Commentary - Psalm 24:7-10

Bird's-eye view

This magnificent conclusion to Psalm 24 is a triumphal procession in poetic form. After establishing God's ownership of all creation (vv. 1-2) and the stringent requirements for approaching Him (vv. 3-6), the psalm shifts to a dramatic call and response at the gates of a holy city. This is nothing less than the arrival of the King. The imagery is that of a victorious monarch returning from battle, demanding entrance into his capital. The ancient gates are commanded to make way for a sovereign of surpassing dignity, the "King of glory."

The scene is intensely Christological. While it may have had an original context in David bringing the Ark of the Covenant into Jerusalem, its ultimate fulfillment is found in the ascension of the Lord Jesus Christ. Having conquered sin, death, and Hell, He approaches the gates of the heavenly Jerusalem. The questions and answers that follow are a celestial challenge and response, identifying the victor not just as any king, but as Yahweh Himself, the one mighty in battle, the Lord of all heavenly armies. This is the coronation anthem of the resurrected and ascended Christ, who enters heaven not as a visiting dignitary, but as the conquering King taking His rightful throne.

Outline

Context In Psalms

Psalm 24 is part of a trio of psalms that give us a remarkable portrait of our Lord. Psalm 22 is the psalm of the cross, showing us the Messiah in His agony ("My God, my God, why have you forsaken me?"). Psalm 23 is the psalm of the shepherd, showing us the Messiah as our caretaker and guide in this life. And here, Psalm 24 is the psalm of the crown, showing us the Messiah as the sovereign, conquering King. The progression is from crucifixion to pastoral care to coronation. Having established that the earth is the Lord's (v. 1) and that only one with clean hands and a pure heart can ascend His holy hill (v. 4), the psalm presents us with the only one who fits that description: the Lord Jesus Christ. This final section (vv. 7-10) is the dramatic climax, where the one qualified man, the God-man, demands and receives entry into His heavenly courts, not on the basis of created merit, but on the basis of His own victorious, divine identity.

Key Issues

The Ascended Victor

We often think of the ascension as a quiet departure, a gentle floating away. But the Scriptures, and this psalm in particular, paint a very different picture. The ascension was a triumphal procession. When Christ ascended, He did so as a conquering general returning from the decisive battle of all history. He had met the enemy on his own turf, the grave, and had utterly routed him. He disarmed the principalities and powers and made a public spectacle of them, triumphing over them in Himself (Col. 2:15).

This psalm is the cry of the heralds at the gates of the heavenly city. "Make way! The Victor is here!" The gates and doors are personified, addressed as though they are sentient. They are "ancient doors," because the way into God's holy presence has been established from eternity. But they must now "be lifted up" for the entrance of this King. Why? Because this is not just God returning to heaven. This is God-made-man returning to heaven, bringing His perfected humanity with Him. He is the firstfruits of a new creation. A human being, our elder brother, is about to take His seat at the right hand of the Majesty on High, and all of heaven must make way. This is the central event that secures our salvation and guarantees the eventual triumph of His kingdom on earth.

Verse by Verse Commentary

7 Lift up your heads, O gates, And be lifted up, O ancient doors, That the King of glory may come in!

The scene is electric with anticipation. A summons is issued, not to people, but to the very gates and doors of the city. This is high poetry. The command is to "lift up your heads," which for a gate means to be opened wide and high. These are not just any doors; they are ancient doors, suggesting the eternal and unchanging nature of God's dwelling place. But something new is happening. A King is coming who requires a grander entrance than ever before. This King is identified as the King of glory. Glory is the weight, the substance, the manifested presence and excellence of God. This is not a king of earthly pomp; this is the King whose very being is glory. And He is not requesting entry; He is arriving. The gates must open for Him. This is the ascended Christ, fresh from His victory at the cross and resurrection, approaching the portals of heaven.

8 Who is this King of glory? Yahweh strong and mighty, Yahweh mighty in battle.

A challenge rings out from the sentries at the gate. It is a liturgical question, designed to elicit a specific, glorious answer. "Who is this King of glory?" It is not a question born of ignorance, but one that invites a proclamation of the King's identity and credentials. The answer comes back with the force of a thunderclap. He is Yahweh, the covenant God of Israel, the great I AM. His character is then described. He is strong and mighty. And where has this strength been demonstrated? He is Yahweh mighty in battle. This is the language of a warrior. Christ's work on the cross was not passive; it was a battle. He engaged the dragon, the ancient serpent, and crushed his head. He fought against sin and death and emerged victorious. His resurrection was the proof of His triumph. He enters heaven not simply as the Son of God, but as Yahweh the conquering warrior who has secured an eternal victory.

9 Lift up your heads, O gates, And lift yourselves up, O ancient doors, That the King of glory may come in!

The summons is repeated, but with even greater intensity. The repetition in Hebrew poetry is for emphasis; it raises the stakes and builds the dramatic tension. The first call was a command; this second call is a renewed, more emphatic demand. The slight variation, "lift yourselves up," reinforces the personification of the gates. They are to actively participate in welcoming their King. The arrival is imminent. The procession has reached the threshold. All of heaven is being called to attention for this singular moment in redemptive history: the entry of the triumphant God-man into the throne room of the universe.

10 Who is He, this King of glory? Yahweh of hosts, He is the King of glory. Selah.

The challenge comes again, slightly rephrased: "Who is He, this King of glory?" The repetition allows for a final, climactic answer that expands on the first. The answer is Yahweh of hosts. This is a title of supreme command. A "host" is an army. Yahweh of hosts is the Lord of all the armies of heaven, the commander of the angelic legions. It speaks of His absolute sovereignty over all powers, seen and unseen. He is not just a warrior who is mighty in one battle; He is the supreme commander of all the forces of the cosmos. The psalm then concludes with an emphatic declaration: He is the King of glory. There is no other. This is His title. The word Selah invites the worshiper to pause and reflect on this staggering truth. The battle is over. The King is enthroned. All authority in heaven and on earth has been given to Him.

Application

The truth of this psalm should rearrange our thinking entirely. Our King is not a defeated victim or a distant, abstract deity. He is Yahweh of hosts, the mighty warrior who has already won the decisive battle. He has ascended and is enthroned as the King of glory. This has massive implications for us. First, it means that our salvation is secure. It was won by a mighty warrior who cannot be defeated. Our hope is not in our own strength, but in His accomplished victory.

Second, it defines the nature of our lives as Christians. We are subjects of an ascended King and soldiers in the army of Yahweh of hosts. The battles we fight against sin in our own lives, in our families, and in the culture are not desperate, last-ditch efforts. They are mop-up operations. The war has been won; the King is on the throne. We fight, therefore, not for victory, but from victory. Our task is to extend the rule of our victorious King into every corner of the earth, knowing that the gates of Hell cannot prevail against His church.

Finally, this psalm calls us to worship. The gates of our hearts must be lifted up. The ancient doors of our stubborn, self-righteous pride must be thrown open so that the King of glory may come in. We must ask the question, "Who is this King of glory?" and be ready to answer with all of heaven: He is the Lord Jesus Christ, strong and mighty, the commander of all the armies of heaven. He is the King. And because He is the King, we have nothing to fear. We have only to bow down, give thanks, and obey. Selah.