Psalm 24:7-10
Lift up your head, O ye gates; and be ye lift up, ye everlasting doors;
and the King of glory shall come in.
Who is this King of glory?
The LORD strong and mighty, the LORD mighty in battle.
Lift up your heads, O ye gates; even lift them up, ye everlasting doors;
and the King of glory shall come in.
Who is this King of glory?
The LORD of hosts, he is the King of glory.

T he institutions of the Levitical law were a “shadow” or “sketch” of good things to come. They exhibited a faint and general outline of the mediation and glory of MESSIAH. They may be compared to the delicate engravings on a seal, the beauty and proportions of which cannot be plainly discerned without the assistance of a magnifying glass. The Gospel answers to such a glass. Beheld through this medium, the miniature delineations of the law, which to the eye of unassisted un-humbled reason, appear confused and insignificant; display a precision of arrangement in the parts, and an importance of design in the whole, worthy the wisdom of their great Author.

From the similarity of the subject of this 24 th Psalm and the 68 th , it is at least probable that they were both composed upon the same occasion —the removal of the Ark of the Lord from its last stationary residence, to its fixed abode in Zion, when the king, the priests, the singers and the harpers all assisted in the procession; attended by a great concourse of the people. The language of the latter part of the Psalm is evidently alternate. And we may conceive that when the Ark approached the Tabernacle, the priests and Levites who accompanied it demanded admittance for it in these words, Lift up you heads, O ye gates, etc., and were answered by those who were waiting within to receive it, Who is the King of glory? To which question the proper reply is made, The LORD of hosts, He is the King of glory.

This, if taken according to the letter of history, was a grand and solemn transaction. But at the same time it was a type [prophetic symbol] of an event unspeakably more glorious. They who know that the Scriptures of the Old Testament testify of Christ, that it is He of whom Moses in the Law, David in the Psalms, and all the succeeding prophets wrote, will I think, agree in considering this passage as referring to His ascension, in the nature in which He suffered, into the true holy place in the heavens, as the representative and High Priest of His people; when, after having by His own self purged our sins, He sat down at the right hand of the Majesty on high. Then having spoiled principalities and powers, He triumphed over them openly, though not in the view of mortal eyes. He lifted up His hands, and blessed His apostles, and while in this attitude He was parted from them (Luke 24:51) . He ascended gently and gradually, and they, admiring and adoring, beheld Him with fixed attention, till a cloud concealed them from their sight (Acts 1:9) . The pomp and triumph of His ascension were displayed in the invisible world. But this description, accommodated to our apprehensions, is given to assist the faith of His people; that their hearts may be comforted, their meditations enlarged, and that in the exercise of grateful love, they may follow Him in their thoughts, ascend with Him into the heavenly places, and rejoice in His glory.

We conceive of Him, therefore, from this sublime passage, as ascending to His Father and our Father; to His God and our God; accompanied with a train of worshipping angels, who demand admittance for MESSIAH the Saviour and friend of sinners, as the King of glory. The question is asked, who is He that claims this honour? An answer is given, asserting His character, His victories, and the justice of His claims — The LORD of Hosts, the LORD strong in battle, He is the King of glory!

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