Verse-by-Verse Bible Commentary
Psalms 24:8

Clarke's Commentary

Verse Psalms 24:8. Who is this King of glory? — This is the answer of those who are within. Who is this glorious King, for whom ye demand entrance? To which they reply: -

The Lord strong and mighty, the Lord mighty in battle. — It is Jehovah, who is come to set up his abode in his imperial city: He who has conquered his enemies, and brought salvation to Israel. To make the matter still more solemn, and give those without an opportunity of describing more particularly this glorious Personage, those within hesitate to obey the first summons: and then it is repeated, Psalms 24:9.

Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.] To which a more particular question is proposed: - Who is HE, THIS King of glory? To which an answer is given that admitted of no reply. The Lord of hosts - he who is coming with innumerable armies, He is this King of glory. On which, we may suppose, the portcullis was lifted up, the gates thrown open, and the whole cavalcade admitted. This verse seems to have been spoken before the ark appeared: Who is this (זה zeh) King of glory? when its coming was merely announced. In the tenth verse the form is a little altered, because the ark, the symbol of the Divine Presence, had then arrived. Who is He, (מי הוא mi hu,) this King of glory? Here He is, to answer for himself. "The Lord is in his holy temple; let all the earth keep silence before him."

Though this Psalm has all the appearance of being an unfinished piece, yet there is a vast deal of dignity and majesty in it; and the demands from without, the questions from those within, and the answers to those questions, partake of the true sublime; where nature, dignity, and simplicity, are very judiciously mingled together. The whole procedure is natural, the language dignified, and the questions and answers full of simplicity and elevated sentiments.

Several, both among ancients and moderns, have thought this Psalm speaks of the resurrection of our Lord, and is thus to be understood. It is easy to apply it in this way: Jesus has conquered sin, Satan, and death, by dying. He now rises from the dead; and, as a mighty Conqueror, claims an entrance into the realms of glory, the kingdom which he has purchased by his blood; there to appear ever in the presence of God for us, to which he purposes to raise finally the innumerable hosts of his followers; for in reference to these, He is the Lord of hosts; and, in reference to his victory, He is the Lord mighty in battle.

ANALYSIS OF THE TWENTY-FOURTH PSALM

The subject of this Psalm is Christ, called the King of glory, Psalms 24:7, and it has two parts: -

I. The first concerns Christ's lordship, which is, in general, over the whole world, Psalms 24:1-2; but in particular, over the Church, Psalms 24:3-7.

II. An exhortation to all men to receive Christ for their King.

I. The first part of this Psalm shows that God is King of all the world; but in this kingdom he has two kinds of subjects -

1. Either all men in general: "For the earth is the Lord's, and all that therein is; the compass of the world, and they that dwell therein." And for this he gives a reason, from the creation of it. He ought to have the dominion of it, and all in it: "For he hath founded it upon the seas, and established it upon the floods."

2. But all are not his subjects in the same way. There are a people whom he has called to be his subjects in another manner. There is a mountain which he hath sanctified and chosen above all other hills to make the seat of his kingdom, viz., the Church; and over them that live in it he is in a more peculiar manner said to be Lord, than of the whole earth; and these are more properly called his servants and subjects. And yet among these there is a difference too, for some only profess to be his servants, and call him Lord, as hypocrites; there are some others that are his servants really and truly. And that this difference may be taken notice of, the prophet asks, Quis? "WHO shall ascend into the hill of the Lord?" And "WHO shall stand in his holy place?" As if he should say, Not quisquis; it is not every one; for infidels are not so much as in the Church. Hypocrites, howsoever in the Church, are not true members of the mystical Church; and some who come to the hill of the Lord, yet stand not in his holy place; for many believe only for a season, and few continue faithful unto death.

3. That it may then be truly known who they are over whom he is truly Rex gloriae, "the King of glory," the prophet gives us their character, and sets down three distinctive notes by which they may be known: -

1. Cleanness of hands: "He that hath clenn hands;" a caede furto, c. is free from all external wicked actions. For the hand is οργανον οργανων, the organ of the organs.

2. Purity of heart. For external purity is not enough, except the heart, the fountain of our actions, be clean.

3. Truth of the tongue. Is not guilty of lies and perjuries. "He that hath clean hands and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully." After the prophet has given the character by which you may know the man, he assigns his reward, and ends with an acclamation. 1. This is he that "shall receive the blessing from the Lord, and righteousness (i.e., justification) from the God of his salvation." 2. "This is the generation of them that seek thee;" that is, these are the people of God: let others boast themselves, and please themselves as they list, yet these are the godly party; these are they "that seek thy face, O God of Jacob."

II. The second part is considered by some as an exhortation to all men, especially princes, nobles, and magistrates, that they receive, acknowledge, and worship Christ, as King.

1. Lift up your heads, O ye gates; that is, as some understand it - O ye princes that sit in the gates, lift up your heads and hearts to him, that the King of glory may come in.

2. To which good counsel the prophet brings in the princes asking this question: "Who is this King of glory!" to which he answers, "The Lord strong and mighty, the Lord mighty in battle." One who is able to bruise you to atoms with his iron rod, and will do so if you reject him. And that the exhortation may pierce the deeper, he doubles both it and the answer.

After all, the most natural meaning is that which is given in the notes: from which we may infer: -

1. That the regal city is in no state of safety, if it have not the ark of the Lord.

2. That the ark - even the purest form of sound words in devotion, is nothing, unless they who minister and worship have clean hands and pure hearts, endeavouring to worship God in spirit and in truth.

3. That where the right faith is professed, and the worshippers act according to its dictates, there is the presence and the continual indwelling of God: "Lift up your heads, O ye gates - and the King of glory shall come in."

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

“Lift up your head, O ye gates; And be ye lifted up, ye everlasting doors: And the King of Glory will come in. Who is the King of Glory? Jehovah strong and mighty, Jehovah mighty in battle.”

It is inconceivable that David could have written anything like this about himself; and therefore the extravagant language of these last four verses is said to be a reference to the ark of the covenant that was being returned from Obed-Edom by King David. Of course, the ark was a symbol of God’s presence; but it seems to us that even the sacred ark of the covenant is not a sufficient explanation of words such as these. In a very limited and accommodative sense, perhaps they may be applied to placing that symbol of God’s presence in Jerusalem; but something far more wonderful than that event most certainly appears (to us) in the majesty and exalted extravagance of the terminology in this passage.

Any real application of these words to David’s entering Jerusalem with the ark of the covenant could be only in a dimly typical sense of the far more wonderful Ascension of Christ into Heaven after his resurrection from the dead.

“This is a prophetic reference to the entry of the Lord Jesus Christ into heaven, after he had been raised from the dead.George DeHoff, p. 116. He was accompanied by the angels of God. A great multitude watched as the heavenward bound company disappeared into the clouds above.

Yes, the Old Testament Ark of the Covenant with its mercy seat above was a type of the Lord Jesus Christ, as was the veil also, that separated between the Holy Place and the Holy of Holies; and the words of this psalm may indeed be applied to the entry of that ark into Jerusalem in a typical sense. Jerusalem also, in the same figure, is considered typical of heaven itself, or the New Jerusalem which is the mother of us all.

Barnes' Notes on the Whole Bible

Who is this King of glory? - This is probably the response of a portion of the choir of singers. The answer is found in the other part of the verse.

The Lord strong and mighty - Yahweh, strong and mighty - describing Him by His most exalted attributes as a God of power. This is in accordance with the idea in Psalms 24:1-2, where He is represented as the Creator and the Proprietor of all the earth. Perhaps, also, there is an allusion to the fact that He is mighty, as distinguished from idols which have no power.

The Lord mighty in battle - Who displays His power eminently in overthrowing hostile armies; perhaps in allusion to the victories which had been won when His people were animated in war by the presence of the ark in the midst of their armies, and when the victory could be properly traced to the fact that the ark, the symbol of the divine presence, was with them, and when, therefore, the victory would be properly ascribed to Yahweh himself.

Calvin's Commentary on the Bible

8.Who is this King of glory? etc The praises by which the power of God is here magnified are intended to tell the Jews that he did not sit idle in his temple, but took up his abode in it, in order to show himself ready to succor his people. It is to be observed, that there is great weight both in the interrogation, and in the repetition of the same sentence. The prophet assumes the person of one who wonders thereby to express with greater effect that God comes armed with invincible power to maintain and save his people, and to keep the faithful in safety under his shadow. We have already said, that when God is spoken of as dwelling in the temple, it is not to be understood as if his infinite and incomprehensible essence had been shut up or confined within it; but that he was present there by his power and grace, as is implied in the promise which he made to Moses,

“In all places where I record my name, I will come unto thee, and I will bless thee,” (Exodus 20:24.)

That this was no vain and empty promise, but that God truly dwelt in the midst of the people, is what the faithful experienced who sought him not superstitiously, as if he had been fixed to the temple, but made use of the temple and of the service which was performed in it for elevating their hearts to heaven. The amount of what is stated is, that whenever the people should call upon God in the temple, it would manifestly appear, from the effect which would follow, that the ark of the covenant was not a vain and an illusory symbol of the presence of God, because he would always stretch forth his omnipotent arm for the defense and protection of his people. The repetition teaches us that true believers cannot be too constant and diligent in meditation on this subject. The Son of God, clothed with our flesh, has now shown himself to be King of glory and Lord of hosts, and he is not entered into his temple only by shadows and figures, but really and in very deed, that he may dwell in the midst of us. There is, therefore, nothing to hinder us from boasting that we shall be invincible by his power. Mount Sion, it is true, is not at this day the place appointed for the sanctuary, and the ark of the covenant is no longer the image or representation of God dwelling between the cherubim; but as we have this privilege in common with the fathers, that, by the preaching of the word and the sacraments, we may be united to God, it becomes us to use these helps with reverence; for if we despise them by a detestable pride, God cannot but at length utterly withdraw himself from us.

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

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

2. Entry of the King 24:7-10

Dr. Constable's Expository Notes

David explained that this glorious King was Yahweh in response to the question of the personified gates, and perhaps the people. The Lord is glorious because He is omnipotent, as seen in His victory over His enemies and His provision of salvation. Israel’s divine King was fully glorious because He was unconquerable. The "hosts" picture the heavenly armies that accompany and support Him.

Gill's Exposition of the Whole Bible

Who [is] this King of glory?.... Which question is put by the church, or particular believers; not through ignorance, as the daughters of Jerusalem, Song of Solomon 5:9; or the Pharisees, when Christ made his public entrance into Jerusalem, Matthew 21:10; much less in pride and haughtiness, in scorn and derision, as Pharaoh, Exodus 5:1; and the Capernaites, John 6:42; but as wondering at the glories and excellencies of his person, and as desirous of knowing more of him. The answer to the question is,

the Lord strong and mighty: he whose name alone is Jehovah; the most high in all the earth; the everlasting I AM; Jehovah our righteousness; the mighty God, even the Almighty; the Son of Man, whom God has made strong for himself: his strength and might have been seen in the creation of all things out of nothing, in upholding all things by his power, in the redemption of his people, in the resurrection of himself, in dispossessing the strong man armed out of the hearts of his chosen ones, in the government of his church, and the care of all his saints, and in keeping them from a final and total falling away. From the first of these words, which is only here used, Mars, because of his strength, has the name of Azizus; which name of his Julian o makes mention of; and very probably Hesus, also a deity of the ancient Gauls, spoken of by the poet p, and by Lactantius q; but to none does it belong as to our Jehovah;

the Lord mighty in battle; as he was when he was up on the cross; when he made an end of sin, spoiled principalities and powers; abolished death, and destroyed him that had the power of it; and as he will be at the last day, when the kings of the earth shall make war with him, and he shall overcome them; when the beast and false prophet shall be taken, and cast alive into the lake of fire; and the remnant shall be slain with the sword of his mouth; see Revelation 17:14; and who is now the Captain of salvation to his people, their Leader and Commander; who furnishes them with weapons of warfare, which are mighty through God; who teaches their hands to war, and their fingers to fight the good fight of faith; and makes them more than conquerors, through himself, that has loved them.

o Orat. 4. in solem, p. 281. p "Teutates horrensque feris altaribus Hesus". Lucan. q De Fals. Relig. l. 1. c. 31.

Henry's Complete Commentary on the Bible

      7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.   8 Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.   9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.   10 Who is this King of glory? The LORD of hosts, he is the King of glory. Selah.

      What is spoken once is spoken a second time in these verses; such repetitions are usual in songs, and have much beauty in them. Here is, 1. Entrance once and again demanded for the King of glory; the doors and gates are to be thrown open, thrown wide open, to give him admission, for behold he stands at the door and knocks, ready to come in. 2. Enquiry once and again made concerning this mighty prince, in whose name entrance is demanded: Who is this King of glory? As, when any knock at our door, it is common to ask, Who is there? 3. Satisfaction once and again given concerning the royal person that makes the demand: It is the Lord, strong and mighty, the Lord, mighty in battle, the Lord of hosts,Psalms 24:8; Psalms 24:10. Now,

      I. This splendid entry here described it is probable refers to the solemn bringing in of the ark into the tent David pitched for it or the temple Solomon built for it; for, when David prepared materials for the building of it, it was proper for him to prepare a psalm for the dedication of it. The porters are called upon to open the doors, and they are called everlasting doors, because much more durable than the door of the tabernacle, which was but a curtain. They are taught to ask, Who is this King of glory? And those that bore the ark are taught to answer in the language before us, and very fitly, because the ark was a symbol or token of God's presence, Joshua 3:11. Or it may be taken as a poetical figure designed to represent the subject more affectingly. God, in his word and ordinances, is thus to be welcomed by us, 1. With great readiness: the doors and gates must be thrown open to him. Let the word of the Lord come into the innermost and uppermost place in our souls; and, if we had 600 necks, we should bow them all to the authority of it. 2. With all reverence, remembering how great a God he is with whom we have to do, in all our approaches to him.

      II. Doubtless it points at Christ, of whom the ark, with the mercy-seat, was a type. 1. We may apply it to the ascension of Christ into heaven and the welcome given to him there. When he had finished his work on earth he ascended in the clouds of heaven,Daniel 7:13; Daniel 7:14. The gates of heaven must then be opened to him, those doors that may be truly called everlasting, which had been shut against us, to keep the way of the tree of life, Genesis 3:24. Our Redeemer found them shut, but, having by his blood made atonement for sin and gained a title to enter into the holy place (Hebrews 9:12), as one having authority, he demanded entrance, not for himself only, but for us; for, as the forerunner, he has for us entered and opened the kingdom of heaven to all believers. The keys not only of hell and death, but of heaven and life, must be put into his hand. His approach being very magnificent, the angels are brought in asking, Who is this King of glory? For angels keep the gates of the New Jerusalem, Revelation 21:12. When the first-begotten was brought into the upper world the angels were to worship him (Hebrews 1:6); and accordingly, they here ask with wonder, "Who is he?--this that cometh with dyed garments from Bozrah? (Isaiah 63:1-3), for he appears in that world as a Lamb that had been slain." It is answered that he is strong and mighty, mighty in battle, to save his people and subdue his and their enemies. 2. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Christ's presence in them is like that of the ark in the temple; it sanctifies them. Behold, he stands at the door and knocks,Revelation 3:20. It is required that the gates and doors of the heart be opened to him, not only as admission is given to a guest, but as possession is delivered to the rightful owner, after the title has been contested. This is the gospel call and demand, that we let Jesus Christ, the King of glory, come into our souls, and welcome him with hosannas, Blessed is he that cometh. That we may do this aright we are concerned to ask, Who is this King of glory?--to acquaint ourselves with him, whom we are to believe in, and to love above all. And the answer is ready: He is Jehovah, and will be Jehovah our righteousness, an all-sufficient Saviour to us, if we give him entrance and entertainment. He is strong and mighty, and the Lord of hosts; and therefore it is at our peril if we deny him entrance; for he is able to avenge the affront; he can force his way, and can break those in pieces with his iron rod that will not submit to his golden sceptre.

      In singing this let our hearts cheerfully answer to this call, as it is in the first words of the next psalm, Unto thee, O Lord! do I lift up my soul.