name, like a charge of dynamite, bursts the gates of brass asunder, and
with triumphant music the procession sweeps into the conquered city.

Now these great words, throbbing with the enthusiasm at once of poetry
and of devotion, may, I think, teach us a great deal if we ponder them.

I. Notice, first, their application, their historical and original
application, to the King who dwelt with Israel.

We must never forget that in the Old Testament we have to do with an
incomplete and a progressive revelation, and that if we would understand
its significance, we must ever endeavour to ascertain to what point in
that progress the words before us belong. We are not to read into these
words New Testament depth and fulness of meaning; we are to take them
and try to find out what they meant to David and to his people; and so
we shall get a firm basis for any deeper significance which we may
hereafter see in them. The thought of God, then, in these words is
mainly that of a God of strong and victorious energy, a warrior-God, a
conquering King, one whose word is power, who rules amidst the armies of
heaven, and amidst the inhabitants of earth.

A brief consideration of each expression is all which can be attempted
here. 'Who is this King of Glory?' The first idea, then, is that of
sovereign rule; the idea which had become more and more plain and clear
to the national consciousness of the Hebrew with the installation of
monarchy amongst them. And it is very beautiful to see how David lays
hold of that thought of God being Himself the King of Israel; and dwells
so often in his psalms on the idea that he, poor, pale, earthly shadow,
is but a representative and a viceroy of the true King who sits in the
heavens. He takes off his crown and lays it before His throne and says: