There is no reason to doubt that the title of this psalm, which ascribes it to David, is correct. A portion of the psalm Psalms 24:3-6 has a strong resemblance to Psalms 15:1-5, and doubtless was composed by the same author.
The occasion on which the psalm was composed is not designated; but from its contents it was evidently on some public occasion of great solemnity; probably on the removal of the ark of the covenant into its appointed place in Jerusalem, where it was to abide permanently; a solemn entrance of Yahweh, as it were, into the place of his permanent abode, Psalms 24:7-10. This could not have been the temple, because:
(a) that was not erected in the time of David; and
(b) the description Psalms 24:7-10 is rather that of entering into a “city” than into a temple or a place of public worship, for the psalmist calls upon the “gates” to lift up their heads - an expression more suitable to a city than to the doors of a tabernacle or a temple.
According to this view, no occasion seems more appropriate than that of removing the ark from the house of Obed-edom to “the city of David,” or to Jerusalem, as described in 2 Samuel 6:12-17. David indeed placed the ark “in the midst of the tabernacle which he had pitched for it” on Mount Zion 2 Samuel 6:17, but the particular reference of the psalm would rather seem to be to the entrance of the ark into the city than into the tabernacle. It was probably designed to be sung as the procession approached the city where the ark was destined to remain. The occasion of thus taking up the ark into the holy hill where it was to abide seems to have suggested the inquiry, who would be suited to ascend the holy hill where God abides, and to stand in his presence, Psalms 24:3-6.
The psalm properly consists of three parts:
I. An ascription of praise to God as the Maker and Upholder of all things, Psalms 24:1-2. He is represented as the Proprietor of the whole earth, and as having a right to all that there is in the world, since He has made the earth and all which it contains. This universal claim, this recognition of Him as Lord of all, would be especially appropriate in bringing up the symbol of his existence and His power, and establishing his worship in the capital of the nation.
II. An inquiry, who would ascend into the hill of the Lord, and stand in His holy place; who could be regarded as worthy to engage in His worship, and to be considered as his friend? Psalms 24:3-6. This part of the psalm accords in the main with Psalms 15:1-5; and the inquiry and the answer would be especially appropriate on an occasion such as that upon which the psalm appears to have been composed. In asserting God’s claim to universal dominion Psalms 24:1-2, and in introducing the symbols of His power into the place where he was to be recognized and adored Psalms 24:7-10, nothing could be more suitable than the question who would be regarded as qualified to worship before Him; that is, who would be regarded as His friends. The essential thing here asserted to be requisite, as in Psalms 15:1-5, is purity of heart and life - things essential to the evidence of piety under every dispensation, patriarchal, Mosaic, Christian.
III. A responsive song on the entrance of the procession with the ark into the city, Psalms 24:7-10. This consists of two strophes, to be sung, it would seem most probable, by responsive choirs:
First strophe, Psalms 24:7-8.
(a) The call upon the gates to lift up their heads, that the King of glory might come in.
(b) The response: Who is this King of glory?
(c) The answer: Yahweh, mighty in battle.
Second strophe, Psalms 24:9-10.
(a) The call upon the gates to lift up their heads, that the King of glory might come in.
(b) The response: Who is this King of glory?
(c) The answer: Yahweh of hosts.