Hope in Suffering, Joy in Liberation

Submitted to: Mrs. Nyimang

Submitted by: Atoholi, Likha Nem & William

Exegesis of Psalm 24:1-10

Introduction

Psalm 24 is a poem composed for the liturgy, probably used in connection with a procession
of the ark. Its dialogical structure suggests that it was sung by alternating choirs. 1 It is a
combination of two parts which are originally independent. The first is a didactical choral
where a choir within the court of the temple praises Yahweh as creator and owner of all
things. The second part is a triumphal choral which describes Yahweh as having come to the
holy city after a victory. 2

Form

The superscription to the Psalm is a basic attribution to David. The entire psalm can be
divided into two parts vv 1-6 and vv 7-10 or even into three individual sections: vv 1-2, 3-6
and 7-10. The cleavage between vv 6 and 7 is striking and therefore, number of
commentaries give an idea that two different psalms (21A and 24 B) are involved. Based on
the analysis of the elements of form in this psalm, it begins with an acknowledgement of the
universal right of ownership that extends to the entire created world. Vs 3 has the character
and function of the Torah that occurs in a cultic and ritual connection. In v 5, it has a form of
prediction, a promise; while v 5 demonstratively points to those corresponding to the
characteristics of v 4. Addresses, questions and answers in vv 7-10 follow one after the other.
The Torah liturgy is followed by a gate liturgy. The observations and investigations with
regard to Psalm 24 lead to the question about the cultic “SitzimLeben”. 3

Structure

Vv 1-2 is hymnic in substance, praising the Lord for his establishment of the world and his
dominion over it. Vv 3-6 appears to be liturgical in form and content. In type, it belongs to
the category designated by Gunkel as an Entrance liturgy, divided into three parts: 1.
Question: “who shall ascend..?” (v 3); the question that is perhaps asked by pilgrims or their
representative at the foot of Mount Zion. 2. Response: “He who has innocent hands…” (vv 4-
5); words that was probably declared by priest. 3) Affirmation: “This is the generation…” (v
6, where these people are qualified to ascend). The third part of the psalm (vv7-10) is
associated with the procession of the Ark which is liturgical that has a question-response

1
S.J. Mitchell Dahood, The Anchor Bible Psalms I (1-50): Introduction, Translation and Notes (New York:
Doubleday & Company, Inc., 1965), 151.
2
Charles Augustus Briggs & Emilie Grace Briggs, The International Critical Commentary: A Critical and
Exegetical Commentary on the Book of Psalms Vol. I (Edinburgh: T & T Clark, 1969), 212.
3
Hans Joachim Kraus, Hilton C. Oswald, Psalms 1-59, A Continental Commentary, (Minneapolis: Fortress Press,
1993), 311.

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format: the Ark bearers’ declaration (v 7); the question posed by the gatekeepers in the
temple (v 8a); the bearers of the ark’s response (vv 8b-9); further question of the gatekeepers
(v 10 a-b) and the last response of the ark bearers (v 10 c-d). 4 This Psalm can be structured
as 1. The God of Creation (1-2). 2. The worship of the Lord (3-6) and 3. The King of Glory
(7-10).

Setting

The psalm opens by referring to creation and God’s kingship in creation, the conditions to be
met by those who would worship the God of creation, the kingship of God in military
language that has an association with the Ark of the Covenant. It symbolized God’s
victorious presence in battle in early Israel. The setting of the psalm thus can be interpreted in
a festival such as the autumnal festival, celebrating the Kingship of God and the foundation
of worship in the sanctuary in Jerusalem. 5Tradition says that it was composed by David and
sung when he brought up the ark from Kirjath-jearim to Mount Zion (1 Chronicles 13:1-8),
which was sung in an antiphonal way. Josephus, the Jewish historian says that seven choirs of
singers and musicians marched before the ark as it was brought to Mount Zion where David
prepared a tabernacle for it until the temple was built. 6 It is possible that this Psalm in its
present form is a hymn for using in the annual celebration of the Lord’s kingship. This was
later transformed to weekly usage in temple and synagogue for worship service. 7

Verse Analysis

Verse 1-2: It begins with the hymnic affirmation that the world belongs to Yahweh and it was
this God and no other who created the world by subjugating the powers of chaos represented
by seas and rivers. 8 It affirms the dominion of God over the created world and its inhabitants,
based on the fact that God himself fixed and established the world.The reference to the seas
and rivers could be an allusion to an old creation myth that features Yahweh battling against
the sea monsters (Job 26:10-13; Pss 74: 12-17). An expression of this myth is found in
Ugaritic literature where Baal’s conquest of Yam (titled as Prince Sea or Judge River) results
in his kinship, manifest in creation. 9 ‫( י ָם‬literally “sea”), who is also called ‫( רנָ ָה‬literally
“river”) represented a threat to order in Canaanite mythology. The conquest of ‫ י ָם‬by Baal
therefore represented the subjugation of chaotic forces and the establishment of Baal’s
kingship. The Hebrew poet using this terms in a demythologized and depersonified sense
depicts forcefully the Lord’s creation of an ordered world “upon” seas and rivers symbolizing
the subdued forces of chaos. 10

4
Peter C. Craigie, Word Biblical Commentary, Psalms 1-50, (Texas: Word Books, Publisher, 1983), 211.
5
Peter C. Craigie, Word Biblical Commentary, Psalms 1-50…, 211-212.
6
Vernon McGee, Psalm 1-41, (Nashville: Thomas Nelson. Inc, 1991), 54.
7
Peter C. Craigie, Word Biblical Commentary, Psalms 1-50…, 211-212.
8
Walter Brueggemann, William Bellinger, Psalms, New Cambridge Bible Commentary, (New York: Cambridge
University Press, 2014), 128.
9
Howard N. Wallace, Psalms, (Sheffield: Sheffield Phoenix Press, 2009), 64.
10
Peter C. Craigie, Word Biblical Commentary, Psalms 1-50…, 212.

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Verse 3: ‫הו֑ה‬
ָ ְ‫ ְב ַהר־י‬: “The hill of the Lord” is reference to Mount of Zion, your holy hill and
your holy place.
Because the Lord is great creator king, it inquires what short of man may enter the holy
place? 11

Verse 4: ‫ר־ל ָ ֥בב‬

ֵ ֫ ‫וּֽ ַב‬
Literal meaning: clean one; Critical Commentary will define it as an innocent one; innocent
in sin.

‫ר־ל ָ ֥בב‬
ֵ ֫ ‫ וּֽ ַב‬clean heart
Continuation of first phrase, another indication of pure and the clean heart. It can be also
considered as internal innocence and cleanliness. 12
In the other word, one must have innocent hand and pure heart, which means he must
maintain moral integrity with respect to both action and thought. 13

Verse 5: The word ‫ ְ ֭ב ָר ָכה‬is mentioned one time, which indicates that the person of pure heart
will receive blessing when he departs from the temple after worshiping YHWH. 14 13F

Verse 6: ‫ ֣דּוֹר‬generation but it can also refers to groups of people.

�‫ ָפ ֶנ֖י‬His face indicates the continual resort to the sacred place for worship.
The Expositor’s Bible commentary defines to seek his face is an expression of a sincere
desire to live in accordance with YHWH; standards so as to live in the presence of his face.

Verse 7: ‫יכם ְשׂ ֤אוּ‬

ֶ֗ ‫אשׁ‬
ֵ ‫ ָ ֽר‬: “Lift up your head” an idiom denoting “to rejoice, be of good hope”
Weiser defines this verse as a cult dramatization of a theophany in the temple. Kraus
considers the possibility of a heavenly temple from Lord is coming forth to dwell among his
own. 15
Verse 8: ‫מי ז ֶ֘ה ֶ ֤מלֶ� הַ ָ֫כּ ֥בוֹד‬:
֥ ִ Who is the king of glory? King of glory is mentioned one time in
v.7, one time in v.8 and till v.10 this phrase is mentioned. And he is YHWH is mentioned in 3
times in v.8 and v.10, which means the God is the God of covenant people. 16 15F

International Critical Commentary will describe it as choir inquires who is he, and is
answered that it is the victorious YHWH.

11
Charles Augustus Briggs & Emilie Grace Briggs, The International Critical Commentary: A Critical and
Exegetical Commentary on the Book of Psalms Vol. I…, 212.
12
Charles Augustus Briggs & Emilie Grace Briggs, The International Critical Commentary: A Critical and
Exegetical Commentary on the Book of Psalms Vol. I…, 212.
13
Kenneth L Barker, John R. Kohlenberger, The expositor’s Bible Commentary, (Grand Rapids: Zondervan,
1973), 224.
14
Hans Joachim Kraus, Hilton C. Oswald, A Continental Commentary…,315.
15
Hans Joachim Kraus, Hilton C. Oswald, A Continental Commentary…,315.
16
Kenneth L Barker, John R. Kohlenberger, The expositor’s Bible Commentary…, 224.

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Verse 9: Entrance is again demanded.

‫ ְשׁ ָﬠ ִ ֙רים‬gates

‫אשׁ ֶ֗יכם‬
ֵ ‫ ָ ֽר‬your head

‫עוֹל֑ם‬
ָ ‫ ִפּ ְת ֵ ֣חי‬ancient door
Your head, gates and ancient doors are subjected to a variety of interpretation. The word “lift
up” is mentioned twice in this particular verse. 17
Verse 10: The same inquiry is renewed, and the effectual reply is made that it is YHWH, God
of host. 18 The original title of YHWH is given as the countersign or military password for the
entrance to the royal city.
Psalm 24 may be titled as “Hymn to the King of Glory” or “The Entry of Yahweh, the King
of the World.” In both cases, reverence is given to Yahweh who is the king of glory, the One
mighty in battle and owner of the earth and all who dwell in it. The first portion describes
how Yahweh ownership of the earth and those dwelling in it is unquestionable because it was
Yahweh who established it. To the holy mountain of the Lord, only those with pure hearts
and clean hands will ascend, and be blessed for seeking the face of the God of Jacob.

Theological Implication and Relevance Today

Psalm 24 is one of the central text for understanding the breadth and significance of the
concept that the kingship of the Lord is not merely a religious affirmation but a basis of
worship and praise. Those who worship are those who recognize the kingship, who accept the
rule of the sovereign God. The genius of this psalm lies in the kinking together of
cosmological belief and historical experience. Order was established by God the King, but
historical experience characterized by war and conflict suggests otherwise; a world of chaos.
In this dilemma, Yahweh the creator of order is also the warrior of Israel. This undermines
Israel’s orderly existence. Order in creation, victory and peace in historical existence are part
and parcel of the concept that God is King. Just as the order of creation is a moral order,
peace and victory achieved by the Warrior King belonged to Israel so long as they possessed
innocent hands and pure hearts.

Even today, the scenario is more or less the same. Like the Israelites, we expect order and
peace where as the world is filled with chaos and conflicts. The society has become so
materialistic that we fail to remember to whom all things really belong. The psalmist urges us
(the readers) to recognize the kingship of Yahweh and this must result in the worship of
Yahweh. To worship presupposes moral integrity and that in a sense is central to Psalm 24.
There could be no separation between the Creation, deliverance in historical experience, and
moral integrity. If there were, chaos would triumph again. Thus there is a certain logic
17
Kenneth L Barker, John R. Kohlenberger, The expositor’s Bible Commentary…, 224.
18
Charles Augustus Briggs & Emilie Grace Briggs, The International Critical Commentary: A Critical and
Exegetical Commentary on the Book of Psalms Vol. I…,213.

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attached to the traditional use of this psalm within Christianity on the celebration of
Ascension day. As the psalm affirms the origin of God’s kingship in creation and the advent
of the Warrior King in the worship of the temple, so in its later usage it affirmed the victory
achieved by Jesus Christ in death and resurrection, and anticipated the ultimate and
triumphant Advent of the King.

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Bibliography

Barker, Kenneth L and Kohlenberger, John R. The expositor’s Bible Commentary. Grand
Rapids: Zondervan, 1973.

Briggs, Charles Augustus & Briggs, Emilie Grace. The International Critical Commentary: A
Critical and Exegetical Commentary on the Book of Psalms (Vol. I). Edinburgh: T & T
Clark, 1969.

Brueggemann, Walter & Bellinger, William. Psalms, New Cambridge Bible Commentary.
New York: Cambridge University Press, 2014.

Craigie, Peter C. Word Biblical Commentary, Psalms 1-50. Texas: Word Books, Publisher,
1983.

Dahood, S.J. Mitchell. The Anchor Bible Psalms I (1-50): Introduction, Translation and
Notes. New York: Doubleday & Company, Inc., 1965.

McGee, Vernon. Psalm 1-41. Nashville: Thomas Nelson. Inc, 1991.

Oswald, Hilton C. and Kraus, Hans Joachim. Psalms 1-59, A Continental Commentary.
Minneapolis: Fortress Press, 1993.

Wallace, Howard N. Psalms. Sheffield: Sheffield Phoenix Press, 2009.

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