Are we to adopt the supplement, "O God of," before the abrupt "Jacob"? The clause is harsh in any construction. The preceding "thy" seems to require the addition, as God is not directly addressed elsewhere in the psalm. On the other hand, the declaration that such seekers are the true people of God is a worthy close of the whole description, and the reference to the "face" of God verbally recalls Peniel and that wonderful incident when Jacob became Israel. The seeker after God will have that scene repeated, and be able to say, "I have seen God." The abrupt introduction of "Jacob" is made more emphatic by the musical interlude which closes the first part. There is a pause, while the procession ascends the hill of the Lord, revolving the stringent qualifications for entrance. It stands before the barred gates, while possibly part of the choir is within. The advancing singers summon the doors to open and receive the incoming Jehovah. Their portals are too low for Him to enter, and therefore they are called upon to lift their lintels. They are grey with age, and round them cluster long memories; therefore they are addressed as "gates of ancient time." The question from within expresses ignorance and hesitation, and dramatically represents the ancient gates as sharing the relation of the former inhabitants to the God of Israel, whose name they did not know, and whose authority they did not own. It heightens the force of the triumphant shout proclaiming His mighty name. He is Jehovah, the self-existent God, who has made a covenant with Israel, and fights for His people, as these grey walls bear witness. His warrior might had wrested them from their former possessors, and the gates must open for their Conqueror. The repeated question is pertinacious and animated: "Who then is He, the King of glory?" as if recognition and surrender were reluctant. The answer is sharp and authoritative, being at once briefer and fuller. It peals forth the great name "Jehovah of hosts." There may be reference in the name to God's command of the armies of Israel, thereby expressing the religious character of their wars; but the "hosts" include the angels, "His ministers who do His pleasure," and the stars, of which He brings forth the hosts by number. In fact, the conception underlying the name is that of the universe as an ordered whole, a disciplined army, a cosmos obedient to His voice. It is the same conception which the centurion had learned from his legion, where the utterance of one will moved all the stern, shining ranks. That mighty name, like a charge of explosives, bursts the gates of brass asunder, and the procession sweeps through them amid yet another burst of triumphant music. PSALM XXV.