometimes to his own disadvantage, yet not to the hurt of others; see Psalms 15:4; it follows,

nor sworn deceitfully; by bearing false witness against any man; or by cheating him out of his substance through a false oath.

g לא נשא נפשו "non inhiat, aut intentus est", Vatablus, Amama; so Gejerus, Michaelis. h So Pagninus. i "Animam meam", Montanus, Vatablus, Hillerus. k Jarchi, Aben Ezra, Kimchi, & Ben Melech in loc.

Henry's Complete Commentary on the Bible

      3 Who shall ascend into the hill of the LORD? or who shall stand in his holy place?   4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.   5 He shall receive the blessing from the LORD, and righteousness from the God of his salvation.   6 This is the generation of them that seek him, that seek thy face, O Jacob. Selah.

      From this world, and the fulness thereof, the psalmist's meditations rise, of a sudden to the great things of another world, the foundation of which is not on the seas, nor on the floods. The things of this world God has given to the children of men and we are much indebted to his providence for them; but they will not make a portion for us. And therefore,

      I. Here is an enquiry after better things, Psalms 24:3; Psalms 24:3. This earth is God's footstool; but, if we had ever so much of it, we must be here but a while, must shortly go hence, and Who then shall ascend into the hill of the Lord? Who shall go to heaven hereafter, and, as an earnest of that, shall have communion with God in holy ordinances now? A soul that knows and considers its own nature, origin, and immortality, when it has viewed the earth and the fulness thereof, will sit down unsatisfied; there is not found among all the creatures a help meet for man, and therefore it will think of ascending towards God, towards heaven, will ask, "What shall I do to rise to that high place, that hill, where the Lord dwells and manifests himself, that I may be acquainted with him, and to abide in that happy holy place where he meets his people and makes them holy and happy? What shall I do that I may be of those whom God owns for his peculiar people and who are his in another manner than the earth is his and its fulness?" This question is much the same with that, Psalms 15:1. The hill of Zion on which the temple was built typified the church, both visible and invisible. When the people attended the ark to its holy place David puts them in mind that these were but patterns of heavenly things, and therefore that by them they should be led to consider the heavenly things themselves.

      II. An answer to this enquiry, in which we have,

      1. The properties of God's peculiar people, who shall have communion with him in grace and glory. (1.) They are such as keep themselves from all the gross acts of sin. They have clean hands; not spotted with the pollutions of the world and the flesh. None that were ceremonially unclean might enter into the mountain of the temple, which signified that cleanness of conversation which is required in all those that have fellowship with God. The hands lifted up in prayer must be pure hands, no blot of unjust gain cleaving to them, nor any thing else that defiles the man and is offensive to the holy God. (2.) They are such as make conscience of being really (that is, of being inwardly) as good as they seem to be outwardly. They have pure hearts. We make nothing of our religion if we do not make heart-work of it. It is not enough that our hands be clean before men, but we must also wash our hearts from wickedness, and not allow ourselves in any secret heart-impurities, which are open before the eye of God. Yet in vain do those pretend to have pure and good hearts whose hands are defiled with the acts of sin. That is a pure heart which is sincere and without guile in covenanting with God, which is carefully guarded, that the wicked one, the uncle an spirit, touch it not, which is purified by faith, and conformed to the image and will of God; see Matthew 5:8. (3.) They are such as do not set their affections upon the things of this world, do not lift up their souls unto vanity, whose hearts are not carried out inordinately towards the wealth of this world, the praise of men, or the delights of sense, who do not choose these things for their portion, nor reach forth after them, because they believe them to be vanity, uncertain and unsatisfying. (4.) They are such as deal honestly both with God and man. In their covenant with God, and their contracts with men, they have not sworn deceitfully, nor broken their promises, violated their engagements, nor taken any false oath. Those that have no regard to the obligations of truth or the honour of God's name are unfit for a place in God's holy hill. (5.) They are a praying people (Psalms 24:6; Psalms 24:6): This is the generation of those that seek him. In every age there is a remnant of such as these, men of this character, who are accounted to the Lord for a generation,Psalms 22:30. And they are such as seek God, that seek they face, O Jacob! [1.] They join themselves to God, to seek him, not only in earnest prayer, but in serious endeavours to obtain his favour and keep themselves in his love. Having made it the summit of their happiness, they make it the summit of their ambition to be accepted of him, and therefore take care and pains to approve themselves to him. It is to the hill of the Lord that we must ascend, and, the way being up-hill, we have need to put forth ourselves to the utmost, as those that seek diligently. [2.] They join themselves to the people of God, to seek God with them. Being brought into communion with God, they come into communion of saints; conforming to the patterns of the saints that have gone before (so some understand this), they seek God's face, as Jacob (so some), who was therefore surnamed Israel, because he wrestled with God and prevailed, sought him and found him; and, associating with the saints of their own day, they shall court the favour of God's church (Revelation 3:9), shall be glad of an acquaintance with God's people (Zechariah 8:23), shall incorporate themselves with them, and, when they subscribe with their hands to the Lord, shall call themselves by the name of Jacob,Isaiah 44:5. As soon as ever Paul was converted he joined himself to the disciples,Acts 9:26. They shall seek God's face in Jacob (so some), that is, in the assemblies of his people. Thy face, O God of Jacob! so our margin supplies it, and makes it easy. As all believers are the spiritual seed of Abraham, so all that strive in prayer are the spiritual seed of Jacob, to whom God never said, Seek you me in vain.

      2. The privileges of God's peculiar people, Psalms 24:5; Psalms 24:5. They shall be made truly and for ever happy. (1.) They shall be blessed: they shall receive the blessing from the Lord, all the fruits and gifts of God's favour, according to his promise; and those whom God blesses are blessed indeed, for it is his prerogative to command the blessing. (2.) They shall be justified and sanctified. These are the spiritual blessings in heavenly things which they shall receive, even righteousness, the very thing they hunger and thirst after, Matthew 5:5. Righteousness is blessedness, and it is from God only that we must expect it, for we have no righteousness of our own. They shall receive the reward of their righteousness (so some), the crown of righteousness which the righteous Judge shall give,2 Timothy 4:8. (3.) They shall be saved; for God himself will be the God of their salvation. Note, Where God gives righteousness he certainly designs salvation. Those that are made meet for heaven shall be brought safely to heaven, and then they will find what they have been seeking, to their endless satisfaction.