Psalm 24:5
He shall receive the blessing from the LORD, and righteousness from the God of his salvation.
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EXPOSITORY (ENGLISH BIBLE)
(5) Righteousness.—This is the real blessing that comes from God. That virtue is her own reward, is the moral statement of the truth. The highest religious statement must be looked for in Christ’s “Beatitudes.”

Psalm 24:5. He shall receive the blessing from the Lord — That is, the blessings which God hath promised to his people, namely, grace and glory, and all other good things, Psalm 84:11. He, and only he, shall be truly blessed. And righteousness — The fruit or reward of his righteousness, the work being often put for the reward of it: or kindness, or mercy, and those benefits which flow therefrom.24:1-6 We ourselves are not our own; our bodies, our souls, are not. Even those of the children of men are God's, who know him not, nor own their relation to him. A soul that knows and considers its own nature, and that it must live for ever, when it has viewed the earth and the fulness thereof, will sit down unsatisfied. It will think of ascending toward God, and will ask, What shall I do, that I may abide in that happy, holy place, where he makes his people holy and happy? We make nothing of religion, if we do not make heart-work of it. We can only be cleansed from our sins, and renewed unto holiness, by the blood of Christ and the washing of the Holy Ghost. Thus we become his people; thus we receive blessing from the Lord, and righteousness from the God of our salvation. God's peculiar people shall be made truly and for ever happy. Where God gives righteousness, he designs salvation. Those that are made meet for heaven, shall be brought safe to heaven, and will find what they have been seeking.He shall receive the blessing from the Lord - literally, "He shall bear away a blessing from Yahweh." The blessing here referred to means His favor and friendship. He shall be recognized and treated as His. In other words, God bestows His favor on those who possess the character here referred to.

And righteousness from the God of his salvation - He shall be regarded and treated as righteous. Or, he shall obtain the divine approval as a righteous person. The idea of the psalmist would seem to be, not that he would obtain this as if it were a gift, but that he would obtain the divine "approval" of his character as righteous; he would be recognized and dealt with as a righteous man. He would come to God with "clean hands and a pure heart" Psalm 24:4, and would be welcomed and treated as a friend of God. The wicked and the impure could not hope to obtain this; but he who was thus righteous would be treated according to his real character, and would meet with the assurances of the divine favor. It is as true now as it was in the days of the psalmist, that it is only the man who is in fact upright and holy that can obtain the evidences of the divine approval. God will not regard one who is living in wickedness as a righteous man, nor will he admit such a man to His favor here, or to His dwelling-place hereafter.

5. righteousness—the rewards which God bestows on His people, or the grace to secure those rewards as well as the result. The blessing, i.e. the blessings which God hath promised to his church and people, to wit, grace and glory, and all other good things, as they are summed up, Psalm 84:11. He and he only shall be truly blessed. From the Lord; which is added significantly, by way of opposition to the blessings which men received, either from the priests or from other men, which were oftentimes given unto unworthy persons, and in that case were without any effect or benefit; whereas God’s blessings are given only to good men, and are always effectual for their good.

Righteousness, i.e. the blessed fruit or reward of his righteousness, as the work is oft put for the reward of it, as Leviticus 19:13 Job 7:2 Psalm 109:20. Or, kindness or mercy, and those benefits which flow from it, which are oft called by the name of righteousness, as Judges 5:11 1 Samuel 12:7 Psalm 48:10 112:9. He shall receive the blessing from the Lord,.... Or "who receives" (l); the future for the present; and so is a continuation of the description of a person proper to enter and abide in the church of God, as Psalm 24:6 seems to require; even one who has received every spiritual blessing in Christ in general, special grace out of his fulness; particularly the blessing of pardon, as also adoption, and a right to eternal life; though it may be that the following clause is explanative of this;

and righteousness from the God of his salvation; from Christ, who is God his Saviour, the author of salvation; and who has brought in an everlasting righteousness, which is in him, and is a gift of his grace, and is received from him by faith, and is a great blessing indeed; it secures from condemnation and death, and entitles to eternal life.

(l) "qui accipit", Cocceius.

He shall receive the blessing from the LORD, and righteousness from the God of his salvation.
EXEGETICAL (ORIGINAL LANGUAGES)
5. the blessing] R.V. rightly, a blessing.

righteousness] ‘Righteousness’ is blessing in another aspect. Jehovah manifests Himself to the godly man, as ‘the God of his salvation’ (Psalm 25:5; Psalm 27:9); and this ‘salvation’ is the witness to and reward for his upright conduct. See 1 Samuel 26:23; Psalm 18:20; Psalm 18:24; Psalm 58:11. In the light of N.T. revelation the words receive a deeper meaning. See Matthew 5:6.Verse 5. - He shall receive the blessing from the Lord; rather, blessing, without the article. On the pure in thought, word, and act, God's blessing is sure to rest (see Matthew 5:8). And righteousness from the God of his salvation. To the man who comes to God with an honest and true heart, God will give additional graces, such as justification, assurance, perseverance, unwavering hope, perfect charity. Rod and staff are here not so much those of the pilgrim, which would be a confusing transition to a different figure, but those of Jahve, the Shepherd (שׁבט, as in Micah 7:14, and in connection with it, cf. Numbers 21:18, משׁענת as the filling up of the picture), as the means of guidance and defence. The one rod, which the shepherd holds up to guide the flock, and upon which he leans and anxiously watches over the flock, has assumed a double form in the conception of the idea. This rod and staff in the hand of God comfort him, i.e., preserve to him the feeling of security, and therefore a cheerful spirit. Even when he passes through a valley dark and gloomy as the shadow of death, where surprises and calamities of every kind threaten him, he hears no misfortune. The lxx narrows the figure, rendering בגיא according to the Aramaic בּגוא, Daniel 3:25, ἐν μέσῳ. The noun צלמות, which occurs in this passage for the first time in the Old Testament literature, is originally not a compound word; but being formed from a verb צלם, Arab. ḏlm (root צל, Arab. ḏl), to overshadow, darken, after the form עבדוּת, but pronounced צלמות (cf. חצרמות, Hadra-môt equals the court of death, בּצלאל in-God's-shadow), it signifies the shadow of death as an epithet of the most fearful darkness, as of Hades, Job 10:21., but also of a shaft of a mine, Job 28:3, and more especially of darkness such as makes itself felt in a wild, uninhabited desert, Jeremiah 2:6.

After the figure of the shepherd fades away in Psalm 23:4, that of the host appears. His enemies must look quietly on (נגד as in Psalm 31:20), without being able to do anything, and see how Jahve provides bountifully for His guest, anoints him with sweet perfumes as at a joyous and magnificent banquet (Psalm 92:11), and fills his cup to excess. What is meant thereby, is not necessarily only blessings of a spiritual kind. The king fleeing before Absolom and forsaken by the mass of his people was, with his army, even outwardly in danger of being destroyed by want; it is, therefore, even an abundance of daily bread streaming in upon them, as in 2 Samuel 17:27-29, that is meant; but even this, spiritually regarded, as a gift from heaven, and so that the satisfying, refreshing and quickening is only the outside phase of simultaneous inward experiences.

(Note: In the mouth of the New Testament saint, especially on the dies viridium, it is the table of the Lord's supper, as Apollinaris also hints when he applied to it the epithet ῥιγεδανῶν βρίθουσαν, horrendorum onustam.)

The future תּערך is followed, according to the customary return to the perfect ground-form, by דּשּׁנתּ, which has, none the less, the signification of a present. And in the closing assertion, כּוסי, my cup, is metonymically equivalent to the contents of my cup. This is רויה, a fulness satiating even to excess.

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