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英文原文
This psalm is concerning the kingdom of Jesus Christ, I. His providential kingdom, by which he rules the world, Ps 24:1,2. II. The kingdom of his grace, by which he rules in his church. 1. Concerning the subjects of that kingdom; their character (Ps 24:4,6), their charter, Ps 24:5. 2. Concerning the King of that kingdom; and a summons to all to give him admission, Ps 24:7-10. It is supposed that the psalm was penned upon occasion of David's bringing up the ark to the place prepared for it, and that the intention of it was to lead the people above the pomp of external ceremonies to a holy life and faith in Christ, of whom the ark was a type.
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God's Absolute Propriety
神绝对的所有权
大卫的诗篇。
¹ 地和其中所充满的，都属耶和华；世界和住在其间的，也是如此。
² 他把地建立在海上，安定在水上。
在此我们看到：一、神在我们所分受的这部分受造之物中绝对的所有权（诗24:1）。我们不要以为惟独诸天——惟独诸天——是属耶和华的，惟独上面世界那众多而明亮的居民属他；而这地既是受造之物中如此微小、如此微不足道的一部分，又离天上的王宫如此遥远，便被忽略，他便在其中无所权益。不，地和这个低层世界也是属他的；他虽在诸天预备了他荣耀的宝座，他的国却统管万有，连这地上的虫也不在他的鉴察之下，也不在他的权柄之外。1. 神将地赐给世人的时候，仍为自己保留了所有权，只是把它租给他们作佃户或用益权人：「地和其中所充满的，都属耶和华。」藏在地腹中的矿物——连最丰富的，地上所结的果实，林中的百兽和千山上的牲畜，我们的田地房屋，以及人借技艺和勤劳在地上所作的一切改良，都是属他的。这些在恩典之国中实在被看为虚空——因为对灵魂而言它们都是虚空的虚空，算不得什么；但在护理之国中，它们乃是「丰满」。「遍地满了你的丰富」，「那又大又广的海也是如此」。地上的一切部分、一切区域都属耶和华，都在他眼下，都在他手中：因此，无论神的儿女往何处去，都可因此得安慰——他并未离开他父的地。地上及其出产中分给我们的，不过是借给我们的；它是属耶和華的；我们在天下为属于自己的，在他面前却不是如此。那离我们最远之物——或行过海的道途，或藏于海底，也是属耶和华的，他知道何处去寻找它。2. 这地的可居住之处（箴8:31）特别属他——「世界和住在其间的」。我们自己也不是属自己的；我们的身体、我们的灵魂都不是。「一切灵魂都是我的」，神说；因为他是我们身体的塑造者、我们灵的父。我们的舌头不是属自己的，当为他所用。即使世人中不认识他、不承认与他有关的人，也是属他的。这话在此表明：虽然神恩慈地悦纳他特别拣选之民的事奉和敬拜（诗24:3-5），却不是因为他需要他们，也不是因为他能从中获益，因为地和其中所充满的都是他的（出19:5；诗50:12）。这话也可应用于基督作中保对地极所拥有的主权——那是赐他为产业的：「父爱子，已将万有交在他手里」，有权柄管理凡有血气的。使徒在论祭偶像之物时两次连引此经文（林前10:26、28）：「在市上卖的，你们只管吃，不要问；『因为地和其中所充满的都属乎主』；这是神所造的好物，你有权利享用。但若有人告诉你们这是祭过偶像的，就当克制，『因为地和其中所充满的都属乎主』，此外尽有别的可吃。」这也是我们当在本业中知足、不嫉妒别人的好理由：「地是属耶和华的」，他岂不能随己意对待自己的，随意多赐此人、少赐彼人吗？
二、这所有权的根据。地凭着无可争议的产权属于他，「因为他把它建立在海上，把它安定在水上」（诗24:2）。这是属他的，因为：1. 他造了它、塑造了它、立定了它，并为人的使用而装备了它。质料是属他的，因为他从无造出；形式是属他的，因为他照自己心中永恒的筹算和理念造了它。他自己造了它，也为自己造了它；因此他是独一、完全、绝对的主人，没有人能给他任何部分凭据的产权，除非借着他、从他而出、在他之下；见诗89:11、12。2. 他如此造它，是别人所不能作的。它是全能者的创造物，因为它建立在海上、建立在水上——一个看来脆弱不稳的根基——然而全能者若定意，它便能承当这地的重量。起初覆盖全地、使地不宜人居住的水，被命定在地下，使旱地可以露出，如此便成为它的根基；见诗104:8、9。3. 他维持它——他「安定」了它，固定了它，因此虽然一代过去、一代又来，地却永远长存（传1:4）。他的护理是持续的创造（诗119:90）。地将根基建立在水上，这当提醒我们：属地的一切何等滑溜不稳；它们的根基不仅是沙，更是水；因此将根基建立在其上是我们的愚妄。
英文原文
God's Absolute Propriety
A psalm of David.
¹ The earth is the LORD's, and the fulness thereof; the world, and they that dwell therein.
² For he hath founded it upon the seas, and established it upon the floods.
Here is, I. God's absolute propriety in this part of the creation where our lot is cast, Ps 24:1. We are not to think that the heavens, even the heavens only, are the Lord's, and the numerous and bright inhabitants of the upper world, and that this earth, being so small and inconsiderable a part of the creation, and at such a distance from the royal palace above, is neglected, and that he claims no interest in it. No, even the earth is his, and this lower world; and, though he has prepared the throne of his glory in the heavens, yet his kingdom rules over all, and even the worms of this earth are not below his cognizance, nor from under his dominion. 1. When God gave the earth to the children of men he still reserved to himself the property, and only let it out to them as tenants, or usufructuaries: The earth is the Lord's and the fulness thereof. The mines that are lodged in the bowels of it, even the richest, the fruits it produces, all the beasts of the forest and the cattle upon a thousand hills, our lands and houses, and all the improvements that are made of this earth by the skill and industry of man, are all his. These indeed, in the kingdom of grace, are justly looked upon as emptiness; for they are vanity of vanities, nothing to a soul; but, in the kingdom of providence, they are fulness. The earth is full of God's riches, so is the great and wide sea also. All the parts and regions of the earth are the Lord's, all under his eye, all in his hand: so that, wherever a child of God goes, he may comfort himself with this, that he does not go off his Father's ground. That which falls to our share of the earth and its productions is but lent to us; it is the Lord's; what is our own against all the world is not so against his claims. That which is most remote from us, as that which passes through the paths of the sea, or is hidden in the bottom of it, is the Lord's and he knows where to find it. 2. The habitable part of this earth (Pr 8:31) is his in a special manner—the world and those that dwell therein. We ourselves are not our own, our bodies, our souls, are not. All souls are mine, says God; for he is the former of our bodies and the Father of our spirits. Our tongues are not our own; they are to be at his service. Even those of the children of men that know him not, nor own their relation to him, are his. Now this comes in here to show that, though God is graciously pleased to accept the devotions and services of his peculiar chosen people (Ps 24:3-5), it is not because he needs them, or can be benefited by them, for the earth is his and all in it, Ex 19:5, Ps 50:12. It is likewise to be applied to the dominion Christ has, as Mediator, over the utmost parts of the earth, which are given him for his possession: the Father loveth the Son and hath given all things into his hand, power over all flesh. The apostle quotes this scripture twice together in his discourse about things offered to idols, 1Co 10:26,28. "If it be sold in the shambles, eat it, and ask no questions; for the earth is the Lord's; it is God's good creature, and you have a right to it. But, if one tell you it was offered to an idol, forbear, for the earth is the Lord's, and there is enough besides." This is a good reason why we should be content with our allotment in this world, and not envy others theirs; the earth is the Lord's, and may he not do what he will with his own, and give to some more of it, to others less, as it pleases him?
II. The ground of this propriety. The earth is his by an indisputable title, for he hath founded it upon the seas and established it upon the floods, Ps 24:2. It is his; for, 1. He made it, formed it, founded it, and fitted it for the use of man. The matter is his, for he made it out of nothing; the form is his, for he made it according to the eternal counsels and ideas of his own mind. He made it himself, he made it for himself; so that he is sole, entire, and absolute owner, and none can let us a title to any part, but by, from, and under him; see Ps 89:11,12. 2. He made it so as no one else could. It is the creature of omnipotence, for it is founded upon the seas, upon the floods, a weak and unstable foundation (one would think) to build the earth upon, and yet, if almighty power please, it shall serve to bear the weight of this earth. The waters which at first covered the earth, and rendered it unfit to be a habitation for man, were ordered under it, that the dry land might appear, and so they are as a foundation to it; see Ps 104:8,9. 3. He continues it, he has established it, fixed it, so that, though one generation passes and another comes, the earth abides, Ec 1:4. And his providence is a continued creation, Ps 119:90. The founding of the earth upon the floods should remind us how slippery and uncertain all earthly things are; their foundation is not only sand, but water; it is therefore our folly to build upon them.
3-6
The Character of True Israelites
真以色列人的品格
³ 谁能登耶和华的山？谁能站在他的圣所？
⁴ 就是手洁心清，不向虚妄，起誓不怀诡诈的人。
⁵ 他必蒙耶和华赐福，又蒙救他的 神使他成义。
⁶ 这是寻求耶和华的世代，是寻求你雅各 神的面的人。细拉。
诗人的默想从这个世界和其中的丰盛，忽然升到另一个世界的大事，那世界的根基不在海上，也不在水上。这世界的事物 神已赐给人，我们大大亏欠他的护理；但这些不能成为我们的份。因此，
一、这里有一个对更美之事的探问（诗24:3）。这地是 神的脚凳；但纵然我们拥有极多，我们在其中也不过是暂居，不久必离开这里，那时「谁能登耶和华的山？」谁将来能升到天上，并作为那事的凭据，现今就能在圣洁的定例中与 神相交？一个认识并思量自己本性、本源和不朽之灵，在看过地和其中所充满的之后，必坐着不得满足；在一切受造之物中找不到一个合适的帮助，因此它便要想到升向 神、升向天上，便要问：「我当怎样行才能升到那高处，那座山，就是耶和华居住并显现之处，使我得以与他相识，并住在那蒙福的圣所中——他在其中遇见他的百姓，使他们成为圣、成为有福？我当怎样行才能属于那些蒙 神认作他自己特选之民的人，并按地和其中所充满之物所不能有的另一种方式成为属他的？」这问题与诗15:1所问的大致相同。建造圣殿的锡安山预表教会——无论是有形的还是无形的。当百姓护送约柜到其圣所之时，大卫提醒他们，这些不过是天上事物的样式，因此当借这些被引导去思想那天上的事物本身。
二、对这探问的回答，在其中我们有：
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神特选之民的特质——就是要在恩典和荣耀中与他相交的人。（1）他们是那保守自己不犯一切粗鄙之罪的人。他们有「清洁的手」；未沾染世俗和情欲的污秽。在礼仪上不洁的人不得进入圣殿的山，这预表凡与 神相交之人都当有的生活清洁。祷告时所举起的手必须是纯洁的手，其上不可沾有不义之财的污点，也不可有别的任何污秽人之物——那是圣洁的 神所厌恶的。（2）他们是那留心实际地（即内里地）如他们外表所显之善的人。他们有「清洁的心」。我们若不作心里的工夫，便是把宗教当作无有。我们的手在人前清洁还不够，更必须在 神眼前洗净我们的心，除去邪恶，不容许自己沉溺于任何隐秘的心中不洁——这些在 神的眼前都是敞开的。然而那些手被罪行玷污的人，纵然自称有清洁善良的心，也是徒然。所谓清洁的心，就是在与 神立约之时真诚无伪的心，是小心保守、不让那恶者——就是不洁之灵——触及的心，是因信得以洁净、并效法 神形像和旨意的心；见太5:8。（3）他们是那不将自己心放在这世界事物之上的人，「不向虚妄」，他们的心不偏执地趋向这世界的财富、人的称赞或感官的享乐，他们不选择这些为份，也不伸手贪求，因为他们信这些尽都虚空，既不确定，也不能使人满足。（4）他们是那对 神对人皆诚实无欺的人。在他们与 神的约中，以及他们与人的契约中，都不起假誓，不背约，不违背自己所承担的义务，也不起虚妄的誓言。那些不尊重真理的本分，也不顾念 神之名的尊荣的人，不配在 神的圣山上有一席之地。（5）他们是祷告的百姓（诗24:6）：「这是寻求他之世代。」每一世代都有这样一些人余存，具有这种品格的人，他们「算为耶和华的一代」（诗22:30）。他们是寻求 神的人，「是寻求你雅各之面的人」！〔1〕他们将自己联于 神，寻求他——不仅借恳切的祷告，更借切实的努力来得他的恩惠，并保守自己常在他的爱中。他们既以与 神相交为至高的福乐，便以蒙他悦纳为至高的志向，因此小心费力地在 神面前自表纯正。我们要登的是耶和华的山，路是上坡的，所以我们需要竭力自勉，如同殷勤寻求的人。〔2〕他们将自己联于 神的百姓，与他们一同寻求 神。既被带入与 神的相交，他们也便进入圣徒的相通；他们效法以往圣徒的榜样（有人如此理解这话），寻求 神的面，如同雅各（有人如此解），他「因此」被改名为「以色列」，因为他与 神较力并且得胜，寻求他并寻见；他们又与自己当日的圣徒相交，便渴慕 神教会的恩眷（启3:9），乐得与 神的百姓相识（亚8:23），将自己与他们联合，并且「亲手写给 神归于自己」，「称自己为雅各的名下」（赛44:5）。保罗一归正，便「与门徒结交」（徒9:26）。他们要在「雅各」中寻求 神的面（有人如此解），就是在他百姓的聚会中。「雅各之 神的面哪！」我们的边注如此补足，使之通顺。一切信徒既为亚伯拉罕属灵的后裔，照样一切在祷告中较力的人也都是雅各属灵的后裔， 神从未对他们说：「你们寻求我是徒然的。」
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神特选之民的特权（诗24:5）。他们必真实而永远地蒙福。（1）他们必蒙福：他们必从耶和华得福，得着 神恩惠的一切果子与恩赐，正如他所应许的； 神所赐福的人，是实在蒙福的，因为吩咐福分乃是他的特权。（2）他们必称义、成圣。这些是他们所要得的属天之福，就是义——正是他们饥渴慕义的（太5:5〔太5:6〕）。义就是福，并且我们惟独从 神才能期待它，因为我们自己没有义。他们必得着自己义的赏赐（有人如此解），就是「公义的审判官所要赐的公义的冠冕」（提后4:8）。（3）他们必蒙拯救；因为 神自己必作他们拯救的 神。请注意， 神在哪里赐下义，他必在哪里定意拯救。那被装备适合进天国的人，必被安然领进天国，那时他们必找到他们所寻求的，得着永远的满足。
英文原文
The Character of True Israelites
³ Who shall ascend into the hill of the LORD? or who shall stand in his holy place?
⁴ He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
⁵ He shall receive the blessing from the LORD, and righteousness from the God of his salvation.
⁶ This is the generation of them that seek him, that seek thy face, O Jacob. Selah.
From this world, and the fulness thereof, the psalmist's meditations rise, of a sudden to the great things of another world, the foundation of which is not on the seas, nor on the floods. The things of this world God has given to the children of men and we are much indebted to his providence for them; but they will not make a portion for us. And therefore,
I. Here is an enquiry after better things, Ps 24:3. This earth is God's footstool; but, if we had ever so much of it, we must be here but a while, must shortly go hence, and Who then shall ascend into the hill of the Lord? Who shall go to heaven hereafter, and, as an earnest of that, shall have communion with God in holy ordinances now? A soul that knows and considers its own nature, origin, and immortality, when it has viewed the earth and the fulness thereof, will sit down unsatisfied; there is not found among all the creatures a help meet for man, and therefore it will think of ascending towards God, towards heaven, will ask, "What shall I do to rise to that high place, that hill, where the Lord dwells and manifests himself, that I may be acquainted with him, and to abide in that happy holy place where he meets his people and makes them holy and happy? What shall I do that I may be of those whom God owns for his peculiar people and who are his in another manner than the earth is his and its fulness?" This question is much the same with that, Ps 15:1. The hill of Zion on which the temple was built typified the church, both visible and invisible. When the people attended the ark to its holy place David puts them in mind that these were but patterns of heavenly things, and therefore that by them they should be led to consider the heavenly things themselves.
II. An answer to this enquiry, in which we have,
1. The properties of God's peculiar people, who shall have communion with him in grace and glory. (1.) They are such as keep themselves from all the gross acts of sin. They have clean hands; not spotted with the pollutions of the world and the flesh. None that were ceremonially unclean might enter into the mountain of the temple, which signified that cleanness of conversation which is required in all those that have fellowship with God. The hands lifted up in prayer must be pure hands, no blot of unjust gain cleaving to them, nor any thing else that defiles the man and is offensive to the holy God. (2.) They are such as make conscience of being really (that is, of being inwardly) as good as they seem to be outwardly. They have pure hearts. We make nothing of our religion if we do not make heart-work of it. It is not enough that our hands be clean before men, but we must also wash our hearts from wickedness, and not allow ourselves in any secret heart-impurities, which are open before the eye of God. Yet in vain do those pretend to have pure and good hearts whose hands are defiled with the acts of sin. That is a pure heart which is sincere and without guile in covenanting with God, which is carefully guarded, that the wicked one, the unclean spirit, touch it not, which is purified by faith, and conformed to the image and will of God; see Mt 5:8. (3.) They are such as do not set their affections upon the things of this world, do not lift up their souls unto vanity, whose hearts are not carried out inordinately towards the wealth of this world, the praise of men, or the delights of sense, who do not choose these things for their portion, nor reach forth after them, because they believe them to be vanity, uncertain and unsatisfying. (4.) They are such as deal honestly both with God and man. In their covenant with God, and their contracts with men, they have not sworn deceitfully, nor broken their promises, violated their engagements, nor taken any false oath. Those that have no regard to the obligations of truth or the honour of God's name are unfit for a place in God's holy hill. (5.) They are a praying people (Ps 24:6): This is the generation of those that seek him. In every age there is a remnant of such as these, men of this character, who are accounted to the Lord for a generation, Ps 22:30. And they are such as seek God, that seek thy face, O Jacob! [1.] They join themselves to God, to seek him, not only in earnest prayer, but in serious endeavours to obtain his favour and keep themselves in his love. Having made it the summit of their happiness, they make it the summit of their ambition to be accepted of him, and therefore take care and pains to approve themselves to him. It is to the hill of the Lord that we must ascend, and, the way being up-hill, we have need to put forth ourselves to the utmost, as those that seek diligently. [2.] They join themselves to the people of God, to seek God with them. Being brought into communion with God, they come into communion of saints; conforming to the patterns of the saints that have gone before (so some understand this), they seek God's face, as Jacob (so some), who was therefore surnamed Israel, because he wrestled with God and prevailed, sought him and found him; and, associating with the saints of their own day, they shall court the favour of God's church (Re 3:9), shall be glad of an acquaintance with God's people (Zec 8:23), shall incorporate themselves with them, and, when they subscribe with their hands to the Lord, shall call themselves by the name of Jacob, Isa 44:5. As soon as ever Paul was converted he joined himself to the disciples, Ac 9:26. They shall seek God's face in Jacob (so some), that is, in the assemblies of his people. Thy face, O God of Jacob! so our margin supplies it, and makes it easy. As all believers are the spiritual seed of Abraham, so all that strive in prayer are the spiritual seed of Jacob, to whom God never said, Seek you me in vain.
2. The privileges of God's peculiar people, Ps 24:5. They shall be made truly and for ever happy. (1.) They shall be blessed: they shall receive the blessing from the Lord, all the fruits and gifts of God's favour, according to his promise; and those whom God blesses are blessed indeed, for it is his prerogative to command the blessing. (2.) They shall be justified and sanctified. These are the spiritual blessings in heavenly things which they shall receive, even righteousness, the very thing they hunger and thirst after, Mt 5:5. Righteousness is blessedness, and it is from God only that we must expect it, for we have no righteousness of our own. They shall receive the reward of their righteousness (so some), the crown of righteousness which the righteous Judge shall give, 2Ti 4:8. (3.) They shall be saved; for God himself will be the God of their salvation. Note, Where God gives righteousness he certainly designs salvation. Those that are made meet for heaven shall be brought safely to heaven, and then they will find what they have been seeking, to their endless satisfaction.
7-10
The King of Glory
荣耀的王
⁷ 众城门哪，要抬起头来！永久的门户，你们要被举起！那荣耀的王将要进来！ ⁸ 荣耀的王是谁呢？就是有力有能的耶和华，在战场上有能的耶和华！ ⁹ 众城门哪，要抬起头来！永久的门户，你们要把头抬起！那荣耀的王将要进来！ ¹⁰ 荣耀的王是谁呢？万军之耶和华，他是荣耀的王！（细拉）
在这些经文中，说了一次的话又说了一次；诗歌中这样的重复是常见的，且甚美。在此有，1. 一再要求为荣耀的王开门；门和门户当敞开，大大敞开，让他进来——看哪，他站在门外叩门，准备要进来。2. 一再询问这位以其名要求进入的大君王：「荣耀的王是谁呢？」正如有人叩我们的门时，常会问：「是谁？」3. 一再回答关于这位要求进入的君王：「就是有力有能的耶和华，在战场上有能的耶和华；万军之耶和华」（诗 24:8,10）。如今，
一、这里所描写的盛况进入，很可能是指大卫所搭的帐幕或所罗门所建的圣殿隆重迎入约柜一事；因为大卫既预备了建殿的材料，理当为建殿奉献预备一篇诗。守门的人被呼召开门，这些门被称为「永久的门户」，因为比只是幔子的会幕门更耐久。他们被教导问说：「荣耀的王是谁呢？」抬约柜的人被教导照这里的话回答，十分恰当，因为约柜是神同在的象征或记号（书 3:11）。或这话可被视为诗意的修辞，为使所述之事更动人。在神的道和典章中，神如此当被我们迎接，1. 以极大的乐意：门和门户当向他敞开。让耶和华的话进入我们灵魂的最深处、最高处；我们若有六百个颈项，也当全部向它的权威俯伏。2. 以全然的敬畏，记念我们所面对的是何等伟大的神——在我们一切就近他之时。
二、无疑这是指着基督，约柜和施恩座正是他的预表。1. 我们可应用于基督升上天堂及在那里所给他的欢迎。他既在地上作完了他的工，便「驾着天云」（但 7:13,14）升上去。天门那时必向他敞开——那些门可真称为「永久的」，那曾向我们关闭、为要把守生命树道路的门（创 3:24）。我们的救赎主见它们关闭，但既以他的血为罪作了挽回，又取得了「进入圣所」的资格（来 9:12），便像有权柄的人那样要求进入——不仅为他自己，也是为我们；因为他作先锋为我们进入，并「为一切信他的人开了天国」。不仅地狱和死亡的钥匙，连天堂和生命的钥匙也必交在他手中。他的来临极其威严，天使被引入发问：「荣耀的王是谁呢？」因为天使把守新耶路撒冷的城门（启 21:12）。当首生的被带入上界之时，天使要拜他（来 1:6）；他们便以惊奇发问：「他是谁？——这『从以东的波斯拉来，穿红衣服、装扮华美』的是谁呢？（赛 63:1-3）」因为他在那个世界显为「曾被杀的羔羊」。回答说：他是「有力有能、在战场上有能的」，能以拯救他的百姓，制伏他和他们一切仇敌。2. 我们可应用于基督以他的道和灵进入人的灵魂，使他们成为他的圣殿。基督在他们里面的同在，正如约柜在圣殿中——使他们成圣。「看哪，我站在门外叩门」（启 3:20）。心门的门和门户当向他敞开——不仅如接待客人那样接纳他，更如把争讼的产权归还原主那样。这是福音的呼召和要求——我们要让耶稣基督这位荣耀的王进入我们的灵魂，并以和散那迎接他：「奉主名来的是应当称颂的！」我们若要正确地如此行，便当问：「荣耀的王是谁呢？」——我们要认识我们所当信的那位，并要爱他超过一切。回答已备好：他是「耶和华」，并要作「耶和华我们的义」——我们若给他进入和接待，他便作我们全备的救主。他是「有力有能的」，是「万军之耶和华」；所以我们若拒绝他进入，便是自取危险；因为他能以报应那侮辱；他能以强行闯入，又能以用铁杖打破那些不肯服在他金杖之下的人。
我们唱诵此诗，当让我们的心甘愿回应这呼召——正如下一首诗开头的话：「耶和华啊，我的心仰望你」。
英文原文
The King of Glory
⁷ Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.
⁸ Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.
⁹ Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.
¹⁰ Who is this King of glory? The LORD of hosts, he is the King of glory. Selah.
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, Ps 24:8,10. 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 reverence, remembering how great a God he is with whom we have to do, in all our approaches to him.
II. Doubtless it points at Christ, of whom the ark, with the mercy-seat, was a type. 1. We may apply it to the ascension of Christ into heaven and the welcome given to him there. When he had finished his work on earth he ascended in the clouds of heaven, Da 7:13,14. The gates of heaven must then be opened to him, those doors that may be truly called everlasting, which had been shut against us, to keep the way of the tree of life, Ge 3:24. Our Redeemer found them shut, but, having by his blood made atonement for sin and gained a title to enter into the holy place (Heb 9:12), as one having authority, he demanded entrance, not for himself only, but for us; for, as the forerunner, he has for us entered and opened the kingdom of heaven to all believers. The keys not only of hell and death, but of heaven and life, must be put into his hand. His approach being very magnificent, the angels are brought in asking, Who is this King of glory? For angels keep the gates of the New Jerusalem, Re 21:12. When the first-begotten was brought into the upper world the angels were to worship him (Heb 1:6); and accordingly, they here ask with wonder, "Who is he?—this that cometh with dyed garments from Bozrah? (Isa 63:1-3), for he appears in that world as a Lamb that had been slain." It is answered that he is strong and mighty, mighty in battle, to save his people and subdue his and their enemies. 2. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Christ's presence in them is like that of the ark in the temple; it sanctifies them. Behold, he stands at the door and knocks, Re 3:20. It is required that the gates and doors of the heart be opened to him, not only as admission is given to a guest, but as possession is delivered to the rightful owner, after the title has been contested. This is the gospel call and demand, that we let Jesus Christ, the King of glory, come into our souls, and welcome him with hosannas, Blessed is he that cometh. That we may do this aright we are concerned to ask, Who is this King of glory?—to acquaint ourselves with him, whom we are to believe in, and to love above all. And the answer is ready: He is Jehovah, and will be Jehovah our righteousness, an all-sufficient Saviour to us, if we give him entrance and entertainment. He is strong and mighty, and the Lord of hosts; and therefore it is at our peril if we deny him entrance; for he is able to avenge the affront; he can force his way, and can break those in pieces with his iron rod that will not submit to his golden sceptre.
In singing this let our hearts cheerfully answer to this call, as it is in the first words of the next psalm, Unto thee, O Lord! do I lift up my soul.
本篇论及耶稣基督的国度:一、他护理的国度,借此他治理世界(诗24:1,2);二、他恩典的国度,借此他在他教会中治理:1. 论那国度的子民——他们的品格(诗24:4,6)、他们的宪章(诗24:5);2. 论那国度的君王——并向众人发出让他进入的呼召(诗24:7-10)。据推测本诗是大卫将约柜迁至所预备之处之时而作,其用意是引领百姓越过外面仪文的华丽,归向圣洁的生活与对基督的信——约柜正是基督的预表。