Matthew Poole and continuators on Psalms 24:7

7. Lift up your heads, O ye gates, and be ye lift up, ye▪ everlasting doors and the King of glory shall come in. ,.

So the Sence is, that seek the true Church, here called Iacob, that desire the knowledge of it, and Conversation with it, in which Sence many are said to seek Solomons Face, as the Phrase is in the Hebrew, 1 Kings 10. 24. 2 Chron. 9. 23. and the Harlot to seek her Lovers Face▪ Prov. 7. 15. And so this is by some expounded of the Gentiles, who enquired after the true Church, and finding it in Iacob, were desirous to become Proselytes, and to joyn themselves to the Church of Iacob or Israel. But it must be remembred that the Psalmist is not here speaking, of the calling of the Gentiles, but only of the Character or Qualification of the true Iacobites or Israelites, who cannot conveniently be said to seek the Face of Iacob, (i. e.) Their own. And the Phrase of seeking the Face of Iacob or of the Church, is no where used in Scripture. Or, as it is in the Margent, O God of Iacob. But that seems to be too large a Supplement▪ Or▪ this is Iacob, the Pronoun this being easily understood out of the beginning of the Verse. Or, the Generation (which may in the same manner be supplied) of Iacob, Iacob being here put not for the Person, but for the posterity, of Iacob, as it is Gen. 49. 7. Numb. 23. 7. 10. 23. Deut. 32. 9. Psal. 14. 7. or for the Church or people of God, which is oft called Iacob or Israel, as Isa. 14. 1. and 41. 8. and 44. 1, 5, 21. &c. So the Sence is, this and this only is the true Iacob or Israel, or Church of God, and all others are so only in Name and Title, although they be descended lineally from him. Or, in Iacob, the Particle in being here understood, as it is in Psal. 2. 12. and 17. 12. and in many other places. So the Sence of the place is, this is the true Generation of them, that seek God's Face in Iacob. (i. e.) Either in Iacobs Land, or Sanctuary, the only place where God was to be sought: Or, among the Iacobites, or Israelites. By which he insinuates, what is expressed, Rom. 9. 6. that, all are not Israel, that are of Israel, and that all were not Israelites indeed, that were sprung from Iacob, but only those of them who were such as he described, v. 4. Comp. Io[illegible: 1+ letters]. 1. 47. Rom. 228, 29.

The question was put; Who shall ascend into God's Hill and Holy place, v. 3. To which Answer hath been given, and the Persons described, v. 4, 5, 6. But because there still were impediments in the way, and there were Gates and Doors to this Holy place, to shut out those who would ascend thither, therefore he poetically speaks to those Gates, to open and let in the King of Glory, who would make way for his Subjects and followers. Here is a Representation of a Triumphant entrance of a King into his Royal City and Palace; for which the Gates use to be enlarged, or at least Wide opened. He speaks here of the Gates and Doors, Either, 1▪ Of his Royal City of Sion, through which the Ark was at this time to be brought to the Tabernacle, which David had built for it, called Everlasting, Either from the solidity and durableness of the Matter, or from David's Desires and Hopes, that God would make them such in some sort, because he loved the Gates of Sion, Psal. 87. 2▪ Or rather, 2. Of the Temple, which by Faith and the Spirit of Prophecy, he beheld as already built, and accordingly addresseth his Speech to it, whose Doors he calls Everlasting, not so much because they were made of strong and durable Materials, as in Opposition of those of the Tabernacle, which were removed from place to place, whereas the Temple and it's Doors were constantly fixed in one place, and, if the sins of Israel did not hinder [illegible: 1+ letters]were to abide there for ever, (i. e.) As long as the Mosaical dispensation was to last, or until the coming of the Messias, as that Phrase is very commonly taken in the Old Testament. These Gates he bids li[illegible: 1+ letters]t up their Heads, or Tops either by allusion, to those Gates which have a Portcullis at the top of them, which may be let down or taken up, and accordingly makes the Entrance either higher and lower: Or, that by this figurative Address to the Gates, he might signifie the Duty of the People, to make their Gates higher and Wider, to give their King a more Magnificent entrance. But though this be the litteral Sence of the place, yet there is also a Mystical Sence of it, and that too designed by the Holy Ghost. And as the Temple was undoubtedly a Type of Christ, and of his Church, and of Heaven it self, so this place may also contain a Representation, Either of Christ▪ s entrance into his Church, or into the Hearts of his faithful People, who are here Commanded to set open their Hearts and Souls, which are not unfitly called everlasting Doors, for his Reception: Or of his Ascension into Heaven, where the Saints or Angels are poetically introduced as preparing the way, and opening the Heavenly Gates to receive their Lord and King, returning to his Royal Habitation, with Triumph and Glory. Comp. Psal. 47. 5. and 68. 25. Act. 2. 33. Eph. 4. 8.

t The glorious King Ie[illegible: 1+ letters]ovah, who dwelt in the Temple, and between the Cherubims, Or the Messias, the King of Israel, and of his Church, called the King, Or Lord of Glory, 1 Cor. 2. 8. Iam. [illegible: 1+ letters]. 1. both for that Glory which is Inherent in him, and that which is purchased by him for his Members.

Marginal references: Psal. 98. [illegible: 1+ letters].