Verse-by-Verse Bible Commentary
Psalms 24:6

Clarke's Commentary

Verse Psalms 24:6. This is the generation — This is the description of people who are such as God can approve of, and delight in.

That seek thy face, O Jacob. — It is most certain that אלהי Elohey, O God, has been lost out of the Hebrew text in most MSS., but it is preserved in two of Kennicott's MSS., and also in the Syriac, Vulgate, Septuagint, AEthiopic, Arabic, and Anglo-Saxon. "Who seek thy face, O God of Jacob."

Selah. — That is, It is confirmed; it is true. The persons who abstain from every appearance of evil, and seek the approbation of God, are those in whom God will delight.

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

"He shall receive a blessing from Jehovah, And righteousness from the God of his salvation. This is the generation of them that seek after him That seek thy face, even Jacob. (Selah)"

"He shall receive a blessing… and righteousness" (Psalms 24:5). Again we have a statement that requires the application of this passage to the Christ. The only righteousness that this world ever achieved was that which was wrought by Jesus Christ our Lord. Of the totality of mankind, other than Christ, it is stated, "That there is none righteous, no not one."

Furthermore, the promise of "righteousness" to be received by men here from "Jehovah" is a reference to those who become servants of Jesus Christ whose "righteousness" becomes the possession of mortals when they are baptized "into Christ," thereby becoming partakers of his "righteousness."

"This is the generation" (Psalms 24:6). "The meaning of `generation' in this passages is `breed' or `circle' of people."Derek Kidner, p. 76. It appears to be a reference to the `kind of people' who seek to know God.

"That seek thy face, even Jacob" (Psalms 24:6). The Septuagint (LXX) renders this place even the God of Jacob; and to this writer it appears to make better sense than our own version. Dahood supported the LXX here, and a number of other scholars also accept the change. However, Leupold supported our version, affirming that, "It is a perfectly valid and satisfactory rendition, and requires no such emendation as the insertion of the word `God' and translating it, `O God of Jacob.' It is unthinkable that the word `God' could have been carelessly dropped by a scribe out of the sacred text."H. C. Leupold, p. 220.

We feel compelled to accept our American Standard Version as correct in this. What the psalm is saying is that the generation then seeking the face of God were doing so in the same manner that the patriarch Jacob had done when he wrestled with the Lord at Peniel.

Barnes' Notes on the Whole Bible

This is the generation of them that seek him - This describes the race of those who seek Him; or, this is their character. The word “generation” here is used evidently in the sense of “race, people, or persons.” This is the character or description of the “persons” who seek His favor; or, this is the character of His true friends. The phrase “to seek God” is often used as descriptive of true piety: Psalms 9:10; Psalms 14:2; Psalms 63:1; Proverbs 8:17; Matthew 6:33; Matthew 7:7. It indicates an earnest desire to know Him and to obtain His favor. It denotes also humility of mind, and a sense of dependence on God.

That seek thy face, O Jacob - Margin, O “God of” Jacob. DeWette understands this as meaning that they would seek the face of God among His people; or that they who belonged to the race of Jacob, and who were sincere, thus sought the face of God. There is supposed to be, according to this interpretation, a distinction between the true and the false Israel; between those who professed to be the people of God and those who really were His people (compare Romans 9:6-8). It seems to me that the word is not used here as it is in the margin to denote the “God of Jacob,” which would be a harsh and an unusual construction, but that it is in apposition with the preceding words, as denoting what constituted the true Jacob, or the true people of God. “This is the generation of them that seek him; this is the true Jacob, that seek thy face, O Lord.” That is, this is the characteristic of all who properly belong to the race of Jacob, or who properly belong to God as his true people. The sense, however, is not materially affected if we adopt the reading in the margin.

Calvin's Commentary on the Bible

6.This is the generation. I have just now observed, that by the demonstrative pronoun this, the Psalmist erases from the catalogue of the servants of God all counterfeit Israelites, who, trusting only to their circumcision and the sacrifices of beasts, have no concern about offering themselves to God; and yet, at the same time, they rashly thrust themselves into the church. Such persons may pretend to have delight in the service of God, by often coming to his temple, but they have no other design than to withdraw themselves from him as far as they can. Now, as nothing was more common in the mouths of each of them than to say, that they all belonged to the holy seed, the Psalmist has limited the name of holy generation to the true observers of the law; as if he had said, All who have sprung from Abraham, according to the flesh, are not, on that account, his legitimate children. It is, no doubt, truly said in many other places, as we shall see in Psalms 27:0, that those sought the face of God who, to testify their godliness, exercised themselves in the ceremonies before the ark of the covenant; that is to say, if they were brought thither by a pure and holy affection. But as hypocrites seek God externally in a certain way, as well as true saints, while yet they shun him by their windings and false pretences, ⁽⁵⁴⁸⁾ David here declares that God is not sought in truth unless there go before a zealous cultivation of holiness and righteousness. To give the sentence greater emphasis, he repeats it, using the second person, and addressing his discourse to God. ⁽⁵⁴⁹⁾ It is as if he summoned before the judgment-seat of God hypocrites, who account it nothing falsely to use the name of God before the world; and he thus teaches us, that whatever they may say in their empty talk among men, the judgment of God will be a very different matter. He adds the word Jacob, for the confirmation of the same doctrine putting it for those who were descended from Jacob; as if he had said, Although circumcision distinguishes all the seed of Jacob according to the flesh from the Gentiles, yet we can only distinguish the chosen people by the fear and reverence of God, as Christ said, “Behold an Israelite indeed, in whom is no guile!” (John 1:47.)

(548) “Lequel toutesfois ils fuyent par leurs destours et faux semblans.” — Fr.

(549) He first says, “That seek him,” and next, “That seek thy face.”

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

God will bless those individuals-who seek God’s fellowship by pursuing the ways of righteousness-by granting their desire.

"Whatever is functioning as it should is ’righteous’: in court, the man in the right; in character, the honest man; in the run of affairs, success. Probably all three are present in this context. This man has the smile of God upon him: he is accepted, he is helped to live an upright life, his affairs under God’s blessing will run as they should [cf. Psalms 23:3 b; Psalms 65:5]." [Note: Kidner, p. 114.]

The "generation" of those who seek Him probably refers to the group who seek God’s face (i.e., seek God). The psalmist referred to the God of Jacob (NIV) here. This reference to Jacob brings to mind Jacob wrestling with the Lord to receive a blessing from Him (Genesis 32:24-32). All who similarly struggle to obtain the Lord’s blessing by pursuing righteousness will receive His favor, as Jacob did.

Gill's Exposition of the Whole Bible

This [is] the generation of them that seek him,.... The persons above described are such, who in every age are the generation of the children of God, and are accounted by him for a generation; they are such that seek him, in the first place, with their whole hearts, and in Christ, where they find him;

that seek thy face, O Jacob. By the "face" of God is meant the favour of God, the discoveries of his love, the light of his countenance, than which nothing is more desirable to gracious souls, or more sought after by them; and by Jacob is meant the God of Jacob; and so Apollinarius has it in his metaphrase; see Psalms 10:1; unless Christ should be intended, one of whose names is Israel, Isaiah 49:3; or the words may be supplied, as they are by some Jewish writers m, "this is Jacob"; or the persons before described are the seed of Jacob, and who are called by his name: and it may be observed, that the church of God often bears the same name, Isaiah 43:1; and then the sense is, the persons whose characters are given above are fit to ascend, and stand in the holy hill of God, are Israelites indeed, in whom there is no guile.

Selah; on this word, Isaiah 43:1- :.

m 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.