Psalm 24

₀₇          Lift up your heads, O gates!

Be lifted up, O ancient doors,

that the King of glory may come in.

₀₈          Who is this King of glory?

The Lord, strong and mighty,

the Lord, victorious in battle!

₀₉          Lift up your heads, O gates!

Lift up, O everlasting doors,

and the King of glory shall come in.

₁₀          Who is this King of glory?

The Lord Almighty,

the King of glory is He!
                                                                                              Selah  

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The King of Glory

For the Lord’s Day:  the 23^rd of January 2005

Introduction:  At the end of the Trojan War, the Greeks had seemingly offered a parting gift of a gigantic wooden horse, before they sailed away.  In order to bring the “peace offering” into the city, the lintels, or heads of the gates at Troy had to be removed in order for the large scale monument to be rolled into the city square.  Of course, we all know the ancient proverb, “to be wary of Greeks bearing gifts.”  And well should the Trojans have taken the warning.  But, that is not the point I would draw from this ancient tale of Hellenic conquests.  The key point that I would make, is that the gift presented was too large to enter the front gate of the city in the normal manner.  In fact, the very structure of the gates had to be altered in order for the idolic horse sacrifice to enter into Troy.  This is the effective concept of these closing verses of Psalm Twenty-four!  “Lift up your heads, O gates!” 

 

Now, to some - there is one other thought possible here in the lifting up of the gates, some gates had in addition to the reinforced wooden doors a metal portcullis, that would be raised up by winches, but this aspect would be unlikely because it is the very “lintels” or headings of the gates that are charged to make way for the One, greater in glory than any who would enter in the City of David until the time of our Lord Jesus Christ.

 

Development:  As we may well notice, the second line of verse seven is repeated almost verbatim in verse nine.  The only real change in the Hebrew text is that in verse seven, the second line reads “be lifted up” and then changes ever so slightly to “lift up” in nine.  Delitzsch observes that in the earlier verse’s reading: “then shall the gates raise their heads and the ancient doors lift themselves (high and wide).”  The implication in the second reading is the actuality of the recognition of the Sovereign King of Glory as He enters into that city that shall long be known as His special abode. 

 

So think of this way, whenever marching troops are ordered to accomplish any maneuver, there is always a preparatory order, and then an order of execution.  Thus, for the sake of example:   “forward” is the preparatory order and “march” is the point at which everyone in formation is to step out and accomplish the action.  In order to accomplish this maneuver, seasoned NOC’s would hesitate briefly between the two words of preparation and execution.

 

Now, according to the various differences in translation, I have made allowance for two other slight changes.  In verse seven I have focused on the past history of the gates to Jerusalem, and in verse nine I have focused on the present and future.  Listen to the subtle difference:

 

“Be lifted up, O ancient doors, that the King of glory may come in.”

“Lift up, O everlasting doors, and the King of glory shall come in.”

 

Delitzsch uses the translation “ancient” in his rendering of both verses, while Calvin stresses “everlasting.”  Other translations pick up one way or another.  I have simply chosen to use both aspects to transcend time and place.  And please understand that this translation technique on my part is nothing more than a preaching point for our understanding today.

 

To that end, let us consider the “antiquity” of the situation at hand on the great day when the Ark of the Covenant was brought into the city of Jerusalem.    Delitzsch describes the original gates of David’s city as “portals dating back into the hoary ages of the past, the time of the Jebusites, and even of Melchizedek.”  He continues, that is these ordinary and primitive stone guardians of the city “to expand themselves in a manner worthy of the Lord who is about to enter, for whom they are too low and too strait.”

 

The secondary word engaged by the translators here is “everlasting.”  And the premise in this word is that with the entrance of the Lord Almighty – the City of God is secure until the end of time.  Of course, we must understand that Jerusalem is only a type of the greater spiritual kingdom enshrined in the administration of our Lord and Savior Jesus Christ.  The sacred precincts of Jerusalem are no more, because of the expansion of the Kingdom in and through Christ to include the whole earth.  The Church itself, wherever it gathers is where the Holy Spirit dwells within.  And all the citizens therein follow in the train after the Savior of all the elect.

 

Given the prophetic voice of the whole of the Old Covenant revelation, the Lord of Glory shall come into His own.  While David wrote these words in reference to the presence of God in his day, we know full well that he speaks prophetically of the only man, the Second Adam – who could ascend into heaven and stand in the presence of God.

 

Application:  We are left with two verses to consider, and just like verses seven and nine, the essential truths are repeated twice, and again with only a slight and subtle difference.  We begin with the question that leads off in both verses:  “Who is this King of glory?”

 

In the initial celebration of this wonderful song, we might have seen the long processional throng following after the Ark of the Covenant as it was being carried into the city of Jerusalem. At the gates, the procession paused when the constable or guardian of the gates, asked who it was that wanted to come in!  Given the vast assemblage and the ceremonial establishment of Israel’s king on the heights of the old Jebusite stronghold – the guards know full well who was at the gates, but ever perfunctory in their duties – they are required to ask:  who is this glorious king about to enter and take up residence?

 

Calvin tells us that “there is great weight both in the interrogation, and in the repetition.”  “Who is this King of glory?” 

 

In the first sequence of verse eight, it is the historic references that take precedence.  There is contained here in these brief words, the whole of the history of the acts of God on behalf of His people.  The Psalmist declares not only the strength and might of the heavenly king, but also acclaims the lengthy accomplishments of His power. “The Lord, strong and mighty, the Lord, victorious in battle!”

 

By siege and battle had the Jebusite hill fort fallen to David and his warriors.  It was for this reason that ever after, the city was known to many as David’s own.  And yet, ever the humble servant of our God and King, David credits the Creator God for any and every victory he enjoyed.  This was to be the Lord’s city, and not merely the possession of David’s house. Delitzsch translates the grand and glorious titles referenced in the verses before us:  “It is, therefore, the Ruler commanding innumerable and invincible super-terrestrial powers, who desires admission.”

 

Now, according to any number of researchers, archeologists and commentators, the phrases and ritual entry described in this psalm, was enacted time and again by other sovereigns who worshipped other gods and goddesses.  And many earthly conquerors presumed David and Israel’s god to be as plastic and manipulative as the false gods they all entertained and worshipped.

 

One thing that we have learned about the marvelous marble statutes of the Greeks and Romans is that they hardly ever remained plain.  There is solid evidence that the natural beauty of the carved deities were not only painted but also dressed!  Rather like the porch geese that were popular a decade ago.

 

I once heard of a family, who’s Turkey Tom became enthralled with the Miss Goose who guarded the family door.  He would spend hours flourishing his tail feathers and whispering romantic turkey talk before her stony presence.  Boy, was he taken in, hook – line and sinker!  Rather like the human turkeys who dressed and caressed the stony collection of gods and goddesses that were worshipped far and wide in antiquity.  While we may be impressed with the artwork of the now faded statutes – in their season, they were merely gorgeous hunks to behold and fantasize.  However, they were nevertheless only stone and even wood.  All the devotion and religious antics given in their honor were about as useful as the courtship of that silly Tom Turkey.

 

But, to the guardians of Jerusalem’s gates, One greater than all the other deities put together, stands at the gate – ready to enter in, once He is properly recognized and given the heartfelt adoration He truly deserves.  And so, at the end of this precious psalm of adulation – the Master & Commander of all that is, is recognized as His ancient Ark of the Covenant receives its final temple home.

 

“The Lord Almighty, the King of glory is He!” Calvin encourages a proper biblical understanding of this early advent into the earthly precincts of Mount Zion.  He cites Exodus 20: 24b: “In every place where I cause my name to be remembered I will come to you and bless you.”  Going on he admonishes us from across the centuries:  “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.”

 

This Almighty God, the Everlasting Father, the Prince of Peace was indeed the King of glory.  And as Spurgeon’s notes declare: the hinted repetition here in this Psalm of a second and later coming:  was made manifest in the actual person of God in Christ when He made His triumphal entry as the Lamb of God.  “Selah,” the psalmist ends His grand and glorious prayer – think on these things we are encouraged.  So let us ponder the implications of the grand poetry handed down to us through the ages, in order that we may know God’s presence in Jesus Christ and the Holy Spirit even today.  Amen.

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PREACHING RESOURCES

Calvin, John:  Commentary on Book of Psalms.

Delitzsch, F:  Commentary on the Old Testament – Psalms.

Spurgeon, C.H:  Treasury of David.

The Westminster Confession & Catechisms.

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