Expository Notes of Dr. Thomas Constable - Psalms 24:7-10
2. Entry of the King 24:7-10 read more
Psalm 24
Thomas Constable
Thomas Constable
Expository Notes of Dr. Thomas Constable - Psalms 24:8
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. read more
Thomas Constable
Expository Notes of Dr. Thomas Constable - Psalms 24:9-10
To underline the glory of Yahweh as the great King, David repeated the exhortation and the explanation contained in Psalms 24:7-8 respectively. These verses restate, in synonymous parallelism, the same thought, and all four verses serve as a victory shout. "Long live the King!" "Long live the King!"God’s people should honor and glorify the Lord because He is the strongest of all Kings. We should realize that communion with such a One requires purity in thought, word, and deed. This will be an... read more
John Dummelow
John Dummelow's Commentary on the Bible - Psalms 24:1-10
This Ps. is generally, and very appropriately, connected with the occasion when David brought up the ark from the house of Obededom to the tent prepared for it on Mt. Zion. It declares the universal sovereignty of God the Creator (Psalms 24:1-2), and describes the character of those who may approach His earthly dwelling (Psalms 24:3-6). Then there follows a twice-repeated scene, in which the gates of Jerusalem are summoned to open, that God, as represented by the ark, may enter; while the... read more
Charles John Ellicott
Ellicott's Commentary for English Readers - Psalms 24
XXIV.Here, as in Psalms 19:0, we come upon a poem made up of two separate pieces, united without due regard to the difference both of tone and rhythm, which strikes even an English reader. The piece from Psalms 24:1-6 inclusive falls into three stanzas, of four, five, and four lines respectively. The second piece, though evidently intended to be sung in parts, falls into triplets. Notice also that the didactic character of the first ode does not harmonise with the warlike march of the second.... read more
Charles John Ellicott
Ellicott's Commentary for English Readers - Psalms 24:1
(1) The Lord’s.—The majesty of Jehovah as Lord of the universe is a reason to the psalmist for insisting on rectitude and sincerity in those who become His worshippers. St. Paul uses the same truth, referring to this place (1 Corinthians 10:26), to show that all things are innocent and pure to the pure; so that a Christian (apart from a charitable regard for the weak) may eat whatever is sold in the shambles, without troubling himself to inquire whether it has been offered to idols or not. read more
Charles John Ellicott
Ellicott's Commentary for English Readers - Psalms 24:2
(2) Upon the seas.—For the idea of the earth resting on water, comp. Psalms 136:6; Proverbs 8:25-29. In Genesis the dry land emerges from the water, but is not said to be founded on it. In Job 26:7 the earth is said to be hung upon nothing. The idea of a water foundation for the earth naturally grew out of the phenomenon of springs, before it was scientifically explained. read more
Charles John Ellicott
Ellicott's Commentary for English Readers - Psalms 24:3-4
(3, 4) For the elaboration of this answer, see Psalms 15:0 and Isaiah 33:15; Isaiah 33:18. “The answer is remarkable, as expressing in language so clear that a child may understand it, the great doctrine that the only service, the only character which can be thought worthy of such a habitation, is that which conforms itself to the laws of truth, honesty, humility, justice, love. Three thousand years have passed, Jerusalem has fallen, the Jewish monarchy and priesthood and ritual and religion... read more
Charles John Ellicott
Ellicott's Commentary for English Readers - Psalms 24:4
(4) His soul.—The Hebrew margin is “my soul,” a reading confirmed by the Alexandrian Codex of the LXX. The Rabbis defend it by saying soul here = name (comp. Amos 6:8; Jeremiah 51:14), and to lift up to vanity = to take in vain.Vanity.—Evidently, from the parallelism, in the sense of falsehood, as in Job 31:5.Deceitfully.—Literally, to fraud, from a root meaning to trip up. The LXX. and Vulg. add (from Psalms 15:0) “to his neighbour.” read more
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Expository Notes of Dr. Thomas Constable - Psalms 24:7
Evidently David pictured in his mind the closed gates of Jerusalem as though they were heads bowed. He called on these personified gates to lift their heads so the great King could enter. Normally people bowed their heads as majesty passed, but in this figure the gates did the reverse. Lifting up the gates refers to making the gates higher, larger, so such a glorious God could enter. read more