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.

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.

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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Concerning the kingdom of Christ, and the subjects of that kingdom.
We ourselves are not our own; our bodies, our souls, are not. Even those of the children of men are God's, who know him not, nor own their relation to him. A soul that knows and considers its own nature, and that it must live for ever, when it has viewed the earth and the fulness thereof, will sit down unsatisfied. It will think of ascending toward God, and will ask, What shall I do, that I may abide in that happy, holy place, where he makes his people holy and happy? We make nothing of religion, if we do not make heart-work of it. We can only be cleansed from our sins, and renewed unto holiness, by the blood of Christ and the washing of the Holy Ghost. Thus we become his people; thus we receive blessing from the Lord, and righteousness from the God of our salvation. God's peculiar people shall be made truly and for ever happy. Where God gives righteousness, he designs salvation. Those that are made meet for heaven, shall be brought safe to heaven, and will find what they have been seeking.
McArther Bible Commentary
The form of Psalm 24 has been disputed. For example, it has been labeled by some as an entrance ceremony (cf. Ps. 15); by others, a hymn of praise; and yet by others, a mixture of both elements. Its occasion has also been contended; however, the view that it might have been used at the time of the bringing of the ark to Jerusalem (2Sa 6:12-19; 1 Chr. 13) still has credible appeal. The early church designated it messianically as an ascension psalm (cf. Psa 24:3). The movement of the psalm seems to follow the movement of the people. It traces the community's worship procession, both spatially and spiritually, through three progressive stages.
Bible Cross References
1 Corinthians 10:26 Genesis 1:9 Genesis 14:22 Exodus 9:29 Deuteronomy 10:14 Joshua 3:11 Job 41:11 Psalm 50:12 Psalm 89:11 Psalm 98:7 Isaiah 42:5

Verse 2

Matthew Henry's Concise Bible Commentary
Concerning the kingdom of Christ, and the subjects of that kingdom.
We ourselves are not our own; our bodies, our souls, are not. Even those of the children of men are God's, who know him not, nor own their relation to him. A soul that knows and considers its own nature, and that it must live for ever, when it has viewed the earth and the fulness thereof, will sit down unsatisfied. It will think of ascending toward God, and will ask, What shall I do, that I may abide in that happy, holy place, where he makes his people holy and happy? We make nothing of religion, if we do not make heart-work of it. We can only be cleansed from our sins, and renewed unto holiness, by the blood of Christ and the washing of the Holy Ghost. Thus we become his people; thus we receive blessing from the Lord, and righteousness from the God of our salvation. God's peculiar people shall be made truly and for ever happy. Where God gives righteousness, he designs salvation. Those that are made meet for heaven, shall be brought safe to heaven, and will find what they have been seeking.
McArther Bible Commentary
This is a poetic, not a scientific, picture of creation (cf. Gen 1:9-10; Gen 7:11; Gen 49:25; Exo 20:4; Deu 33:13; Job 26:10; Psa 74:13; Psa 136:6; 2Pe 3:5).
Bible Cross References
2 Peter 3:5 Genesis 1:9 Psalm 104:3 Psalm 104:5 Psalm 136:6 Proverbs 30:4 Isaiah 42:5

Verse 3

Matthew Henry's Concise Bible Commentary
Concerning the kingdom of Christ, and the subjects of that kingdom.
We ourselves are not our own; our bodies, our souls, are not. Even those of the children of men are God's, who know him not, nor own their relation to him. A soul that knows and considers its own nature, and that it must live for ever, when it has viewed the earth and the fulness thereof, will sit down unsatisfied. It will think of ascending toward God, and will ask, What shall I do, that I may abide in that happy, holy place, where he makes his people holy and happy? We make nothing of religion, if we do not make heart-work of it. We can only be cleansed from our sins, and renewed unto holiness, by the blood of Christ and the washing of the Holy Ghost. Thus we become his people; thus we receive blessing from the Lord, and righteousness from the God of our salvation. God's peculiar people shall be made truly and for ever happy. Where God gives righteousness, he designs salvation. Those that are made meet for heaven, shall be brought safe to heaven, and will find what they have been seeking.
McArther Bible Commentary
In the liturgy, the questions were most likely asked by the priest. The worshipers would have then responded antiphonally with the "answers." On the form, cf. Psalm 15 and Isa 33:14-16.
Bible Cross References
Job 22:30 Psalm 2:6 Psalm 15:1 Psalm 57:1 Psalm 65:4 Psalm 118:20 Psalm 142:1

Verse 4

Matthew Henry's Concise Bible Commentary
Concerning the kingdom of Christ, and the subjects of that kingdom.
We ourselves are not our own; our bodies, our souls, are not. Even those of the children of men are God's, who know him not, nor own their relation to him. A soul that knows and considers its own nature, and that it must live for ever, when it has viewed the earth and the fulness thereof, will sit down unsatisfied. It will think of ascending toward God, and will ask, What shall I do, that I may abide in that happy, holy place, where he makes his people holy and happy? We make nothing of religion, if we do not make heart-work of it. We can only be cleansed from our sins, and renewed unto holiness, by the blood of Christ and the washing of the Holy Ghost. Thus we become his people; thus we receive blessing from the Lord, and righteousness from the God of our salvation. God's peculiar people shall be made truly and for ever happy. Where God gives righteousness, he designs salvation. Those that are made meet for heaven, shall be brought safe to heaven, and will find what they have been seeking.
McArther Bible Commentary
These sample qualities do not signify sinless perfection, but rather basic integrity of inward motive and outward manner.
Bible Cross References
Matthew 5:8 1 Timothy 2:8 2 Samuel 22:21 Job 17:9 Job 22:30 Psalm 15:2 Psalm 15:4 Psalm 18:20 Psalm 22:30 Psalm 26:6 Psalm 51:10 Psalm 73:1 Proverbs 22:11 Isaiah 33:15 Ezekiel 18:15

Verse 5

Matthew Henry's Concise Bible Commentary
Concerning the kingdom of Christ, and the subjects of that kingdom.
We ourselves are not our own; our bodies, our souls, are not. Even those of the children of men are God's, who know him not, nor own their relation to him. A soul that knows and considers its own nature, and that it must live for ever, when it has viewed the earth and the fulness thereof, will sit down unsatisfied. It will think of ascending toward God, and will ask, What shall I do, that I may abide in that happy, holy place, where he makes his people holy and happy? We make nothing of religion, if we do not make heart-work of it. We can only be cleansed from our sins, and renewed unto holiness, by the blood of Christ and the washing of the Holy Ghost. Thus we become his people; thus we receive blessing from the Lord, and righteousness from the God of our salvation. God's peculiar people shall be made truly and for ever happy. Where God gives righteousness, he designs salvation. Those that are made meet for heaven, shall be brought safe to heaven, and will find what they have been seeking.
John Calvin Bible Commentary
He shall receive blessing.The more effectually to move the minds of the Israelites, David declares that nothing is more desirable than to be numbered among the flock of God, and to be members of the church. We must here consider that there is an implied contrast between true Israelites and those of them who were degenerate and bastards. The more license the wicked give themselves, the more presumptuous are they in pretending to the name of God, as if he were under obligation to them, because they are adorned with the same outward symbols or badges as true believers. Accordingly, the demonstrative pronounthis, in the following verse, is of great weight, for it expressly excludes all that bastard generation which gloried only in the mask of external ceremonies. And in this verse, when he speaks of blessing, he intimates that it is not those who boast of being the servants of God, while they have only the name, who shall be partakers of the promisedblessing, but those only who answer to their calling with their whole heart, and without hypocrisy. It is, as we have already observed, a very powerful inducement to godliness and an upright life, when the faithful are assured that they do not lose their labor in following righteousness, since God has in reserve for them a blessing which cannot fail them. The wordrighteousnessmay be explained two ways. It either means all the benefits of God, by which he proves himself to be righteous and faithful towards his people in keeping his promises to them, or it denotes the fruit or reward of the believer’s righteousness. Indeed, David’s meaning is abundantly manifest. He intends to show on the one hand, that it is not to be expected that the fruit or reward of righteousness will be bestowed on those who unrighteously profane God’s sacred worship; and on the other hand, that it is impossible for God to disappoint his true worshippers; for it is his peculiar office to give evidence of his righteousness by doing them good.
John Calvin Bible Commentary
This is the generation.I have just now observed, that by the demonstrative pronounthis, the Psalmist erases from the catalogue of the servants of God all counterfeit Israelites, who, trusting only to their circumcision and the sacrifices of beasts, have no concern about offering themselves to God; and yet, at the same time, they rashly thrust themselves into the church. Such persons may pretend to have delight in the service of God, by often coming to his temple, but they have no other design than to withdraw themselves from him as far as they can. Now, as nothing was more common in the mouths of each of them than to say, that they all belonged to the holy seed, the Psalmist has limited the name of holy generation to the true observers of the law; as if he had said, All who have sprung from Abraham, according to the flesh, are not, on that account, his legitimate children. It is, no doubt, truly said in many other places, as we shall see inPsalm 27, that those sought the face of God who, to testify their godliness, exercised themselves in the ceremonies before the ark of the covenant; that is to say, if they were brought thither by a pure and holy affection. But as hypocrites seek God externally in a certain way, as well as true saints, while yet they shun him by their windings and false pretences,David here declares that God is not sought in truth unless there go before a zealous cultivation of holiness and righteousness. To give the sentence greater emphasis, he repeats it, using the second person, and addressing his discourse to God.It is as if he summoned before the judgment-seat of God hypocrites, who account it nothing falsely to use the name of God before the world; and he thus teaches us, that whatever they may say in their empty talk among men, the judgment of God will be a very different matter. He adds the word Jacob, for the confirmation of the same doctrine putting it for those who were descended from Jacob; as if he had said, Although circumcision distinguishes all the seed of Jacob according to the flesh from the Gentiles, yet we can only distinguish the chosen people by the fear and reverence of God, as Christ said, “Behold an Israelite indeed, in whom is no guile!” (John 1:47.)
Bible Cross References
Psalm 19:11 Psalm 36:10 Psalm 72:1 Psalm 88:1 Psalm 115:13

Verse 6

Matthew Henry's Concise Bible Commentary
Concerning the kingdom of Christ, and the subjects of that kingdom.
We ourselves are not our own; our bodies, our souls, are not. Even those of the children of men are God's, who know him not, nor own their relation to him. A soul that knows and considers its own nature, and that it must live for ever, when it has viewed the earth and the fulness thereof, will sit down unsatisfied. It will think of ascending toward God, and will ask, What shall I do, that I may abide in that happy, holy place, where he makes his people holy and happy? We make nothing of religion, if we do not make heart-work of it. We can only be cleansed from our sins, and renewed unto holiness, by the blood of Christ and the washing of the Holy Ghost. Thus we become his people; thus we receive blessing from the Lord, and righteousness from the God of our salvation. God's peculiar people shall be made truly and for ever happy. Where God gives righteousness, he designs salvation. Those that are made meet for heaven, shall be brought safe to heaven, and will find what they have been seeking.
John Calvin Bible Commentary
This is the generation.I have just now observed, that by the demonstrative pronounthis, the Psalmist erases from the catalogue of the servants of God all counterfeit Israelites, who, trusting only to their circumcision and the sacrifices of beasts, have no concern about offering themselves to God; and yet, at the same time, they rashly thrust themselves into the church. Such persons may pretend to have delight in the service of God, by often coming to his temple, but they have no other design than to withdraw themselves from him as far as they can. Now, as nothing was more common in the mouths of each of them than to say, that they all belonged to the holy seed, the Psalmist has limited the name of holy generation to the true observers of the law; as if he had said, All who have sprung from Abraham, according to the flesh, are not, on that account, his legitimate children. It is, no doubt, truly said in many other places, as we shall see inPsalm 27, that those sought the face of God who, to testify their godliness, exercised themselves in the ceremonies before the ark of the covenant; that is to say, if they were brought thither by a pure and holy affection. But as hypocrites seek God externally in a certain way, as well as true saints, while yet they shun him by their windings and false pretences,David here declares that God is not sought in truth unless there go before a zealous cultivation of holiness and righteousness. To give the sentence greater emphasis, he repeats it, using the second person, and addressing his discourse to God.It is as if he summoned before the judgment-seat of God hypocrites, who account it nothing falsely to use the name of God before the world; and he thus teaches us, that whatever they may say in their empty talk among men, the judgment of God will be a very different matter. He adds the word Jacob, for the confirmation of the same doctrine putting it for those who were descended from Jacob; as if he had said, Although circumcision distinguishes all the seed of Jacob according to the flesh from the Gentiles, yet we can only distinguish the chosen people by the fear and reverence of God, as Christ said, “Behold an Israelite indeed, in whom is no guile!” (John 1:47.)
Bible Cross References
1 Chronicles 16:11 Psalm 19:11 Psalm 27:4 Psalm 27:8

Verse 7

Matthew Henry's Concise Bible Commentary
Concerning the King of that kingdom.
The splendid entry here described, refers to the solemn bringing in of the ark into the tent David pitched for it, or the temple Solomon built for it. We may also apply it to the ascension of Christ into heaven, and the welcome given to him there. Our Redeemer found the gates of heaven shut, but having by his blood made atonement for sin, as one having authority, he demanded entrance. The angels were to worship him, (Hebrews 1:6): they ask with wonder, Who is he? It is answered, that he is strong and mighty; mighty in battle to save his people, and to subdue his and their enemies. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Behold, he stands at the door, and knocks, (Revelation 3:20). The gates and doors of the heart are to be opened to him, as possession is delivered to the rightful owner. We may apply it to his second coming with glorious power. Lord, open the everlasting door of our souls by thy grace, that we may now receive thee, and be wholly thine; and that, at length, we may be numbered with thy saints in glory.
John Calvin Bible Commentary
Lift up your heads, O ye gates!The magnificent and splendid structure of the temple, in which there was more outward majesty than in the tabernacle, not being yet erected, David here speaks of the future building of it. By doing this, he encourages the pious Israelites to employ themselves more willingly, and with greater confidence, in the ceremonial observances of the law. It was no ordinary token of the goodness of God that he condescended to dwell in the midst of them by a visible symbol of his presence, and was willing that his heavenly dwelling-place should be seen upon earth. This doctrine ought to be of use to us at this day; for it is an instance of the inestimable grace of God, that so far as the infirmity of our flesh will permit, we are lifted up even to God by the exercises of religion. What is the design of the preaching of the word, the sacraments, the holy assemblies, and the whole external government of the church, but that we may be united to God? It is not, therefore, without good reason that David extols so highly the service of God appointed in the law, seeing God exhibited himself to his saints in the ark of the covenant, and thereby gave them a certain pledge of speedy succor whenever they should invoke him for aid. God, it is true, “dwelleth not in temples made with hands,” nor does he take delight in outward pomp; but as it was useful, and as it was also the pleasure of God, that his ancient people, who were rude, and still in their infancy, should be lifted up to him by earthly elements, David does not here hesitate to set forth to them, for the confirmation of their faith, the sumptuous building of the temple, to assure them that it was not a useless theater; but that when they rightly worshipped God in it, according to the appointment of his word, they stood as it were in his presence, and would actually experience that he was near them. The amount of what is stated is, that in proportion as the temple which God had commanded to be built to him upon mount Sion, surpassed the tabernacle in magnificence, it would be so much the brighter a mirror of the glory and power of God dwelling among the Jews. In the meantime, as David himself burned with intense desire for the erection of the temple, so he wished to inflame the hearts of all the godly with the same ardent desire, that, aided by the rudiments of the law, they might make more and more progress in the fear of God. He terms thegates,everlasting, because the promise of God secured their continual stability. The temple excelled in materials and in workmanship, but its chief excellence consisted in this, that the promise of God was engraven upon it, as we shall see inPsalm 132:14, “This is my rest for ever.” In terming the gateseverlasting, the Psalmist, at the same time, I have no doubt, makes a tacit contrast between the tabernacle and the temple. The tabernacle never had any certain abiding place, but being from time to time transported from one place to another, was like a wayfaring man. When, however, mount Sion was chosen, and the temple built, God then began to have there a certain and fixed place of abode. By the coming of Christ, that visible shadow vanished, and it is therefore not wonderful that the temple is no longer to be seen upon mount Sion, seeing it is now so great as to occupy the whole world. If it is objected, that at the time of the Babylonish captivity the gates which Solomon had built were demolished, I answer, God’s decree stood fast, notwithstanding that temporary overthrow; and by virtue of it, the temple was soon after rebuilt; which was the same as if it had always continued entire. The Septuagint has from ignorance corrupted this passage.The Hebrew wordראשים,rashim, which we have renderedheads, is no doubt sometimes taken metaphorically forprinces; but the wordyour, which is here annexed to it, sufficiently shows that we cannot draw from it another sense than this — that the gates lift up their heads, otherwise we must say, Your princes. Some, therefore, think that kings and magistrates are here admonished of their duty, which is to open up the way, and give entrance to God. This is a plausible interpretation, but it is too much removed from the design and words of the prophet. Above all, from the natural sense of the words, we may perceive how foolishly and basely the Papists have abused this passage for the confirmation of the gross and ridiculous notion by which they introduce Christ as knocking at the gate of the infernal regions, in order to obtain admission.Let us, therefore, learn from this, to handle the holy word of God with sobriety and reverence, and to hold Papists in detestation, who, as it were, make sport of corrupting and falsifying it in this manner, by their execrable impieties.
John Calvin Bible Commentary
Who is this King of glory? etcThe praises by which the power of God is here magnified are intended to tell the Jews that he did not sit idle in his temple, but took up his abode in it, in order to show himself ready to succor his people. It is to be observed, that there is great weight both in the interrogation, and in the repetition of the same sentence. The prophet assumes the person of one who wonders thereby to express with greater effect that God comes armed with invincible power to maintain and save his people, and to keep the faithful in safety under his shadow. We have already said, that when God is spoken of as dwelling in the temple, it is not to be understood as if his infinite and incomprehensible essence had been shut up or confined within it; but that he was present there by his power and grace, as is implied in the promise which he made to Moses,“In all places where I record my name, I will come unto thee, and I will bless thee,” (Exodus 20:24.)That this was no vain and empty promise, but that God truly dwelt in the midst of the people, is what the faithful experienced who sought him not superstitiously, as if he had been fixed to the temple, but made use of the temple and of the service which was performed in it for elevating their hearts to heaven. The amount of what is stated is, that whenever the people should call upon God in the temple, it would manifestly appear, from the effect which would follow, that the ark of the covenant was not a vain and an illusory symbol of the presence of God, because he would always stretch forth his omnipotent arm for the defense and protection of his people. The repetition teaches us that true believers cannot be too constant and diligent in meditation on this subject. The Son of God, clothed with our flesh, has now shown himself to be King of gloryandLord of hosts, and he is not entered into his temple only by shadows and figures, but really and in very deed, that he may dwell in the midst of us. There is, therefore, nothing to hinder us from boasting that we shall be invincible by his power. Mount Sion, it is true, is not at this day the place appointed for the sanctuary, and the ark of the covenant is no longer the image or representation of God dwelling between the cherubim; but as we have this privilege in common with the fathers, that, by the preaching of the word and the sacraments, we may be united to God, it becomes us to use these helps with reverence; for if we despise them by a detestable pride, God cannot but at length utterly withdraw himself from us.
McArther Bible Commentary
These are bold personifications indicating that the city gates needed to stretch themselves to make way for the awesome entrance of the great King. By so doing, they too participate in worshiping Him.
Bible Cross References
Acts 7:2 1 Corinthians 2:8 Psalm 26:8 Psalm 29:2 Psalm 29:9 Psalm 97:6 Psalm 118:20 Isaiah 26:2

Verse 8

Matthew Henry's Concise Bible Commentary
Concerning the King of that kingdom.
The splendid entry here described, refers to the solemn bringing in of the ark into the tent David pitched for it, or the temple Solomon built for it. We may also apply it to the ascension of Christ into heaven, and the welcome given to him there. Our Redeemer found the gates of heaven shut, but having by his blood made atonement for sin, as one having authority, he demanded entrance. The angels were to worship him, (Hebrews 1:6): they ask with wonder, Who is he? It is answered, that he is strong and mighty; mighty in battle to save his people, and to subdue his and their enemies. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Behold, he stands at the door, and knocks, (Revelation 3:20). The gates and doors of the heart are to be opened to him, as possession is delivered to the rightful owner. We may apply it to his second coming with glorious power. Lord, open the everlasting door of our souls by thy grace, that we may now receive thee, and be wholly thine; and that, at length, we may be numbered with thy saints in glory.
John Calvin Bible Commentary
Who is this King of glory? etcThe praises by which the power of God is here magnified are intended to tell the Jews that he did not sit idle in his temple, but took up his abode in it, in order to show himself ready to succor his people. It is to be observed, that there is great weight both in the interrogation, and in the repetition of the same sentence. The prophet assumes the person of one who wonders thereby to express with greater effect that God comes armed with invincible power to maintain and save his people, and to keep the faithful in safety under his shadow. We have already said, that when God is spoken of as dwelling in the temple, it is not to be understood as if his infinite and incomprehensible essence had been shut up or confined within it; but that he was present there by his power and grace, as is implied in the promise which he made to Moses,“In all places where I record my name, I will come unto thee, and I will bless thee,” (Exodus 20:24.)That this was no vain and empty promise, but that God truly dwelt in the midst of the people, is what the faithful experienced who sought him not superstitiously, as if he had been fixed to the temple, but made use of the temple and of the service which was performed in it for elevating their hearts to heaven. The amount of what is stated is, that whenever the people should call upon God in the temple, it would manifestly appear, from the effect which would follow, that the ark of the covenant was not a vain and an illusory symbol of the presence of God, because he would always stretch forth his omnipotent arm for the defense and protection of his people. The repetition teaches us that true believers cannot be too constant and diligent in meditation on this subject. The Son of God, clothed with our flesh, has now shown himself to be King of gloryandLord of hosts, and he is not entered into his temple only by shadows and figures, but really and in very deed, that he may dwell in the midst of us. There is, therefore, nothing to hinder us from boasting that we shall be invincible by his power. Mount Sion, it is true, is not at this day the place appointed for the sanctuary, and the ark of the covenant is no longer the image or representation of God dwelling between the cherubim; but as we have this privilege in common with the fathers, that, by the preaching of the word and the sacraments, we may be united to God, it becomes us to use these helps with reverence; for if we despise them by a detestable pride, God cannot but at length utterly withdraw himself from us.
Bible Cross References
Exodus 15:3 Exodus 15:6 Deuteronomy 4:34 Psalm 76:3 Psalm 96:7

Verse 9

Matthew Henry's Concise Bible Commentary
Concerning the King of that kingdom.
The splendid entry here described, refers to the solemn bringing in of the ark into the tent David pitched for it, or the temple Solomon built for it. We may also apply it to the ascension of Christ into heaven, and the welcome given to him there. Our Redeemer found the gates of heaven shut, but having by his blood made atonement for sin, as one having authority, he demanded entrance. The angels were to worship him, (Hebrews 1:6): they ask with wonder, Who is he? It is answered, that he is strong and mighty; mighty in battle to save his people, and to subdue his and their enemies. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Behold, he stands at the door, and knocks, (Revelation 3:20). The gates and doors of the heart are to be opened to him, as possession is delivered to the rightful owner. We may apply it to his second coming with glorious power. Lord, open the everlasting door of our souls by thy grace, that we may now receive thee, and be wholly thine; and that, at length, we may be numbered with thy saints in glory.
John Calvin Bible Commentary
Who is this King of glory? etcThe praises by which the power of God is here magnified are intended to tell the Jews that he did not sit idle in his temple, but took up his abode in it, in order to show himself ready to succor his people. It is to be observed, that there is great weight both in the interrogation, and in the repetition of the same sentence. The prophet assumes the person of one who wonders thereby to express with greater effect that God comes armed with invincible power to maintain and save his people, and to keep the faithful in safety under his shadow. We have already said, that when God is spoken of as dwelling in the temple, it is not to be understood as if his infinite and incomprehensible essence had been shut up or confined within it; but that he was present there by his power and grace, as is implied in the promise which he made to Moses,“In all places where I record my name, I will come unto thee, and I will bless thee,” (Exodus 20:24.)That this was no vain and empty promise, but that God truly dwelt in the midst of the people, is what the faithful experienced who sought him not superstitiously, as if he had been fixed to the temple, but made use of the temple and of the service which was performed in it for elevating their hearts to heaven. The amount of what is stated is, that whenever the people should call upon God in the temple, it would manifestly appear, from the effect which would follow, that the ark of the covenant was not a vain and an illusory symbol of the presence of God, because he would always stretch forth his omnipotent arm for the defense and protection of his people. The repetition teaches us that true believers cannot be too constant and diligent in meditation on this subject. The Son of God, clothed with our flesh, has now shown himself to be King of gloryandLord of hosts, and he is not entered into his temple only by shadows and figures, but really and in very deed, that he may dwell in the midst of us. There is, therefore, nothing to hinder us from boasting that we shall be invincible by his power. Mount Sion, it is true, is not at this day the place appointed for the sanctuary, and the ark of the covenant is no longer the image or representation of God dwelling between the cherubim; but as we have this privilege in common with the fathers, that, by the preaching of the word and the sacraments, we may be united to God, it becomes us to use these helps with reverence; for if we despise them by a detestable pride, God cannot but at length utterly withdraw himself from us.
Bible Cross References
Psalm 26:8 Psalm 57:11

Verse 10

Matthew Henry's Concise Bible Commentary
Concerning the King of that kingdom.
The splendid entry here described, refers to the solemn bringing in of the ark into the tent David pitched for it, or the temple Solomon built for it. We may also apply it to the ascension of Christ into heaven, and the welcome given to him there. Our Redeemer found the gates of heaven shut, but having by his blood made atonement for sin, as one having authority, he demanded entrance. The angels were to worship him, (Hebrews 1:6): they ask with wonder, Who is he? It is answered, that he is strong and mighty; mighty in battle to save his people, and to subdue his and their enemies. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Behold, he stands at the door, and knocks, (Revelation 3:20). The gates and doors of the heart are to be opened to him, as possession is delivered to the rightful owner. We may apply it to his second coming with glorious power. Lord, open the everlasting door of our souls by thy grace, that we may now receive thee, and be wholly thine; and that, at length, we may be numbered with thy saints in glory.
John Calvin Bible Commentary
Who is this King of glory? etcThe praises by which the power of God is here magnified are intended to tell the Jews that he did not sit idle in his temple, but took up his abode in it, in order to show himself ready to succor his people. It is to be observed, that there is great weight both in the interrogation, and in the repetition of the same sentence. The prophet assumes the person of one who wonders thereby to express with greater effect that God comes armed with invincible power to maintain and save his people, and to keep the faithful in safety under his shadow. We have already said, that when God is spoken of as dwelling in the temple, it is not to be understood as if his infinite and incomprehensible essence had been shut up or confined within it; but that he was present there by his power and grace, as is implied in the promise which he made to Moses,“In all places where I record my name, I will come unto thee, and I will bless thee,” (Exodus 20:24.)That this was no vain and empty promise, but that God truly dwelt in the midst of the people, is what the faithful experienced who sought him not superstitiously, as if he had been fixed to the temple, but made use of the temple and of the service which was performed in it for elevating their hearts to heaven. The amount of what is stated is, that whenever the people should call upon God in the temple, it would manifestly appear, from the effect which would follow, that the ark of the covenant was not a vain and an illusory symbol of the presence of God, because he would always stretch forth his omnipotent arm for the defense and protection of his people. The repetition teaches us that true believers cannot be too constant and diligent in meditation on this subject. The Son of God, clothed with our flesh, has now shown himself to be King of gloryandLord of hosts, and he is not entered into his temple only by shadows and figures, but really and in very deed, that he may dwell in the midst of us. There is, therefore, nothing to hinder us from boasting that we shall be invincible by his power. Mount Sion, it is true, is not at this day the place appointed for the sanctuary, and the ark of the covenant is no longer the image or representation of God dwelling between the cherubim; but as we have this privilege in common with the fathers, that, by the preaching of the word and the sacraments, we may be united to God, it becomes us to use these helps with reverence; for if we despise them by a detestable pride, God cannot but at length utterly withdraw himself from us.
McArther Bible Commentary
The Lord of hosts. The divine Warrior possibly comes back into consideration; He, the commander-in-chief, is "the Lord of armies" (cf. 1Sa 17:45).
Bible Cross References
Genesis 32:2 Joshua 5:14 2 Samuel 5:10 Nehemiah 9:6