What do Psalm 24 verses 1-10 talk about?

Answer 1

Another answer from our community:

This Psalm has a 'superscription' even before it begins; saying it is a 'song of David'. Therefore this Psalm was composed by David, long before Babylonian times. (likely all the individual Psalms were 'compiled' into a 'completed collection' around Babylonian times, or even after.)

Since it was a song of David, a melody; the contents of this Psalm might give some indication of the events, or the setting:

David was having the 'ark of the covenant' finally transported to Zion. It was nearing the Gate.

The 'ark of the covenant' was the 'main item' which 'represented' Almighty God. It was as if 'Jehovah himself' was coming to reside in Jerusalem; finally.

David was filled with excitement and awe about his God. This song was his 'reflection' of his God. This was the God who helped him kill a lion, and a bear; the God who guided the stone right into Goliath's forehead, knocking him for a loop. The God who had saved him from Saul's hand; the God who anointed him King of Israel.

Now King David was having this representation of Almighty God, brought to it's resting place, after it having been moved here and there in the countryside; even captured by the Philistines at one time. They thought they had captured Jehovah. But their joy did not last long. Soon they sent the 'ark' away.

This Psalm employed the Hebrew poetry form of 'parallelism, or rhythm achieved not by rhyme (as in English) but rather by 'logical thought'. It has been termed 'sense rhythm.' He uses 'synonymous' parallelism. (I'll spare you the details in this piece.)

Also of note: These songs were later arranged by the Temple singers into an arrangement using antiphony, in which choirs and/or soloists responded to one another. (as you re-read this Psalm, you can actually picture the different parts of this song: 1) choir; 2) soloists; 3) musical interlude at the end of verse 6 and 10.

Verses 1, 2: David reflects that 'Jehovah' (Young's Translation uses God's personal name in this song 6 times; more times than the generic title 'God'; more times than the generic title 'king'.) is the owner of the whole earth, and everything on it. God controls the elements, even the waters.

Verses 3-6: David reflects about the type of people Jehovah will permit into his holy presence. Not just anyone. People who have innocent hands, and a clean heart. Those who have not 'stained' God's name by their unrighteous conduct. They have not taken 'my soul', namely God's name and reputation in vain. (Exodus 20:7) People who's words can be trusted as being truthful.

Those are they type of people Jehovah blesses with righteousness. Those whose 'search' for God is a genuine search.

Verse 6 has a pause in the singing. Perhaps something like a musical interlude before continuing with another, a new 'thought-line.'

Verse 7-10: (Now you need to visualize.)

The 'ark of the covenant' is approaching the 'gates' of the city. As the joyful city watched the approaching procession conducting the symbol of God's presence, they notice that the 'gates' seem too low, for this awesome event. The 'gates' needed to be heightened. They heard the singing: "Raise your heads, oh you 'Gates' . . . Our great King, Jehovah is coming to town!" "Let - Jehovah - in, you Gates."

Promptly and without shame there comes back the priestly reply: "Jehovah strong and mighty, Jehovah mighty in battle."

This song now ends with 'another musical interlude' at the end of verse 10.

What an awesome event this must have been. No doubt when Jesus rode into Jerusalem on a donkey it was a fulfillment of this Davidic Psalm. And likewise when God's Kingdom finally 'comes' as we pray in the Lord's Prayer, there will be another symbolic crescendo lifting in song.

Answer 2

Although the Psalms are generally believed to have been written during the Babylonian Exile, Psalm 24 contains some decidedly pre-Exilic concepts. Of course, that does not place it in the time of King David, in spite of the superscript added some time after the psalm was written.

Psalm 24 verse 1 is straightforward: "The earth is the Lord's, and the fullness thereof: the world and they that dwell therein." This simply affirms that God controls the entire earth. Notice that verse 2 says God founded the earth "upon the seas," a notion we would reject today.

Verses 3-5 seek to explain God's reward for the righteous, but the concept of heaven as a place of reward after we die was still off in the future. The best they can offer is that the righteous will ascend the hill of the Lord and stand in his holy place to receive his blessing.

Verses 7 and 9 refer to gates that must be opened if God is to come in. Those who read this psalm as having been written by David, in an already monotheistic Jewish milieu, may believe the reference is to the doors of the Temple, although some theologians add the rider that these are the doors of the temple that David will build. Others see the gates as the city gates of Jerusalem. Either meaning is equally possible when we realise psalms were an unknown genre at the time of David and that Psalm 24 was written much later in the first millennium BCE.

Verse 8 asks who is the King of glory, and answers by saying that he is strong and mighty, that he is mighty in battle. God was the national god the ancient Hebrews, and his special role in the Hebrew pantheon was to deal with war and peace issues* for his chosen people. In post-Exilic times, God would become understood as absolutely powerful, so that to describe him as merely 'strong and mighty' would be an anachronism, as would the concept of God taking part in a battle.

Verse 10 again asks who is the King of glory, and answers by saying that he is the Lord of hosts.

Footnote
* For example: Lang, cited by Keel and Uehlinger (Gods, Goddesses and Images of God in Ancient Israel, p2)