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Psalms 24:7
Verse
Context
Sermons
Carter Conlon
Leonard Ravenhill
David Smithers
Colin Peckham
Basilea Schlink
John McGregor
A.B. SimpsonSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The festal procession has now arrived above at the gates of the citadel of Zion. These are called פּתחי עולם, doors of eternity (not "of the world" as Luther renders it contrary to the Old Testament usage of the language) either as doors which pious faith hopes will last for ever, as Hupfeld and Hitzig explain it, understanding them, in opposition to the inscription of the Psalm, to be the gates of Solomon's Temple; or, what seems to us much more appropriate in the mouth of those who are now standing before the gates, as the portals dating back into the hoary ages of the past (עולם as e.g., in Gen 49:26; Isa 58:12), the time of the Jebusites, and even of Melchizedek, though which the King of Glory, whose whole being and acts is glory, is now about to enter. It is the gates of the citadel of Zion, to which the cry is addressed, to expand themselves in a manner worthy of the Lord who is about to enter, for whom they are too low and too strait. Rejoicing at the great honour, thus conferred upon them, they are to raise their heads (Job 10:15; Zac 2:4), i.e., lift up their portals (lintels); the doors of antiquity are to open high and wide. (Note: On the Munach instead of Metheg in והנּשׂיאוּ, vid., Baer's Accentsystem vii. 2.) Then the question echoes back to the festal procession from Zion's gates which are wont only to admit mighty lords: who, then (זה giving vividness to the question, Ges. 122, 2), is this King of Glory; and they describe Him more minutely: it is the Hero-god, by whom Israel has wrested this Zion from the Jebusites with the sword, and by whom he has always been victorious in time past. The adjectival climactic form עזּוּז (like למּוּד, with ı̆ instead of the ă in חנּוּן, קשּׁוּב) is only found in one other passage, viz., Isa 43:17. גּבּור מלחמה refers back to Exo 15:3. Thus then shall the gates raise their heads and the ancient doors lift themselves, i.e., open high and wide; and this is expressed here by Kal instead of Niph. (נשׂא to lift one's self up, rise, as in Nah 1:5; Hos 13:1; Hab 1:3), according to the well-known order in which recurring verses and refrain-like repetitions move gently onwards. The gates of Zion ask once more, yet now no longer hesitatingly, but in order to hear more in praise of the great King. It is now the enquiry seeking fuller information; and the heaping up of the pronouns (as in Jer 30:21, cf. Psa 46:7; Est 7:5) expresses its urgency (quis tandem, ecquisnam). The answer runs, "Jahve Tsebaoth, He is the King of Glory (now making His entry)." צבאות ה is the proper name of Jahve as King, which had become His customary name in the time of the kings of Israel. צבאות is a genitive governed by ה and, while it is otherwise found only in reference to human hosts, in this combination it gains, of itself, the reference to the angels and the stars, which are called צבאיו in Psa 103:21; Psa 148:2 : Jahve's hosts consisting of celestial heroes, Joe 2:11, and of stars standing on the plain of the havens as it were in battle array, Isa 40:26 -a reference for which experiences and utterances like those recorded in Gen 32:2., Deu 33:2; Jdg 5:20, have prepared the way. It is, therefore, the Ruler commanding innumerable and invincible super-terrestrial powers, who desires admission. The gates are silent and open wide; and Jahve, sitting enthroned above the Cherubim of the sacred Ark, enters into Zion.
Jamieson-Fausset-Brown Bible Commentary
The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.
John Gill Bible Commentary
Lift up your heads, O ye gates,.... By which the gates of hell are not meant; nor are the words to be understood of the descent of Christ thither, to fetch the souls of Old Testament saints from thence; who the Papists dream were detained in an apartment there, as in a prison, called by them "limbus patrum"; seeing these, immediately upon their separation from the body, were in a state of happiness and glory, as the parable of the rich man and Lazarus shows; and since Christ, at his death, went, in his human soul, immediately into heaven, or paradise, where the penitent thief was that day with him: nor do the words design the gates of heaven, and Christ's ascension thither, shut by the sins of men, and opened by the blood of Christ, by which he entered himself, and has made way for all his people; though this sense is much preferable to the former. The Jewish interpreters understand the phrase of the gates of the temple, which David prophetically speaks of as to be opened, when it should be built and dedicated by Solomon, and when the ark, the symbol of Jehovah's presence, was brought into it, and the glory of the Lord filled the house; so the Targum interprets this first clause of "the gates of the house of the sanctuary"; though the next of "the gates of the garden of Eden"; but the words are better interpreted, in a mystical and spiritual sense, of the church of God, the temple of the living God, which is said to have gates, Isa 60:11; and is itself called a door, Sol 8:9; where the open door of the Gospel is set, or an opportunity of preaching the Gospel given, and a door of utterance to the ministers of the word, and the doors of men's hearts are opened to attend to it; and indeed the hearts of particular believers, individual members of the church, may be intended, or at least included in the sense of the passage; see Rev 3:20; and it may be observed, that the new Jerusalem is said to have gates of pearl, through which Christ, when he makes his glorious appearance, will enter in his own glory, and in his father's, and in the glory of the holy angels; and be ye lifted up, ye everlasting doors; or "the doors of the world" (n); which some understand of the kingdoms and nations of the world, and of the kings and princes thereof, as called upon to open and make way for, and receive the Gospel of Christ into them, and to support and retain it; but it is best to interpret it of the church and its members, whose continuance, perpetuity, and duration, are here intimated, by being called "everlasting doors"; which may be said to be "lifted up", as it may respect churches, when those things are removed which hinder communion with Christ; as their sins, which separate between them and their God, and the wall of unbelief, behind which Christ stands; and sleepiness, drowsiness, coldness, lukewarmness, and indifference; see Isa 59:2; and when public worship is closely and strictly attended on, as the ministration of the word and ordinances, prayer to God, which is the lifting up the heart with the hands to God, and singing his praise: and as it may respect particular believers; these doors and gates may be said to be lifted up, when their hearts are enlarged with the love of God; the desires and affections of their souls are drawn out towards the Lord, and the graces of the Spirit are in a lively exercise on him; and when they lift up their heads with joy in a view of Christ coming to them. This must not be understood as if they could do all this of themselves, any more than gates and doors can be thought to open and lift up themselves; and the King of glory shall come in; the Lord Jesus Christ, called the Lord of glory, Co1 2:8; who is glorious in himself, in the perfections of his divine nature, as the Son of God; being the brightness of his Father's glory, and the express image of his person; and in his office as Mediator, being full of grace and truth, and having a glory given him before the world was; and which became manifest upon his resurrection, ascension to heaven, and session at God's right hand; and particularly he is glorious as a King, being made higher than the kings of the earth, and crowned with glory and honour; and so the Targum renders it , "the glorious King"; and he is moreover the author and giver, the sum and substance, of the glory and happiness of the saints: and now, as the inhabitants of Zion, and members of the church, are described in the preceding verses, an account is given of the King of Zion in this and the following; who may be said to "come into" his churches, when he grants his gracious presence, shows himself through the lattices, and in the galleries of ordinances, in his beauty and glory; takes his walks there, and his goings are seen, even in the sanctuary; and where he dwells as King in his palace, and as a Son in his own house; and he may be said to come into the hearts of particular believers, when he manifests himself, his love and grace, unto them, and grants them such communion as is expressed by supping with them, and by dwelling in their hearts by faith, (n) "ostia mundi", Gejerus, Schmidt.
Matthew Henry Bible Commentary
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, Psa 24:8, Psa 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, Jos 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, Dan 7:13, Dan 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, Gen 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 (Heb 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, Rev 21:12. When the first-begotten was brought into the upper world the angels were to worship him (Heb 1:6); and accordingly, they here ask with wonder, "Who is he? - this that cometh with dyed garments from Bozrah? (Isa 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, Rev 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.
Psalms 24:7
The Earth Is the LORD’s
6Such is the generation of those who seek Him, who seek Your face, O God of Jacob. Selah 7Lift up your heads, O gates! Be lifted up, O ancient doors, that the King of Glory may enter! 8Who is this King of Glory? The LORD strong and mighty, the LORD mighty in battle.
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A Guiding Voice in the Storm
By Carter Conlon4.3K42:16PSA 24:7PSA 133:1DAN 5:18JON 2:2LUK 14:23ACT 27:23ROM 12:1The sermon titled 'A Guiding Voice in the Storm' based on Acts chapter 27 emphasizes the importance of seeking God's direction and being a guiding voice in the midst of societal storms. It calls for a national spiritual awakening and a return to prayer, unity, and obedience to God's will. The message highlights the need for courage, surrender to God's plan, and a focus on glorifying Christ and saving the lost, even at personal cost.
The Ark of God
By Leonard Ravenhill1.9K47:16EXO 25:82SA 6:61CH 15:13PSA 24:7PSA 80:1PRO 3:5ISA 66:1REV 11:19
This sermon delves into the story of David and the ark of God, highlighting the consequences of mishandling holy things, the importance of obedience over sacrifice, and the need for a deep reverence for God's presence. It emphasizes the danger of trying to modernize or improve upon God's ways, urging a return to true obedience and a genuine seeking of God's presence.
Necessity of Seeing Jesus as King
By David Smithers1.9K1:00:51KingdomPSA 24:7PSA 47:2ISA 6:1MAT 6:33JHN 13:23COL 1:13REV 1:17In this sermon, the speaker shares a personal experience of how surrendering their heart to God allowed the word of God to have a deeper impact on their life. They emphasize the importance of being subject to God in all areas of life in order for His word to be powerful. The speaker encourages the audience to seek a revelation of the King, which will reveal the state of their own hearts and bring about new understanding and needs. They also highlight the need to fully surrender to God as King in order to believe and stand on His promises. The sermon references Isaiah's vision of the Lord high and lifted up as an example of the awe and reverence we should have for God.
1.2 Hindrances to Revival
By Colin Peckham82603:29RevivalPSA 24:7In this sermon, the preacher emphasizes the kingdom of God as a source of justice, joy, mercy, and grace. The congregation is encouraged to sing hymns that reflect these qualities and to rejoice in the love of Jesus. The sermon takes a brief pause to address a recent act of vandalism in the church, urging the congregation to pray for those responsible and hope for their redemption. Overall, the sermon emphasizes the importance of living in accordance with the kingdom of God and spreading its message of love and forgiveness.
Believe His Offer of Love
By Basilea Schlink67104:35Radio ShowPSA 24:7MAT 22:37JHN 21:151CO 2:9EPH 3:191PE 1:8REV 3:20In this sermon, Basil E. Shlink emphasizes the importance of believing in God's love and accepting His offer of love. He references Revelation 3:20, where Jesus is portrayed as standing at the door of our hearts, seeking admission and desiring to be loved. Shlink highlights that Jesus' desire for our love is the most precious thing to Him, and it is the question He asks all believers. He explains that loving Jesus is not just about obedience, but about fervent love and a deep relationship with Him. Shlink encourages listeners to understand that Jesus' love is more wonderful and real than any human relationship, and that by accepting His love, we can enter into a covenant of love with Him for eternity.
Let the King of Glory Come In
By John McGregor63638:06JesusPSA 24:7LUK 9:51In the video, the speaker begins by emphasizing the need to focus on the Savior rather than worldly success. They believe that God is positioning the church for a long-term reach to the city and beyond, and that this new beginning should be approached with God's agenda in mind. The speaker then discusses the importance of recognizing God as the Creator and acknowledging that everything belongs to Him. They also highlight the concept of believers being the temple of the living God, and the significance of renewing the relationship with God through communion. The speaker concludes by urging the congregation to have the courage to live out their faith at home as well.
The Ascended Christ -- Psalms 16, 24, 68
By A.B. Simpson0The Resurrection and Eternal LifeThe Ascension of ChristPSA 16:10PSA 24:7A.B. Simpson presents a profound exploration of the risen and ascended Christ through Psalms 16, 24, and 68. He emphasizes the significance of Christ's descent into Hades, His resurrection, and His glorious ascension to the right hand of God, highlighting that Jesus preached to the spirits in prison and triumphed over death. Simpson illustrates how the resurrection of Christ is the cornerstone of Christian faith, providing hope and the promise of eternal life. The sermon culminates in the celebration of Christ's ascension, where He is acknowledged as the King of Glory, ushering in a new era of divine reign. This powerful message encourages believers to recognize the fullness of joy found in Christ's presence.
Uplifted Gates
By Paris Reidhead0Sin and RestorationRevival and Brokenness2CH 7:14PSA 24:7PSA 34:7PSA 66:18ISA 55:72CO 5:21EPH 4:27EPH 4:30TIT 2:141JN 1:7Paris Reidhead's sermon 'Uplifted Gates' addresses the hindrances in a Christian's life caused by sin, emphasizing the importance of understanding sin, its consequences, and the path to restoration with God. He explains that sin is the decision to gratify a good appetite in a bad way, leading to broken fellowship with God, unanswered prayers, and exposure to spiritual attacks. Reidhead outlines a three-step process for restoration: judging oneself, forsaking sin, and confessing it to God. He highlights that true revival begins with brokenness and humility before God, as demonstrated in the Hebrides revival. Ultimately, Reidhead calls for a return to a pure heart and a commitment to living in fellowship with God.
Chapter 4 the Ascended Christ -- Psalms 16, 24, 68
By A.B. Simpson0The Ascension of ChristVictory over DeathPSA 16:10PSA 24:7A.B. Simpson explores the profound significance of Psalms 16, 24, and 68, illustrating the journey of Christ from His descent into Hades, through His resurrection, to His glorious ascension. He emphasizes that Christ's descent was not a defeat but a proclamation of victory over death, where He preached to the spirits in prison, affirming His role as the Conqueror. The resurrection is highlighted as the pivotal moment that distinguishes Christianity, showcasing Christ as the firstborn from the dead, leading believers to eternal life. Finally, Simpson vividly describes the ascension of Christ, where He takes His rightful place at the right hand of God, celebrated by heavenly hosts, affirming His eternal reign and glory.
Exploring Israel's Deliverance Through Zion
By Art Katz0The Role of the ChurchIsrael's DeliverancePSA 14:7PSA 24:7PSA 102:16EZK 20:35HOS 2:14MAT 5:8ACT 3:21ROM 8:19ROM 11:11ROM 11:26Art Katz explores the profound theme of Israel's deliverance through Zion, emphasizing that the ultimate salvation of Israel is tied to the character of the King and His Kingdom, which is embodied in a mature Church. He highlights the necessity for the Church to undergo sanctification and to embody the character of God in order to fulfill its role as an agent of restoration for Israel. Katz draws parallels between the prophetic Scriptures and the Church's responsibility to provoke Israel to jealousy through its own transformation and holiness. He underscores that true dedication to God is essential for the Church to be a powerful instrument in the Last Days, preparing for the return of Christ and the fulfillment of God's promises. The sermon calls for a deep seeking of God and a commitment to holiness as the Church prepares for its pivotal role in the eschatological events to come.
The Great Reverence With Which We Should Receive Christ
By Thomas a Kempis0PSA 24:7MAT 11:28JHN 6:531CO 11:27HEB 13:8Thomas a Kempis, in 'The Disciple,' reflects on the profound invitation of Jesus to come to Him, receive His Body, and find rest for our weary souls. He contemplates on the contrast between the great devotion shown by biblical figures like Noah, Moses, and King David in preparing to honor God, and his own shortcomings in preparing for communion. Kempis emphasizes the hidden grace and transformative power of the Sacrament of the altar, calling for a deeper reverence and love for Christ present in the Eucharist.
The God Who Is Enough
By Charles S. Price0PSA 24:7ACT 2:1ROM 8:41CO 3:16Charles S. Price preaches about the importance of the Word needing revelation through the unfolding of the Spirit, emphasizing that man cannot fully understand the Word unless God interprets its meaning to the heart. He highlights the necessity of surrender and willingness to receive from God for true understanding and spiritual value. Price urges believers to walk in the 'NOW' of God, leaving behind past patterns and embracing a holy relationship to become sons of God.
How Then Shall We Live?
By Anton Bosch0PSA 8:1PSA 24:7ISA 43:7ROM 2:231CO 6:201CO 10:31PHP 1:201PE 2:12Anton Bosch preaches on the importance of aligning our goals and ambitions with God's purpose, which is to bring glory to Himself. Many Christians are misled into believing that personal happiness should be their highest goal, but this conflicts with God's will. The highest calling for every believer is to glorify God in every aspect of their lives, not just through spiritual activities. Living a life that brings glory to God is crucial, as even unbelievers should be able to see God's glory through our actions.
A Christmas-Day Sermon
By Samuel Davies0GEN 24:31PSA 24:7PSA 72:7ISA 57:15LUK 2:13LUK 15:10JHN 14:272CO 5:20EPH 2:14Samuel Davies preaches about the significance of celebrating the birth of Jesus Christ in a pious manner, giving glory to God, accepting the peace He brings, and making peace with God, conscience, and others. He emphasizes the need to rejoice in the birth of the Savior by meditating on redemption, offering devotion, and living in obedience. The sermon highlights the joy expressed by angels at the birth of Christ, the peace proclaimed on earth, and the goodwill of God towards humanity, urging listeners to welcome the Prince of Peace into their hearts and lives.
The Ascension
By J.C. Philpot0PSA 24:7JER 2:31LUK 24:50ACT 1:4COL 2:15HEB 7:25J.C. Philpot preaches about the ascension of the blessed Lord, emphasizing the undeniable fact of His ascension witnessed by His disciples, the glorious manner in which He entered heaven, and the two-fold purpose of His triumphant ascension - to rule over His enemies with a rod of iron and to rule in the hearts of His people with the sceptre of His grace as a High Priest over the house of God. Philpot highlights the identity of Jesus' glorified humanity with the same body in which He suffered on earth, the heavenly mysteries revealed through His incarnation, and the eternal distinction of His glorified humanity from the risen bodies of the saints.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The festal procession has now arrived above at the gates of the citadel of Zion. These are called פּתחי עולם, doors of eternity (not "of the world" as Luther renders it contrary to the Old Testament usage of the language) either as doors which pious faith hopes will last for ever, as Hupfeld and Hitzig explain it, understanding them, in opposition to the inscription of the Psalm, to be the gates of Solomon's Temple; or, what seems to us much more appropriate in the mouth of those who are now standing before the gates, as the portals dating back into the hoary ages of the past (עולם as e.g., in Gen 49:26; Isa 58:12), the time of the Jebusites, and even of Melchizedek, though which the King of Glory, whose whole being and acts is glory, is now about to enter. It is the gates of the citadel of Zion, to which the cry is addressed, to expand themselves in a manner worthy of the Lord who is about to enter, for whom they are too low and too strait. Rejoicing at the great honour, thus conferred upon them, they are to raise their heads (Job 10:15; Zac 2:4), i.e., lift up their portals (lintels); the doors of antiquity are to open high and wide. (Note: On the Munach instead of Metheg in והנּשׂיאוּ, vid., Baer's Accentsystem vii. 2.) Then the question echoes back to the festal procession from Zion's gates which are wont only to admit mighty lords: who, then (זה giving vividness to the question, Ges. 122, 2), is this King of Glory; and they describe Him more minutely: it is the Hero-god, by whom Israel has wrested this Zion from the Jebusites with the sword, and by whom he has always been victorious in time past. The adjectival climactic form עזּוּז (like למּוּד, with ı̆ instead of the ă in חנּוּן, קשּׁוּב) is only found in one other passage, viz., Isa 43:17. גּבּור מלחמה refers back to Exo 15:3. Thus then shall the gates raise their heads and the ancient doors lift themselves, i.e., open high and wide; and this is expressed here by Kal instead of Niph. (נשׂא to lift one's self up, rise, as in Nah 1:5; Hos 13:1; Hab 1:3), according to the well-known order in which recurring verses and refrain-like repetitions move gently onwards. The gates of Zion ask once more, yet now no longer hesitatingly, but in order to hear more in praise of the great King. It is now the enquiry seeking fuller information; and the heaping up of the pronouns (as in Jer 30:21, cf. Psa 46:7; Est 7:5) expresses its urgency (quis tandem, ecquisnam). The answer runs, "Jahve Tsebaoth, He is the King of Glory (now making His entry)." צבאות ה is the proper name of Jahve as King, which had become His customary name in the time of the kings of Israel. צבאות is a genitive governed by ה and, while it is otherwise found only in reference to human hosts, in this combination it gains, of itself, the reference to the angels and the stars, which are called צבאיו in Psa 103:21; Psa 148:2 : Jahve's hosts consisting of celestial heroes, Joe 2:11, and of stars standing on the plain of the havens as it were in battle array, Isa 40:26 -a reference for which experiences and utterances like those recorded in Gen 32:2., Deu 33:2; Jdg 5:20, have prepared the way. It is, therefore, the Ruler commanding innumerable and invincible super-terrestrial powers, who desires admission. The gates are silent and open wide; and Jahve, sitting enthroned above the Cherubim of the sacred Ark, enters into Zion.
Jamieson-Fausset-Brown Bible Commentary
The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.
John Gill Bible Commentary
Lift up your heads, O ye gates,.... By which the gates of hell are not meant; nor are the words to be understood of the descent of Christ thither, to fetch the souls of Old Testament saints from thence; who the Papists dream were detained in an apartment there, as in a prison, called by them "limbus patrum"; seeing these, immediately upon their separation from the body, were in a state of happiness and glory, as the parable of the rich man and Lazarus shows; and since Christ, at his death, went, in his human soul, immediately into heaven, or paradise, where the penitent thief was that day with him: nor do the words design the gates of heaven, and Christ's ascension thither, shut by the sins of men, and opened by the blood of Christ, by which he entered himself, and has made way for all his people; though this sense is much preferable to the former. The Jewish interpreters understand the phrase of the gates of the temple, which David prophetically speaks of as to be opened, when it should be built and dedicated by Solomon, and when the ark, the symbol of Jehovah's presence, was brought into it, and the glory of the Lord filled the house; so the Targum interprets this first clause of "the gates of the house of the sanctuary"; though the next of "the gates of the garden of Eden"; but the words are better interpreted, in a mystical and spiritual sense, of the church of God, the temple of the living God, which is said to have gates, Isa 60:11; and is itself called a door, Sol 8:9; where the open door of the Gospel is set, or an opportunity of preaching the Gospel given, and a door of utterance to the ministers of the word, and the doors of men's hearts are opened to attend to it; and indeed the hearts of particular believers, individual members of the church, may be intended, or at least included in the sense of the passage; see Rev 3:20; and it may be observed, that the new Jerusalem is said to have gates of pearl, through which Christ, when he makes his glorious appearance, will enter in his own glory, and in his father's, and in the glory of the holy angels; and be ye lifted up, ye everlasting doors; or "the doors of the world" (n); which some understand of the kingdoms and nations of the world, and of the kings and princes thereof, as called upon to open and make way for, and receive the Gospel of Christ into them, and to support and retain it; but it is best to interpret it of the church and its members, whose continuance, perpetuity, and duration, are here intimated, by being called "everlasting doors"; which may be said to be "lifted up", as it may respect churches, when those things are removed which hinder communion with Christ; as their sins, which separate between them and their God, and the wall of unbelief, behind which Christ stands; and sleepiness, drowsiness, coldness, lukewarmness, and indifference; see Isa 59:2; and when public worship is closely and strictly attended on, as the ministration of the word and ordinances, prayer to God, which is the lifting up the heart with the hands to God, and singing his praise: and as it may respect particular believers; these doors and gates may be said to be lifted up, when their hearts are enlarged with the love of God; the desires and affections of their souls are drawn out towards the Lord, and the graces of the Spirit are in a lively exercise on him; and when they lift up their heads with joy in a view of Christ coming to them. This must not be understood as if they could do all this of themselves, any more than gates and doors can be thought to open and lift up themselves; and the King of glory shall come in; the Lord Jesus Christ, called the Lord of glory, Co1 2:8; who is glorious in himself, in the perfections of his divine nature, as the Son of God; being the brightness of his Father's glory, and the express image of his person; and in his office as Mediator, being full of grace and truth, and having a glory given him before the world was; and which became manifest upon his resurrection, ascension to heaven, and session at God's right hand; and particularly he is glorious as a King, being made higher than the kings of the earth, and crowned with glory and honour; and so the Targum renders it , "the glorious King"; and he is moreover the author and giver, the sum and substance, of the glory and happiness of the saints: and now, as the inhabitants of Zion, and members of the church, are described in the preceding verses, an account is given of the King of Zion in this and the following; who may be said to "come into" his churches, when he grants his gracious presence, shows himself through the lattices, and in the galleries of ordinances, in his beauty and glory; takes his walks there, and his goings are seen, even in the sanctuary; and where he dwells as King in his palace, and as a Son in his own house; and he may be said to come into the hearts of particular believers, when he manifests himself, his love and grace, unto them, and grants them such communion as is expressed by supping with them, and by dwelling in their hearts by faith, (n) "ostia mundi", Gejerus, Schmidt.
Matthew Henry Bible Commentary
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, Psa 24:8, Psa 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, Jos 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, Dan 7:13, Dan 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, Gen 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 (Heb 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, Rev 21:12. When the first-begotten was brought into the upper world the angels were to worship him (Heb 1:6); and accordingly, they here ask with wonder, "Who is he? - this that cometh with dyed garments from Bozrah? (Isa 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, Rev 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.