TRV
Translation
King James Version
Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.
Complete Jewish Bible
Who is he, this glorious king? ADONAI, strong and mighty, ADONAI, mighty in battle.
Berean Standard Bible
Who is this King of Glory? The LORD strong and mighty, the LORD mighty in battle.
American Standard Version
Who is the King of glory? Jehovah strong and mighty, Jehovah mighty in battle.
World English Bible Messianic
Who is the King of glory? The LORD strong and mighty, The LORD mighty in battle.
Geneva Bible (1599)
Who is this King of glorie? the Lord, strong and mightie, euen the Lord mightie in battell.
Young's Literal Translation
Who is this--`the king of glory?' Jehovah--strong and mighty, Jehovah, the mighty in battle.
In the KJVVerse 14,250 of 31,102
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Commentary on Psalms 24 verses 7–10
7 ¶ Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.
8 Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.
9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.
10 Who is this King of glory? The LORD of hosts, he is the King of glory. Selah.
What is spoken once is spoken a second time in these verses; such repetitions are usual in songs, and have much beauty in them. Here is, 1. Entrance once and again demanded for the King of glory; the doors and gates are to be thrown open, thrown wide open, to give him admission, for behold he stands at the door and knocks, ready to come in. 2. Enquiry once and again made concerning this mighty prince, in whose name entrance is demanded: Who is this King of glory? As, when any knock at our door, it is common to ask, Who is there? 3. Satisfaction once and again given concerning the royal person that makes the demand: It is the Lord, strong and mighty, the Lord, mighty in battle, the Lord of hosts, Psa 24:8, Psa 24:10. Now,
I. This splendid entry here described it is probable refers to the solemn bringing in of the ark into the tent David pitched for it or the temple Solomon built for it; for, when David prepared materials for the building of it, it was proper for him to prepare a psalm for the dedication of it. The porters are called upon to open the doors, and they are called everlasting doors, because much more durable than the door of the tabernacle, which was but a curtain. They are taught to ask, Who is this King of glory? And those that bore the ark are taught to answer in the language before us, and very fitly, because the ark was a symbol or token of God's presence, Jos 3:11. Or it may be taken as a poetical figure designed to represent the subject more affectingly. God, in his word and ordinances, is thus to be welcomed by us, 1. With great readiness: the doors and gates must be thrown open to him. Let the word of the Lord come into the innermost and uppermost place in our souls; and, if we had 600 necks, we should bow them all to the authority of it. 2. With all reverence, remembering how great a God he is with whom we have to do, in all our approaches to him.
II. Doubtless it points at Christ, of whom the ark, with the mercy-seat, was a type. 1. We may apply it to the ascension of Christ into heaven and the welcome given to him there. When he had finished his work on earth he ascended in the clouds of heaven, Dan 7:13, Dan 7:14. The gates of heaven must then be opened to him, those doors that may be truly called everlasting, which had been shut against us, to keep the way of the tree of life, Gen 3:24. Our Redeemer found them shut, but, having by his blood made atonement for sin and gained a title to enter into the holy place (Heb 9:12), as one having authority, he demanded entrance, not for himself only, but for us; for, as the forerunner, he has for us entered and opened the kingdom of heaven to all believers. The keys not only of hell and death, but of heaven and life, must be put into his hand. His approach being very magnificent, the angels are brought in asking, Who is this King of glory? For angels keep the gates of the New Jerusalem, Rev 21:12. When the first-begotten was brought into the upper world the angels were to worship him (Heb 1:6); and accordingly, they here ask with wonder, "Who is he? - this that cometh with dyed garments from Bozrah? (Isa 63:1-3), for he appears in that world as a Lamb that had been slain." It is answered that he is strong and mighty, mighty in battle, to save his people and subdue his and their enemies. 2. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Christ's presence in them is like that of the ark in the temple; it sanctifies them. Behold, he stands at the door and knocks, Rev 3:20. It is required that the gates and doors of the heart be opened to him, not only as admission is given to a guest, but as possession is delivered to the rightful owner, after the title has been contested. This is the gospel call and demand, that we let Jesus Christ, the King of glory, come into our souls, and welcome him with hosannas, Blessed is he that cometh. That we may do this aright we are concerned to ask, Who is this King of glory? - to acquaint ourselves with him, whom we are to believe in, and to love above all. And the answer is ready: He is Jehovah, and will be Jehovah our righteousness, an all-sufficient Saviour to us, if we give him entrance and entertainment. He is strong and mighty, and the Lord of hosts; and therefore it is at our peril if we deny him entrance; for he is able to avenge the affront; he can force his way, and can break those in pieces with his iron rod that will not submit to his golden sceptre.
In singing this let our hearts cheerfully answer to this call, as it is in the first words of the next psalm, Unto thee, O Lord! do I lift up my soul.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–10. Public domain.
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TertullianAD 220
AGAINST MARCION 4.20
Christ must be understood to be an exterminator of spiritual foes, who wields spiritual arms and fights in spiritual strife.… It is of such a war as this that the psalm may evidently have spoken: “The Lord is strong, the Lord is mighty in battle.” For with the last enemy death did he fight, and through the trophy of the cross he triumphed.
Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 7:1.311-12
Lord of Sabaoth is translated “Lord of powers.” And he is the captain of the powers of the Lord, whom also the divine powers salute as Lord of Sabaoth in Psalm 24, foretelling his return from earth to heaven.… In the Hebrew he is here again called Lord of Sabaoth. And since he is the King of glory, and by his sojourn here the whole earth would be filled with his glory, both in the psalm and in the prophecy the fulfillment is rightly placed in the present: in the prophecy in the words, “The whole earth is full of his glory,” in the psalm at the beginning where it says, “The earth is the Lord’s and the fullness thereof, the world and all that dwell therein.”
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
[Daniel 8:16-17] "And I heard the voice of a man in the midst of the Ulai, and he cried out and said: 'Gabriel, make this vision intelligible (Vulgate: make this man to understand the vision).' And he came and stood near to where I was standing." The Jews claim that this man who directed Gabriel to explain the vision to Daniel was Michael. Quite appropriately it was Gabriel, who has been put in charge of battles, to whom this duty was assigned, inasmuch as the vision had to do with battles and contests between kings and even between kingdoms themselves. For Gabriel is translated into our language as "the strength of, or the mighty one of, God." And so at that time also when the Lord was about to be born and to declare war against the demons and to triumph over the world, Gabriel came to Zacharias (Luke 1:11-20) and to Mary (Luke 1:26-27). And then we read in the Psalms concerning the Lord in His triumph: "Who is this king of glory? The Lord strong and mighty, the Lord mighty in battle; He is the King of glory" (Psalm 24:8). But whenever it is medicine or healing that is needed, it is Raphael who is sent, for his name is rendered as "the healing of," or "the medicine of God" - that is, if one cares to accept the authority of the Book of Tobias (Tobit 12:11-15). And then, when favorable promises are made to the people, and hilasmos, which we might render as "propitiation" or "expiation," is the thing required, then it is Michael who is directed to go, for his name means, "Who is like God?" Of course the significance of the name indicates the fact that the only true remedy is to be found in God.
"And he said to me: 'Son of man, understand that in the time of the end the vision shall be fulfilled.'" Inasmuch as Ezekiel and Daniel and Zechariah behold themselves to be often in the company of angels, they were reminded of their frailty, lest they should be lifted up in pride and imagine themselves to partake of the nature or dignity of angels. Therefore they are addressed as sons of men, in order that they might realize that they are but human beings.
Augustine of HippoAD 430
Exposition on Psalm 24
"Who is this King of glory?" Mortal nature is awe-struck in wonder, and asks, "Who is this King of glory?" "The Lord strong and mighty." He whom you deemed weak and overwhelmed. "The Lord mighty in battle" [Psalm 24:8]. Handle the scars, and you will find them made whole, and human weakness restored to immortality. The glorifying of the Lord, which was owing to earth, where It warred with death, has been paid.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 34
Gabriel, who is called the strength of God, is also sent to Mary. For he came to announce him who deigned to appear humble to conquer the powers of the air. Of whom it is said through the Psalmist: "Lift up your gates, O princes, and be lifted up, eternal gates, and the King of glory shall enter. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle." And again: "The Lord of hosts, he is the King of glory." Therefore, he who was the Lord of hosts and mighty in battle, coming to wage war against the powers of the air, was to be announced through the strength of God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 24:8 serves as a majestic and triumphant declaration, providing the definitive answer to the rhetorical question posed in the preceding verse regarding the identity of the "King of glory." This verse unequivocally identifies this supreme monarch as the LORD (Yahweh), emphasizing His unparalleled strength, overwhelming might, and victorious prowess in battle. It is a profound affirmation of God's sovereign authority, inherent splendor, and His absolute triumph over all opposition, inviting awe and worship in the presence of such an incomparable King.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 24:8 employs several potent literary devices to convey its message of divine majesty and power. The most prominent is Rhetorical Question, which opens the verse, "Who [is] this King of glory?" This question, repeated from verse 7, is not asked for information but to build suspense and emphasize the profound identity of the subject, making the subsequent answer all the more impactful. Repetition is also key, with "the LORD" appearing twice and the concept of "mighty" (Hebrew gibbôwr) being reiterated, once as "strong and mighty" and again as "mighty in battle." This anaphora and lexical repetition serve to underscore and intensify the attributes of God's power and identity. Furthermore, the verse uses Epithet by applying the titles "King of glory," "strong and mighty," and "mighty in battle" to the LORD, each acting as a descriptive phrase that encapsulates a fundamental aspect of His character. Finally, the imagery of God being "mighty in battle" employs Anthropomorphism, attributing human-like warrior qualities to God to help human understanding of His active and victorious intervention in the world, while simultaneously transcending any human limitation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 24:8 encapsulates a core theological truth: the absolute sovereignty and unparalleled power of Yahweh. It connects intimately with the biblical theme of God as King, not just over Israel, but over all creation, whose reign is characterized by justice, power, and glory. This verse grounds the worship of God in His inherent nature as the supreme, victorious warrior, assuring His people of His unfailing ability to deliver and protect. It anticipates the ultimate triumph of God's kingdom and the final subjugation of all opposing forces, reminding believers that the God they serve is indeed the ultimate authority and champion.
REFLECTION AND APPLICATION
Psalms 24:8 serves as a powerful anchor for faith, offering profound encouragement and a compelling call to worship. In a world often characterized by chaos, uncertainty, and the apparent triumph of evil, this verse reminds us that the God we serve is not weak, distant, or indifferent. He is the "LORD strong and mighty," "mighty in battle"—the ultimate victor. This truth should instill deep confidence in believers, knowing that the King of glory fights on their behalf and will ultimately triumph over all spiritual and physical opposition. It calls us to acknowledge His supreme authority in every aspect of our lives, to worship Him with awe and reverence, and to trust in His unfailing power when facing our own battles, whether personal struggles, societal injustices, or spiritual warfare. Our response to such a King should be one of humble submission, joyful adoration, and unwavering reliance on His sovereign might.
Questions for Reflection
FAQ
What does it mean for God to be "mighty in battle" in a modern context?
Answer: While the ancient context often referred to literal military conflicts and God's intervention on behalf of Israel (e.g., the crossing of the Red Sea in Exodus 14), the concept of God being "mighty in battle" extends far beyond physical warfare. In a modern context, it signifies God's absolute power and decisive victory over all forms of evil, oppression, and spiritual darkness. This includes His triumph over sin, death, and the devil through Christ's work on the cross (Colossians 2:15). It also speaks to His ability to overcome personal struggles, systemic injustices, spiritual attacks, and any force that opposes His righteous will. It assures believers that God is actively engaged in the world, fighting for justice, truth, and the ultimate establishment of His kingdom, even when circumstances seem dire.
Why is the identity of the "King of glory" so important in this psalm?
Answer: The identity of the "King of glory" is crucial because it transforms a general question of worthiness (posed in Psalms 24:3) into a specific declaration of Yahweh's unique and supreme authority. By identifying Him as "the LORD strong and mighty, the LORD mighty in battle," the psalm moves from a ceremonial inquiry to a profound theological statement. It asserts that the One worthy of such a grand procession and the opening of eternal gates is none other than the self-existent, covenant-keeping God of Israel, whose power is absolute and whose victories are assured. This identification elevates the act of worship, reminding the worshippers that they are not merely participating in a ritual, but standing in the presence of the incomparable, all-powerful Sovereign of the universe.
CHRIST-CENTERED FULFILLMENT
Psalms 24:8 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the psalm initially speaks of Yahweh, the King of glory who enters His earthly dwelling, it powerfully foreshadows the triumphant ascension and future return of the Lord Jesus Christ. He is the true "King of glory," the radiant image of the invisible God, through whom all things were created and sustained. Jesus demonstrated Himself to be "strong and mighty" through His miraculous works, His authority over creation, and supremely, His victory over sin and death on the cross (Colossians 2:15). His resurrection and ascension to the right hand of God were the ultimate "lifting up of the gates," as He, the victorious "LORD mighty in battle" against the powers of darkness, entered into His eternal glory (Ephesians 1:20-23). Furthermore, this verse points to His glorious second coming, when He will return as the King of kings and Lord of lords, truly "mighty in battle" to establish His eternal kingdom and bring final justice, at which time every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.