Псалми 24:7

The festal procession has now arrived above at the gates of the citadel of Zion. These are called פּתחי עולם, doors of eternity (not "of the world" as Luther renders it contrary to the Old Testament usage of the language) either as doors which pious faith hopes will last for ever, as Hupfeld and Hitzig explain it, understanding them, in opposition to the inscription of the Psalm, to be the gates of Solomon's Temple; or, what seems to us much more appropriate in the mouth of those who are now standing before the gates, as the portals dating back into the hoary ages of the past (עולם as e.g., in Gen 49:26; Isa 58:12), the time of the Jebusites, and even of Melchizedek, though which the King of Glory, whose whole being and acts is glory, is now about to enter. It is the gates of the citadel of Zion, to which the cry is addressed, to expand themselves in a manner worthy of the Lord who is about to enter, for whom they are too low and too strait. Rejoicing at the great honour, thus conferred upon them, they are to raise their heads (Job 10:15; Zac 2:4), i.e., lift up their portals (lintels); the doors of antiquity are to open high and wide. (Note: On the Munach instead of Metheg in והנּשׂיאוּ, vid., Baer's Accentsystem vii. 2.) Then the question echoes back to the festal procession from Zion's gates which are wont only to admit mighty lords: who, then (זה giving vividness to the question, Ges. 122, 2), is this King of Glory; and they describe Him more minutely: it is the Hero-god, by whom Israel has wrested this Zion from the Jebusites with the sword, and by whom he has always been victorious in time past. The adjectival climactic form עזּוּז (like למּוּד, with ı̆ instead of the ă in חנּוּן, קשּׁוּב) is only found in one other passage, viz., Isa 43:17. גּבּור מלחמה refers b…

What is spoken once is spoken a second time in these verses; such repetitions are usual in songs, and have much beauty in them. Here is, 1. Entrance once and again demanded for the King of glory; the doors and gates are to be thrown open, thrown wide open, to give him admission, for behold he stands at the door and knocks, ready to come in. 2. Enquiry once and again made concerning this mighty prince, in whose name entrance is demanded: Who is this King of glory? As, when any knock at our door, it is common to ask, Who is there? 3. Satisfaction once and again given concerning the royal person that makes the demand: It is the Lord, strong and mighty, the Lord, mighty in battle, the Lord of hosts, Psa 24:8, Psa 24:10. Now, I. This splendid entry here described it is probable refers to the solemn bringing in of the ark into the tent David pitched for it or the temple Solomon built for it; for, when David prepared materials for the building of it, it was proper for him to prepare a psalm for the dedication of it. The porters are called upon to open the doors, and they are called everlasting doors, because much more durable than the door of the tabernacle, which was but a curtain. They are taught to ask, Who is this King of glory? And those that bore the ark are taught to answer in the language before us, and very fitly, because the ark was a symbol or token of God's presence, Jos 3:11. Or it may be taken as a poetical figure designed to represent the subject more affectingly. God, in his word and ordinances, is thus to be welcomed by us, 1. With great readiness: the doors and gates must be thrown open to him. Let the word of the Lord come into the innermost and uppermost place in our souls; and, if we had 600 necks, we should bow them all to the authority of it. 2. With all…