Psalms 24:7 · Bible study
Psalms 24:7 Commentary: The King of Glory Enters His Gates
Hebrew · 11 what the commentators say
Meaning in one sentence
Exegetical study of Psalm 24:7: Lift up your heads, O gates. Historical Ark entry, messianic overtones, and the King of glory's entrance.
Research Summary
- Meaning: A summons for the ancient gates of Zion to open wide to receive Yahweh, the King of glory, as His Ark enters to dwell among His people.
- Key words: se'u (lift up, from H5375), she'arim (gates, H8179), olam (everlasting/antiquity, H5769), kavod (glory, H3519). The verb is in the Qal imperative and Niphal imperative, stressing both the action and the passive yielding of the gates.
- Main debate: Whether the psalm is purely historical (the Ark entering Zion under David) or directly messianic (Christ's ascension into heaven or His entry into human hearts). The supplied sources show a spectrum: some focus on the literal event, others see explicit prophecy.
- Theological theme: God's sovereign presence dwelling with His people, and the moral and liturgical preparation required for that presence. The 'King of glory' is Yahweh, the warrior and Lord of hosts, who alone is worthy.
- Best use: Advent, processional hymns, teaching on God's kingship, and preparation for worship. The verse is also used in services for the consecration of churches and in celebrations of Christ's ascension.
Translation Comparison
BSB Berean Standard Bible 2020
Lift up your heads, O gates! Be lifted up, O ancient doors, that the King of Glory may enter!
WEB World English Bible 2000
Lift up your heads, you gates! Be lifted up, you everlasting doors, and the King of glory will come in.
KJV King James Version 1769
Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.
ASV American Standard Version 1901
Lift up your heads, O ye gates; And be ye lifted up, ye everlasting doors: And the King of glory will come in.
YLT Young's Literal Translation 1898
Lift up, O gates, your heads, And be lifted up, O doors age-during, And come in doth the king of glory!
Darby Darby Bible 1890
Lift up your heads, ye gates, and be ye lifted up, ye everlasting doors, and the King of glory shall come in.
Douay-Rheims Douay-Rheims Bible 1899
The sins of my youth and my ignorances do not remember. According to thy mercy remember thou me: for thy goodness' sake, O Lord.
Translations in other languages (10 available)
Alzad, oh puertas, vuestras cabezas, y alzaos vosotras, puertas eternas, y entrará el Rey de gloria.
Levantai, portas, vossas cabeças; e levantai-vos vós, entradas eternas; para que entre o Rei da Glória.
Portes, élevez vos linteaux;
Machet die Tore weit und die Türen in der Welt hoch, daß der König der Ehren einziehe!
Heft uw hoofden op, gij poorten, en verheft u, gij eeuwige deuren, opdat de Koning der ere inga!
O porte, alzate i vostri capi; e voi, porte eterne, alzatevi; e il Re di gloria entrerà.
Podnieścież, o bramy! wierzchy wasze; podnieście się, wy bramy wieczne! aby wszedł król chwały!
Грехов юности моей и преступлений моих не вспоминай; по милости Твоей вспомни меня Ты, ради благости Твоей, Господи!
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！
Let your heads be lifted up, O doors; be lifted up, O you eternal doors: that the King of glory may come in.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 24:7
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that Psalm 24:7 celebrates the entry of Yahweh, the King of glory, into His chosen dwelling place. The direct historical setting is the transfer of the Ark of the Covenant to Jerusalem under David (2 Samuel 6:17). Barnes notes the gates are addressed as having a portcullis mechanism, literally to be 'lifted up' to admit the procession. Keil & Delitzsch identify the 'everlasting doors' as the ancient gates of the Jebusite citadel of Zion, now receiving their true Lord. Almost all expositors, Clarke, Calvin, Matthew Henry, Wesley, agree that the 'King of glory' is Yahweh Himself, whose presence was symbolised by the Ark. The refrains in vv.8, 10 remove any doubt: the King is 'Yahweh strong and mighty, Yahweh mighty in battle' and 'Yahweh of Armies.' There is also widespread acknowledgement that the passage carries a forward-looking, typological meaning. Wesley and Matthew Henry explicitly apply it to Christ's entrance into heaven, the church, and the believer's heart. The primary interpretive tension is whether the psalm is only historical or directly messianic. The supplied sources show a spectrum: some (Clarke, Barnes, Calvin) focus on the Ark procession and the moral lessons of purity (vv.3, 6); others (Wesley, Matthew Henry) treat the text as a direct prophecy of Christ's ascension and second coming. No commentator denies a typological connection, but they differ on how explicit the messianic foreshadowing is.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Historical-liturgical view: The song was composed for the procession that brought the Ark into Jerusalem (2 Samuel 6). The gates are literal city gates, and the King is Yahweh enthroned on the Ark. This view (held by Barnes, Clarke, Calvin) emphasises the historical occasion and the moral conditions for worship.
- Messianic-prophetic view: The psalm directly anticipates the coming of Christ, the true King of glory, who ascends into heaven (Acts 1) and will return in glory. Wesley and Matthew Henry explicitly identify Christ as the one who enters the gates.
- Typological view: The historical Ark entry is a type that prefigures Christ's ascension and second coming. The literal event is primary, but it carries a deeper spiritual meaning without being a direct prediction. Keil & Delitzsch and Lange hold a form of this view.
What is clear: The King of glory is Yahweh (Yahweh of Armies), and the gates are summoned to open in a dramatic, poetic fashion to admit His presence, whether historically in Zion or eschatologically in the new creation.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Primary historical event | All agree the immediate background is the bringing of the Ark of the Covenant to Jerusalem by David (2 Samuel 6). The gates are the city gates of Zion, and the King is Yahweh symbolically present on the Ark. | Some (Clarke, Barnes, Keil & Delitzsch) emphasise the literal event and its moral lessons; others (Wesley, Matthew Henry) see the historical event as a type or prophecy of Christ. The disagreement is over how directly the psalm references Christ versus typologically prefigures Him. |
| Messianic interpretation | Most Christian commentators acknowledge that the language of 'King of glory' entering through gates can be applied to Christ's ascension (Luke 24:51; Acts 1:9, 11) and His second coming (Revelation 22:12, 13). | The debate is whether this application is a secondary, spiritualised reading (as Calvin and Barnes might hold) or the primary, intended meaning (as Wesley and Matthew Henry argue). Keil & Delitzsch treat it as typological but not explicitly predictive. |
| Conditions for worship | Psalm 24:3, 6 teaches that only those with clean hands and a pure heart may ascend to God's holy place. This moral requirement is universally seen as a prerequisite for the King's presence. | There is no substantive debate on this point among the supplied sources. All agree the psalm links purity with entrance into God's presence, and v.7 assumes the procession and worshippers meet this standard. |
| Meaning of 'everlasting doors' | The phrase 'everlasting doors' (פִּתְחֵי עוֹלָם) refers to gates of great antiquity, likely the ancient Jebusite gates of Zion (Keil & Delitzsch). The word עוֹלָם conveys long duration, not literal eternity. | A minor difference: Hupfeld and Hitzig (mentioned in Keil & Delitzsch) understood it as 'gates of the world' (i.e., enduring for the world's age), but the majority hold to 'ancient' or 'venerable'. No one suggests literal unending existence. |
Historical & Cultural Context
Psalm 24 is attributed to David and most likely composed for the occasion described in 2 Samuel 6:12, 19, the bringing of the Ark of the Covenant from the house of Obed-Edom to Jerusalem. David had captured the Jebusite stronghold of Zion (2 Samuel 5:7) and designated it as the city of God, where the Ark would finally find a permanent resting place after decades of wandering (Numbers 10:35, 36). The Ark was the throne of Yahweh, the visible symbol of His presence among Israel. On its lid, the mercy-seat, the Shekinah glory, the cloud of divine presence, rested.
The language of gates and doors being 'lifted up' reflects ancient Near Eastern city gate design. Several commentators (Clarke, Barnes) point to a portcullis system: a heavy gate suspended by ropes and pulleys that could be raised or lowered. The 'heads' of the gates are the lintels or top beams. The cry to lift the gates is a poetic summons to clear the way for a coming king, much like the shouts for a victor's triumphal entry into a city. Clarke even cites a parallel from Callimachus's hymn to Apollo, where the god is invited to enter his temple. The 'everlasting doors' (literally 'doors of antiquity') emphasises the age of the Jebusite gates, now honoured to receive the true God.
The procession would have included priests carrying the Ark, singers, musicians, and the king himself. The antiphonal structure of vv.7, 10, a call from the procession, a question from the gatekeepers, and a reply, fits such a liturgical event. The Psalms were later used in temple worship; the Talmud records Psalm 24 as the psalm for the first day of the week (Sunday), connecting it with creation and the recurring entrance of the King into His sanctuary. This context grounds the verse in concrete history while also opening it to repeated liturgical and spiritual application.
Textual Notes
The consulted sources note no significant textual variants for Psalm 24:7. The Hebrew text (MT) is stable. The LXX translates πύλας (gates) and θύρας αἰωνίους (eternal doors), which is consistent with the Hebrew. The verse is quoted in later Jewish and Christian tradition without variation. The only textual matter is the inclusion of 'Selah' in vv.6 and 10, which indicates liturgical use and is not disputed.
Reception History
Psalm 24:7 has been received across Christian tradition as a text for Advent, Ascension, and the dedication of churches. The early church Fathers read it as a prophecy of Christ's ascension into heaven. Justin Martyr (2nd century) and Irenaeus both refer to the psalm in discussions of Christ's exaltation. The Latin Vulgate version 'Attollite portas, principes, vestras' was sung in processions for Palm Sunday and the Feast of the Ascension. Medieval liturgy used it for the entrance of a bishop into a church, symbolising Christ entering His house. In the Reformation, Luther applied the verse to the believer's heart opening to receive Christ through faith. The psalm has also been set to music by many composers, including Purcell and Mendelssohn. Today it remains a staple of worship in the lectionary, especially on the first Sunday of Advent and on Christ the King Sunday.
Preaching This Verse
Three-point outline
- The King Approaches: The procession arrives at the gates. The King is not a human conqueror but Yahweh, whose Ark is the throne of glory. The gates represent every barrier that would resist His entry.
- The Gates Respond: The command to 'lift up your heads' is a call to prepare, to open wide, to remove everything that hinders the King's entrance. In our lives, this means repentance, humility, and expectation.
- The King Enters: The King of glory comes in, not only to the temple of stone but to the temple of the human heart, and ultimately to the heavenly Jerusalem. His presence brings blessing, righteousness, and salvation (vv.5, 6).
Five-point outline
- The Setting: The Ark arrives at the gates of Zion. Historical occasion: David brings the symbol of God’s presence to the city (2 Samuel 6).
- The Summons: 'Lift up your heads, O gates!', a dramatic personification. The gates must be raised high to admit the King. The verb נָשָׂא (lift up) suggests exaltation and honour.
- The Sovereign: 'The King of glory', the Hebrew phrase מֶלֶךְ הַכָּבוֹד (Melekh ha-Kavod). This King is identified with Yahweh, the God of armies and battles (vv.8,10). He is glorious in Himself and in His deeds.
- The Questions: The gatekeepers twice ask, 'Who is this King of glory?' The answer reveals His identity and character. The repetition creates liturgical anticipation and emphasis.
- The Entrance: The King enters to dwell. For the Old Testament, this means the Ark finds rest. For the church, Christ ascends to the Father’s right hand. For the believer, Christ seeks entrance into the heart (Revelation 3:20).
Illustration hooks
- State visit: Think of when a head of state visits a city. Roads are closed, streets cleaned, banners raised. The preparation shows honour. How much more when the King of glory comes?
- An old castle: A portcullis gate, rusted and lowered for centuries, now is drawn up again for the first time in memory, the lord has returned. So the 'everlasting doors' open for their rightful owner.
- Wedding entrance: The moment when the doors of the church or hall open and the bride or groom enters. All eyes turn. The room is ready. That mix of anticipation and joy mirrors the call of the psalm.
Questions your congregation is asking
- If God is already present everywhere, why does He need to 'enter' a place? What does that mean for how we approach worship?
- Is this psalm only about an ancient ceremony, or does it have meaning for my life today? Can I expect to experience the 'King of glory' entering my own heart?
- What does 'lift up your heads' mean for the church corporately? Are we expecting God to move, or have we settled for ritual without reality?
Leading a Discussion
Psalm 24:7 stands at the climax of a psalm that begins with God's ownership of the earth and asks 'Who may ascend the hill of the Lord?' (v.3). The answer is the one with clean hands and a pure heart, then suddenly, the gate-call rings out. This study will explore how the historical entry of the Ark into Zion opens up to reveal the King of glory, and what that entry means for worshippers in every age.
Discussion questions
- Read Psalm 24:7, 10. What do you notice about the structure? Why is the question 'Who is this King of glory?' asked twice, and how does the answer change (or deepen) between vv.8 and 10?
- The gates are personified: they have 'heads' and are commanded to lift themselves up. What does this poetic device communicate about the nature of God's entry? Is He forcing His way in, or is He welcomed?
- The Hebrew word for 'everlasting' (olam) can mean 'ancient' or 'eternal.' How does calling the doors 'ancient' (Keil & Delitzsch) affect your understanding of the scene? What might that imply about the God who enters them?
- Based on the surrounding verses (3, 6), what kind of people are invited to be present when the King enters? How does the call for purity connect to the call for the gates to open?
- Several commentators (Wesley, Matthew Henry) see this verse as a prophecy of Christ's ascension and second coming. Others (Barnes, Calvin) focus on the historical Ark entry and its moral meaning. Do these interpretations contradict each other, or can both be true? How does typology work in Scripture?
- If Christ is the King of glory, what does it mean for Him to 'enter' a person's life today? How do we prepare the 'gates' of our hearts (mind, will, emotions) to welcome Him?
- The psalm ends with 'Selah', a pause for reflection. What is the most important truth from this passage for your own relationship with God right now?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 10:35 | When the ark went forward, Moses said, “Rise up, Yahweh, and let your enemies be scattered! Let those who hate you flee before you!” |
| Numbers 10:36 | When it rested, he said, “Return, Yahweh, to the ten thousands of the thousands of Israel.” |
| II Samuel 6:17 | They brought in Yahweh’s ark, and set it in its place in the middle of the tent that David had pitched for it; and David offered burnt offerings and peace offerings before Yahweh. |
| I Kings 8:6 | The priests brought in the ark of Yahweh’s covenant to its place, into the inner sanctuary of the house, to the most holy place, even under the cherubim’s wings. |
| I Kings 8:11 | so that the priests could not stand to minister by reason of the cloud; for Yahweh’s glory filled Yahweh’s house. |
| Psalms 21:1 | For the Chief Musician. A Psalm by David. The king rejoices in your strength, Yahweh! How greatly he rejoices in your salvation! |
| Psalms 21:5 | His glory is great in your salvation. You lay honor and majesty on him. |
| Psalms 68:16 | Why do you look in envy, you rugged mountains, at the mountain where God chooses to reign? Yes, Yahweh will dwell there forever. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke sees the "everlasting doors" as a portcullis, the heavy gate that must be raised before the folding doors can open. He draws a parallel to a victorious general's triumphal entry, even citing a Greek hymn to Apollo. The psalm's command is for all obstructions to be removed so the King of glory may enter.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the gates were likely built as portcullises, raised by weights and pulleys rather than swinging open. This means "lift up your heads" refers to the literal lifting of the gate, and "everlasting doors" points to the ark at last finding a permanent, fixed home where the King of glory would dwell.
Calvin's Commentaries Reformed 1564
Calvin's point is that David deliberately opens with God as Creator and owner of the whole earth, then pivots to God's special choice of Israel. Even within that chosen nation, Calvin stresses, genuine closeness to God belongs only to the sincere and pure-hearted. The psalm's elevated poetry, he adds, aims to stir true believers to serve God with eager perseverance.
Cambridge Bible for Schools and Colleges Anglican 1880
The gates of Zion are called to lift their heads because they are too low to admit the King of glory entering. These ancient doors, venerable with unknown antiquity, must open wide for the ark that symbolizes Jehovah's majesty and his presence among his people.
Geneva Bible Notes Reformed 1599
The Geneva note teaches this verse as a prophecy of Christ's ascension into heaven after his resurrection. The gates and everlasting doors are heaven's own entrance; they must lift themselves up because the King of glory, Christ in his triumphant humanity, is about to enter.
Gill's Exposition of the Bible Baptist 1748
Gill interprets the gates as the church and individual believers, not heaven or hell. He says the call to lift them up means removing sins, unbelief, and spiritual drowsiness that keep Christ out. The King of Glory enters when believers prepare their hearts for his presence.
Jamieson-Fausset-Brown Commentary Protestant 1871
The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argue that the "doors of eternity" refer to the ancient gates of Jebusite Zion, not Solomon's Temple. The gates must lift themselves wide for the Hero-god who conquered this place. The answering cry identifies this King of Glory as Yahweh of Hosts, the Ruler over angelic and starry armies.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the repeated, ceremonial dialogue in the psalm: the gates are told to lift up, then asked who this King of glory is, and answered that he is the Lord mighty in battle. He applies this specifically to the solemn entrance of the ark into the temple, with porters and bearers speaking in turn.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley interprets the "everlasting gates" as those of the temple, built to endure unlike the tabernacle's portable doors. He sees the poetic command as picturing Christ's triumphant entrance—whether into his church, into a believer's heart, or into heaven itself as the returning King of glory.