Psalms 24:7

“Lift up your heads, O ye gates, etc.] By which the gates of hell are not meant; nor are the words to be understood of the descent of Christ thither, to fetch the souls of Old Testament saints from thence; who the Papists dream were detained in an apartment there, as in a prison, called by them “limbus patrum”; seeing these, immediately upon their separation from the body, were in a state of happiness and glory, as the parable of the rich man and Lazarus shows; and since Christ, at his death, went, in his human soul, immediately into heaven, or paradise, where the penitent thief was that day with him: nor do the words design the gates of heaven, and Christ’s ascension thither, shut by the…”

“The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.”

“Lift up - He speaks here of the gates and doors of the temple, which by faith and the spirit of prophecy, he beheld as already built, whose doors he calls Everlasting, not so much because they were made of strong and durable materials, as in opposition to those of the tabernacle, which were removed from place to place. These gates he bids lift up their heads, or tops, by allusion to those gates which have a portcullis, which may be let down or taken up. And as the temple was a type of Christ, and of his church, and of heaven itself; so this place may also contain a representation, either of Christ's entrance into his church, or into the hearts of his faithful people, who are here commanded…”

“Lift: Psa 118:19, Psa 118:20; Isa 26:2 King: Psa 21:1, Psa 21:5, Psa 97:6; Hag 2:7, Hag 2:9; Mal 3:1; Co1 2:8; Jam 2:1; Pe2 3:18; Rev 4:11 shall: Psa 68:16-18, Psa 132:8; Num 10:35, Num 10:36; Sa2 6:17; Kg1 8:6, Kg1 8:11; Mar 16:19; Eph 4:8-10; Pe1 3:22 Psalms 24:8”

“The festal procession has now arrived above at the gates of the citadel of Zion. These are called פּתחי עולם, doors of eternity (not "of the world" as Luther renders it contrary to the Old Testament usage of the language) either as doors which pious faith hopes will last for ever, as Hupfeld and Hitzig explain it, understanding them, in opposition to the inscription of the Psalm, to be the gates of Solomon's Temple; or, what seems to us much more appropriate in the mouth of those who are now standing before the gates, as the portals dating back into the hoary ages of the past (עולם as e.g., in Gen 49:26; Isa 58:12), the time of the Jebusites, and even of Melchizedek, though which the King of…”