Who is this King of glory? etc The praises by which the power of God is here magnified are intended to tell the Jews that he did not sit idle in his temple, but took up his abode in it, in order to show himself ready to succor his people. It is to be observed, that there is great weight both in the interrogation, and in the repetition of the same sentence. The prophet assumes the person of one who wonders thereby to express with greater effect that God comes armed with invincible power to maintain and save his people, and to keep the faithful in safety under his shadow. We have already said, that when God is spoken of as dwelling in the temple, it is not to be understood as if his infinite and incomprehensible essence had been shut up or confined within it; but that he was present there by his power and grace, as is implied in the promise which he made to Moses, "In all places where I record my name, I will come unto thee, and I will bless thee," (Exodus 20:24.) That this was no vain and empty promise, but that God truly dwelt in the midst of the people, is what the faithful experienced who sought him not superstitiously, as if he had been fixed to the temple, but made use of the temple and of the service which was performed in it for elevating their hearts to heaven. The amount of what is stated is, that whenever the people should call upon God in the temple, it would manifestly appear, from the effect which would follow, that the ark of the covenant was not a vain and an illusory symbol of the presence of God, because he would always stretch forth his omnipotent arm for the defense and protection of his people. The repetition teaches us that true believers cannot be too constant and diligent in meditation on this subject. The Son of God, clothed with our flesh, has now shown himself to be King of glory and Lord of hosts, and he is not entered into his temple only by shadows and figures, but really and in very deed, that he may dwell in the midst of us. There is, therefore, nothing to hinder us from boasting that we shall be invincible by his power. Mount Sion, it is true, is not at this day the place appointed for the sanctuary, and the ark of the covenant is no longer the image or representation of God dwelling between the cherubim; but as we have this privilege in common with the fathers, that, by the preaching of the word and the sacraments, we may be united to God, it becomes us to use these helps with reverence; for if we despise them by a detestable pride, God cannot but at length utterly withdraw himself from us.

Who is this King of glory? - This is probably the response of a portion of the choir of singers. The answer is found in the other part of the verse.
The Lord strong and mighty - Yahweh, strong and mighty - describing Him by His most exalted attributes as a God of power. This is in accordance with the idea in Psalm 24:1-2, where He is represented as the Creator and the Proprietor of all the earth. Perhaps, also, there is an allusion to the fact that He is mighty, as distinguished from idols which have no power.
The Lord mighty in battle - Who displays His power eminently in overthrowing hostile armies; perhaps in allusion to the victories which had been won when His people were animated in war by the presence of the ark in the midst of their armies, and when the victory could be properly traced to the fact that the ark, the symbol of the divine presence, was with them, and when, therefore, the victory would be properly ascribed to Yahweh himself.

Who is this King of glory? - This is the answer of those who are within. Who is this glorious King, for whom ye demand entrance? To which they reply: -
The Lord strong and mighty, the Lord mighty in battle - It is Jehovah, who is come to set up his abode in his imperial city: He who has conquered his enemies, and brought salvation to Israel. To make the matter still more solemn, and give those without an opportunity of describing more particularly this glorious Personage, those within hesitate to obey the first summons: and then it is repeated, Psalm 24:9.
Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in - To which a more particular question is proposed: - Who is He, This King of glory? To which an answer is given that admitted of no reply. The Lord of hosts - he who is coming with innumernble armies, He is this King of glory. On which, we may suppose, the portcullis was lifted up, the gates thrown open, and the whole cavalcade admitted. This verse seems to have been spoken before the ark appeared: Who is this (זה zeh) King of glory? when its coming was merely announced. In the tenth verse the form is a little altered, because the ark, the symbol of the Divine Presence, had then arrived. Who is He, (מי הוא mi hu), this King of glory? Here He is, to answer for himself. "The Lord is in his holy temple; let all the earth keep silence before him."
Though this Psalm has all the appearance of being an unfinished piece, yet there is a vast deal of dignity and majesty in it; and the demands from without, the questions from those within, and the answers to those questions, partake of the true sublime; where nature, dignity, and simplicity, are very judiciously mingled together. The whole procedure is natural, the language dignified, and the questions and answers full of simplicity and elevated sentiments.
Several, both among ancients and moderns, have thought this Psalm speaks of the resurrection of our Lord, and is thus to be understood. It is easy to apply it in this way: Jesus has conquered sin, Satan, and death, by dying. He now rises from the dead; and, as a mighty Conqueror, claims an entrance into the realms of glory, the kingdom which he has purchased by his blood; there to appear ever in the presence of God for us, to which he purposes to raise finally the innumerable hosts of his followers; for in reference to these, He is the Lord of hosts; and, in reference to his victory, He is the Lord mighty in battle.

Who is this King of glory?.... Which question is put by the church, or particular believers; not through ignorance, as the daughters of Jerusalem, Song 5:9; or the Pharisees, when Christ made his public entrance into Jerusalem, Matthew 21:10; much less in pride and haughtiness, in scorn and derision, as Pharaoh, Exodus 5:1; and the Capernaites, John 6:42; but as wondering at the glories and excellencies of his person, and as desirous of knowing more of him. The answer to the question is,
the Lord strong and mighty: he whose name alone is Jehovah; the most high in all the earth; the everlasting I AM; Jehovah our righteousness; the mighty God, even the Almighty; the Son of Man, whom God has made strong for himself: his strength and might have been seen in the creation of all things out of nothing, in upholding all things by his power, in the redemption of his people, in the resurrection of himself, in dispossessing the strong man armed out of the hearts of his chosen ones, in the government of his church, and the care of all his saints, and in keeping them from a final and total falling away. From the first of these words, which is only here used, Mars, because of his strength, has the name of Azizus; which name of his Julian (o) makes mention of; and very probably Hesus, also a deity of the ancient Gauls, spoken of by the poet (p), and by Lactantius (q); but to none does it belong as to our Jehovah;
the Lord mighty in battle; as he was when he was up on the cross; when he made an end of sin, spoiled principalities and powers; abolished death, and destroyed him that had the power of it; and as he will be at the last day, when the kings of the earth shall make war with him, and he shall overcome them; when the beast and false prophet shall be taken, and cast alive into the lake of fire; and the remnant shall be slain with the sword of his mouth; see Revelation 17:14; and who is now the Captain of salvation to his people, their Leader and Commander; who furnishes them with weapons of warfare, which are mighty through God; who teaches their hands to war, and their fingers to fight the good fight of faith; and makes them more than conquerors, through himself, that has loved them.
(o) Orat. 4. in solem, p. 281. (p) "Teutates horrensque feris altaribus Hesus". Lucan. (q) De Fals. Relig. l. 1. c. 31.

The Lord - He is no ordinary person, no other than Jehovah, who hath given so many proofs of his almightiness, who hath subdued all his enemies, and is now returned in triumph.