Charles H. Spurgeon on Psalms 24:1

Whole Psalm. It will be seen that this Psalm was written to be chanted in responsive parts, with two choruses. To comprehend it fully, it should be understood that Jerusalem, as the city of God, was by the Jews regarded as a type of heaven. It so occurs in the Apocalypse, whence we have adopted it in our poetical and devotional aspirations. The court of the tabernacle was the scene of the Lord's more immediate residence —the tabernacle his palace, and the ark his throne. With this leading idea in his mind, the most cursory reader —if there be cursory readers of the Bible —cannot fail to be struck with the beauty and sublimity of this composition, and its exquisite suitableness to the occasion. The chief musician, who was probably in this case the king himself, appears to have begun the sacred lay with a solemn and sonorous recital of these sentences: —

"The earth is the Lord's, and the fulness thereof;

The world, and they that dwell therein.

For he hath founded it upon the seas,

And established it upon the floods."

The chorus of vocal music appears to have then taken up the song, and sung the same words in a more tuneful and elaborate harmony; and the instruments and the whole chorus of the people fell in with them, raising the mighty declaration to heaven. There is much reason to think that the people, or a large body of them, were qualified or instructed to take their part in this great ceremonial. The historical text says, "David, and all the house of Israel played before the Lord, upon all manner of instruments," etc. We may presume that the chorus then divided, each singing in their turns, and both joining at the close —

"For he hath founded it upon the seas,

And established it upon the floods."

This part of the music may be supposed to have lasted until the procession reached the foot of Zion, or came in view of it, which from the nature of the enclosed site, cannot be till one comes quite near to it. Then the king must be supposed to have stepped forth, and begun again, in a solemn and earnest tone —

"Who shall ascend into the holy hill of the Lord?

Or who shall stand in his holy place?"

To which the first chorus responds —

"He that hath clean hands, and a pure heart;

Who hath not lifted up his soul unto vanity, nor sworn deceitfully."

And then the second chorus —

"He shall receive the blessing from the Lord,

And righteousness from the God of his salvation."

This part of the sacred song may, in like manner, be supposed to have lasted till they reached the gate of the city, when the king began again in this grand and exalted strain: —

"Lift up your heads, O ye gates;

And be ye lift up, ye everlasting doors,

And the King of glory shall come in." repeated then, in the same way as before, by the general chorus.

The persons having charge of the gates on this high occasion ask —

"Who is the King of glory?"

To which the first chorus answers —

"It is Jehovah, strong and mighty —

Jehovah mighty in battle." which the second chorus then repeats in like manner as before, closing it with the grand universal chorus,

"He is the King of glory! He is the King of glory!"

We must now suppose the instruments to take up the same notes, and continue them to the entrance to the court of the tabernacle. There the king again begins —

"Lift up your heads, O ye gates;

And be ye lift up, ye everlasting doors;

And the King of glory shall come in."

This is followed and answered as before —all closing, the instruments sounding, the chorus singing, the people shouting —

"He is the King of glory." John Kitto's "Daily Bible Illustrations." Whole Psalm. The coming of the Lord of glory, the high demands upon his people proceeding from this, the absolute necessity to prepare worthily for his arrival, form the subject-matter of this Psalm. E. W. Hengstenberg. Whole Psalm. We learn from the rabbins, that this was one of certain Psalms which were sung in the performance of Jewish worship on each day in the week: — The 24th Psalm on the 1st, the Lord's-day, our Sunday. 48th " 2nd " 82nd " 3rd " 94th " 4th " 81st " 5th " 93rd " 6th " 92nd " 7th, the Jewish Sabbath.

This Psalm, then, appropriated to the Lord's-day, our Sunday, was intended to celebrate the resurrection of Messiah, and his ascension into heaven, there to sit as priest upon God's throne, and from thence to come down bringing blessings and mercies to his people. R. H. Ryland. Whole Psalm. Anthem of praise, performed when the heads of the gates of Jerusalem were lifted up to receive the ark; and those of the Israelites who were ceremoniously clean, were alone permitted to accompany it into the court of the tabernacle. A Psalm of David. Verses 1, 2, chorus. 3. First voice. 4, 5. Second voice. 6. Chorus. 7. Semi-chorus accompanying the ark. 8. Voice from within the gates. 8. Chorus of priests accompanying the ark. 9. Chorus of priests and people with the ark. 10. Voice within the gates. 10. Grand chorus. From "The Psalms, with Prefatory Titles, etc., from the Port Royal Authors," by Mary Anne Schimmelpenninck, 1825. Whole Psalm. How others may think upon this point, I cannot say, nor pretend to describe, but for my own part, I have no notion of hearing, or of any man's ever having seen or heard, anything so great, so solemn, so celestial, on this side the gates of heaven. Patrick Delany, D.D., 1686-1768.

"The earth is the Lord's," that is, Christ's, who is the "Lord of lords" (Revelation 19:16); for the whole world and all the things therein are his by a twofold title. First, by donation of God his Father, having "all power given unto him in heaven and in earth" (Matthew 28:18), even whatsoever things the Father hath are his (John 16:15); and so consequently "made heir of all things." Hebrews 1:2. Secondly, the earth is Christ's and all that therein is, by right of creation, for "he founded it," saith our prophet, and that after a wonderful manner, "upon the seas and floods." . . . All things then are Christ's, in respect of creation, by whom all things were made" (John 1:3); in respect of sustentation, as upholding all things by his mighty word (Hebrews 1:3); in respect of administration, as reaching from one end to another, and ordering all things sweetly (Wisdom 8:1): in one word —"Of him, and through him, and to him, are all things." Romans 11:36. From hence we may learn (1), That Christ is "the King of glory," "Lord of Hosts," even Almighty God. For he that made all, is "Lord over all;" he that is the Creator of heaven and earth is Almighty (saith our Creed); able to do whatsoever he will, and more than he will too —more by his absolute power, than he will by his actual —"able to raise up children unto Abraham" out of the very stones of the street, though he doth not actually produce such a generation. His almightiness evidently proves him to be God, and his founding of the world his almightiness; for "The gods that have not made the heaven and earth shall perish from the earth, and from under these heavens." Jeremiah 10:11. (2.) Seeing the compass of the world and all they that dwell therein are the Lord's, it is plain that the church is not confined within the limits of one region, or glued, as it were, to one seat only. The Donatists in old time, would tie the church only to Cartenna in Africa, the Papists in our time to Rome in Italy; but the Scriptures plainly affirm that the golden candlesticks are removed from one place to another, and that the kingdom of God is taken away from one nation and given unto another country that brings forth the fruit thereof; in every region he that feareth God and worketh righteousness is accepted of him. Acts 10:35. John Boys.