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1 The earth is the Lord’s and all that is in it,
the world, and all who live in it;
2 for he has founded it on the seas,
and established it on the rivers.
3 Who may ascend the hill of the Lord?
who may stand in his holy place?
4 He who has clean hands and pure hearts,
who do not lift up his soul to an idol,
or swear by what is false.
5 He will receive blessing from the Lord,
and vindication from God his saviour.
6 Such is the generation of those who seek him,
who seek your face O God of Jacob.[a]Selah
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7 Lift up your heads, O gates!
be lifted up, you ancient doors!
that the King of glory may come in.
8 Who is the King of glory?
The Lord, strong and mighty,
the Lord, mighty in battle.
9 Lift up your heads, O you gates!
lift them up, you ancient doors!
that the King of glory may come in.
10 Who is this King of glory?
The Lord Almighty,
he is the King of glory. Selah
(NIV)
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Psalm 24: This is a processional hymn. It was thought to be written for when the Ark was first carried into Jerusalem. The psalm tell of how the whole world and everything in it belongs to God. Who then is worthy to stand before God?
Open the gates of your heart and let God enter in. We give God our hearts, mind, body and soul, and welcome Him into our homes and our cities as we make Him welcome.
Verses 1-10: The form of Psalm 24 has been disputed. For example, it has been labelled by some as an entrance ceremony (compare Psalm 15), by others, a hymn of praise, and yet by others, a mixture of both elements. Its occasion has always been contended; however, in the view that it might have been used at the time of the bringing of the Ark to Jerusalem (2 Sam. 6:12-19; 1 Chron. Chapter 13), still has credible appeal.
The early church designated it messianic as an ascension psalm (compare verse 3). The movement of the psalm seems to follow the movement of the people. It traces the community’s worship procession, both spiritually and progressive, through 3 states.
Verses 7-9: These are bold personifications indicating that the city gates need to make way for the awesome entrance of the Great King. By doing so, they too participate in worshiping Him.
Lifting up the “gates” refers to making the gates higher and larger so that such a glorious God could enter (Matt. 21:1-10; Rev. Chapter 19).
David speaks here of the gates and doors, first of his royal city Zion, through which the Ark was now to pass to the tabernacle which he had built for it. and he calls these doors everlasting, either on account of the durableness of the matter of which they were made; or from his desires and hopes that God would make them everlasting, or of long continuance, because he loved the gates of Zion (Psalm 87:2).‘And the King of glory shall come in’. God was regarded as dwelling between the cherubim on the mercy-seat, where the Shekinah from time to time made its appearance. The entrance of the Ark into the tabernacle was thus the "coming in of the King of glory."
We see in this, a glorious entering into the throne room in heaven of our Lord and Savior Jesus Christ. He is now King of kings and Lord of lords. He sits enthroned at the right hand of the Father. These doors opened when the veil in the temple was torn from the top to the bottom at the crucifixion of Jesus.
It has been generally recognized that the reception of the Ark into the tabernacle on Mount Zion typified the entrance of our Lord into heaven after his ascension. Where our Church appoints this psalm as one to be recited on Ascension Day.
“The Lord of hosts”: The Divine Warrior possibly comes back into consideration; He, the Commander-in-Chief, is “the King of glory” (compare 1 Sam. 17:45).
He is Jehovah, Lord God Almighty, The Everlasting One, The King of Peace. He is our all in all.
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