In a sense this may well have been a propaganda Psalm, although with a very spiritual (and political) purpose in view. For David, having captured Jerusalem and having made it his capital (2 Samuel 5:9), erected a tent there which was to house the Ark of the Covenant of YHWH (2 Samuel 6:17). His desire was to see the independent city of Jerusalem, which he had captured from the Jebusites with ‘his men', calling it the City of David (2 Samuel 5:9), accepted as the sacred city of Israel, and looked on as such by both Judah and Israel. In other words he wanted it to be seen by them as the place where YHWH dwelt, even though the Tabernacle (without the Ark) was erected elsewhere (1 Kings 3:4; 1 Kings 8:4). And to that end he provided a no doubt sumptuous tent so that he could bring the Ark in from where it was lying unutilised, (it had been out of sight for many years since its capture and subsequent release by the Philistines twenty years earlier) thus designating Jerusalem as the place where YHWH was enthroned (2 Samuel 6). This may well have been why, in a huge display of pageantry, he sought to fix these ideas in the people's minds, with this Psalm intended to underpin the whole pageantry. This was the commencement of Israel referring to this mountain by the name Zion (1 Kings 8:1).
The Psalm commences with the fact that YHWH as Creator is Lord over the whole earth and subduer of the seas. It then asks who is fit to ascend the mountain that is to be YHWH's dwelling place, and provides a detailed answer which reveals the high moral tone of Israel. After this it calls on the great gates of the city to open up so that YHWH may enter in triumph as the One Who is mighty in battle, for He has not only enabled the capture of the city (2 Samuel 5:6-9), but has also accomplished the defeat of the powerful Philistines (2 Samuel 5:17-25).
The Psalm splits up into parts, and it is probable that, as happens in other Psalms, different groups of singers were to sing different parts. Thus Psalms 24:1-2 may have been sung generally, followed by a group accompanying those who were bearing the Ark on its entry into the city singing Psalms 24:3-5 (or one group may have sung Psalms 24:3 with another group replying in Psalms 24:4-5), this being followed by a general response being made in Psalms 24:6. After that the group bearing the Ark calls on the gates to be opened in Psalms 24:7, with another group responding by asking the question in Psalms 24:8 a, followed by the first group then giving the reply in Psalms 24:8 b. We may then see the same process being repeated in Psalms 24:9-10, at which point the gates would be ceremonially opened and the Ark would enter and be set down in the Tent erected for it higher up the mountain, thereby demonstrating that YHWH had made the city and mountain His own.
We can compare this entry of the Ark into the city with how the Ark went before Israel on its journeying, and was each time set down within the newly erected Tabernacle, so as to demonstrate that YHWH was journeying with His people and going before them in the way (Numbers 10:33-36) with the purpose of seeking out a resting place for them. In the same way, having brought the Ark into Jerusalem in the first flush of their recent victories David clearly hoped that, as a result, they would from now on see a Jerusalem containing the Ark as evidence that YHWH had found a resting place for them with the independent Jerusalem as its capital. By doing so he hoped to remove all jealousy between Judah and Israel as to which should house the Dwellingplace of YHWH and at the same time made Jerusalem his own unique power base. One result of this was that he would take over the priesthood of Melchizedek, which was the ancient priesthood of Jerusalem (Genesis 14:18), submitting it to YHWH and incorporating it as a non-sacrificial, intercessory priesthood within the cult of Israel (Psalms 110:4).
The ceremony which celebrated the entry of the Ark might well then have been repeated annually at one of the great feasts. It would have especially suited the Feast of Tabernacles which, as ending the old year and bringing in the new, was associated with creation, kingship and victory. In this regard the significance of the Psalm would alter to indicate more generally YHWH's triumph as the King of creation, and the Lord of battle. It might have gone thus:
IN UNISON
‘The earth is YHWH's and its fullness,
The world, and those who dwell in it.
For he has founded it upon the seas,
And established it upon the floods.'
FIRST GROUP
‘Who shall ascend into the hill of YHWH?
And who shall stand in his holy place?'
SECOND GROUP OR IN UNISON
‘He who has clean hands, and a pure heart,
Who has not lifted up his soul to falsehood,
And has not sworn deceitfully.
He will receive a blessing from YHWH,
And righteousness from the God of his salvation.'
IN UNISON OR FIRST GROUP
‘This is the generation of those who seek after him,
That seek your face, Oh Jacob. (Selah).'
FIRST GROUP
‘Lift up your heads, O you gates,
And be you lifted up, you everlasting doors,
And the King of glory will come in.'
SECOND GROUP OR IN UNISON
‘Who is the King of glory?'
FIRST GROUP
‘YHWH strong and mighty,
YHWH mighty in battle.
Lift up your heads, O you gates,
Yes, lift them up, you everlasting doors,
And the King of glory will come in.'
SECOND GROUP OR IN UNISON
‘Who is this King of glory?'
FIRST GROUP
‘YHWH of hosts,
He is the King of glory.' (Selah).
Comments.
Following on its use at the first introducing of the Ark of the Covenant of YHWH into Jerusalem, the Psalm would continue in use at the festal gatherings, and may well have been used at an annual repetition of the occasion. It is the significance of this on which we will now concentrate as we consider its permanent message.
‘A Psalm of David.'
This heading indicates that it is a Psalm connected with the house of David, either because it was written by him or one of his descendants, or because it was written concerning them.