Ps. 24, one of the anthems for the establishment of Jerusalem as the city of the great King (see Ps. 30; 101; 132:1-9), seems to have a historical background in the events of 2 Sam. 6 and 1 Chron. 15. David had captured the Jebusite stronghold of Zion (2 Sam. 5:6-10) and now determined to bring the ark from its temporary resting place in the house of Obed-edom at Kirjath-jearim to the tent that he had prepared for it in the city of Jerusalem. Accordingly, he arranged a ceremony for the occasion in which Ps. 24 was sung as part of the high ritual (see PP 707, 708). Some have thought that David composed the psalm especially for this occasion. However, this is not stated. The words of vs. 7-10 of the psalm were sung by two choirs of angels when heaven welcomed the true Son of David back to the heavenly Jerusalem (see DA 833; EW 187, 190, 191).

 The anthem has two parts. In its original use, the first part was doubtless sung at the foot of the hill on which Jerusalem stood, before the procession began to ascend the heights (vs. 1-6); and the second part was sung in front of the gates of the city immediately preceding the grand entry (vs. 7-10). The two stanzas of the first part may have been sung by alternating choirs; the summonses, challenges, and responses of the second part, by two choirs in antiphonal fashion. Verses 7-10 appear in the inspiring chorus, “Lift Up Your Heads, O Ye Gates,” in Handel’s oratorio The Messiah, Part the Second, which interprets the antiphonal nature of the psalm with great satisfaction.

 This intricately wrought poem has been called an OT expansion of the thought underlying Jesus’ statement, “Blessed are the pure in heart: for they shall see God” (Matt. 5:8). The foundation requirement of citizenship in God’s kingdom is purity. Only the pure in heart shall enter the Jerusalem that is above. Righteousness gives entrance into the gates of heaven (see Ps. 118:19, 20).

 According to tradition, Ps. 24 was sung as part of the morning worship in the Temple on the first day of the week. This is suggested by the LXX, which has for the heading to the psalm, “A psalm of David, of the first day of the week.” The words of this psalm are also used in the Sabbath morning and afternoon services of the modern synagogue before the Torah is returned to the ark. On the superscription see pp. 616, 627.

God accepts men as He finds them and them endeavors constantly to lead them to new concepts of His majesty and power. No wrath fell upon the Philistines for transporting the ark contrary to divine specifications, but when Israel followed the Philistine method, God permitted defeat. When the Israelites obeyed the divine instructions, they prospered. The psalmist enunciates the prime requisites of character toward which God is seeking to lead all those who desire to be citizens of His kingdoms of grace and of glory.

God has a right to the earth, to all that it contains, and to all its inhabitants, since He is Creator and Lord of the whole earth. This concept annihilates exclusiveness of Jew or Gentile. The verse is a perfect example of synonymous parallelism, the second half balancing, repeating, and enlarging the thought of the first half.