Psalm 24:10
Who is He, this King of Glory? The LORD of Hosts--He is the King of Glory. Selah
Sermons
The King of GloryW. Forsyth Psalm 24:1-10
Appeal for God's Entrance into the Heart of ManC. Short Psalm 24:7-10














Sung on the entry of the ark into the ancient gates of the fortress of Jerusalem. The singers, two choirs of priests - the one bearing the ark, the other already stationed there as warders. First choir demanding admission; second reply from within, "Who is this King of glory?" The transaction may suggest and represent the appeal made for God's entrance into the heart of man. Then -

I. THE LANGUAGE WOULD REPRESENT THE MIND OF MAN AS GOD'S TEMPLE. What views of our nature are suggested by such a representation?

1. The religious destination of man. A temple is built for religious uses and objects. So this is the grand destiny for which man is created - religion. Physical, intellectual, moral destiny.

2. Represents the mind as a sanctuary/or the Divine habitation. The glory of God dwelt between the cherubim; but man is God's grandest Shechinah. This is fully recognized and asserted in the New Testament, "He dwelleth with you, and shall be in you;" "Ye are God's temple."

II. GOD AS A GLORIOUS KING IS EVER SEEKING ADMISSION INTO OUR MINDS.

1. The King of glory assumes the attitude of a majestic suppliant. "Let the King come in." "Behold, I stand at the door, and knock." Illustrates the voluntary nature of our relations with God. Wonderful! Infinity pleading with the finite; majesty supplicating meanness; holiness stooping before the unholy!

2. The purpose for which he seeks to occupy our minds. To draw us into friendship and harmony with himself, and to establish a glorious rule over us. We are incapable of self-rule, and cannot exist alone. And this is our proper and normal relation to him.

III. THE EXERCISE OF MIND BY WHICH GOD IS ADMITTED INTO OUR NATURE. A lifting up of its powers - an elevation and expansion of them - in the following ways.

1. It is the reaching forth of our powers towards the Infinite Being. An effort to embrace our infinite and eternal concerns - a going forth out of the transient and visible into the everlasting and spiritual.

2. The active reception of God enlarges our best powers and affections. It enlarges and exalts love, will, and conscience. - S.

The earth is the Lord's and the fulness thereof.
So the Psalmist in this place speaks of the Divine sovereignty and of the Divine purpose and programme. The Divine sovereignty — the earth is the Lord's, and the fulness thereof. God stretches out His sceptre over all places, all peoples, all events. However you parcel the earth out, He is the great Landlord and the Sovereign Ruler doing according to His will amongst the inhabitants of the earth. And the Psalmist tells us in this place on what this rests. God created it, and He sustains it. What a great deal you see in the world that your ancestors did not see, and what a great deal your children will see in it that you do not see! It is a mysterious world, with the fulness thereof. How there is wrapped up in the world unknown possibilities to be manifested in due season. When God created the world He did not leave it; He lives in the midst of the splendour He first created. He is evermore active in all the things of nature and of history. You build a palace, and it comes to ruin, but the earth never comes to ruin. You never have to put an iron band round the firmament to hold up the dome as they have put an iron band upon the dome of St. Peter's at Rome. Now, the Psalmist here tells how God seeks to accomplish His great purpose in the world that He created, the world that He maintains, the world that He redeemed. He hath founded it upon the seas, and established it upon the floods. What is that? That God, who is the Sovereign of this world, has a great purpose in its government, and He seeks to accomplish that purpose through endless mutability and conflict. Now, you see the very same thing when you look into nature. God has made this world in exactly the same way, and the tangible world, the planet itself, how has it come to pass? He called forth His Spirit, and His Spirit moved on the face of the waters. Movement, you see. So it was in that strange old world, out of movement, mutability, catastrophe, out of these seas and floods, that this lovely earth arose, as the Greeks fabled that Venus arose out of the foam of the sea. Why, you know the history of your planet now pretty well. You know, your fathers, when they wanted to explain the configuration of this planet, always used to talk about the flood and the deluge. Oh! the deluge explained a lot. But you know a great deal better. You have studied geology since then. Nowadays you do not talk about Noah's deluge having made the planet what it is. You push it a great deal further back than that. For all that went on in these revolutions have left their signs on the rocks. What terrific floods, what mighty deluges, what burnings, what ages of frost and glaciers, and through all that God never lost sight of His final purpose to make this planet into what you see it today — music, colour, fragrance — a great and delightful theatre of intellectual and spiritual life. He hath founded it upon the seas and established it upon the floods, and out of movement, unsettlement, change, it arose, the lovely planet that you see it today. And mind, it is always going on just the same today. One would think some. times, to look at the earth, that it was asleep. But make no mistake about that. The one thing nature never will stand is immovability. She won't tolerate stagnation. They say that sometimes in the Pacific they have periods of absolute calm, and in a few days the very sea begins to rot, and the stench is insufferable. Nature won't stand it, she is full of unsettlement, full of movement, full of catastrophe. That is the way you keep the ocean pure, the atmosphere sweet, and the earth full of vitality. Now, I want to say to you that that is all just as true in the history of ourselves. If you will look down the history you will find that God has ever been active in the midst of the nations, always overturning that He may introduce a civilisation that is a shade better than the civilisation that preceded it. You never can make a nation fixed and permanent. The world from the beginning amongst the nations has been in a state of unrestfulness and changefulness. But I believe there never has been a change in this world but it has been for the better. Mind you, it often seems to a careless eye as if the world were going back, but whenever the critical period comes the best is always on the top. You go back in history to the great conflict, say, between the Greeks and Orientals, when there seemed a time that the Oriental world was likely to swamp Europe, when it was likely to destroy the civilisation of Greece, which was the promise of all future civilisations. But when the critical battle came the Greek was master of the situation. It was just the same again when you come to the great conflicts between the Romans and the Phoenicians. As you know perfectly well, there seemed a day when the Phoenician, with his dark superstitions, his terrible practices, was going to triumph; but when the ultimate time came, when the final battle was fought, the Roman was at the top, with his wiser, healthier, and nobler conceptions, ideals, and strivings. It was just the same again a little later when Mohammedanism came into contact with Europe, and the Moor was at the very gate of Vienna. It seemed as if the inferior civilisation was going to swamp the nobler, but God, who sat upon the face of the waters, said, "Hitherto and no further," and Mohammedanism was turned back, and it has been going back ever since. It has stopped a bit at Constantinople, but it will have to go. God has not made this world to go backwards. He has made it on the principle of a sure but ofttimes obscure development. Mind, I confess it looks as if it were not so. It seems sometimes as if we made a great deal of movement for positive retrogression. It looks so until we think about it. The world keeps going to pieces continually, and you never get anything fixed. But I am not going to lose sight of the fact that in the midst of instabilities and revolutions God is always quietly present. Always His end is to make men and nations pure and perfect. He has done it in the past; He will do it still. Why, you know well enough, in the fifth century — was it in the fifth or sixth? — a few fishermen laid the foundations of Venice in the slime of the lagoons. These men, with a few sticks and stones, began the creation, and as time went on there grew out of this slender and rude beginning the city of solemn temples, gorgeous palaces, the city of great painters, sculptors, and poets. And they built it out of the seas and established it upon the floods — the ideal city, the city dear to all lovers of the perfect. A few fishermen, in the first century, under the direction of the Master Builder, laid the foundations of a new world in the modern rottenness of the old civilisations, and now for 1900 years another building has been going on, the Church of Christ, the City of God, the Spiritual Venice. And mind, there is not a single movement in this world but aids it. There is no revolution but puts another bit of marble into it. He has founded it upon the seas and established it upon the floods, and I can stand sad see the whole world going to pieces with the utmost tranquillity, because I know that the destructive is also the constructive, and God never destroys unless He is going to build in its place something that is larger and more rational and more perfect. And all this is true of the individual life. Prepare yourselves for it. Just look at your lives. They have been one course of unsettlement, and it will be so until that man in white comes and reads over you that we never continue in one state. That is the way with us here. People imagine sometimes that they have got things pretty fairly square, that they have got things on a good basis, and that they are going to have a nice, tranquil time of it. Not a bit of it. He has built it upon the seas and founded it upon the floods. He will turn it over directly. You may be sure of that. When people marry and settle down, you sometimes hear people say, "Oh! they are, married and settled now." You fancy you have got things into shape. You don't know where the next change is to come from. But it will come. There is no settlement; but mind this, every time God unsettles you it is for a great moral end. There ought to be no change in your life which does not leave you stronger and purer. So look up, the world is not purposeless: no man's life is a chaos. With endless variation, contrast, conflict, and catastrophe God is with us, and He will bring it out well at last, because when I get to the last page of the Book I read, "And there shall be no more sea."

(W. L. Watkinson.)

I. HIS PROPERTY.

1. Its extent. The earth and its fulness (ver. 1).

2. Its foundation — creatorship. "He hath founded it," etc. (ver. 2).

II. MAN'S MORAL OBLIGATION.

1. It urges him to be just. "Will a man rob God?"

2. To be humble.

3. To be thankful. It is God that has given us ourselves, with all our capacities and means of improvement and of pleasure.

4. To be acquiescent. God has a right to do what He likes with His own.Let the text be written on our hearts. It is engraved on the front of the Royal Exchange, but how few pause to read it, and fewer still ponder it in their hearts.

(D. Thomas, D. D.)

There was a time when every separate department of nature was supposed to have a separate deity ruling over it. Every nation, every district, every sphere of life, every profession, every trade had a god of its own. There was a time when each race and tribe acknowledged no god but one. Then there comes the conviction that the Power which all are in some form seeking after is one and the same everywhere. We never can pass from His dominions.

I. THE DIVINE PRESENCE IN THE WORLD. It is His power and His presence which we behold around us. He hath created and preserveth all. The universe is itself a manifestation of Him; it is His garment, it is illuminated and aglow with the Divine presence. As with the earth, so with its fulness. Its products are irradiated With a heavenly glory. They, too, come from Him who is wise in counsel and excellent in working. The earth is given to the sons of men, that it may be subdued and cultivated, that its boundless treasures may be sought out and developed. There is no doubt a wrong way as well as a right way of availing ourselves of them.

II. ALL THINGS GOD'S GOOD GIFTS. If this can be said of meats and drinks, how much more may it be said of the manifold gifts with which the earth is ripe; the means placed at our disposal for the amelioration of human suffering, the lessening of toil, the advancement of knowledge, the increase of well-being in every shape and form. There was recently brought to light in Cornwall an old picture of our blessed Lord, in which His precious blood is represented as flowing over the various implements of industry — the reaping hook, the scythe, the shuttle, the cart — implying that by His incarnation all human labour has been sanctified, that everything wherewith we carry on the work of the home, or of the world, is cleansed and consecrated through the life and death of Christ; that in Him all things are gathered together in one, and are made meet to be laid upon the altar of God.

(P. M'Adam Muir, D. D.)

There is a strong tendency in the present day to forget the immanence of God in creation. We do well to emphasise the constant dependence of the universe upon the preserving power of God. The Psalmist was wiser than the wisest atheistical philosopher when he declared that the earth is the Lord s, for He hath founded it. The more we learn of the Creator and His works the more must we realise His infinite wisdom and almighty power. They tell us that the propositions of the evolutionist, if true, obviate all necessity for a personal Creator. But there must have been a great creative plan or this universe could not have come into being, and behind that plan there must have been an Omniscient Personal Intelligence. To what extent have men realised, and do men realise today, the conception of the text? How far have they grasped the thought that the earth is the Lord's and they are His stewards? The Jew was vividly reminded of the truth by that strange institution, the "Year of Jubilee." It served to remind the whole nation that "Jehovah was the Supreme Landlord under whom their tenure was held." The Psalmist goes a step further when he declares not only that the earth is the Lord's, and the fulness thereof, but also "the world and they that dwell therein." Not merely because we are created beings do we belong to God. We have realised an immeasurably higher claim upon our service. It is created by His "inestimable love in the redemption of the world by our Lord Jesus Christ," — in a word, by the mercies of Calvary. How many of you thus recognise God's claim upon you in this definite manner?

(Henry S. Lunn, M. D.)

The best of God's gifts are often those which are least valued. It is the same with truths as it is with things. Whenever a truth becomes very common, whenever, that is to say, it is put by Divine Providence into the minds of all, we begin to neglect it, and to forget that God should be praised for it. To one of these old and familiar, yet preeminently useful, truths attention is now directed. From the earliest dawn of our reason we were taught that God made us, that a Wise and Holy Being who loves us was our Creator and the Author of all that exists, and what we were taught we believed, and still believe. But while we may both know and believe this truth, nothing is more likely than that, owing to its very commonness and our familiarity with it, we may realise most inadequately the worth of it, and feel very little of that gratitude to God for the revelation of it which we ought to feel. It is not yet a truth known to all the peoples of the earth. It is not a truth which any man, if left to himself, would be sure or even likely to find out. Great men, giants in the intellectual world, have failed to attain to a clear knowledge of God as the alone Creator and Lord of nature. He who believes in God as the Creator and Ruler of the universe can be neither atheist, materialist, or pantheist. The faith in God as the Creator is the necessary basis of all higher spiritual faith.

1. The world being recognised as the work and manifestation of God is thereby invested with a deep religious awe, a solemn religious significance.

2. It is a source of pure and holy joy from which we may draw whenever we look upon anything in nature that is fair and well-fitted to fulfil the end of its creation.

3. By thus sending men to nature as well as Scripture for their religion our text tends to give breadth and freedom to the religious character.

4. Only through realising our relation to nature can we realise our relation to God Himself. We owe all to God, and nothing is our own.

(Robert Flint, D. D.)

1. Though this is generally acknowledged in principle, it is departed from in practice. Only casual and transient thought is given to the never-ceasing care and kindness of Divine providence.

2. All the children of God have, in successive ages, proclaimed and deeply felt the truth of the providence of God. Many instances might be adduced from the lives and declarations of the patriarchs to prove that whether in prosperity or adversity the sense of God's providence was ever present, and His right of possession and disposal ever uppermost in their minds.

3. Practical reflections. The business of commercial life tends to corrupt the mind and the affections, to withdraw them from the Creator and to concentrate them on the creature. We learn the duty of gratitude for all those blessings which out of that fulness He has showered on us. Since the world and its fulness is God's and not ours, as He can give so He can take away. As God has distributed to us some part of the world's fulness, for the use and abuse of our trust we are responsible to Him. The text further declares that not only the "earth is the Lord's, and the fulness thereof," but also "they that dwell therein." "All souls are Mine," saith the Lord.

(Henry Clissold, M. A.)

I. OF THE ADVANTAGES OF COMMERCE.

1. How vast it is. Its standard is planted upon the Andes and the Himalayas. The great Pacific and Atlantic seas are beaten white by our ships. From the ghauts of Malabar to the sands of Coromandel, from the steppes of the Cossack to the wilds of the Arab, from the Thames and the Mersey to the Mississippi and the Missouri, the commerce of Britain has extended its influence.

2. This great commercial power has done some good. It has opened up new channels of intercourse with mankind. It has created links of sympathy and bonds of union where all was severance and estrangement before.

3. It has gathered round it great homage and eclat.

4. It is very successful.

5. Of great importance to the State.

6. Must ever be associated with agricultural power.

7. Is one of the greatest securities against war.

II. ITS PERILS.

1. Avarice.

2. Considering everything from the trade point of view.

3. Absorbing care.

4. Reckless speculation.

5. Pride.

6. Forgetfulness of God.

III. ITS RESPONSIBILITIES.

1. Merchants should acknowledge God.

2. Seek to extend His kingdom.

3. Remember they are but stewards of their wealth.

4. Pity the poor.

5. Spread the Gospel.

(J. Cumming, D. D.)

This title is not a happy one. "Religiousness" seems to indicate, according to the conventional usage, a flimsy, fussy attention to the externals of religion, rather than a participation in the essential spirit of it. By the use of the adjective "secular" you might suppose I draw the usual broad distinction between things sacred and profane. My question is this, What of religion of the religious spirit — is there about that which is usually called secular learning? By all other kinds of knowledge than the theological? When a man is studying languages, literature, or science, what is the attitude of the soul towards God? My doctrine is founded upon the principle asserted in the text. "The fulness," that is, all which makes it up, every particle and grain of which it is composed. All things are directly related to God as effects are to their cause, as phenomena to their basis, substance, or reality. They exist in Him and by Him.

1. All secular learning is directly or indirectly religious, because it directly or indirectly brings us into contact with the mind of God as manifested in His works. When you have learned a fact in nature you have learned a thought of God.

2. Secular learning is directly religious in its tendencies, because it trains and educates the mind for the clearer and fuller comprehension of theological truth.

(J. Cranbrook.)

People
David, Jacob, Psalmist
Places
Jerusalem
Topics
Almighty, Armies, David, Glory, Hosts, Psalm, Selah
Outline
1. God's Lordship in the world
3. The citizens of his spiritual kingdom
7. An exhortation to receive him

Dictionary of Bible Themes
Psalm 24:10

     1090   God, majesty of
     1105   God, power of
     1235   God, the LORD
     5366   king

Psalm 24:7-10

     5323   gate

Library
A Great Question and Its Answer
'Who shall ascend into the hill of the Lord? and who shall stand in His holy place?'--PSALM xxiv. 3. The psalm from which these words are taken flashes up into new beauty, if we suppose it to have been composed in connection with the bringing of the Ark into the Temple, or for some similar occasion. Whether it is David's or not is a matter of very small consequence. But if we look at the psalm as a whole, we can scarcely fail to see that some such occasion underlies it. So just exercise your imaginations
Alexander Maclaren—Expositions of Holy Scripture

The God who Dwells with Men
'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.' --PSALM xxiv. 7-10. This whole psalm was probably composed at the time of the bringing of the ark into the city of Zion.
Alexander Maclaren—Expositions of Holy Scripture

The Ascension of Messiah to Glory
Lift up your head, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD of hosts, he is the King of glory. T he institutions of the Levitical law were a "shadow" or "sketch" of good things to come. They exhibited a faint and general outline
John Newton—Messiah Vol. 2

June the Fifteenth the King's Guests
"Who shall ascend into the hill of the Lord?" --PSALM xxiv. Who shall be permitted to pass into the sanctuary of the cloud, and have communion with the Lord in the holy place? "He that hath clean hands." These hands of mine, the symbols of conduct, the expression of the outer life, what are they like? "Your hands are full of blood." Those hands had been busy murdering others, pillaging others, brutally ill-using their fellow-men. We may do it in business. We may do it in conversation. We may do
John Henry Jowett—My Daily Meditation for the Circling Year

Climbing the Mountain
Behold, then, before your eyes believer, the hill of God; it is a high hill even as the hill of Bashan, on the top thereof is that Jerusalem which is from above, the mother of us all; that rest "To which our laboring souls aspire, With fervent pangs of strong desire." This mount of which we speak is not Mount Sinai, but the chosen hill whereon are gathered the glorious company of angels, the spirit of the just made perfect, the Church of the first-born, whose names are written in heaven. And we are
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

For Ascension Day. --Ps. xxiv.
For Ascension Day.--Ps. xxiv. Lift up your heads, ye gates! and wide Your everlasting doors display; Ye angel-guards, like flames divide And give the King of Glory way. Who is the King of Glory?--He, The Lord, omnipotent to save; Whose own right arm, in victory Led captive death, and spoil'd the grave. Lift up your heads, ye gates! and high Your everlasting portals heave; Welcome the King of Glory nigh; Him must the heaven of heavens receive. Who is the King of Glory?--who? The Lord of Hosts;-behold
James Montgomery—Sacred Poems and Hymns

Letter Xliv Concerning the Maccabees but to whom Written is Unknown.
Concerning the Maccabees But to Whom Written is Unknown. [69] He relies to the question why the Church has decreed a festival to the Maccabees alone of all the righteous under the ancient law. 1. Fulk, Abbot of Epernay, had already written to ask me the same question as your charity has addressed to your humble servant by Brother Hescelin. I have put off replying to him, being desirous to find, if possible, some statement in the Fathers about this which was asked, which I might send to him, rather
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Influence of the King James Version on English Literature
THE Bible is a book-making book. It is literature which provokes literature. It would be a pleasure to survey the whole field of literature in the broadest sense and to note the creative power of the King James version; but that is manifestly impossible here. Certain limitations must be frankly made. Leave on one side, therefore; the immense body of purely religious literature, sermons, expositions, commentaries, which, of course, are the direct product of the Bible. No book ever caused so much discussion
McAfee—Study of the King James Bible

His Future Work
The Lord Jesus Christ, who finished the work on earth the Father gave Him to do, who is now bodily present in the highest heaven, occupying the Father's throne and exercising His priesthood in behalf of His people, is also King. To Him belongeth a Kingdom and a kingly Glory. He has therefore a kingly work to do. While His past work was foretold by the Spirit of God and His priestly work foreshadowed in the Old Testament, His work as King and His glorious Kingdom to come are likewise the subjects
A. C. Gaebelein—The Work Of Christ

The Holy Spirit in Relation to the Father and the Son. ...
The Holy Spirit in relation to the Father and the Son. Under this heading we began by considering Justin's remarkable words, in which he declares that "we worship and adore the Father, and the Son who came from Him and taught us these things, and the host of the other good angels that attend Him and are made like unto Him, and the prophetic Spirit." Hardly less remarkable, though in a very different way, is the following passage from the Demonstration (c. 10); and it has a special interest from the
Irenæus—The Demonstration of the Apostolic Preaching

Dialogue ii. --The Unconfounded.
Eranistes and Orthodoxus. Eran.--I am come as I promised. 'Tis yours to adopt one of two alternatives, and either furnish a solution of my difficulties, or assent to what I and my friends lay down. Orth.--I accept your challenge, for I think it right and fair. But we must first recall to mind at what point we left off our discourse yesterday, and what was the conclusion of our argument. Eran.--I will remind you of the end. I remember our agreeing that the divine Word remained immutable, and took
Theodoret—The Ecclesiastical History of Theodoret

The Impossibility of Failure.
"But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak: for God is not unrighteous to forget your work and the love which ye showed toward His name, in that ye ministered unto the saints, and still do minister. And we desire that each one of you may show the same diligence unto the fulness of hope even to the end: that ye be not sluggish, but imitators of them who through faith and patience inherit the promises. For when God made promise to
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Christian Business World
Scripture references: Proverbs 22:29; Romans 12:11; Psalms 24:1; 50:10-12; Haggai 2:8; Psalm 49:6,10,16,17; 62:10; Matthew 13:22; Mark 10:23,24; Job 31:24-26; Proverbs 3:9; Matthew 25:14-30; 24:45-51; 6:19-21; Luke 12:16-21. THE IDEAL IN THE BUSINESS WORLD There is often a wide difference between the methods actually employed in doing business and when they should be. Good men who are in the thick of the battle of competition and rivalry with other firms in the same line of trade, are the quickest
Henry T. Sell—Studies in the Life of the Christian

Letter Xlviii to Magister Walter De Chaumont.
To Magister [75] Walter de Chaumont. He exhorts him to flee from the world, advising him to prefer the cause and the interests of his soul to those of parents. MY DEAR WALTER, I often grieve my heart about you whenever the most pleasant remembrance of you comes back to me, seeing how you consume in vain occupations the flower of your youth, the sharpness of your intellect, the store of your learning and skill, and also, what is more excellent in a Christian than all of these gifts, the pure and innocent
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Glory of Penitents and Pious People.
Who are they that compose yonder bright multitude? They are headed by a queen who does not wear a virgin's crown; and yet, she is so beautiful, and enjoys so intimate a union with Jesus. Who is she? She is Mary Magdalen, the bright queen of Penitents, and the star of hope to all who have grievously sinned in this world. She was once a sinner, and such a sinner! Her soul was the home of seven devils! She was a hireling of Satan, to catch the souls of men. But a flash of light came forth from the Heart
F. J. Boudreaux—The Happiness of Heaven

Sense in Which, and End for which all Things were Delivered to the Incarnate Son.
For whereas man sinned, and is fallen, and by his fall all things are in confusion: death prevailed from Adam to Moses (cf. Rom. v. 14), the earth was cursed, Hades was opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised (cf. Ps. xlix. 12), while the devil was exulting against us;--then God, in His loving-kindness, not willing man made in His own image to perish, said, Whom shall I send, and who will go?' (Isa. vi. 8). But while all held their peace, the Son [441] said,
Athanasius—Select Works and Letters or Athanasius

Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best
Thomas Traherne—Centuries of Meditations

Question of the Division of Life into the Active and the Contemplative
I. May Life be fittingly divided into the Active and the Contemplative? S. Augustine, De Consensu Evangelistarum, I., iv. 8 " Tractatus, cxxiv. 5, in Joannem II. Is this division of Life into the Active and the Contemplative a sufficient one? S. Augustine, Of the Trinity, I., viii. 17 I May Life be fittingly divided into the Active and the Contemplative? S. Gregory the Great says[291]: "There are two kinds of lives in which Almighty God instructs us by His Sacred Word--namely, the active and
St. Thomas Aquinas—On Prayer and The Contemplative Life

The King --Continued.
The second event recorded as important in the bright early years is the great promise of the perpetuity of the kingdom in David's house. As soon as the king was firmly established and free from war, he remembered the ancient word which said, "When He giveth you rest from all your enemies round about, so that ye dwell in safety, then there shall be a place which the Lord your God shall choose to cause His name to dwell there" (Deut. xii. 10, 11). His own ease rebukes him; he regards his tranquillity
Alexander Maclaren—The Life of David

Destruction of Jerusalem Foretold.
^A Matt. XXIV. 1-28; ^B Mark XIII. 1-23; ^C Luke XXI. 5-24. ^a 1 And Jesus went out from the temple [leaving it to return no more], and was going on his way; and his disciples came to him ^b as he went forth ^a to show him the buildings of the temple. ^b one of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings! ^c 5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said [The strength and wealth of the temple roused
J. W. McGarvey—The Four-Fold Gospel

Election Confirmed by the Calling of God. The Reprobate Bring Upon Themselves the Righteous Destruction to which they are Doomed.
1. The election of God is secret, but is manifested by effectual calling. The nature of this effectual calling. How election and effectual calling are founded on the free mercy of God. A cavil of certain expositors refuted by the words of Augustine. An exception disposed of. 2. Calling proved to be free, 1. By its nature and the mode in which it is dispensed. 2. By the word of God. 3. By the calling of Abraham, the father of the faithful. 4. By the testimony of John. 5. By the example of those who
John Calvin—The Institutes of the Christian Religion

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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