서론
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繁體中文
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.
1-2
God's Absolute Propriety
繁體中文
神絕對的所有權
大衛的詩。
¹ 地和其中所充滿的都屬耶和華；世界和住在其間的，也是如此。 ² 他把地建立在海上，安定在諸水之上。
此處有：一、神在受造界中我們所得分這一部分上的絕對所有權（詩二十四1）。我們不可認為惟獨諸天——甚至惟獨諸天——是耶和華的，並上面那世界無數而明亮的居民是屬他的，而這地既是受造界中如此渺小、如此微不足道的一部分，又距上面天上的皇宮如此遙遠，便被忽略，他便在其中一無所求。不，連這地也是他的，這下面的世界也是他的；雖然他已在天上預備了他榮耀的寶座，他的國卻統管萬有，連這地上的蟲也不在他的視線之外，也不在他的統治之外。1. 神將地賜給世人之時，仍為自己保留了所有權，不過把它租給他們作佃戶、作用益權人：「地和其中所充滿的都屬耶和華。」藏在地腹中的礦藏——即便是最富的——地所出的果實、林中的百獸、千山上的牲畜、我們的田地房屋、並人憑技藝與勤勞在這地上所作的一切改良，都是屬他的。誠然，在恩典的國度裏，這些理當被視為虛無；因為它們是虛空中的虛空，對靈魂毫無益處；但在護理的國度裏，它們卻是豐盛。「地滿了神的豐富，那又大又廣的海也是如此。」地的各部分、各地域都是耶和華的，都在他的眼中，都在他的手中：因此，無論神的兒女往何處去，他都可以以此自慰——他並沒有走出他父親的地業。那歸我們為分的地與其中所產的，不過是借給我們的；那是屬耶和華的；那對全世界而言是我們自己的，在神的權益面前卻並非如此。那離我們最遠的——無論是經過海道之物，或是藏在海底之物——都是耶和華的，他知道在何處可以找到。2. 這地上可居住的部分（箴八31）是特別屬他的——「世界和住在其間的。」我們自己也不是自己的；我們的身體、我們的靈魂，都不是我們的。神說：「凡屬血氣的靈魂都是我的」；因為他是我們身體的塑造者，是我們靈魂的父。我們的舌頭也不是我們自己的；它們當為他所用。連世人中那些不認識他、不承認與他關係的人，也是屬他的。此處所以題說這事，是要表明：雖然神恩慈地悅納他特選子民的敬拜與事奉（詩二十四3-5），卻不是因為他需要它們，也不是因為能從中得益——因為地和其中一切所有的都是他的（出十九5；詩五十12）。這也可應用於基督作為中保所擁有的、對地極的統治權——地極已賜給他為產業：父愛子，已將萬有交在他手裏，使他有權柄管理凡有血氣的。使徒在論到祭偶像之物時，一連兩次引用了這處經文（林前十26、28）：「若在市上賣的，你們就吃，不要問；因為地和其中所充滿的都屬主——那是神所造的美好之物，你有權享用。但若有人對你們說這是獻過祭的，就當禁戒，因為地和其中所充滿的都屬主——此外還有許多別的可吃。」這是我們當以自己在世上的分為足、而不嫉妒別人之分的充分理由：地和其中所充滿的都屬耶和華——他豈不能隨自己的心意處置自己的所有，隨己意賜給這人多些、那人少些嗎？
二、這所有權的根據。地是屬他的，憑的是不容爭辯的憑據——「因為他把地建立在海上，安定在諸水之上」（詩二十四2）。地是屬他的；因為：1. 他造了它，構造了它，建立了它，並使之適於人使用。其質料是屬他的，因為他從無中造了它；其形式是屬他的，因為他是照著自己心中永遠的旨意與意念而造成的。他自己造了它，也為自己造了它；所以他才是那惟一、完全、絕對的所有者，沒有人能將其中任何部分的憑據租給我們，惟獨靠著他、藉著他、從他而出、並在他之下才能得著（參詩八十九11、12）。2. 他造它的方式是別人不能作的。它是全能之力的受造物，因為它建立在海上、建立在諸水之上——這看來是薄弱而動搖的根基，要用來承載這地；然而全能者若願意，它便能承擔這地的重量。那起初遮蓋地面、使地不適於人居住的水，被吩咐退到地下，好使旱地露出來，如此水便如同地的根基（參詩一百零四8、9）。3. 他維持它——他已*「安定」*它，固定了它，因此雖然一代過去、一代又來，地卻永遠長存（傳一4）。而他的護理是持續不斷的創造（詩一一九90）。地建立在諸水之上，這事當提醒我們屬地的一切何等滑溜、何等不穩；它們的根基不僅是沙，更是水；所以在其上建造乃是我們的愚昧。
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
繁體中文
真以色列人的品格
³ 誰能登耶和華的山？誰能站在他的聖所？ ⁴ 就是手潔心清，不向虛妄起誓，不懷詭詐的人。 ⁵ 他必蒙耶和華賜福，又蒙救他的神使他成義。 ⁶ 這是尋求耶和華的世代，是尋求你面的雅各。〔細拉〕
詩人從這個世界和其中的充滿，忽然將他的默想提升到另一個世界的大事——那世界的根基不在海上，也不在水上。這個世界的事物神已賜給世人，我們大受他護理之恩的虧欠；但這些不能作我們的產業。因此，
I. 這裏有一個對更美之事的追求（詩24:3）。這地是神的腳凳；但即使我們擁有再多，我們在此也不過是暫時居留，不久便要離去——*那麼，誰能登耶和華的山呢？*誰將來要上天堂，並作為那事的憑據，如今就在聖潔的典章中與神相交呢？一個認識並顧念自己本性、來源和不朽的靈魂，在觀看了地和其中的充滿之後，必會坐下來仍不滿足；在一切受造之物中找不到與他相配的幫助，所以它要想到升向神、升向天堂，便要問：「我當怎樣行才能升到那個高處、那座神所居住並顯明自己的山，好叫我得以認識他，並住在那蒙福的聖所——他在那裏與他的百姓相會、使他們成聖、成為有福？我當怎樣行，才能成為神所承認為他特殊百姓的人，成為那以與地及其充滿歸屬於他不同的另一種方式屬於他的人？」這問題與詩15:1那個問題大致相同。錫安山——聖殿建於其上——預表著有形與無形的教會。當百姓護送約櫃到它的聖所時，大衛提醒他們這些不過是天上事物的樣式，因此當藉這些樣式受引導去思想那天上的事物本身。
II. 對這追求的回答；在其中我們有，
1. 神特殊百姓的屬性——他們要在恩典與榮耀中與他相交。 （1）他們是那些保守自己不犯一切明顯罪行的人。他們有清潔的手；沒有被世界和肉體的污穢所玷染。在禮儀上不潔的人不可進入聖殿的山，這表明了與神相交之人所當有的清潔生活。在禱告中所舉起的手必須是清潔的手，其上不可沾染不義之財的污點，也不可有任何玷污人、為聖潔的神所憎惡的事。 （2）他們是那些留心在內裏真實（就是說，名副其實地）與外表所顯的一樣好的人。他們有清潔的心。我們若不作心之工，便不把信仰放在心上。我們的手在人前清潔還不夠，我們還必須從邪惡中洗淨我們的心，不容自己沉溺於任何隱密的心中之污穢——這些在神眼前都是敞開的。然而那些手被罪行的污穢所玷染的人，卻徒然自稱有清潔善良的心。清潔的心乃是在與神立約時真誠無偽的心，是謹守護衛、不容那惡者、那污穢之靈觸碰的心，是因信得潔淨、並被模成神形像與旨意的心（見太5:8）。 （3）他們是那些不將自己的情感寄託於這世上事物的人，不向虛妄起誓（向虛妄舉起自己的靈魂）；他們的心沒有被不適度地引向這世上的財富、人的稱讚或感官的享樂；他們不以這些為分，也不伸手追求這些，因為他們相信這些都是虛妄、不確定、不能令人滿足的。 （4）他們是那些對神對人都誠實無欺的人。在與神所立的約中、在與人所立的合同中，他們不懷詭詐起誓，不違背應許，不違背所承諾的，也不起假誓。那些不顧真理的本分、也不顧神之名的尊榮的人，不配在神的聖山上有分。 （5）他們是禱告的百姓（詩24:6）：這是尋求他的世代。每個時代都有這樣一班餘民，有這品格的人，他們被算為耶和華的世代（詩22:30）。他們是尋求神的人，是尋求你面的雅各！ [1] 他們與神聯合來尋求他——不僅在懇切的禱告中，也在認真努力得他喜悅、保守自己在他愛中的事上。他們既以得他喜悅為自己幸福的極致，便以得他喜悅為自己雄心的極致，因此謹慎努力地在他面前蒙悅納。我們當登的是耶和華的山，這路既是上坡，我們便需要竭盡全力，如同那些殷勤尋求的人。 [2] 他們與神的百姓聯合，與他們一同尋求神。他們既被帶入與神的相交，便進入聖徒的相通；他們效法那已逝聖徒的榜樣（有人如此理解），尋求神的面；又如雅各（有人如此理解）——他因與神較力並得勝、尋求他並尋見他，所以被改名為以色列；他們又與當代的聖徒交往，必羨慕神教會的恩寵（啟3:9），必以認識神的百姓為樂（亞8:23），必與他們聯合；當他們用手簽名歸向耶和華時，必自稱為雅各之名（賽44:5）。保羅一歸信，便與門徒聯合（徒9:26）。他們要在雅各中尋求神的面（有人如此讀），就是在他百姓的聚會中。雅各的神啊，你的面！我們的旁註如此補足，使其通順易讀。正如一切信徒都是亞伯拉罕屬靈的後裔，照樣一切在禱告中較力的人，都是雅各屬靈的後裔；神從未對他們說過你們尋求我是徒然的。
2. 神特殊百姓的特權（詩24:5）。他們必成為真正、永遠有福的人。 （1）他們必蒙賜福：他們必從耶和華得福，得著神恩典一切果子與恩賜，正如他所應許的；神所賜福的人，實在是有福的，因為命定福分正是他的特權。 （2）他們必得稱義、得成聖。這些就是他們在屬天之事上所要得的屬靈福分——就是義，正是他們飢渴慕義所要得著的（太5:5〔編註：原文如此〕）。義就是福樂，而我們只能從神那裏期望得著它，因為我們自己沒有義。他們必得著他們義的賞賜（有人如此理解），就是那公義的審判官所要賜的公義的冠冕（提後4:8）。 （3）他們必得拯救；因為神自己要作拯救他們的神。請注意，神在哪裏賜下義，他必定旨在賜下拯救。凡被預備配得天堂的人，必被安全地帶到天堂；那時他們必尋見他們向來所尋求的，並得著永遠的滿足。
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
繁體中文
榮耀的王
⁷ 眾城門哪，你們要抬起頭來；永久的門戶，你們要被舉起；那榮耀的王將要進來。 ⁸ 榮耀的王是誰呢？就是有力有能的耶和華，在戰場上有能的耶和華。 ⁹ 眾城門哪，你們要抬起頭來；永久的門戶，你們要把頭抬起；那榮耀的王將要進來。 ¹⁰ 榮耀的王是誰呢？萬軍之耶和華，他是榮耀的王。（細拉）
這些經文中，一次說過的話又第二次重述；這樣的重複在詩歌中常見，且自有其美妙之處。此處有：1. 一再地為榮耀的王要求進入；門和城門要敞開，大大敞開，讓祂進來，因為看哪，祂站在門外叩門，準備進來。2. 一再地查問以這位大君王之名要求進入的是誰：榮耀的王是誰呢？正如有人叩我們的門時，我們常問：「是誰？」3. 一再地對這位提出要求的大君王作出滿意的答覆：就是有力有能的耶和華，在戰場上有能的耶和華，萬軍之耶和華（詩 24:8、10）。如今，
I. 此處所描繪的這次隆重進入，很可能是指大衛為約櫃所搭的帳幕，或所羅門為約櫃所建的聖殿落成時，莊嚴地把約櫃迎進去的情景；因為大衛既為建造聖殿預備材料，也就理當為奉獻聖殿而預備一篇詩。守門的蒙呼召去開門，這些門被稱為「永久的門」，因為它們比會幕那只是帷子的門要耐久得多。他們受教發問：榮耀的王是誰呢？而抬約櫃的人則受教以本詩的話回答，這十分貼切，因為約櫃是神同在的象徵或記號（書 3:11）。這也可被視為一種詩意的修辭，為要把主題表達得更動人。我們當這樣在神的話語和典章中歡迎神：1. 滿有預備：門和城門要為祂敞開。讓主的話進入我們靈魂最深處、最高處；我們若有六百個頸項，也都當向這話的權柄低頭。2. 存極深的敬畏，記念我們所與之交往的是何等偉大的神——在我們一切就近祂的時候。
II. 這毫無疑問是指著基督說的，約櫃連同施恩座正是祂的預表。1. 我們可將這應用於基督升上天堂，以及祂在那裡所受的歡迎。祂在地上完成了工作，就「駕著天上的雲」升上去（但 7:13-14）。那時天門必向祂敞開——那可真稱為「永久的門」——這門曾對我們關閉，為要把守生命樹的道路（創 3:24）。我們的救贖主見其關閉，但祂既用自己的血成就了贖罪，並取得了「進入聖所」的權利（來 9:12），便以有權柄者的身分要求進入——不僅是為自己，更是為我們；因為祂作為先鋒，已經為我們進去，「為一切信徒開了天國」。地獄與死亡的鑰匙，以及天堂與生命的鑰匙，都必交在祂手中。祂的臨近極其威嚴，天使被描繪為發問：榮耀的王是誰呢？因為天使把守新耶路撒冷的城門（啟 21:12）。當長子被領到上層世界時，天使要拜祂（來 1:6）；照樣他們在此也滿懷驚奇地問：「這位是誰？這位從波斯拉來、穿染紅衣服的是誰呢？（賽 63:1-3）因為祂在那世界顯為『曾被殺的羔羊』。」回答是：祂是有力有能的，在戰場上有能，能拯救祂的百姓，並制伏祂和百姓的仇敵。2. 我們可將這應用於基督藉著祂的道和靈進入人的心，使他們成為祂的殿。基督在他們裡面的同在，正如約櫃在聖殿中一樣；這使他們成聖。看哪，我站在門外叩門（啟 3:20）。這要求心的門戶向祂敞開——不僅像接待客人那樣接待祂，更要在權利受到爭論後，將產業交還給那合法的主人。這正是福音的呼召和要求：我們要讓耶穌基督——榮耀的王——進入我們的靈魂，並以「和散那」歡迎祂：「奉主名來的是應當稱頌的。」為要這樣行得正，我們就要問：榮耀的王是誰呢？——好認識我們所當信的那一位，並愛祂過於一切。答案早已備妥：祂是耶和華，並要作「耶和華我們的義」——若我們讓祂進入並接待祂，祂就成為我們全備的救主。祂是有力有能的，是萬軍之耶和華；所以我們若拒絕祂進入，便要自擔危險；因為祂能為那冒犯報仇；祂能強行而入，並能用鐵杖打破那些不肯服在祂金杖之下的人。
我們唱這詩時，當讓我們的心踴躍地回應這呼召——正如下一首詩的開頭所言：耶和華啊，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.
本篇詩篇論及耶穌基督的國度：一、祂護理的國度，藉此祂統治世界（詩 24:1-2）。二、祂恩典的國度，藉此祂在祂教會中作王：1. 論及這國度的子民——他們的特徵（詩 24:4、6）、他們的特權憑章（詩 24:5）。2. 論及這國度的君王——並向所有人發出呼召，當迎接祂進來（詩 24:7-10）。據推測，本篇是大衛將約櫃迎回他所預備之處時所寫，其用意在引導百姓超越外在儀式的鋪張，過聖潔的生活並信靠那為約櫃所預表的基督。