This sacred hymn was probably written to be sung when the ark of the covenant was taken up from the house of Obed-edom, to remain within curtains upon the hill of Zion. The words are not unsuitable for the sacred dance of joy in which David led the way upon that joyful occasion. The eye of the Psalmist looked, however, beyond the typical upgoing of the ark to the sublime ascension of the King of glory. We will call it The Song of the Ascension.

Division - The Psalm makes a pair with thePsa 15:1-5. It consists of three parts. The first glorifies the true God, and sings of his universal dominion; the second describes the true Israel, who are able to commune with him; and the third pictures the ascent of the true Redeemer who has opened heaven's gates for the entrance of his elect.

Hints to Preachers

Psalm 24:1 - The great Proprietor, his estates and his servants, his rights and wrongs.

Psalm 24:1 - "The earth is the Lord's."

I. Mention other claimants - idols: pope, man, devil, etc.

II. Try the suit.

III. Carry out the verdict. Use our substance, preach everywhere, claim all things for God.

IV. See how glorious the earth looks when she bears her Master's name.

Psalm 24:1 (last clause) - All men belong to God. His sons or his subjects, his servants or his serfs, his sheep or his goats, etc.

Psalm 24:2 - Divine purposes accomplished by singular means.

Psalm 24:2 - Founded on the seas. Instability of terrestrial things.

Psalm 24:3 - The all-important question.

Psalm 24:4 (first clause) - Connection between outward morality and inward purity.

Psalm 24:4 (second clause) - Men judged by their delights.

Psalm 24:4 - "Clean hands."

I. How to get them clean.

II. How to keep them clean.

III. How to defile them.

IV. How to get them clean again.

Psalm 24:4, Psalm 24:5 - Character manifested and favour received.

Psalm 24:5 (second clause) - The good man receiving righteousness and needing salvation, or the evangelical meaning of apparently legal passages.

Psalm 24:6 - Those who truly seek fellowship with God.

Psalm 24:7 - Accommodate the text to the entrance of Jesus Christ into our hearts.

I. There are obstacles, "gates, doors."

II. We must will to remove them: "lift up."

III. Grace must enable us: "be ye lift up."

IV. Our Lord will enter.

V. He enters as "King," and "King of glory."

Psalm 24:7 - The ascension and its teachings.

Psalm 24:7-10

I. His title - the Lord of hosts.

II. His victories, implied in the expression, The Lord strong and mighty in battle.

III. His mediatorial title, The King of glory.

IV. His authoritative entrance into the holy place.

- John Newton's "Messiah."

Psalm 24:8 - The mighty Hero. His pedigree, his power, his battles, his victories.

Psalm 24:10 - The sovereignty and glory of God in Christ.

Explanatory Notes and Quaint Sayings

Whole Psalm

It will be seen that this Psalm was written to be chanted in responsive parts, with two choruses. To comprehend it fully, it should be understood that Jerusalem, as the city of God, was by the Jews regarded as a type of heaven. It so occurs in the Apocalypse, whence we have adopted it in our poetical and devotional aspirations. The court of the tabernacle was the scene of the Lord's more immediate residence - the tabernacle his palace, and the ark his throne. With this leading idea in his mind, the most cursory reader - if there be cursory readers of the Bible - cannot fail to be struck with the beauty and sublimity of this composition, and its exquisite suitableness to the occasion. The chief musician, who was probably in this case the king himself, appears to have begun the sacred lay with a solemn and sonorous recital of these sentences: -

"The earth is the Lord's, and the fulness thereof;

The world, and they that dwell therein.

For he hath founded it upon the seas,

And established it upon the floods."

The chorus of vocal music appears to have then taken up the song, and sung the same words in a more tuneful and elaborate harmony; and the instruments and the whole chorus of the people fell in with them, raising the mighty declaration to heaven. There is much reason to think that the people, or a large body of them, were qualified or instructed to take their part in this great ceremonial. The historical text says, "David, and all the house of Israel played before the Lord upon all manner of instruments," etc. We may presume that the chorus then divided, each singing in their turns, and both joining at the close -

"For he hath founded it upon the seas,

And established it upon the floods."

This part of the music may be supposed to have lasted until the procession reached the foot of Zion, or came in view of it, which, from the nature of the enclosed site, cannot be till one comes quite near to it. Then the king must be supposed to have stepped forth, and begun again, in a solemn and earnest tone -

"Who shall ascend into the hill of the Lord?

Or who shall stand in his holy place?"

To which the first chorus responds -

"He that hath clean hands, and a pure heart;

Who hath not lifted up his soul unto vanity, nor sworn deceitfully."

And then the second chorus -

"He shall receive the blessing from the Lord,

And righteousness from the God of his salvation."

This part of the sacred song may, in like manner, be supposed to have lasted till they reached the gate of the city, when the king began again in this grand and exalted strain: -

"Lift up your heads, O ye gates;

And be ye lift up, ye everlasting doors,

And the King of glory shall come in!"

repeated then, in the same way as before, by the general chorus.

The persons having charge of the gates on this high occasion ask -

"Who is the King of glory?"

To which the first chorus answers -

"It is Jehovah, strong and mighty -

Jehovah mighty in battle."

which the second chorus then repeats in like manner as before, closing it with the grand universal chorus,

"He is the King of glory! He is the King of glory!"

We must now suppose the instruments to take up the same notes, and continue them to the entrance to the court of the tabernacle. There the king again begins -

"Lift up your heads, O ye gates;

And be ye lift, up, ye everlasting doors;

And the King of glory shall come in."

This is followed and answered as before - all closing, the instruments sounding, the chorus singing, the people shouting -

"He is the King of Glory!"

John Kitto's "Daily Bible Illustrations."

Whole Psalm

The coming of the Lord of glory, the high demands upon his people proceeding from this, the absolute necessity to prepare worthily for his arrival, form the subject-matter of this Psalm. - E. W. Hengstenberg.

Whole Psalm

We learn from the rabbins, that this was one of certain Psalms which were sung in the performance of Jewish worship on each day in the week: -

The Psalm 24:1-10 Psalm on the 1st, the Lord's-day, our Sunday. Psalm 48:1-14 " 2nd " Psalm 82:1-8 " 3rd " 94th " 4th " 81st " 5th " Psalm 93:1-5 " 6th " Psalm 92:1-15 " 7th, the Jewish Sabbath. This Psalm, then, appropriated to the Lord's-day, our Sunday, was intended to celebrate the resurrection of Messiah, and his ascension into heaven, there to sit as a priest upon God's throne, and from thence to come down bringing blessings and mercies to his people. - R. H. Ryland.

Whole Psalm

Anthem of praise, performed when the heads of the gates of Jerusalem were lifted up to receive the ark; and those of the Israelites who were ceremoniously clean, were alone permitted to accompany it into the court of the tabernacle. A Psalm of David. Psalm 24:1, Psalm 24:2, chorus. Psalm 24:3. First voice. Psalm 24:4, Psalm 24:5. Second voice. Psalm 24:6. Chorus. Psalm 24:7. Semi-chorus accompanying the ark. Psalm 24:8. Voice from within the gates. Psalm 24:8. Chorus of priests accompanying the ark. Psalm 24:9. Chorus of priests and people with the ark. Psalm 24:10. Voice within the gates. Psalm 24:10. Grand chorus. - From "The Psalms, with Prefatory Titles, etc., from the Port Royal Authors," by Mary Anne Schimmelpenninck, 1825.

Whole Psalm

How others may think upon this point, I cannot say, nor pretend to describe, but for my own part, I have no notion of hearing, or of any man's ever having seen or heard, anything so great, so solemn, so celestial, on this side the gates of heaven. - Patrick Delany, D.D., 1686-1768.

Psalm 24:1

"The earth is the Lord's," that is, Christ's, who is the "Lord of lords" (Revelation 19:16); for the whole world and all the things therein are his by a twofold title. First, by donation of God his Father, having "all power given unto him in heaven and in earth" (Matthew 28:18), even whatsoever things the Father hath are his (John 16:15); and so consequently "made heir of all things." Hebrews 1:2. Secondly, the earth is Christ's and all that therein is, by right of creation, for "he founded it," saith our prophet, and that after a wonderful manner, "upon the seas and floods." ... All things then are Christ's, in respect of creation, "by whom all things were made" (John 1:3); in respect of sustentation, as upholding all things by his mighty word (Hebrews 1:3); in respect of administration, as reaching from one end to another, and ordering all things sweetly (Wis. 8:1); in one word - "Of him, and through him, and to him, are all things." Romans 11:36. From hence we may learn (1), That Christ is "the King of glory," "Lord of Hosts," even Almighty God. For he that made all, is "Lord over all;" he that is the Creator of heaven and earth is Almighty (saith our Creed); able to do whatsoever he will, and more than he will too - more by his absolute power, than he will by his actual - "able to raise up children unto Abraham" out of the very stones of the street, though he doth not actually produce such a generation. His almightiness evidently proves him to be God, and his founding of the world his almightiness; for "The gods that have not made the heaven and earth shall perish from the earth, and from under these heavens." Jeremiah 10:11. (2). Seeing the compass of the world and all they that dwell therein are the Lord's, it is plain that the church is not confined within the limits of one region, or glued, as it were, to one seat only. The Donatists in old time, would tie the church only to Cartenna in Africa, the Papists in our time to Rome in Italy; but the Scriptures plainly affirm that the golden candlesticks are removed from one place to another, and that the kingdom of God is taken away from one nation and given unto another country that brings forth the fruit thereof; in every region he that feareth God and worketh righteousness is accepted of him. Acts 10:35. - John Boys.

Psalm 24:1

"The earth is Jehovah's." - The object of the beginning of the Psalm is to show that the Jews had nothing of themselves which could entitle them to approach nearer or more familiarly to God than the Gentiles. As God by his providence preserves the world, the power of his government is alike extended to all, so that he ought to be worshipped by all, even as he also shows to all men, without exception, the fatherly care he has about them. - J. Calvin.

Psalm 24:1

"The earth is the Lord's." It is Christ's by creation (Psalm 24:2; John 1:1, John 1:2), and it is his by resurrection (Matthew 28:18), and by his glorious ascension into heaven, where he is enthroned King of the world in his human nature. This Psalm takes up the language of the first Ascension Psalm (Psalm 8:1-9.) - Christopher Wordsworth, D.D in loc.

Psalm 24:1

St. Chrysostom, suffering under the Empress Eudoxia, tells his friend Cyriacus how he armed himself beforehand: εἰ μέν βούλεται ἡ βασίλσσα ἐ ξορίσαι μέ, etc. "I thought, will she banish me? 'The earth is the Lord's, and the fulness thereof.' Take away my goods? 'Naked came I into the world, and naked must I return.' Will she stone me? I remembered Stephen. Behead me? John Baptist came into my mind," etc. Thus it should be with every one that intends to live and die comfortably: they must, as we say, lay up something for a rainy day; they must stock themselves with graces, store up promises, and furnish themselves with experiences of God's lovingkindness to others and themselves too, that so, when the evil day comes, they may have much good coming thereby. - John Spencer.

Psalm 24:1

"The earth is the Lord's." As David, in his youthful days, was tending his flocks on Bethlehem's fertile plains, the spirit of the Lord descended upon him, and his senses were opened, and his understanding enlightened, so that he could understand the songs of the night. The heavens proclaimed the glory of God, the glittering stars formed the general chorus, their harmonious melody resounded upon earth, and the sweet fulness of their voices vibrated to its utmost bounds.

"Light is the countenance of the Eternal," sung the setting sun: "I am the hem of his garment," responded the soft and rosy twilight. The clouds gathered themselves together and said, "We are his nocturnal tent." and the waters in the clouds, and the hollow voices of the thunders, joined in the lofty chorus, "The voice of the Eternal is upon the waters, the God of glory thundereth in the heaven, the Lord is upon many waters."

"He flieth upon my wings," whispered the winds, and the gentle air added, "I am the breath of God, the aspirations of his benign presence." "We hear the songs of praise," said the parched earth; "all around is praise; I alone am sad and silent." Then the falling dew replied, "I will nourish thee, so that thou shalt be refreshed and rejoice, and thy infants shall bloom like the young rose." "Joyfully we bloom," sang the refreshed meads; the full ears of corn waved as they sang, "We are the blessing of God, the hosts of God against famine."

"We bless thee from above," said the gentle moon; "We, too, bless thee," responded the stars; and the lightsome grasshopper chirped, "Me, too, he blesses in the pearly dew-drop." "He quenched my thirst," said the roe; "And refreshed me," continued the stag; "And grants us our food," said the beasts of the forest; "And clothes my lambs," gratefully added the sheep.

"He heard me," croaked the raven, "when I was forsaken and alone;" "He heard me," said the wild goat of the rocks, "when my time came, and I brought forth." And the turtle-dove cooed, and the swallow and other birds joined the song, "We have found our nests, our houses, we dwell upon the altar of the Lord, and sleep under the shadow of his wing in tranquillity and peace." "And peace," replied the night, and echo prolonged the sound, when chanticleer awoke the dawn, and crowed with joy, "Open the portals, set wide the gates of the world! The King of glory approaches. Awake! Arise, ye sons of men, give praises and thanks unto the Lord, for the King of glory approaches."

The sun arose, and David awoke from his melodious rapture. But as long as he lived the strains of creation's harmony remained in his soul, and daily he recalled them from the strings of his harp. - From the "Legend of the Songs of the Night," in the Talmud, quoted in "Biblical Antiquities." By F. A. Cox, D.D., LL.D., 1852.

Psalm 24:1

The pious mind views all things in God, and God in all things. - Ingram Cobbin, 1839.

Psalm 24:2

"He hath founded it upon the seas, and established it upon the floods." This founding the land upon the seas, and preparing it upon the floods, is so wonderfully wonderful, that Almighty God asked his servant Job, "Whereupon are the foundations thereof fastened?" Job 38:6. Xerxes commanded his soldiers to fetter the waters of Hellispontus; and so God bindeth, as it were, the floods in fetters, as St. Basil plainly, Ligatum est mare praecepto Creatoris quasi compedibus; he saith unto the sea, "Hitherto shalt thou come, but no further, there shall it stay thy proud waves." "He gathereth the waters of the sea together as an heap; he layeth up the depth in storehouses" (Job 38:11; Psalm 33:7); so that without his leave not so much as one drop can overflow the land. - John Boys.

Psalm 24:2

Psalm 24:1

How very different is this from the ignorant Jewish notion of God which prevailed in our Saviour's day. The Jews said, "The holy land is God's, and the seed of Abraham are his only people;" but their great Monarch had long before instructed them, - "The earth is the Lord's, and the fulness thereof." The whole round world is claimed for Jehovah, "and they that dwell therein" are declared to be his subjects. When we consider the bigotry of the Jewish people at the time of Christ, and how angry they were with our Lord for saying that many widows were in Israel, but unto none of them was the prophet sent, save only to the widow of Sarepta, and that there were many lepers in Israel, but none of them was healed except Naaman the Syrian, - when we recollect, too, how angry they were at the mention of Paul's being sent to the Gentiles, we are amazed that they should have remained in such blindness, and yet have sung this Psalm, which shows so clearly that God is not the God of the Jews only, but of the Gentiles also. What a rebuke is this to those wiseacres who speak of the negro and other despised races as though they were not cared for by the God of heaven! If a man be but a man the Lord claims him, and who dares to brand him as a mere piece of merchandise! The meanest of men is a dweller in the world, and therefore belongs to Jehovah. Jesus Christ has made an end of the exclusiveness of nationalities. There is neither barbarian, Scythian, bond nor free; but we all are one in Christ Jesus.

Man lives upon "the earth," and parcels out its soil among his mimic kings and autocrats; but the earth is not man's. He is but a tenant at will, a lease-holder upon most precarious tenure, liable to instantaneous ejectment. The great Landowner and true Proprietor holds his court above the clouds and laughs at the title-deeds of worms of the dust. The fee-simple is not with the lord of the manor nor the freeholder, but with the Creator. The "fulness" of the earth may mean its harvests, its wealth, its life, or its worship; in all these senses the Most High God is Possessor of all. The earth is full of God; he made it full and he keeps it full, notwithstanding all the demands which living creatures make upon its stores the sea is full, despite all the clouds which rise from it; the air is full, notwithstanding all the lives which breathe it; the soil is full, though millions of plants derive their nourishment from it. Under man's tutored hand the world is coming to a greater fulness than ever, but it is all the Lord's; the field and the fruit, the earth and all earth's wonders are Jehovah's. We look also for a sublimer fulness when the true ideal of a world for God shall have been reached in millennial glories, and then most clearly the earth will be the Lord's, and the fulness thereof. These words are now upon London's Royal Exchange, they shall one day be written in letters of light across the sky.

The term "worm" indicates the habitable regions, wherein Jehovah is especially to be acknowledged as Sovereign. He who rules the fish of the sea and the fowl of the air should not be disobeyed by man, his noblest creature. Jehovah is the Universal King, all nations are beneath his sway: true Autocrat of all the nations, emperors and czars are but his slaves. Men are not their own, nor may they call their lips, their hearts, or their substance their own; they are Jehovah's rightful servants. This claim especially applies to us who are born from heaven. We do not belong to the world or to Satan, but by creation and redemption we are the peculiar portion of the Lord.

Paul uses this verse twice, to show that no food is unclean, and that nothing is really the property of false gods. All things are God's; no ban is on the face of nature, nothing is common or unclean. The world is all God's world, and the food which is sold in the shambles is sanctified by being my Father's, and I need not scruple to eat thereof.

Psalm 24:2

In the second verse we have the reason why the world belongs to God: namely, because he has created it, which is a title beyond all dispute. "For he hath founded it upon the seas." It is God who lifts up the earth from out of the sea, so that the dry land, which otherwise might in a moment be submerged, as in the days of Noah, is kept from the floods. The hungry jaws of ocean would devour the dry land if a constant fiat of Omnipotence did not protect it. "He hath established it upon the floods." The world is Jehovah's, because from generation to generation he preserves and upholds it, having settled its foundations. Providence and Creation are the two legal seals upon the title-deeds of the great Owner of all things. He who built the house and bears up its foundation has surely a first claim upon it. Let it be noted, however, upon what insecure foundations all terrestrial things are founded. Founded on the seas! Established on the floods! Blessed be God the Christian has another world to look forward to, and rests his hopes upon a more stable foundation than this poor world affords. They who trust in worldly things build upon the sea; but we have laid our hopes, by God's grace, upon the Rock of Ages; we are resting upon the promise of an immutable God, we are depending upon the constancy of a faithful Redeemer. Oh! ye worldlings, who have built your castles of confidence, your palaces of wealth, and your bowers of pleasure upon the seas, and established them upon the floods; how soon will your baseless fabrics melt, like foam upon the waters! Sand is treacherous enough, but what shall be said of the yet more unstable seas?

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.

Here we have the true Israel described. The men who shall stand as courtiers in the palace of the living God are not distinguished by race, but by character; they are not Jews only, nor Gentiles only, nor any one branch of mankind peculiarly, but a people purified and made meet to dwell in the holy hill of the Lord.

Psalm 24:3

"Who shall ascend into the hill of the Lord?" It is uphill work for the creature to reach the Creator. Where is the mighty climber who can scale the towering heights? Nor is it height alone; it is glory too. Whose eye shall see the King in his beauty and dwell in his palace? In heaven he reigns most gloriously, who shall be permitted to enter into his royal presence? God has made all, but he will not save all; there is a chosen company who shall have the singular honour of dwelling with him in his high abode. These choice spirits desire to commune with God, and their wish shall be granted them. The solemn enquiry of the text is repeated in another form. Who shall be able to "stand" or continue there? He casteth away the wicked, who then can abide in his house? Who is he that can gaze upon the Holy One, and can abide in the blaze of his glory? Certainly none may venture to commune with God upon the footing of the law, but grace can make us meet to behold the vision of the divine presence. The question before us is one which all should ask for themselves, and none should be at ease till they receive an answer of peace. With careful self-examination let us enquire, "Lord, is it I?

Psalm 24:4

"He that hath clean hands." Outward, practical holiness is a very precious mark of grace. To wash in water with Pilate is nothing, but to wash in innocency is all-important. It is to be feared that many professors have perverted the doctrine of justification by faith in such a way as to treat good works with contempt; if so, they will receive everlasting contempt at the last great day. It is vain to prate of inward experience unless the daily life is free from impurity, dishonesty, violence, and oppression. Those who draw near to God must have "clean hands." What monarch would have servants with filthy hands to wait at his table? They who were ceremonially unclean could not enter into the Lord's house which was made with hands, much less shall the morally defiled be allowed to enjoy spiritual fellowship with a holy God. If our hands are now unclean, let us wash them in Jesus' precious blood, and so let us pray unto God, lifting up pure hands. But "clean hands" would not suffice, unless they were connected with "a pure heart." True religion is heart-work. We may wash the outside of the cup and the platter as long as we please, but if the inward parts be filthy, we are filthy altogether in the sight of God, for our hearts are more truly ourselves than our hands are. We may lose our hands and yet live, but we could not lose our heart and still live; the very life of our being lies in the inner nature, and hence the imperative need of purity within. There must be a work of grace in the care of the heart as well as in the palm of the hand, or our religion is a delusion. May God grant that our inward powers may be cleansed by the sanctifying Spirit, so that we may love holiness and abhor all sin. The pure in heart shall see God, all others are but blind bats; stone-blindness in the eyes arises from stone in the heart. Dirt in the heart throws dust in the eyes.

The soul must be delivered from delighting in the grovelling toys of earth; the man who is born for heaven "hath not lifted up his soul unto vanity." All men have their joys, by which their souls are lifted up; the worldling lifts up his soul in carnal delights, which are mere empty vanities; but the saint loves more substantial things; like Jehoshaphat, he is lifted up in the ways of the Lord. He who is content with the husks will be reckoned with the swine. If we suck our consolation from the breasts of the world, we prove ourselves to be its home-born children. Does the world satisfy thee? Then thou hast thy reward and thy portion in this life; make much of it, for thou shalt know no other joy.

"Nor sworn deceitfully." The saints are men of honour still. The Christian man's word is his only oath; but that is as good as twenty oaths of other men. False speaking will shut any man out of heaven, for a liar shall not enter into God's house, whatever may be his professions or doings. God will have nothing to do with liars, except to cast them into the lake of fire. Every liar is a child of the devil, and will be sent home to his father. A false declaration, a fraudulent statement, a cooked account, a slander, a lie - all these may suit the assembly of the ungodly, but are detested among true saints: how could they have fellowship with the God of truth, if they did not hate every false way?

Psalm 24:5

It must not be supposed that the persons who are thus described by their inward and outward holiness are saved by the merit of their works; but their works are the evidences by which they are known. The present verse shows that in the saints grace reigns and grace alone. Such men wear the holy livery of the Great King because he has of his own free love clothed them therewith. The true saint wears the wedding garment, but he owns that the Lord of the feast provided it for him, without money and without price. "He shall receive the blessing from the Lord, and righteousness from the God of his salvation." So that the saints need salvation; they receive righteousness, and "the blessing" is a boon from God their Saviour. They do not ascend the hill of the Lord as givers but as receivers, and they do not wear their own merits, but a righteousness which they have received. Holy living ensures a blessing as its reward from the thrice Holy God, but it is itself a blessing of the New Covenant and a delightful fruit of the Spirit. God first gives us good works, and then rewards us for them. Grace is not obscured by God's demand for holiness, but is highly exalted as we see it decking the saint with jewels, and clothing him in fair white linen; all this sumptuous array being a free gift of mercy.

Psalm 24:6

continued...

8 Who is this King of glory? The Lord is 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.

Psalm 24:7

These last verses reveal to us the great representative man, who answered to the full character laid down, and therefore by his own right ascended the holy hill of Zion. Our Lord Jesus Christ could ascend into the hill of the Lord because his hands were clean and his heart was pure, and if we by faith in him are conformed to his image we shall enter too. We have here a picture of our Lord's glorious ascent. We see him rising from amidst the little group upon Olivet, and as the cloud receives him, angels reverently escort him to the gates of heaven.

The ancient gates of the eternal temple are personified and addressed in song by the attending cohort of rejoicing spirits.

"Lo his triumphal chariot waits,

And angels chant the solemn lay,

'Lift up your heads, ye heavenly gates;

Ye everlasting doors, give way.'"

They are called upon "to lift up their heads," as though with all their glory they were not great enough for the Allglorious King. Let all things do their utmost to honour so great a Prince; let the highest heaven put on unusual loftiness in honour of "the King of Glory." He who, fresh from the cross and the tomb, now rides through the gates of the New Jerusalem is higher than the heavens; great and everlasting as they are, those gates of pearl are all unworthy of him before whom the heavens are not pure, and who chargeth his angels with folly. "Lift up your heads, O ye gates."

Psalm 24:8

The watchers at the gate hearing the song look over the battlements and ask, "Who is this King of glory?" A question full of meaning and worthy of the meditations of eternity. Who is he in person, nature, character, office and work? What is his pedigree? What his rank and what his race? The answer given in a might wave of music is, "The Lord strong and mighty, the Lord mighty in battle." We know the might of Jesus by the battles which he has fought, the victories which he has won over sin, and death, and hell, and we clap our hands as we see him leading captivity captive in the majesty of his strength. Oh for a heart to sing his praises! Mighty hero, be thou crowned for ever King of kings and Lord of lords.

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