Psalm 84 is a poetic expression of longing for God's presence in worship, highlighting the beauty and desirability of His dwelling places. The psalmist reflects on the joy and communal experience found in public worship, contrasting it with the sorrow felt when separated from the holy assemblies. It emphasizes the importance of divine worship in the life of believers and the deep love for God's house, underscoring its significance in their spiritual journey.

1. PSALM 84 COMME TARY
EDITED BY GLE PEASE
For the director of music. According to gittith.[b]
Of the Sons of Korah. A psalm.
I TRODUCTIO
SPURGEO , "Title and Subject. To the Chief Musician upon Gittith. A Psalm for
the sons of Korah. This Psalm well deserved to be committed to the noblest of the
sons of song. o music could be too sweet for its theme, or too exquisite in sound to
match the beauty of its language. Sweeter than the joy of the wine press, (for that is
said to be the meaning of the word rendered upon Gittith), is the joy of the holy
assemblies of the Lord's house; not even the favoured children of grace, who are like
the sons of Korah, can have a richer subject for song than Zion's sacred festivals. It
matters little when this Psalm was written, or by whom; for our part it exhales to us
a Davidic perfume, it smells of the mountain heather and the lone places of the
wilderness, where King David must have often lodged during his many wars. This
sacred ode is one of the choicest of the collection; it has a mild radiance about it,
entitling it to be called The Pearl of Psalms. If the twenty-third be the most popular,
the one-hundred- and-third the most joyful, the one-hundred-and-nineteenth the
most deeply experimental, the fifty-first the most plaintive, this is one of the most
sweet of the Psalms of peace. Pilgrimages to the tabernacle were a grand feature of
Jewish life. In our country, pilgrimages to the shrine of Thomas of Canterbury, and
our Lady of Walsingham, were so general as to affect the entire population, cause
the formation of roads, the erection and maintenance of hostelries, and the creation
of a special literature; this may help us to understand the influence of pilgrimage
upon the ancient Israelites. Families journeyed together, making bands which grew
at each halting place; they camped in sunny glades, sang in unison along the roads,
toiled together over the hill and through the slough, and as they went along, stored
up happy memories which would never be forgotten. One who was debarred the
holy company of the pilgrims, and the devout worship of the congregation, would
find in this Psalm fit expression for his mournful spirit.
Division. We will make our pauses where the poet or the musician placed them,
namely, of the Selahs.
COKE, "Title. ‫למנצח‬ ‫על‬ ‫הגתית‬ lamnatseach al haggittith.] This psalm contains the
ardent desires of a pious soul towards God; a pathetic expression of the benefits and

2. joy of his public service; and an encouragement of the people to make the ways
thither from all quarters fair and passable. Bishop Patrick thinks that it was
composed by some pious Levite, when Sennacherib's army had blocked up the way
to Jerusalem, and hindered him from waiting upon the service of God at the temple.
But Dr. Delaney has suggested, that it was written by David when he was at peace
from all his enemies, and, having settled the ark in its place, had set his heart upon
building a temple to God. Let us suppose then, what is not at all unnatural, says this
learned writer, that David, upon conceiving this great design of building the temple,
had poured out his purpose in fervent prayer to God, imploring his aid and
protection, and confiding in his support to the accomplishment of it: Could any
words more aptly or emphatically express the fulness of his heart upon this head
than those of this psalm? Let us suppose him to have communicated any psalm that
he composed upon this occasion to athan, his prophet and friend: what other
answer could the prophet make to him, on a supposition that this was the very
psalm so communicated, than that which we find recorded of him, 2 Samuel 7:3. Go,
do all that is in thine heart, for the Lord is with thee? Life of David, b. 3: Psalms
100:1
ELLICOTT, "By an almost complete agreement of commentators this psalm is
descriptive of a caravan of Israelites either returning from exile to Jerusalem or on
its way up to one of the regular feasts. It has so many points of resemblance to
Psalms 42, 43 that it has been ascribed to the same author and referred to the same
events. (See otes to those psalms.) The singer, whether he speaks in his own name
or that of Israel generally, is undoubtedly at present unable (see Psalms 84:2) to
share in the Temple services which he so rapturously describes. The poetical
structure is uncertain.
1 How lovely is your dwelling place,
Lord Almighty!
BAR ES, "How amiable - How much to he loved; how lovely. The word amiable is
now used to denote a quality of mind or disposition - as gentle, affectionate, kind. The
word used here, however in the original, means rather dear, beloved - as a token of
endearment. Compare the notes at the title to Ps. 45. The idea here is, that the place of

3. public worship is dear to the heart, as a beloved freind - a child - a wife - is. There is a
strong and tender love for it.
Are thy tabernacles - Thy dwelling-places. This word might be applied either to the
tabernacle or the temple, or to any place where God was supposed to reside, or where his
worship was celebrated. The plural form is used here probably because the tabernacle
and the temple were divided into two parts or rooms, and each might be regarded as in a
proper sense the dwelling-place of God. See the notes at Mat_21:12, following.
O Lord of hosts! - Yahweh of hosts; Yahweh, controlling - ruling - guiding -
marshalling - all the armies of heaven and earth: compare the notes at Isa_1:9; notes at
Psa_24:10.
CLARKE, "How amiable are thy tabernacles - In this plural noun he appears to
include all the places in or near the temple where acts of Divine worship were
performed. The holy of holies, the holy place, the altar of incense, the altar of burnt-
offering, etc., etc.; all called here God’s tabernacles or dwelling-places; for wherever God
was worshipped, there he was supposed to dwell.
GILL, "How amiable are thy tabernacles, O Lord of hosts! Which were erected
in the wilderness by Moses at the command of God, and brought into the land of
Canaan, where the Lord took up his dwelling: here he was worshipped, and sacrifices
offered to him; here he granted his presence, and commanded his blessing; here it was in
David's time; for as yet the temple was not built: it is called "tabernacles", in the plural
number, because of its several parts: hence we read of a first and second tabernacle,
Heb_9:2, there was the holy place, and the holy of holies, besides the court of the
people; unless it can be thought to refer to the tabernacle David had built for the ark in
Zion, and to the old tabernacle which was at Gibeon, 2Sa_6:17 the whole was a
representation of the church of God, and the ordinances of it; which is the dwelling place
of God, Father, Son, and Spirit, where he is worshipped, his presence enjoyed, his word
is preached, ordinances administered, and the sacrifices of prayer and praise offered up;
on account of all which it is very "amiable": what made the tabernacle of Moses lovely
was not the outside, which was very mean, as the church of God outwardly is, through
persecution, affliction, and poverty; but what was within, having many golden vessels in
it, and those typical of things much more precious: moreover, here the priests were to be
seen in their robes, doing their duty and service, and, at certain times, the high priest in
his rich apparel; here were seen the sacrifices slain and offered, by which the people
were taught the nature of sin, the strictness of justice, and the necessity and efficacy of
the sacrifice of Christ; here the Levites were heard singing their songs, and blowing their
trumpets: but much more amiable are the church of God and its ordinances in Gospel
times, where Christ, the great High Priest, is seen in the glories of his person, and the
fulness of his grace; where Zion's priests, or the ministers of the Gospel, stand clothed,
being full fraught with salvation, and the tidings of it; where Christ is openly set forth, as
crucified and slain, in the ministry of the word, and the administration of ordinances;
here the Gospel trumpet is blown, and its joyful sound echoed forth, and songs of love
and grace are sung by all believers: besides, what makes these tabernacles still more
lovely are, the presence of God here, so that they are no other than the house of God, and
gate of heaven; the provisions that are here made, and the company that are here
enjoyed; to which may be added, the properties of those dwellings; they are lightsome,

4. like the habitations of Israel in Goshen; they are healthful, no plague comes nigh them;
the inhabitants of them are not sick; their sins are forgiven them; they are safe, sure, and
quiet dwelling places; see Isa_32:18 and they are lovely to such, and to such only, who
have seen the unamiableness of sin, and are sick of its tents, and of enjoying its fading
pleasures, and to whom Christ is precious, and altogether lovely: these have an intense
affection for him, and for his house, word, worship, and ordinances, and with
admiration say, "how amiable", &c.
HE RY, "The psalmist here, being by force restrained from waiting upon God in
public ordinances, by the want of them is brought under a more sensible conviction than
ever of the worth of them. Observe,
I. The wonderful beauty he saw in holy institutions (Psa_84:1): How amiable are thy
tabernacles, O Lord of hosts! Some think that he here calls God the Lord of hosts (that
is, in a special manner of the angels, the heavenly hosts) because of the presence of the
angels in God's sanctuary; they attended the Shechinah, and were (as some think)
signified by the cherubim. God is the Lord of these hosts, and his the tabernacle is: it is
spoken of as more than one (thy tabernacles) because there were several courts in which
the people attended, and because the tabernacle itself consisted of a holy place and a
most holy. How amiable are these! How lovely is the sanctuary in the eyes of all that are
truly sanctified! Gracious souls see a wonderful, an inexpressible, beauty in holiness, and
in holy work. A tabernacle was a mean habitation, but the disadvantage of external
circumstances makes holy ordinances not at all the less amiable; for the beauty of
holiness is spiritual, and their glory is within.
JAMISO , "Psa_84:1-12. (See on Psa_8:1, title, and see on Psa_42:1, title). The
writer describes the desirableness of God’s worship and prays for a restoration to its
privileges.
amiable — not lovely, but beloved.
tabernacles — (Psa_43:3).
CALVI , "1How amiable are thy tabernacles, O Jehovah of Hosts! David
complains of his being deprived of liberty of access to the Church of God, there to
make a profession of his faith, to improve in godliness, and to engage in the divine
worship. Some would understand by the tabernacles of God, the kingdom of heaven,
as if David mourned over his continuance in this state of earthly pilgrimage; but
they do not sufficiently consider the nature of his present afflicted circumstances —
that he was debarred from the sanctuary. He knew that God had not in vain
appointed the holy assemblies, and that the godly have need of such helps so long as
they are sojourners in this world. He was also deeply sensible of his own infirmity;
nor was he ignorant how far short he came of approaching the perfection of angels.
He had therefore good ground to lament over his being deprived of those means, the
utility of which is well known to all true believers. His attention was, no doubt,
directed to the proper end for which the external ritual was appointed; for his
character was widely different from that of hypocrites, who, while they frequent the
solemn assemblies with great pomp, and seem to burn with ardent zeal in serving
God, yet in all this, aim at nothing more than by an ostentatious display of piety to
obtain the credit of having performed their duty towards Him. David’s mind was

5. far from being occupied with this gross imagination. The end he had in view in
desiring so earnestly to enjoy free access to the sanctuary was, that he might there
worship God with sincerity of heart, and in a spiritual manner. The opening words
are in the form of an exclamation, which is an indication of ardent affection; and
this state of feeling is expressed still more fully in the second verse. Hence we learn,
that those are sadly deficient in understanding who carelessly neglect God’s
instituted worship, as if they were able to mount up to heaven by their own unaided
efforts.
SPURGEO , "Ver. 1. How amiable, or, How lovely! He does not tell us how lovely
they were, because he could not. His expressions show us that his feelings were
inexpressible. Lovely to the memory, to the mind, to the heart, to the eye, to the
whole soul, are the assemblies of the saints. Earth contains no sight so refreshing to
us as the gathering of believers for worship. Those are sorry saints who see nothing
amiable in the services of the Lord's house.
Are thy tabernacles. The tabernacle had been pitched in several places, and,
moreover, was divided into several courts and portions; hence, probably, the plural
number is here used. It was all and altogether lovely to David. Outer court, or inner
court, he loved every portion of it. Every cord and curtain was dear to him. Even
when at a distance, he rejoiced to remember the sacred tent where Jehovah revealed
himself, and he cried out with exultation while he pictured in fond imagination its
sacred services, and solemn rites, as he had seen them in bygone times. Because they
are thy tabernacles,
O Lord of hosts, therefore are they so dear to thy people. Thy pavilion is the centre
of the camp, around which all thy creatures gather, and towards which their eyes
are turned, as armies look to the tent of the king. Thou rulest all the companies of
creatures with such goodness, that all their hosts rejoice in thy dwelling place, and
the bands of thy saints especially hail thee with joyful loyalty as Jehovah of hosts.
EXPLA ATORY OTES A D QUAI T SAYI GS
Title. Here note, that the sons, that is, the posterity of wicked and rebellious Korah,
have an honourable place in God's sacred and solemn service: for to them sundry of
David's psalms are commended...
Here see the verifying of God's word, for the comfort of all godly children, that the
son shall not bear the iniquity of the father, Ezekiel 18:14; Ezekiel 18:17; Ezekiel
18:20, if he see his father's sins and turn from them. Thomas Pierson (1570-1633), in
"David's Heart's Desire."
Whole Psalm.
O Lord of hosts, how lovely in mine eyes
The tents where thou dost dwell!
For thine abode my spirit faints and sighs;
The courts I love so well.
My longing soul is weary
Within thy house to be;
This world is waste and dreary,
A desert land to me.
The sparrow, Lord, hath found a sheltered home,
The swallow hath her nest;

6. She layeth there her young, and though she roam,
Returneth there to rest.
I, to thine altar flying,
Would there for ever be;
My heart and flesh are crying,
O living God, for thee!
How blest are they who in thy house abide!
Thee evermore they praise.
How strong the man whom thou alone dost guide,
Whose heart doth keep thy ways.
A pilgrim and a stranger,
He leaneth on thine arm;
And thou, in time of danger,
Dost shield him from alarm.
From strength to strength through Baca's vale of woe,
They pass along in prayer,
And gushing streams of living water flow,
Dug by their faithful care;
Thy rain is sent from heaven
To fertilise the land,
And wayside grace is given
Till they in Zion stand.
Lord God of hosts, attend unto my prayer!
O Jacob's God, give ear!
Behold, O God, our shield, we through thy care,
Within thy courts appear!
Look thou upon the glory
Of thine Anointed's face;
In him we stand before thee,
To witness of thy grace!
One day with thee excelleth over and over
A thousand days apart;
In thine abode, within thy temple door,
Would stand my watchful heart.
Men tell me of the treasure
Hid in their tents of sin;
I look not there for pleasure,
or choose to enter in.
Own then the Lord to be thy Sun, thy Shield—
o good will he withhold;
He giveth grace, and soon shall be revealed
His glory, yet untold.
His mighty name confessing,
Walk thou at peace and free;
O Lord, how rich the blessing
Of him who trusts in thee!
German Choral Music.

7. Ver. 1. How amiable are thy tabernacles. What was there in them that appeared so
amiable? Perchance, the edifice was famed for the skill and cost bestowed on it? But
the temple of extraordinary beauty was not yet constructed. The tabernacle was
lowly, more suited to pilgrims than to a great people, and little becoming the king
himself. Therefore to the pious there is no need of vast or sumptuous temples to the
end that they should love the house of God. Musculus.
Ver. 1. How amiable are thy tabernacles. What made the tabernacle of Moses lovely
was not the outside, which was very mean, as the Church of God outwardly is,
through persecution, affliction, and poverty; but what was within, having many
golden vessels in it, and those typical of things much more precious; moreover, here
the priests were to be seen in their robes, doing their duty and service, and, at
certain times, the high priest in his rich apparel; here were seen the sacrifices slain
and offered, by which the people were taught the nature of sin, the strictness of
justice, and the necessity and efficacy of the sacrifice of Christ: here the Levites
were heard singing their songs, and blowing their trumpets: but much more amiable
are the Church of God and its ordinances in Gospel times, where Christ, the Great
High Priest, is seen in the glories of his person, and the fulness of his grace; where
Zion's priests, or the ministers of the gospel, stand clothed, being full fraught with
salvation, and the tidings of it; where Christ is evidently set forth, as crucified and
slain, in the ministry of the word, and the administration of ordinances; here the
gospel trumpet is blown, and its joyful sound echoed forth, and songs of love and
grace are sung by all believers; besides, what makes these tabernacles still more
lovely are, the presence of God here, so that they are no other than the house of
God, the gate of heaven; the provisions that are here made, and the company that is
here enjoyed. John Gill.
Ver. 1. Amiable. The adjective is rendered by the English versions amiable, in the
sense of the French amiable, lovely. But the usage of the Hebrew word requires it to
be understood as meaning dear, beloved, which is exactly the idea here required by
the context. The plural, dwellings, has reference to the subdivisions and
appurtenances of the sanctuary, and is applied to the tabernacle in Psalms 48:3.
Compare Psalms 68:35. The divine titles are as usual significant. While one suggests
the covenant relation between God and the petitioner, the other makes his
sovereignty the ground for a prayer for his protection.. Joseph Addison Alexander.
Ver. 1. Tabernacles. By the name of tabernacles we are put in mind of the church's
peregrination and wandering from one place unto another, until she come unto her
own true country. For as tabernacle and tents of war be removed hither and thither,
so the Church of God in this life hath no sure and quiet abode, but often is
compelled to change her seat. This pilgrimage, whereby indeed every man, as
Augustine doth say, is a pilgrim in this world, doth admonish us of sin, which is the
cause of this peregrination. For, because of sin, we are cast with our first parents out
of Paradise into the land wherein we sojourn. So that we are removed from
Jerusalem, that is, from the sight and fruition of peace, into Babylon, that is, into
confusion and exile, wherein we wander far and wide. icholas Heminge
(Hemminguis) (1513-1600), in "The Faith of the Church Militant."
Ver. 1-2. When we cannot express the greatness of a thing in direct terms, we are
fain to fly to wonder, and so doth David here, because he cannot express sufficiently
how amiable the Tabernacles of the Lord are, he therefore falls to wondering, and

8. helps himself with a question; How amiable are thy Tabernacles, O Lord of Hosts?
But is not David's wondering itself wonderful, that the tabernacles of the Lord of
Hosts should be so wonderfully amiable? Is it not a wonder they should be amiable
at all? For are not his tabernacles tents of war? and is there anything in war that
can be amiable? If he had said: How terrible are thy Tabernacles, O Lord of Hosts;
his wonder had been with some congruity; for the Lord of Hosts is terrible in all his
works; but to say, How amiable are thy Tabernacles, O Lord of Hosts, seems to
imply a contradiction; for though they may be amiable, as they are tabernacles, yet
they must needs be terrible, as they are Tabernacles of the Lord of Hosts; and when
this terribleness hath made an abatement in their amiableness, what place will be
left for wonder, to give cause to say, How amiable are thy Tabernacles, O Lord of
Hosts? But if he had said, How terrible are thy Tabernacles, O Lord of Hosts;
though it might have been wonderful in the degree, yet it could not be wonderful in
the kind: for what wonder is it, if the Tabernacles of the Lord of Hosts be terrible?
But when he saith, How amiable are thy Tabernacles, O Lord of Hosts; this is not
only wonderful in the degree, but in the kind much more. For what can be more
wonderful, than that being Tabernacles of the Lord of Hosts, they should be
amiable, and so amiable as to be wondered at? But is it not, that God is in himself so
amiable, that all things of His, even his terrors themselves, are amiable; his
tabernacles and his tents, his sword and his spear, his darts and his arrows, all
amiable; terrible no doubt to his enemies, but amiable, wonderfully amiable to all
that love and fear him, and great reason they should be so, seeing they are all in
their defence, and for their safeguard; though they be Tabernacles of the Lord of
Hosts to the wicked, yet they are Courts of the Prince of Peace to the godly, and this
makes my soul to long for the courts of the Lord. For I desire indeed to be a
courtier, yet not as I am now: God knows I am very unfit for it, but because God's
Courts are such, they make any one fit, that but comes into them; they receive not
men fit, but make them fit, and he that was before but a shrub in Baca, as soon as he
comes into the Courts of the Lord is presently made a cedar in Lebanon. Sir
Richard Baker.
WHEDO , "Verse 1
1. Amiable—Lovely.
Tabernacles—The plural form can mean nothing more than the apartments and
cloisters of the sacred place.
O Lord of hosts—Or, of armies. This has been called one of the Eloheem psalms.
Eloheem, (God,) is used six times; Jehovah, God, twice; Jehovah of hosts, three
times; God of hosts, once; Jehovah, God of hosts, once. Like the other Korahitic
productions, it is highly lyrical and cheerful. The heart is in lively sympathy with
God and his worship, and the frequent use of the divine name is impassioned.
BE SO , "Psalms 84:1-2. How amiable are thy tabernacles — That is, thy
tabernacle, termed tabernacles; either, 1st, Because it consisted of several parts; or,
2d, To denote its excellence; as behemoth, or beasts, is put for one eminent beast,
(Job 40:15,) and wisdoms for excellent wisdom, Proverbs 1:20. My soul longeth, &c.

9. — With vehement desire, to tread again the courts of the Lord’s house, and join
with his people in the holy worship there performed. Yea, even fainteth — So the
Seventy, reading εκλειπει; the Hebrew, however, ‫כלתה‬ ‫,וגם‬ vegam caletha, is literally,
yea, even is consumed, namely, with grief, for want of thine ordinances, with ardent
longings to enjoy them, and with the delay of this comfort, and the disappointment
of my hopes and expectations. My heart and my flesh crieth out — My soul and
body are pained; or the passion of my heart maketh my tongue cry out; for the
living God — To know and love him, and to enjoy his favour and communion with
him.
COFFMA , "Verse 1
PSALM 84
THE SUPREME PSALM OF THE SA CTUARY
The title here was given by Fleming James, as quoted by McCullough.[1] "The love
of the psalmist for the temple here is not for its own sake, but for the sake of God's
presence to be found there."[2]
The great lesson for Christians here is: "If the ancient temple of the Hebrews
inspired such loving devotion and joy as that revealed here, how much more
wonderful indeed should be the joy and spiritual exultation of those who actually
are in the spiritual body of the Son of God."?
This psalm is a favorite with many people; and almost everyone recalls a memory
verse from it.
Due to the evident fact that the temple services were being conducted in the era
when this psalm was written, and to the strong possibility that Psalms 84:9 is a
reference to the "king," the psalm was composed during the monarchy, which
means that the temple mentioned here was that of Solomon. The psalm is stated to
be for the "Sons of Korah" in the superscription, but the actual author of it is
unknown.
The psalm naturally falls into three divisions of four verses each, set apart in the
text itself by the word "Selah," following Psalms 84:4,8.
We do not believe that any `pilgrimage' whatever is mentioned in the psalm, that
conception having been imported into the psalm and supported by the RSV's
butchering it with several impossible alterations and additions to the sacred text.
Psalms 84:1-4
"How amiable are thy tabernacles, O Jehovah of Hosts!
My soul longeth, yea, even fainteth for the courts of Jehovah;

10. My heart and my flesh cry out unto the living God.
Yea, the sparrow hath found her a house, where she may lay her young,
Even thine altars, O Jehovah of hosts,
My King, and my God.
Blessed are they that dwell in thy house:
They will be still praising thee.
(Selah)"
"Amiable" (Psalms 84:1). The marginal reading here is `lovely,' which appears
preferable.
"My heart and my flesh cry out unto the living God" (Psalms 84:2). "Our hearts, O
God, were made for thee; and never shall they rest until they rest in thee." These
immortal words of Augustine always come to mind in the contemplation of the
thought written here. There is a deep and unquenchable thirst in the hearts of all
men for the knowledge of God, and nothing on earth can satisfy it except the
worship and adoration of the Creator. Those who do not worship God do not have
to wait until the Judgment Day to be lost; they are lost already. Apart from the love
of God, no man has any sure anchor; but those who truly seek God and faithfully
strive to serve him have laid hold upon the hope `in Christ,' "a hope both sure and
stedfast and which enters into that which is within the veil" (Hebrews 6:19).
"The sparrow ... and the swallow" (Psalms 84:3). Small birds had built nests in the
temple area, perhaps in crevices and small niches within the temple itself; but the
mention of `altars' cannot be taken as a place where such nests were built. Daily
fires upon the temple altars would surely have prevented that. The peace and
security which these small creatures found in their temple location suggested to the
psalmist the peace and security that he himself felt in coming there to worship.
The mention of the safe nesting place of these tiny birds recalls the plaintive words
of Our Savior, who said, "The foxes have holes, and the birds of the heaven have
nests; but the Son of Man hath not where to lay his head" (Luke 9:58).
"Blessed are they that dwell in thy house" (Psalms 84:4). This blessing of God's
worshippers occurs in all three divisions of the psalm, in the last verse of Division
o. 1, in the first verse of Division o. 2, and in the last verse of Division o. 3.
The intense longing of the psalmist for his presence in God's temple has been used
by some as evidence that the psalmist was at the time of this hymn compelled to be
absent from the temple, either by exile, illness, or some other hindrance. We cannot
find any evidence whatever of such a thing in the psalm.

11. "The longing after God and the sanctuary, in the first part of this psalm, does not
necessarily imply exile from its premises; because such longings for God may be felt
when men are nearest to Him, and are, in fact, an element of that nearness."[3]
CO STABLE, "Verses 1-12
Psalm 84
This Psalm , like Psalm 42 , 43 , expresses the writer"s desire for the Lord"s
sanctuary. It is one of the pilgrim or ascent psalms that the Israelites sang as they
traveled to the sanctuary to worship God (cf. Psalm 120-134). In it, the unknown
writer declared the blessed condition of those who go to the temple to pray to
Yahweh. The sons of Korah were those who arranged and or sang this psalm in
Israel"s public worship.
EXPOSITORS DICTIO ARY OF TEXTS, "Foxe, in his Book of Martyrs, under
the year1554 , in the reign of Queen Mary, gives an account of the youthful martyr.
It is taken from his brother"s narration. "He suffered with great constancy, and
recited the84th Psalm as he was a-dying. Then there was a gentleman who said, "I
pray God have mercy upon his soul". The people said, "Amen, Amen". Immediately
fire was made. Then William cast his Psalter right into his brother"s hand, who
said, "William, think on the holy passion of Christ, and be not afraid of death!"
And William answered, "I am not afraid". Then, lifting up his hands to heaven, he
said, "Lord, Lord, Lord, receive my spirit"; and, casting down his head again into
the smothering smoke, he yielded up his life for the truth, sealing it with his blood to
the praise of God."—John Ker.
Delight in God"s House
Psalm 84:1
The utterance of a Hebrew exile who is cut off from the privileges of worship and
sacrifice on Mount Zion. The Psalmist prays that Hebrews , though distant, may
share the blessing of those who can enter the holy place of the tabernacles of the
Most High. And thus the close of the Psalm suggests that grace and glory are not
altogether confined to the temple courts.
I. Even in the Old Testament no local sanctuary has a monopoly of the Divine
Presence. And in the ew Testament we realize that the Most High dwelleth not in
temples made with hands. It has seemed easy and natural for Christians to chant
this Psalm , referring it to the services of the Christian Church. evertheless we
must distinguish and discriminate in our application of its phrases, and interpret
them in the clear light of the argument of the Epistle to the Hebrews: "Ye are come
unto Mount Zion, unto the heavenly Jerusalem".
II. It may even be questioned whether Christians should call any earthly building
"the House of God". God"s house for each individual man is just the place where he

12. finds himself at home with God: "any place where God grants the vision, where God
lets down the ladder".
III. Yet this expresses only part of the total truth. Christianity is supremely a
fellowship, and we realize the living God in the fellowship of His children. It is
among the gathered company of believers that Christ manifests His real presence,
and fulfils His promise to their corporate and collective faith.
—T. H. Darlow, The Upward Calling, p232.
The House of God
Psalm 84:1
This is the language of love, and in this brief sentence is forcibly expressed the royal
Psalmist"s impassioned love for God, through the medium of His recognized abode.
I. The Object.—"Tabernacles" signifies places of temporary rather than of
fixed or permanent abode; and in this is implied the evanescent, short-lived nature
of the race, and all that belongs to sublunary existence.
II. The Special Significance of this Appellation.—The advantages such Divine
favour affords:—
a. As a source of comfort and rejoicing.
b. As essential to faith, faithfulness, and success.
III. The House of God as a Blessed Reality.—The powers of darkness foiled, and
victory on Israel"s side.
Christian Worship
Psalm 84:1
This Psalm was written evidently under circumstances of some deep sorrow or
anxiety which had caused absence, and that a constrained absence, from the
tabernacles of the Lord. The Psalm further describes the going up of the pilgrims of
Zion to the Temple of Jerusalem, and the increasing blessing that they felt in
communion with one another, journeying all toward Jerusalem.
I. What is the position of affairs as appertaining to the interpretation of this Psalm?
There was private worship then as now. Many of the Scriptures of the Old
Testament enforced that duty; and there is public worship now as there was then,
with all the Old Testament lessons carried forward, and all the ew Testament
lessons adding on their special edification and example.

13. II. In the ew Testament the great rubric of public worship is this, "Wheresoever
two or three are gathered together in My name," says Christ, "there am I in their
midst". And we have this additional command in the words of the Apostle,
"Forsaking not the assembling yourselves together as the manner of some is". We
urge these things because of two classes of men: (a) First because of the careless and
the thoughtless who think they can live, but know that they cannot die, without the
means of grace, and who seldom if ever attend the house of God. (b) Another class
consists of some amongst our own selves who are so spiritual in their own mind, or
in their own understanding of themselves, that they have no sympathy for those that
are without, despise anything like material or concrete methods for conducting the
worship of God, and esteem buildings, systems, forms, and all externals as nothing
worth at all. In enforcing upon the careless and the thoughtless the important duty
of public worship, you include the importance of private worship; because those
persons who neglect public worship are almost sure to neglect private worship too;
whereas, those that attend private worship are those that most value and appreciate
the public worship of God in the communion of His people.
III. In the dispensation of the Spirit in which we now live amid all the spiritual
demands of the ew Testament Church, God still has appointed and approved of
the outward and the visible means of grace. Is it by dreams and visions that God
makes known His mind to us? o, but by His holy word which is a book—a book, a
tangible, real, genuine, veritable book, so far external as to be a book printed on
paper, and printed with ink, just as other books are, and that is the way in which
God communicates whatever of His mind we have ever attained.
References.—LXXXIV:1.—R. D. B. Rawnsley, Sermons in Country Churches
(3Series), p293. LXXXIV:1 , 2.—C. Bradley, Faithful Teaching, p116. LXXXIV:3.—
Spurgeon, My Sermon otes—Genesis to Proverbs , p154. LXXXIV:6.—P. Brooks,
The Mystery of Iniquity, p18. Spurgeon, Morning by Morning, p257. LXXXIV:7.—
J. Keble, Village Sermons on the Baptismal Service, p301. H. M. Butler, Harrow
School Sermons (2Series), p230.
The Glorious Lamp of Heaven
Psalm 84:11
I. The progress of our life is not unlike the progress of astronomy. We all begin in
one way or other by making this earth on which we dwell the centre. The strange
thing is that while this remains the centre, for us as for the astronomers much is
dark. A thousand problems baffle our inquiry, and a thousand questions are
answered by a cry. But the day comes—and it comes to every man—when he has his
choice of being a Copernicus. He has his choice of making the great refusal, or of
making the grandest of all discoveries, for the greatest discovery a man can make is
that God is the centre of the system.
II. How beneficent is the power of the sun, and yet from what a vast distance it is
exercised. I am sure that most of us have been oppressed at times by the thought of a

14. distant God. Like Job we have looked to the right hand and He was not there, and
to the left and have seen nothing of His form, until under the weight of thoughts like
these the distance of the Almighty Father chills us, and we cannot pray with
realizing power nor can we walk with realizing faith. Tempted and tried thus let us
recall our text: "The Lord God is a shield—He is a sun". Wherever His Throne be,
in distances illimitable, shall He be outmatched in power by His creature?
III. Without the atmosphere the sun could never bless us. May I not use that
mystery of nature to illuminate a kindred mystery of grace? It is one of the ways of
God in all His workings to grant His blessings through an intermediary. Christ is
the mediator of the better covenant. Through Him the sunshine of heaven"s love can
reach us and in the rays of that sunshine we are blessed.
—G. H. Morrison, The Unlighted Lustre, p65.
Psalm 84:11
" o good thing will he withhold from them that walk uprightly." When Thomas
Carlyle was leaving, in doubt and despondency, his quiet mountain home at
Craigenputtock for the untried tumult of London, he quoted part of this verse for
comfort to his brother Alexander and himself, but mingled it with the words of
another passage, Romans 8:28.
—J. K.
EBC, "THE same longing for and delight in the sanctuary which found pathetic
expression in Psalms 42:1-11 and Psalms 43:1-5, inspire this psalm. Like these, it is
ascribed in the superscription to the Korachites, whose office of door keepers in the
Temple seems alluded to in Psalms 84:10. To infer, however, identity of authorship
from similarity of tone is hazardous. The differences are as obvious as the
resemblances. As Cheyne well says, "the notes of the singer of Psalms 42:1-11 and
Psalms 43:1-5 are here transposed into a different key. It is still ‘Te saluto, te
suspiro,’ but no longer ‘De longinquo te saluto’ (to quote Hildebert)." The longings
after God and the sanctuary, in the first part of the psalm, do not necessarily imply
exile from the latter, for they may be felt when we are nearest to Him, and are, in
fact, an element in that nearness. It is profitless to inquire what were the singer’s
circumstances. He expresses the perennial emotions of devout souls, and his words
are as enduring and as universal as the aspirations which they so perfectly express.
o doubt the psalm identifies enjoyment of God’s presence with the worship of the
visible sanctuary more closely than we have to do, but the true object of its longing
is God, and so long as spirit is tied to body the most spiritual worship will be tied to
form. The psalm may serve as a warning against premature attempts to dispense
with outward aids to inward communion.
It is divided into three parts by the Selahs. The last verse of the first part prepares
the way for the first of the second, by sounding the note of "Blessed they," etc.,
which is prolonged in Psalms 84:5. The last verse of the second part (Psalms 84:8)

15. similarly prepares for the first of the third (Psalms 84:9) by beginning the prayer
which is prolonged there. In each part there is a verse pronouncing blessing on
Jehovah’s worshippers, and the variation in the designations of these gives the key
to the progress of thought in the psalm. First comes the blessing on those who dwell
in God’s house (Psalms 84:4), and that abiding is the theme of the first part. The
description of those who are thus blessed, is changed, in the second strophe, to those
in whose heart are the [pilgrim] ways," and the joys of the progress of the soul
towards God are the theme of that strophe. Finally, for dwelling in and journeying
towards the sanctuary is substituted the plain designation of "the man that trusts in
Thee," which trust is the impulse to following after God and the condition of
dwelling with Him; and its joys are the theme of the third part.
The man who thus interpreted his own psalm had no unworthy conception of the
relation between outward nearness to the sanctuary, and inward communion with
the God who dwelt there. The psalmist’s yearning for the Temple was occasioned by
his longing for God. It was God’s presence there which gave it all its beauty.
Because they were "Thy tabernacles," he felt them to be lovely and lovable, for the
word implies both. The abrupt exclamation beginning the psalm is the breaking into
speech of thought which had long increased itself in silence. The intensity of his
desires is expressed very strikingly by two words, of which the former (longs)
literally means grows pale, and the latter fails, or is consumed. His whole being,
body and spirit, is one cry for the living God. The word rendered "cry out" is
usually employed for the shrill cry of joy, and that meaning is by many retained
here. But the cognate noun is not infrequently employed for any loud or high-
pitched call, especially for fervent prayer, [Psalms 88:2] and it is better to suppose
that this clause expresses emotion substantially parallel to that of the former one,
than that it makes a contrast to it. "The living God" is an expression only found in
Psalms 42:1-11, and is one of the points of resemblance between it and this psalm.
That ame is more than a contrast with the gods of the heathen. It lays bare the
reason for the psalmist’s longings. By communion with Him who possesses life in its
fulness, and is its fountain for all that live, he will draw supplies of that "life
whereof our veins are scant." othing short of a real, living Person can slake the
immortal thirst of the soul, made after God’s own life, and restless till it rests in
Him. The surface current of this singer’s desires ran towards the sanctuary; the
depth of them set towards God; and, for the stage of revelation at which he stood,
the deeper was best satisfied through the satisfaction of the more superficial. The
one is modified by the progress of Christian enlightenment, but the other remains
eternally the same. Alas that the longings of Christian souls for fellowship with God
should be so tepid, as compared with the sacred passion of desire which has found
imperishable utterance in these glowing and most sincere words!
SIMEO , "DIVI E ORDI A CES LOVELY
Psalms 84:1-4. Haw amiable are thy tabernacles, O Lord of Hosts! My soul longeth,
yea, even fainteth, for the courts of the Lord: my heart and my flesh crieth out for
the living God. Yea, the sparrow hath found an house, and the swallow a nest for
herself, where she may lay her young, even thine altars, O Lord of Hosts, my King

16. and my God. Blessed are they that dwell in thine house: they will be still praising
thee.
TRULY it is sweet to read of the experience of the saints, and to be able to appeal to
it in vindication of our own experience. I wonder not that the world should cry out
against the people of the Lord as enthusiastic and absurd; for they cannot by any
means conceive how a person should lose all relish for carnal delights, and find all
his happiness in employments wherein they see nothing but restraint and
melancholy. But, indeed, there is a delight in communion with a reconciled God, an
ineffable “joy, with which the stranger intermeddleth not.” This is well expressed in
the passage before us; from whence I shall take occasion to shew,
I. The light in which we should view divine ordinances—
Certainly the expressions here used in reference to them are exceeding strong. To a
mind not conversant with the subject, they would appear rather like the flights of a
poetical imagination than as the dictates of sober judgment. But they are not a whit
too strong, if viewed in reference to the object respecting which they treat. Both
body and soul may well unite in the feelings here expressed, feelings of intense
desire, such as envies the very birds the privilege they enjoy of building their nests
around the sacred edifice where God’s presence is enjoyed. Truly the tabernacles of
the Most High will appear amiable, if we consider that in them,
1. God’s presence is vouchsafed—
[Formerly God dwelt in his sanctuary by the Shechinah, a bright cloud, the symbol
of his presence, which was in itself visible to the eye of sense, though it was seen only
by the High Priest, and that only on one day in the year. ow, his presence is visible
only to the eye of faith (for there is an eye that “seeth Him that is invisible [ ote:
Hebrews 11:27.]”), and by him who possesses a spiritual discernment, even though
he be the least and meanest of God’s children, the divine presence is both seen and
felt. What else is the meaning of those words, “If a man love me, my Father will love
him; and we will come unto him, and make our abode with him?” Yes, verily, God
will manifest himself to his believing people as he does not unto the world [ ote:
John 14:21-23.]:” he will, in an especial manner, “draw nigh to those who draw nigh
to him: “Wherever two or three are met together in his name, he will be in the midst
of them;” and to every weeping suppliant he will say, “Behold me, behold me [ ote:
Isaiah 65:1.]!” “Here I am [ ote: Isaiah 58:9.].”]
2. His blessings are dispensed—
[In the days of our blessed Lord, we are informed, that multitudes, labouring under
every kind of malady, thronged about him; and that “virtue went forth from him to
heal them all [ ote: Luke 6:19,].” Somewhat similar to this may yet be seen under
the ministration of the Gospel. Multitudes, oppressed with every species of mental
trouble, approach the Majesty of heaven, to pour out before him their supplications,
and to receive from him a supply for their diversified necessities. The weary and

17. heavy-laden sinner sues for pardon and peace: the soul, harassed with temptations,
implores strength whereby to cope with its great Adversary, and to fulfil the will of
God: in a word, whatever be men’s trials, thither they bring them all; and there they
look for aid; and there, through the ministry of the Word, they actually “find mercy
and grace to help them in the time of need.” To every distinct case God mercifully
suits his aid; and the succour afforded by him proves sufficient for them all: so that,
as thousands can testify, when they have come hungering and thirsting for the
blessings of salvation, they have not been sent empty away, but have been filled and
satisfied with the plenteousness of God’s house, and had all their sorrows turned
into joy.]
3. His name is glorified—
[Every one, entering the house of God in a becoming spirit, feels a consciousness,
that he is approaching a Father and a Friend; yea, a Friend who is infinitely more
willing to give than the most oppressed suppliants can be to ask, and “willing to give
exceedingly above all that they can either ask or think.” Conceive of millions
assembled at the very same instant of time, in every quarter of the globe, thus
honouring their God as omnipresent to hear their prayers, and omnipotent to
supply their wants. Who must not love those ordinances where God is so exalted?
Again, amidst all the millions that have been relieved, there is but one sentiment of
gratitude to God as their Almighty and all-gracious Benefactor. Verily, in this
respect the tabernacles of the Most High on earth resemble his house above, where
all the hosts, whether of saints or angels, join in one harmonious song of praise to
their creating and redeeming God. Say, are not “God’s tabernacles amiable” in such
a view as this? and can any one long for them with too intense desire, or enter them
with too sublime delight?]
But that this may be more manifest, let us consider,
II. The blessedness of those who estimate them aright—
As for those who only occasionally visit the house of God, merely for form sake or to
perform a duty, it cannot be expected that they should derive much benefit to their
souls. But those who, in the habit of their minds, “dwell,” as it were, “in God’s
courts,” will find their souls exceedingly elated and comforted. They will acquire,
yea, and speedily too attain, a disposition of mind that is little understood by the
world at large, a spirit of praise and thanksgiving, not unlike to that which animates
the hosts above.
1. Their occasions for praise will incessantly be renewed—
[ ot a prayer they offer shall ever go forth in vain. Their access to God will become
more intimate, their confidence in him more entire, their communion with him more
sweet, and their communications from him more abundant. As every day brings
with it fresh temporal benefits, so will their stock of spiritual blessings be daily
multiplied, so that it shall appear to them as if a new series of mercies were every

18. day begun; a series, for the acknowledgment of which an eternity of ages would
scarcely suffice.]
2. In the exercise of praise they will abound more and more—
[I say not that they will cease to pray; for their need of prayer will never cease, till
they arrive in heaven itself. But their devotions will more assume the character of
praise: their view of the divine perfections will be greatly enlarged; and their sense
of God’s mercies be deepened, insomuch that they will see mercy in every thing, and
be disposed “in every thing to give thanks.” Their very trials and afflictions will be
regarded as tokens of God’s love, and as incentives to praise Him “who giveth songs
in the night.” If their tribulations be great, they will glory in them, as contributing
both to their present [ ote: Romans 8:28.] and eternal welfare [ ote: 2 Corinthians
4:17-18.]. Behold the Apostles just dismissed from scourging and imprisonment!
they go forth “rejoicing that they are counted worthy to suffer shame for Christ’s
sake.” Behold Paul and Silas also with their feet made fast in the stocks, whilst their
backs are yet bleeding by the stripes just recently inflicted on them! Do they mourn
and weep? o, “they sing praises unto God at midnight.” ow, all this was the fruit
of communion with God: and in proportion as we also live nigh to God in prayer, we
shall surely find, whether in life or death, little else than occasions of praise. In
whatever state we be, we shall be uttering thanksgivings to God; yea, come what
may, we shall “be still praising him.”]
SEE, then, I pray you,
1. The happiness of the saints—
[I may appeal to you, whether the worldling has any source of joy that can be
compared with this? o, verily; the first monarch upon earth that is ignorant of
God, fcedeth only upon husks: whereas the true saint, though poor as Lazarus
himself, eateth of “angels’ food” — — —]
2. The blessedness of heaven—
[If such be God’s courts below, what must heaven itself be? Well may we long to be
there. Well may we “desire to depart and be with Christ,” where we shall “behold
him face to face.” I need not say, how blessed are that choir who day and night
incessantly sing praises to God and to the Lamb. But may we so anticipate that
employment, that we may be prepared to join in it to all eternity! Amen, and Amen.]
K&D 1-4, "How loved and lovely (‫ּות‬‫ד‬‫י‬ ִ‫ד‬ְ‫)י‬ is the sacred dwelling-place (plur. as in Psa_
43:3) of the all-commanding, redemptive God, viz., His dwelling-place here below upon
Zion! Thither the poet is drawn by the deeply inward yearning of love, which makes him
pale (‫ף‬ ַ‫ס‬ ְ‫כ‬ִ‫נ‬ from ‫ף‬ ַ‫ס‬ ָⅴ, to grow pale, Psa_17:12) and consumes him (‫ה‬ ָ‫ל‬ ָⅴ as in Job_19:27).
His heart and flesh joyfully salute the living God dwelling there, who, as a never-failing
spring, quenches the thirst of the soul (Psa_42:3); the joy that he feels when he throws
himself back in spirit into the long-denied delight takes possession even of his bodily

19. nature, the bitter-sweet pain of longing completely fills him (Psa_63:2). The mention of
the “courts” (with the exception of the Davidic Psa_65:5, occurring only in the
anonymous Psalms) does not preclude the reference of the Psalm to the tent-temple on
Zion. The Tabernacle certainly had only one ‫ר‬ ֵ‫צ‬ ָ‫;ח‬ the arrangement of the Davidic tent-
temple, however, is indeed unknown to us, and, according to reliable traces,
(Note: Vid., Knobel on Exodus, S. 253-257, especially S. 255.)
it may be well assumed that it was more gorgeous and more spacious than the old
Tabernacle which remained in Gibeon. In Psa_84:4 the preference must be given to that
explanation which makes ָ‫יך‬ ֶ‫ּות‬‫ח‬ ְ ְ‫ז‬ ִ‫ת־מ‬ ֶ‫א‬ dependent upon ‫ה‬ፎ ְ‫צ‬ ָ‫,מ‬ without being obliged to
supply an intermediate thought like ‫ת‬ִ‫י‬ ַ (with hardening Dagesh like ‫ן‬ ֵ , Gen_19:38, vid.,
the rule at Psa_52:5) and ‫ן‬ ֵ‫ק‬ as a more definite statement of the object which the poet has
in view. The altars, therefore, or (what this is meant to say without any need for taking
‫ת‬ ֶ‫א‬ as a preposition) the realm, province of the altars of Jahve - this is the house, this the
nest which sparrow and swallow have found for themselves and their young. The poet
thereby only indirectly says, that birds have built themselves nests on the Temple-house,
without giving any occasion for the discussion whether this has taken place in reality. By
the bird that has found a comfortable snug home on the place of the altars of Jahve in
the Temple-court and in the Temple-house, he means himself. ‫ּור‬ ִ‫צ‬ (from ‫ר‬ ַ‫פ‬ ָ‫)צ‬ is a
general name for whistling, twittering birds, like the finch
(Note: Vid., Tobler, Denkblätter aus Jerusalem, 1853, S. 117.)
and the sparrow, just as the lxx here renders it. ‫ּור‬‫ר‬ ְ is not the turtle-dove (lxx, Targum,
and Syriac), but the swallow, which is frequently called even in the Talmud ‫דרור‬ ‫צפור‬ (=
‫ית‬ִ‫נוּנ‬ ְ‫,)ס‬ and appears to take its name from its straightforward darting, as it were,
radiating flight (cf. Arabic jadurru of the horse: it darts straight forward). Saadia renders
dûrıje, which is the name of the sparrow in Palestine and Syria (vid., Wetzstein's
Excursus I). After the poet has said that his whole longing goes forth towards the
sanctuary, he adds that it could not possibly be otherwise (‫ם‬ַ standing at the head of the
clause and belonging to the whole sentence, as e.g., in Isa_30:33; Ewald, §352, b): he,
the sparrow, the swallow, has found a house, a nest, viz., the altars of Jahve of Hosts, his
King and his God (Psa_44:5; Psa_45:7), who gloriously and inaccessibly protects him,
and to whom he unites himself with most heartfelt and believing love. The addition
“where (‫ר‬ ֶ‫שׁ‬ ֲ‫א‬ as in Psa_95:9; Num_20:13) she layeth her young,” is not without its
significance. One is here reminded of the fact, that at the time of the second Temple the
sons of the priests were called ‫ה‬ָ ֻ‫ה‬ ְ‫כ‬ ‫י‬ ֵ‫ח‬ ְ‫ר‬ ִ , and the Levite poet means himself together with
his family; God's altars secure to them shelter and sustenance. How happy, blessed,
therefore, are those who enjoy this good fortune, which he now longs for again with pain
in a strange country, viz., to be able to make his home in the house of such an adorable
and gracious God! ‫ּוד‬‫ע‬ here signifies, not “constantly” (Gen_46:29), for which ‫יד‬ ִ‫מ‬ ָ would
have been used, but “yet,” as in Psa_42:6. The relation of Psa_84:5 to Psa_84:5 is
therefore like Psa_41:2. The present is dark, but it will come to pass even yet that the
inmates of God's house (οᅶκεሏοι τοሞ Θεοሞ, Eph_2:10) will praise Him as their Helper. The
music here strikes in, anticipating this praise.

20. SBC, "I. Consider who is the Father of this home. He is the almighty God. With what
confidence it becomes the children of such a Father to depend on their home being
replenished with happiness! He is your Father; treat Him not as your enemy.
Recommend His house by your cheerfulness. Melancholy is its discredit.
II. Consider who is the Steward of this house. It is the Son of God, whom His Father has
appointed to the office. Notice two things which assure us of the faithfulness and
tenderness with which Christ must discharge His stewardlike trust. (1) There is His
devotedness to His Father’s honour and gratification. (2) In addition to the general
benevolence of His character, there is His kinsmanship for our security. We are not only
His Father’s children: we are His own brethren.
III. Consider who is the Tutor of the Christian home—He through whom the Son, as
Steward for the Father, conducts the education of the family. It is as the Illuminator and
Educator of the soul that as a Physician the Holy Ghost cures it of its diseases, and as its
Law-agent guides it either in its pleadings for mercy before the throne of God, or in its
defences against its adversaries: the devil, the world, and the flesh.
IV. The provision and entertainment of the home are presided over and administered
with this threefold Divine care. Good thoughts are the feast provided in the Christian’s
home. There is one thought which unites with and pervades all the rest: the
proclamation of the pardon of the Cross. Not only is this thought a feast of itself, but it is
only as it mingles with the other thoughts that they prove a feast too.
W. Anderson, Discourses, p. 205.
BI 1-12, "How amiable are Thy tabernacles, O Lord of Hosts!
A good man in relation to the scenes of public worship
I.
As deprived of these privileges. In his deprivation he reveals—
1. A devout admiration for them (Psa_84:1). It is the law of mind, that blessings
when lost always appear to us more precious. Lost health, lost property, lost friends,
lost privileges.
2. An intense longing for them (Psa_84:2). It is “the living God “that gives these
scenes attractions to the soul. It is not the sublimity of the site, the splendour of the
architecture, or the magnificence of the services, that the godly soul hungers for, but
“the living God.”
3. A high estimation of them (Psa_84:3). What the house is to the sparrow, and the
nest to the swallow, true worship is to the devout soul—the home, the resting-place.
II. As in quest of these privileges (Psa_84:5). Not only are they blessed whose home is in
the sanctuary, and who spend their days in perpetual praise; but those also are blessed
who, though at a distance, have God for their strength and help, and press on in pursuit
of religious privileges.
1. Though they encounter difficulties, they are still blest (Psa_84:6).
2. Though they encounter difficulties, they shall with increasing strength pursue
their way until they reach their blessed destiny (Psa_84:7).

21. III. As in contemplation of these privileges.
1. He prays (Psa_84:8-9). He invokes the Almighty to attend to his prayers, and to
“look upon the face,” or to favour, His “anointed,” that is, the king. What titles he
here applies to the Almighty! “O Lord God of Hosts,” “O God of Jacob,” “O God our
shield,” etc.
2. He avows the transcendent privileges of public worship (Psa_84:10).
3. He exults in the relation and beneficence of God (Psa_84:11). (Homilist.)
Delight in God’s house
I. Longing for God.
1. Soul-hunger (Psa_84:2). A man in good health enjoys his food, and, when he is
hungry, he desires it. But once the soul is quickened, it must have “bread to eat that
the world knows not of.” The “heart and flesh cries out for the living God.”
2. God’s altars (Psa_84:3). The altars of God are suggestive of the forgiveness of
sins, of communion, and protection. For there were the various sacrifices made
which brought the soul into communion with God, through the burnt offerings, the
meat offering, the peace offering, and the sin and trespass offering; there the man
who was fleeing for his life might ever find a place of safety and refuge. Having
expressed this desire, he ascribes two other titles to the Lord: “my King and my
God.” He who would call God his King must yield himself by faith to God, as well as
do homage to Him.
3. The blessings of God’s house (Psa_84:4) “In God’s house everything will be
granted to the soul, and nothing be asked of it in return but the praise of Him.”
II. The blessed man is a blessing.
1. The blessed man described (Psa_84:5). His will and desire, all his powers and
purposes are so surrendered to God, that God can use him in blessing others.
2. How the blessed man becomes a blessing (Psa_84:6). God has ordained that His
people, especially those who themselves have been filled and refreshed by His own
blessed life, by dwelling in His house, shall be the means of saving the world. What a
blessed mission is this; what a glorious privilege!
3. Reflex blessings (Psa_84:7).
(1) “They go from strength to strength.” Every grace in us is increased by the use
of it (Isa_40:29-31).
(2) “Every one of them in Zion appeareth before God” (Mat_25:23).
4. The prayer of the blessed man (Psa_84:8).
III. The blessings of salvation (Psa_84:9-12). God is the complete protection of His
saints. He is the whole armour with which we clothe ourselves.
1. Complete satisfaction. Sometimes the unbelieving world looks with pity upon the
Christian who has turned his back upon all the carnal pleasures of the world; but the
answer of the man who has found satisfaction in God and in His service is simple and
emphatic (Psa_84:10). To be such a privileged servant of God is better than to be like

22. Dives in the midst of all his feasting and revelling.
2. Every need supplied (Psa_84:11). Protection from all evil, and every needful thing
He will supply out of His energetic goodness, as the sun causes the earth to be
fruitful with every good thing by the power of his rays. Chief among these things is
“grace” for the time being, and “glory” for the time to come. What can man want
more?
3. A final beatitude (Psa_84:12). May the Lord of hosts, the God of Jacob, our King
and our God, fulfil all His goodness to us in these things, by creating in us a longing
thirst and desire, which shall be converted into prayer, and trust, and real
possession. (G. F. Pentecost, D. D.)
Delight in God’s house
The great truth which underlies this psalm is that God reveals Himself especially in the
sanctuary. In the house of God we find—
I. Pardon.
II. Peace. As its walls shut out the noises of the world, so its worship shuts out earthly
confusion and strife.
III. Spiritual strength. Hearts fail, consciences yield, life-strings snap, because men do
not seek the God of Jacob to strengthen them out of Zion. We must bear hardships and
sorrows. Every road, from the cradle to the grave, leads through the valley of Baca; but
pilgrims to Zion change barrenness to bloom, singing together as they go.
IV. Spiritual Joy. Such delight is wholly disconnected from earthly advantages; it
flourishes upon their loss. Pascal wrote, “Happiness is neither within us nor without us;
it is the union of ourselves with God.” There is no necessary limit to this joy, none except
the capacity of the human spirit. Practical inferences:—
1. A church should be built to manifest God.
2. The worship of the Church should seek the same end. Music, Scripture, prayer,
teaching, have but one objects—to draw the soul nearer to God.
3. There is no substitute for the sanctuary. Bigotry may close its doors, but the early
Christians consecrate a chapel in the catacombs, and Covenanters make cave or barn
or sea-beach a temple. Neglect of the sanctuary proves not abundance, but lack of
spiritual life. (Monday Club Sermons.)
A psalm of exile
We seem to see here a spirit chastened by grief, taught by suffering to sing and to pray
and to hope. And such is the general tone of the psalms of the dispersion. They remind
us of the old and deep lesson, that the chastisements which seem not to be joyous but
grievous in the present, will yield hereafter the peaceable fruits of righteousness to them
that are exercised thereby. The psalm falls naturally into strophes.
1. In the first of these, containing the first four verses, he calls to mind and
enthusiastically describes his feelings in thinking of the Temple. Nothing is left to the
exile but the solace of memory, faith and hope. And memory and imagination, acting

23. by the law of association, call up the details of the scene. He dwells fondly upon the
birds nestling as they have been from time immemorial permitted to nestle in the
Temple. This thought, that the God of the Temple afforded shelter to the birds of the
precincts, swallows, doves, storks, etc., was held by Gentiles no less than Jews. Men
of Kyme, says Herodotus, went to the Temple of Apollo, near Miletus, to inquire
concerning one who had taken refuge with them from the Persians what they should
do, and the oracle replied that he was to be given up to the Persians. One of the men
of Kyme ventured to treat the oracle as false, and himself made renewed inquiry. But
the same answer was returned. He then went round the Temple, and disturbed the
sparrows and other birds who had built their nests in the Temple. Meanwhile there
came a voice from the sanctuary to Aristodikos, saying, “Most profane of men, how
durst thou do these things? Dost thou overthrow my suppliants from the Temple?”
“O King,” was the retort, “it is thus that thou succourest thy suppliants, for thou
biddest the men of Kyme give up a suppliant.” There is something very beautiful in
the idea of the Divine Being as the protector of small, helpless creatures like the
house-haunting birds, and we at once remember the words of Jesus, “Not a sparrow
falls to the ground without your Father.” If God takes thought for sparrows, much
more does He for men.
2. From the birds his thoughts glances to the worshippers, who are still able to
frequent the Temple; and he recalls the pilgrim throngs on their way thither.
“Blessings on those who dwell in Thy house; still will they praise Thee. Blessings on
the men whose strength is in Thee, who love to think of the pilgrim way.” Those
whom he mentions as dwelling in Jehovah’s house—i.e. in the Holy City—are under
the yoke of a foreign conqueror in these last years of Judah, and in a very depressed
condition. Yet the psalmist anticipates that they will still be able joyfully to sing of
the Divine victory. And then, as to the believers scattered about in foreign lands, and
who will travel up to Zion by the pilgrim caravans, they will have manifold hardships
by the way; but confidence in Jehovah will give them strength, and they will
overcome them all. With lively sympathy he thus depicts them—“They passing
through the Baca valley,” etc. We may compare the imagery with that in Isaiah where
he depicts the desert solitudes as bursting out into rose blossoms, and being filled
with songs; the parched land transformed into a pool; its thirst satisfied with springs
of water; the haunts of dragons becoming green with reeds and rushes. Upon a great
highway the ransomed people of Jehovah are seen returning, and coming to Zion
with songs and everlasting joy upon their heads (Isa_35:1-10.). And the thought and
the imagery are very similar when the prophet Hosea speaks of the Valley of Achor
(woe) being transformed into a Door of Hope, and the people singing there as they
did in the days of yore when they came up out of the land of Egypt. These things are
for us allegories or parables of the soul. It is in the soul, and the soul alone, that we
are to look for these wondrous transformations of deserts into gardens, and parched
valleys into springs of living water. It is through undying trust and hope and love,
cherished in the midst of every suffering scene of life’s pilgrimage, that these marvels
must be wrought.
3. And now, from these soothing exercises of memory and imagination, the royal
poet turns to himself, and composes his spirit in an attitude of deep humility and
holy prayer. “O Jehovah, God of Hosts, hear my prayer: attend, O Jacob’s God. O
God, our shield, behold, look upon thine anointed’s face!” This, then, is the language
of a king. In virtue of his high office and dignity he would have enjoyed in former
days a place of high honour in the Temple. But rather, he says, he would be as the
humblest menial in a great house, and, after the Oriental custom, prostrate himself

24. in the dust in the presence of his Master, than dwell, as he is dwelling now, possibly
in circumstances of comfort or even of luxury, among the heathen. For supposing
this psalm to have been composed by King Jeconiah, while he was in honour and
esteem at the Court of Babylon, the language is peculiarly impressive as an evidence
of the piety of his spirit. “Sun,” he proceeds, “and shield is the eternal God! Grace,
glory will Jehovah give; will not refuse happiness to those who walk in innocency.”
And then the psalm ends, as it were, with a sigh of relief and repose, betokening that
the flow of feeling has found its true outlet and rest. “O Jehovah of Hosts, blessings
on the men who trust in Thee!” We may draw a few simple lessons from the beautiful
psalm. We need to see the blessings and the privileges of our life in perspective, at a
distance, before we can truly realize their worth. The youth knows not how happy he
has been at home, feels not in all its preciousness the blessing of a mother’s love, till
he looks back upon the early scene from some distant place, and from amidst scenes
that are strange to his heart. And so of those scenes of worship in which our spirit
was educated for eternity. The afterglow of Sundays, the reflection amidst busy hours
on songs and sermons that have been listened to not always with interest at the
time—these are experiences often the most enriching. It follows, that all our diligence
in attending to spiritual things now must secure for us a far-off interest of good—
memories of sweetness and refreshment, it may be, in some distant land or scene of
suffering, like that of the psalmist in exile. But there are other lessons. The soul
deprived of its wonted props, its associations of place and circumstance, is taught
more entirely to throw itself upon the spiritual resources. His soul was east down
within him at the hill Mizar, and it is cast down in Babylon. Yet why so? He knows
that God is to be sought and found there no less than in the Temple. What are space
and time to the worship of the Spirit? And what is the use of the glorious faculty of
imagination but that we may, in a sense, cancel time, and live in fellowship with the
great and good of the past—that we may break down the bounds of space and pass to
our friends across seas and deserts, and join with all saints in that worship which is
invisible and unending, and is fixed to no particular spot of earth? As Fenelon says,
“We may be very near to one another without meeting, or be far apart while
occupying the same room.” God unites all and obliterates the greatest distance where
hearts united in Him are concerned. In that Centre be who is in China or Japan and
those in France meet one another. But perhaps the thought that most naturally offers
itself from the study of the psalm is the blessedness of religious memories. (E.
Johnson, M. A.)
Mingled music
This psalm has well been called “The Pearl of Psalms.” It shines with mild, soft radiance,
comparable to that precious gem. I would myself speak of it as being full of mingled
music, and mingled music is sometimes of the sweetest. For the most part the note is
high, and the strain is sweet; yet there is a tone of sorrow underlying and interleaving all.
David sings, indeed, but he sings of his sorrows. Happy is the man who can sing in the
time of grief, and turn his very sadness into themes for melody.
I. “How amiable are thy tabernacles, O Lord of Hosts.” This is a eulogy of the house and
worship of the living God. Whereever David may have been in person, his heart was
yonder. The windows of his soul were ever open towards Jerusalem. Is not the title
which David applies to God instructive? “O Lord of Hosts.” The tabernacle of the
sanctuary seemed to David like the pavilion of the King or general, in the very centre of
the camp, and he, as one of the King’s mighty men, looked towards that pavilion, gazed

25. at its waving signal, and longed to be soon beneath its very shadow. The Church of the
living God, the God of Hosts—for He is still the God of battles, and a Man of war—is the
place wherein the soldiers refurnish themselves, and refurbish their arms. The worship
of His house, the means of grace, these are as the armoury whence the shield the helmet,
the breastplate, the sword, the preparation of the Gospel of peace for the feet, are all
provided. It is also as the refreshment place, where God succours and sustains the weary
warriors, wells breaking up and leaping forth at their very feet, as they did at Samson’s,
if needs be.
II. Then follows an elegy (verse 2). David was bereaved indeed. He had lost the
sanctuary. He was away from the place where God revealed Himself particularly. They
tell me that those who have dwelt among the glorious mountains of Switzerland cannot
bear to live away from them. They pine and die, away from their native land. After some
such fashion David looked Zionward. Absence made his heart grow fender still. What
was it that he longed for? For the courts of the Lord. Ah, burner for the sake of the
courts themselves. What are the courts without the King? He seeks not the place, but the
presence; not the courtiers, but the monarch; not the subjects, but the Lord Himself.
III. An allegory (verse 3). The birds were free to visit the sacred place. “Oh,” thought
David, “would I were as privileged as they.” He would not change places with them. He
did not wish he were a bird, but he wished he had the access they enjoyed, and the
familiarity and temerity that characterized them. What birds were they? Only sparrows,
merely swallows, the one the most worthless and the other the most restless of birds; yet
were they privileged to be where David at that time was debarred from going. Oh, prize
your privileges. Make God’s house your home. Love it not only for the benefit you may
get from it yourselves, but for the blessing it may bring your children. “The swallow hath
found a nest for herself, where she may lay her young.” Thank God for the church, and
the Sunday school, and the Bible classes. Despise none of them; they will bless both you
and your households.
IV. An augury (verse 4). The birds dwelt in the precincts of the Holy Place, and,
according to their nature, they praised, they sang. Swallows and sparrows are not song
birds, you say. Ah, but they chirped and chattered, and this was their best praise to God.
Now just as the Roman augurs pretended to foretell coming events by the flight of birds
and other means, so it seems to me—perhaps it is a quaint conceit—David ventures to
prophesy that all who dwell in the Lord’s house will be still praising Him. “Why,” he
says, “there are those birds chattering, chirping, twittering all the while, So long as they
have so secure an abode, their hearts go forth in praise to God. There also are the priests,
the Levites, and the Nethinim, the servants of the priests, surely so long as they have a
hand in this work they will be full of praise to God.” Certainly this is true of the upper
world. I do not know that I could suggest a better epitaph for the happy Christian who
praised God on earth, but is praising Him better still on high, than this word or two from
our closing verse. What are they doing yonder? “Still praising, still praising.” I would
fain have it on my own tombstone. I could not wish a better word than that, “Still
praising.” “Still praising.” Yes, when eternity grows old, “Still praising.” They practised
here, and rehearsed on earth, and now they can see Him face to face, and praise Him
more than angels can. Oh, begin His praises here, that you may continue them hereafter.
(T. Spurgeon.)
The beauty of the house of God
I. Wherein lies the beauty of the House of God? It does not consist in mere outward

26. loveliness. In proportion as one learns to worship God in the spirit he becomes
unconcerned about the particular architecture of the building. As a piece of
workmanship he may admire it as much as any, but as a place of worship it possesses no
more charm than the country barn devoted on the Lord’s Day to the preaching of the
Gospel. I fear that in the present day reverence for mere bricks and mortar is becoming a
very fashionable error. Beauty of design in the sanctuary walls is thought more of than
beauty of holiness in sanctuary worship. This is the result of a religion that goes no
deeper than the eye sees. But to the man educated of God, mere external symmetry will
be powerless to evoke the psalmist’s exclamation of “how amiable are Thy tabernacles.”
He wants something more. Something that touches the inner springs of the soul. A
house of God without worship is a fiction and a lie.
II. When this beauty is most seen. The amiability of God’s tabernacle is not always
equally perceived. There are times when we are led to utter the words of our text with a
deeper emphasis than usual. Seasons when an unprecedented glory fills the house. I will
just mention a few times when God’s house seems to possess a charm almost beyond
description. Certainly we must place first on the list the few Sabbaths immediately
following conversion. What a blessed freshness there is about the worship then; it is
something so new, so different to any joy experienced before that its very novelty lends
enchantment. The beauty of the sanctuary is also wonderful when there is that in the
service specially suited go our present experience.
III. The extent to which the beauty is appreciated, and the only man who can appreciate
it at all. The first word of the text gives us an idea of the extent of David’s appreciation,
and well may the verse close with a note of admiration. The psalmist felt that it was
impossible to tell in words the beauty of the place. He could but exclaim “how amiable”
and leave it for hearts which have felt the same to fathom the depths of the word. This
we know, however, that in his eyes the tabernacle made of skins outshone in beauty all
the silken tents of luxury and sin, and one day in its Courts was worth more to him than
a thousand spent elsewhere. The “how” defies all measurement and description. The
only man who can behold this beauty is also learnt from one word—the little word “thy.”
It was because the tabernacle was God’s that its beauty appeared so great. Now, no alien
from God can find a joy in anything because it is God’s. He who loves not a person can
never see a beauty in that person’s house simply because it is his. Affection for the
inhabitant must precede love for the habitation. (A. G. Brown.)
The believer’s love for the sanctuary
The Christian loves the sanctuary—
I. Because it is the dwelling-place of the Most High. In the works of creation and
providence we behold Him coming forth as a God of ineffable goodness, unable, as it
were, from the graciousness of His nature, to withhold unnumbered good things even
from the fallen. But it is the sanctuary which is the tabernacle of His glory. There He
specially reveals Himself as the God of all grace; there is the mercy-seat; there, sinful
though we be, we may draw nigh to the God of our spirits through the High Priest of our
profession, the Son of His love.
II. Because He feels pleasure in its hallowed employments. He knows by experience that
as in Ezekiel’s vision the healing waters flowed from the sanctuary, and imparted life and
fertility to every region through which they wound their way, so the gifts and graces of
God’s Holy Spirit, descending from the heavenly Zion, pour their refreshing and

27. sanctifying current through the courts of the Lord’s house, and that from its services, as
from consecrated channels, he drinks of that stream which makes glad the city of God.
III. Because it is the symbol of better things to come. Our mental joys within these
earthly temples are but the beginnings and the foretastes of the joys of heaven; our songs
in the assembly of the great congregation, they are but the representative of the vast
multitude who are even now singing the new song of the redeemed; and all the privileges
which surround us, and in which we now delight, are the only outline of the final state of
perfection when we appear in that land of which the Lord God is the light, and the glory,
and the sanctuary. Oh! how glorious shall be that service compared with this! (S. Bridge,
M. A.)
2 My soul yearns, even faints,
for the courts of the Lord;
my heart and my flesh cry out
for the living God.
BAR ES, "My soul longeth - The word used here means properly to be pale; then,
to be faint or weak; and then, to pine after, to long for, to desire earnestly. It would
properly denote such a longing or desire as to make one faint or exhausted; that is, it
indicates intense desire. In Psa_17:12, it is applied to a hungry lion; “Like a lion that is
greedy of its prey.” In Gen_31:30, it conveys the idea of intense desire: “Because thou
sore longedst after thy father’s house.” For an illustration of the sentiment here
expressed, see the notes at Psa_42:1-2.
Yea, even fainteth - Is exhausted; fails of its strength. The word means properly to
be completed, finished; then to be consumed, to be spent, to waste or pine away. Gen_
21:15; Jer_16:4; Lam_2:11; Job_19:27.
For the courts of the Lord - The word used here refers to the different areas
around the tabernacle or temple, within which many of the services of public worship
were conducted, and which were frequented by different classes of persons. See the
notes at Mat_21:12.
My heart and my flesh - My whole nature; my body and my soul; all my desires and
aspirations - all the longings of my heart are there. The body - the flesh - cries out for
rest; the heart - the soul - for communion with God. Our whole nature demands the
benefits which spring from the worship of God. Body and soul were made for his service,
and the necessities of neither can be satisfied without religion.
Crieth out - The word used here - ‫רנן‬ rânan - means properly to give forth a
tremulous sound; then, to give forth the voice in vibrations, or in a tremulous manner;

28. and thence it may mean either to utter cries of joy, Lev_9:24; Job_38:7; Isa_12:6, or to
utter a loud wail Lam_2:19. Its common application is to joy Psa_98:4; Psa_132:16;
Psa_65:8; and it might be rendered here, “Sing unto the Lord,” or “Rejoice unto the
Lord.” The connection, however, seems to demand that it be understood as the cry of
earnest longing or desire.
For the living God - God, the true God, considered as living, in contradistinction
from idols, always spoken of as dead. Compare Psa_63:1.
CLARKE, "My soul longeth - It is a Levite that speaks, who ardently longs to
regain his place in the temple, and his part in the sacred services.
My heart and my flesh - All the desires of my soul and body; every appetite and
wish, both animal and spiritual, long for thy service.
GILL, "My soul longeth, yea, even fainteth for the courts of the Lord,.... The
courts of the tabernacle now at Gibeon, though the ark was in Zion, 2Ch_1:3 as the court
of the priests, and the court of the Israelites, in which latter the people in common
stood: after these David longed; he longed to enter into them, and stand in them, and
worship God there; which soul longings and hearty desires were the fruits and evidences
of true grace, of being born again; so newly born souls desire the sincere milk of the
word, and the breasts of Gospel ordinances, as a newly born babe desires its mother's
milk and breast; and he even "fainted", through disappointment, or length of time, being
impatient of the returning season and opportunity of treading in them; see Psa_42:1,
my heart and my flesh crieth out for the living God; he only inwardly desired,
and secretly fainted, but audibly cried out in his distress, and verbally expressed, great
vehemence, his desire to enjoy the living God: it was not merely the courts, but God in
them, that he wanted; even that God which has life in himself, with whom is the fountain
of life; who gives life to others, natural, spiritual, and eternal, and in whose favour is life;
yea, whose lovingkindness is better than life, and which was the thing longed and
thirsted after: and these desires were the desires of the whole man, soul and body; not
only he cried with his mouth and lips, signified by his flesh, but with his heart also,
sincerely and heartily; his heart went along with his mouth.
HE RY, " The longing desire he had to return to the enjoyment of public ordinances,
or rather of God in them, Psa_84:2. It was an entire desire; body, soul, and spirit
concurred in it. He was not conscious to himself of any rising thought to the contrary. It
was an intense desire; it was like the desire of the ambitious, or covetous, or voluptuous.
He longed, he fainted, he cried out, importunate to be restored to his place in God's
courts, and almost impatient of delay. Yet it was not so much the courts of the Lord that
he coveted, but he cried out, in prayer, for the living God himself. O that I might know
him, and be again taken into communion with him! 1Jo_1:3. Ordinances are empty
things if we meet not with God in the ordinances.
JAMISO , "longeth — most intensely (Gen_31:30; Psa_17:12).
fainteth — exhausted with desire.
courts — as tabernacles (Psa_84:1) - the whole building.
crieth out — literally, “sings for joy”; but here, and Lam_2:19, expresses an act of

29. sorrow as the corresponding noun (Psa_17:1; Psa_61:2).
heart and ... flesh — as in Psa_63:1.
SBC, "The whole of this Psalm is the uttered desire of a soul for public worship. Yet,
after all, the Psalmist reaches the climax of desire not when he speaks of the sanctuary,
but of God Himself.
I. Observe the desire of heart and flesh—the living God. If a man wishes to know whether
he is really a saint or no, he can very soon find out by putting his finger upon the pulse of
his desires, for these are things that can never be counterfeit. The desire of the true saint
is after God Himself. There are three things which sufficiently account for this desire
Godward; and the first and chief is that every saint has within his breast that which is
actually born of God, and therefore it cries out after its own Father. (2) Another reason is
that every believer has the Spirit of God dwelling within him; and if he has the Spirit of
God dwelling within him, it is only natural that he should desire God. (3) This desire
after God becomes intensified by earth’s experience.
II. Observe the intensity of the desire: "My heart and my flesh crieth out." Heart and
flesh being both mentioned, we are taught that it is the desire of the whole man. In the
original this word "crieth out" means the cry of a company of soldiers as they fall on the
foe. There is expectation, eagerness, desire, all concentrated in its note. (1) It is an
intensity that drowns all other desires—"crieth out for God." (2) It is an intensity of
desire that creates pain. The language of our text is the language of a soul which can bear
its anguish no longer in silence. It is a cry extorted by inward pangs.
A. G. Brown, Penny Pulpit, No. 1077.
CALVI , "I have observed, that in the second verse a more than ordinary ardor of
desire is expressed. The first verb, ‫,כספ‬ casaph, signifies vehemently to desire; but
not contented with this word, David adds, that his soul fainteth after the courts of
the Lord, which is equivalent to our pining away, when, under the influence of
extreme mental emotion, we are in a manner transported out of ourselves. He
speaks only of the courts of the tabernacle, because, not being a priest, it was not
lawful for him to go beyond the outer court. one but the priests, as is well known,
were permitted to enter into the inner sanctuary. In the close of the verse, he
declares, that this longing extended itself even to his body, that is, it manifested itself
in the utterance of the mouth, the languor of the eyes, and the action of the hands.
The reason why he longed so intensely to have access to the tabernacle was, to enjoy
the living God; not that he conceived of God as shut up in so narrow a place as was
the tent of the ark, (458) but he was convinced of the need he had of steps, by which
to rise up to heaven, and knew that the visible sanctuary served the purpose of a
ladder, because, by it the minds of the godly were directed and conducted to the
heavenly model. And assuredly, when we consider that the sluggishness of our flesh
hinders us from elevating our minds to the height of the divine majesty, in vain
would God call us to himself, did he not at the same time, on his part, come down to
us; or, did he not at least, by the interposition of means, stretch out his hand to us,
so to speak, in order to lift us up to himself.
SPURGEO , "Ver. 2. My soul longeth, it pines, and faints to meet with the saints in

30. the Lord's house. The desire was deep and insatiable— the very soul of the man
was yearning for his God.
Yea, even fainteth; as though it could not long hold out, but was exhausted with
delay. He had a holy lovesickness upon him, and was wasted with an inward
consumption because he was debarred the worship of the Lord in the appointed
place.
For the courts of the Lord. To stand once again in those areas which were dedicated
to holy adoration was the soul longing of the psalmist. True subjects love the courts
of their king.
My heart and my flesh crieth out for the living God. It was God himself that he
pined for, the only living and true God. His whole nature entered into his longing.
Even the clay cold flesh grew warm through the intense action of his fervent spirit.
Seldom, indeed, does the flesh incline in the right direction, but in the matter of
Sabbath services our weary body sometimes comes to the assistance of our longing
heart, for it desires the physical rest as much as the soul desires the spiritual repose.
The psalmist declared that he could not remain silent in his desires, but began to cry
out for God and his house; he wept, he sighed, he pleaded for the privilege. Some
need to be whipped to church, while here is David crying for it. He needed no clatter
of bells from the belfry to ring him in, he carried his bell in his own bosom: holy
appetite is a better call to worship than a full chime.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 1-2. See Psalms on "Psalms 84:1" for further information.
Ver. 2. My soul longeth, yea, even fainteth, etc. Every amiableness is not so great to
make a longing, nor every longing so great to make a fainting; nor every fainting so
great to make the soul to faint; Oh, then, consider how great this amiableness is,
which makes my soul not only to long, but to faint with longing! And blame me not
for fainting, as though it were my own fault for not restraining my longing; for
seeing his Tabernacles are of infinite amiableness, they must need work in me an
infinite delighting, and that delighting an infinite longing; and what restraint can
there be of that which is infinite? o, alas, my fainting is but answerable to my
longing, and my longing but answerable to the amiableness. If I had the offer made
me, which was made to Christ, to enjoy all the kingdoms of the earth, but with
condition to want the Courts of the Lord; this want would bring to my soul a
greater grief than that enjoying would give it contentment: for seeing his
Tabernacles are so amiable, where He is Lord of Hosts, how amiable must they
needs be, where he is Prince of Peace? and Prince of Peace he is in his Courts,
though in his camp he be Lord of Hosts. Sir Richard Baker.
Ver. 2. My soul longeth, yea, even fainteth. The word hlk (fainteth) signifies to be
consumed with longing, as the Latins say, deperire aliquem amore (he is dying of
love), that is, he so vehemently loves, and is enflamed with so great a desire to obtain
the loved object, that he wastes and pines away unless his wish is gratified.
Therefore, an ardent longing is meant, which so torments and burns the mind, that
flesh and marrow waste away, so long as it is not permitted to enjoy the thing
desired. Mollerus.
Ver. 2. soul...heart...flesh. Marking the whole man, with every faculty and affection.
The verbs are also very expressive. The first longeth, means literally, "hath grown
pale, "as with the intensity of the feeling; the second, fainteth, is more exactly

31. "faileth, "or "is consumed." Job 19:27. J. J. Stewart Perowne.
Ver. 2. Crieth. The word that is here rendered crieth, is from (Heb.), that signifies to
shout, shrill, or cry out, as soldiers do at the beginning of a battle, when they cry
out, Fall on, fall on, fall on, or when they cry out after a victory, Victory, victory,
victory! The Hebrew word notes a strong cry, or to cry as a child cries when it is
sadly hungry, for now very whit of the child cries, hands cry, and face cries, and feet
cry. Thomas Brooks.
Ver. 2. Living God., Psalms 42:2, My soul thirsteth for God, for the living God, is
the only other place in the Psalms where God is so named. This particular form of
expression, El Chay, occurs but twice beside in the Bible, Joshua 3:10, Hosea 1:10.
J. J. Stewart Perowne.
WHEDO , "Verse 2
2. My soul longeth… fainteth—My desires for the courts of Jehovah are such, that
my strength wastes away.
My heart and my flesh crieth out for… God—The psalmist’s desire for the “courts
of the Lord” was a longing after God himself. The spiritual sense predominates.
COKE, "Verse 2-3
Psalms 84:2-3. My heart and my flesh crieth out for the living God. Yea, the
sparrow, &c.— Or, My heart and my flesh crieth out for the living God: Psalms
84:3. (Yea, as a sparrow, till she finds a house, and a swallow a nest for herself,
where to lay her young) for thine altars, &c. See old. 873. Green observes, that
from the longing to approach the courts of the Lord, expressed in the second verse,
it is natural to think that such a comparison was intended as that of our Lord's; The
foxes have holes, and the birds of the air have nests, but the Son of Man hath not
where to lay his head. Thus perhaps the Psalmist: "The sparrow findeth herself a
house, and the ring-dove a nest; but when shall I find access to, what I far prefer to
a house of my own—the House of God?" He then breaks out, Happy are they who
dwell in thy house. Thus, or in nearly the same manner, the passage is understood
by various expositors. Dr. Delaney, however, observes upon it thus: "The author of
this psalm speaks of the altars of God in a manner that shews them to be then
comparatively desolated. There were at this time two altars erected in the kingdom
of Judea to the true God, but neither of them in the place of his own appointment;
that at Hebron not attended by any appointed number of priests, which we know of,
as was that of Gibeon, although but slenderly, and by a few: so little crowded, that
the birds of the air might build unmolested in them. We hear only of one altar after
the building of the temple: therefore this psalm was written before that period. The
author of this psalm speaks of the tabernacles of God; there were two tabernacles
now extant; we hear of no tabernacle after the building of the temple, therefore this
psalm was written before that period. The author of this psalm wishes eagerly for
the courts of the Lord: The tabernacle had but one court; therefore his wishes must
be for the courts of the temple, which were many; and as the temple was not yet
extant, these wishes could only mean the author's eager desire to see that temple
erected." The following appears a just and easy exposition of the passage: "Even as
the sparrow, i.e. with the same joy and delight as the sparrow findeth her house, and

32. the swallow (or wild pigeon ‫דרור‬ deror) her nest, where she ‫שׁתה‬ shathah, hath laid
her young; so should I find thine altars, O Lord of hosts, my king and my God."
ELLICOTT, "(2) Longeth.—From root meaning to grow pale, expressing one effect
of strong emotion—grows pale with longing. So the Latin poets used pallidus to
express the effects of passionate love, and generally of any strong emotion:
“Ambitione mala aut argenti pallet amore.”
HOR., Sat. ii. 3, 78.
Or we may perhaps compare Shakespeare’s
“Sicklied o’er with the pale cast of thought.”
For a similar fervid expression of desire for communion with God, comp. Psalms
63:1.
Fainteth.—Or more properly, as LXX., faileth.
Courts.—This, too, seems, like tabernacles above, to be used in a general poetical
way, so that there is no need to think of the court of the priests as distinguished
from that of the people.
The living God.—Comp. Psalms 42:2, the only other place in the Psalms where God
is so named.
3 Even the sparrow has found a home,
and the swallow a nest for herself,
where she may have her young—
a place near your altar,
Lord Almighty, my King and my God.

33. BAR ES, "Yea, the sparrow hath found an house - A home; a place where she
may abide, and build her nest, and rear her young. The word here used - ‫צפור‬ tsippôr - is
a name given to a bird from its chirping or twittering. It is rendered sparrow in Lev_14:4
(margin); Psa_102:7; and is often rendered bird (Gen_7:14; Gen_15:10, et al.), and fowl,
Deu_4:17; Neh_5:18; et al. It may denote a bird of any kind, but is properly applied here
to a sparrow, a species of bird very common and abundant in Palestine; a bird that finds
its home especially about houses, barns, etc. That sparrows would be likely to gather
around the tabernacle and even the altar, will appear not improbable from their well-
known habits. “The sparrows which flutter and twitter about dilapidated buildings at
Jerusalem, and crevices of the city walls, are very numerous. In some of the more lonely
streets they are so noisy as almost to overpower every other sound. Their chirping is
almost an articulate utterance of the Hebrew term (‫צפור‬ tsippôr), which was employed to
designate that class of birds. It may be taken for granted that the sparrows are not less
numerous in other places where they have similar means for obtaining shelter and
building their nests. The sparrows, in their resort to houses and other such places,
appear to be a privileged bird. Encouraged by such indulgence, they are not timid - they
frequent boldly the haunts of people. The sight of this familiarity reminded me again and
again of the passage in the Psalms Psa_84:3, where the pious Israelite, debarred from
the privileges of the sanctuary, felt as if he could envy the lot of the birds, so much more
favored than himself.” - Professor Hackett, “Illustrations of Scripture,” pp. 94, 95.
And the swallow a nest for herself - A place where it may make its nest. The word
used here - ‫דרור‬ de
rôr - denotes properly, swift flight, a wheeling or gyration; and it is
applied to birds which fly in circles or gyrations, and the name is thus appropriately
given to the swallow. It occurs in this sense only here and in Pro_26:2.
Where she may lay her young - Where she may place her young. The wordplay
here is not used in the sense in which we now apply it when we speak of “laying” eggs. It
means to place them; to make a home for them; to dispose and arrange them.
Even thine altars ... - The altars where thou art worshipped. The idea here is, that
the sparrows and the swallows seemed to have a happy lot; to be in a condition to be
envied. Even they might come freely to the place where God was worshipped - to the
very altars - and make their home there undisturbed. How strongly in contrast with this
was the condition of the wandering - the exiled - author of the psalm!
CLARKE, "Yea, the sparrow hath found a house - It is very unlikely that
sparrows and swallows, or birds of any kind, should be permitted to build their nests,
and hatch their young, in or about altars which were kept in a state of the greatest
purity; and where perpetual fires were kept up for the purpose of sacrifice, burning
incense, etc. Without altering the text, if the clause be read in a parenthesis, the
absurdity will be avoided, and the sense be good. “My heart crieth out for the living God,
(even the sparrow hath found a house, and the swallow ‫דרור‬ deror, the ring-dove, a nest
for herself, where she may lay; her young), for thine altars. O Lord of hosts!” Or, read the
parenthesis last: “My heart crieth out for the living God; for thine altars, O Lord of hosts,
my King and my God. Even the sparrow hath found out a house, and the swallow (ring-
dove) a nest for herself, where she may lay her young;” but I have no place, either of rest
or worship, understood. The Chaldee translates thus: “Even the pigeon hath found a
house, and the turtle-dove hath a nest because their young may be offered lawfully upon
thine altars, O Lord of hosts, my King and my God.” Or, as a comparison seems to be

34. here intended the following may best express the meaning; “Even as the sparrow finds
out (seeks) a house, and the swallow her nest in which she may hatch her young; so I,
thine altars, O Lord of hosts, my King and my God.”
GILL, "Yea, the sparrow hath found an house,.... One or other of the houses of
men, where to build its nest; or its nest itself is called an house, as it seems to be
explained in the next clause: the word here used signifies any bird; we translate it a
"sparrow", and so Kimchi; the Targum renders it the "dove"; but the Midrash is,
"it is not said as a dove, but as a sparrow: the dove takes its young, and returns to its
place; not so the sparrow:''
and the swallow a nest for herself, where she may lay her young; the
Septuagint, Vulgate Latin, Syriac, and Arabic versions, have it the "turtle", the stock, or
ring dove: and so the Targum, which paraphrases this clause, in connection with the
following, thus:
"and the turtle a nest for herself, whose young are fit to be offered up upon thine altars:''
it is translated a swallow in Pro_26:2 and has its name in Hebrew from liberty, it not
loving confinement, or because it freely visits the houses of men without fear:
even thine altars, O Lord of hosts; that is, as some understand it, there the swallow
builds a nest, and lays her young; but it can hardly be thought that this could be done in
them, since the priests were so often officiating at them, and there were so much noise,
fire, and smoke there; it must be "at the sides of them", as the Syriac and Arabic versions
render it, or near unto them; or rather in the rafters of the house where they were; and
the rafters and beams of the temple were of cedar, and in such turtles have their nests
(s); or in the houses adjoining to the tabernacle; or in the trees that might be near it; see
Jos_24:26, and so the psalmist seems to envy and begrudge the place these birds had,
and wishes he had the same nearness as they. Kimchi observes, that if this is to be
understood of David, when in the land of the Philistines, at that time high places and
altars were lawful everywhere, and there birds might build their nests; but if of the
captivity, the birds found a place and built their nests in the ruins of the temple and
altars; and so Jarchi; for as for the temple, it was not built in the times of David; besides,
when built, had a scarecrow on it (t): though the words may be considered as in
connection with Psa_84:3 and what goes before be read in a parenthesis, as they are by
R. Judah Ben Balsam, cited by R. Aben Ezra;
"my soul longeth for the courts of the Lord, crieth out for the living God: even thine
altars, O Lord of hosts'';
that is, for them; or may be supplied thus,
"I desire thine altars, O Lord of hosts'' (u):
as the birds above mentioned seek for a nest, and desire to find one, and have what they
want, and nature prompts them to; so I desire a place in thine house and courts, and
near thine altars; see Mat_8:20, or thus; as these birds rejoice, when they have found an

35. house or nest for themselves and young; so should I rejoice, might I be favoured once
more with attendance on thine altars, O Lord of hosts: mention is made of "altars",
referring both to the altar of burnt sacrifice, and the altar of incense, both typical of
Christ, Heb_13:10 and of his sacrifice and intercession; both which believers have to do
with: it is added,
my King, and my God; when, by attending at his tabernacle, courts, and altars, he
would testify his subjection to him as his King, and his faith in him, and thankfulness to
him, as his God; see Joh_20:28.
HE RY, " His grudging the happiness of the little birds that made their nests in the
buildings that were adjoining to God's altars, Psa_84:3. This is an elegant and surprising
expression of his affection to God's altars: The sparrow has found a house and the
swallow a nest for herself. These little birds, by the instinct and direction of nature,
provide habitations for themselves in houses, as other birds do in the woods, both for
their own repose and in which to lay their young; some such David supposes there were
in the buildings about the courts of God's house, and wishes himself with them. He
would rather live in a bird's nest nigh God's altars than in a palace at a distance from
them. He sometimes wished for the wings of a dove, on which to fly into the wilderness
(Psa_55:6); here for the wings of a sparrow, that he might fly undiscovered into God's
courts; and, though to watch as a sparrow alone upon the house-top is the description
of a very melancholy state and spirit (Psa_102:7), yet David would be glad to take it for
his lot, provided he might be near God's altars. It is better to be serving God in solitude
than serving sin with a multitude. The word for a sparrow signifies any little bird, and (if
I may offer a conjecture) perhaps when, in David's time, music was introduced so much
into the sacred service, both vocal and instrumental, to complete the harmony they had
singing-birds in cages hung about the courts of the tabernacle (for we find the singing of
birds taken notice of to the glory of God, Psa_104:12), and David envies the happiness of
these, and would gladly change places with them. Observe, David envies the happiness
not of those birds that flew over the altars, and had only a transient view of God's courts,
but of those that had nests for themselves there. David will not think it enough to
sojourn in God's house as a way-faring man that turns aside to tarry for a night; but
let this be his rest, his home; here he will dwell. And he takes notice that these birds not
only have nests for themselves there, but that there they lay their young; for those who
have a place in God's courts themselves cannot but desire that their children also may
have in God's house, and within his walls, a place and a name, that they may feed their
kids beside the shepherds' tents. Some give another sense of this verse: “Lord, by thy
providence thou hast furnished the birds with nests and resting-places, agreeable to
their nature, and to them they have free recourse; but thy altar, which is my nest, my
resting-place, which I am as desirous of as ever the wandering bird was of her nest, I
cannot have access to. Lord, wilt thou provide better for thy birds than for thy babes? As
a bird that wanders from her nest so am I, now that I wander from the place of God's
altars, for that is my place (Pro_27:8); I shall never be easy till I return to my place
again.” Note, Those whose souls are at home, at rest, in God, cannot but desire a
settlement near his ordinances. There were two altars, one for sacrifice, the other for
incense, and David, in his desire of a place in God's courts, has an eye to both, as we also
must, in all our attendance on God, have an eye both to the satisfaction and to the
intercession of Christ. And, lastly, Observe how he eyes God in this address: Thou art
the Lord of hosts, my King and my God. Where should a poor distressed subject seek for
protection but with his king? And should not a people seek unto their God? My King, my

36. God, is Lord of hosts; by him and his altars let me live and die.
JAMISO , "thine altars — that is, of burnt offering and incense, used for the whole
tabernacle. Its structure afforded facilities for sparrows and swallows to indulge their
known predilections for such places. Some understand the statement as to the birds as a
comparison: “as they find homes, so do I desire thine altars,” etc.
SBC, "I. The first point in the analogy is that of rest and home—home rest. The house of
God, the house of the Father, and the elder Brother, and all the children, is, and must be
from its nature, a home. All needed rest and comfort is to be found in it.
II. Liberty. To the soul in God’s house, as to the bird in its nest, there is a happy
combination of rest and freedom. A nest is not a cage. There is rest in revealed truth in
Christ, in a reconciled God, in holiness; but there is the freedom of a spirit which abides
in these because they are ever true and real to it, and which goes forth at liberty to seek
and find all that is in any way good or true.
W. Morison, Christian World Pulpit, vol. xiv., p. 143.
CALVI , "3The sparrow also hath found a house for herself, and the swallow a
nest for herself. Some read this verse as one continuous sentence, conveying the idea
that the birds made their nests near the altars; (459) from which it might the more
evidently appear how hard and distressing his condition was in being kept at a
distance from them. This opinion seems to be supported from the circumstance, that
immediately before the Hebrew word for altars, there is the particle ‫,את‬ eth, which is
commonly joined with the accusative case. But as it is also sometimes used in
exclamations, the prophet, I have no doubt, breaking off in the middle of his
sentence all at once, exclaims, that nothing would be more grateful to him than to
behold the altar of God. David then, in the first place, with the view of aggravating
the misery of his condition, compares himself with the sparrows and swallows,
showing how hard a case it was for the children of Abraham to be driven out of the
heritage which had been promised them, whilst the little birds found some place or
other for building their nests. He might sometimes find a comfortable retreat, and
might even dwell among unbelievers with some degree of honor and state; but so
long as he was deprived of liberty of access to the sanctuary, he seemed to himself to
be in a manner banished from the whole world. Undoubtedly, the proper end which
we ought to propose to ourselves in living, is to be engaged in the service of God.
The manner in which he requires us to serve him is spiritual; but still it is necessary
for us to make use of those external aids which he has wisely appointed for our
observance. This is the reason why David all at once breaks forth into the
exclamation, O thine altars! thou Jehovah of Hosts! Some might be ready to say in
reference to his present circumstances, that there were many retreats in the world,
where he might live in safety and repose, yea, that there were many who would
gladly receive him as a guest under their roof, and that therefore he had no cause to
be so greatly distressed. To this he answers, that he would rather relinquish the
whole world than continue in a state of exclusion from the holy tabernacle; that he
felt no place delightful at a distance from God’s altars; and, in short, that no
dwelling-place was agreeable to him beyond the limits of the Holy Land. This he

37. would intimate, by the appellations which he gives to God, My King, and my God.
In speaking thus, he gives us to understand that his life was uncomfortable and
embittered, because he was banished from the kingdom of God. “Although all men,”
as if he had said, “should vie with each other in their eagerness to afford me shelter
and entertainment, yet as thou art my King, what pleasure would it afford me to live
in the world, so long as I am excluded from the territory of the Holy Land? And
again, as thou art my God, for what end do I live but to seek after thee? ow, when
thou castest me off, should I not despise every place of retreat and shelter which is
offered me, however pleasant and delightful it may be to my flesh?”
“As the sparrow findeth a house, and the swallow a nest,
Where she may place her offspring,
So may thy altars be my abode, O Jehovah of Hosts!
My King, and my God.”
SPURGEO , "Ver. 3. Yea, the sparrow hath found an house. He envied the
sparrows which lived around the house of God, and picked up the stray crumbs in
the courts thereof; he only wished that he, too, could frequent the solemn assemblies
and bear away a little of the heavenly food.
And the swallow a nest for herself, where she may lay her young. He envied also the
swallows whose nests were built under the eaves of the priest's houses, who there
found a place for their young, as well as for themselves. We rejoice not only in our
personal religious opportunities, but in the great blessing of taking our children
with us to the sanctuary. The church of God is a house for us and a nest for our little
ones.
Even thine altars, O Lord of hosts. To the very altars these free birds drew near,
none could restrain them nor would have wished to do so, and David wished to come
and go as freely as they did. Mark how he repeats the blessed name of Jehovah of
Hosts; he found in it a sweetness which helped him to bear his inward hunger.
Probably David himself was with the host, and, therefore, he dwelt with emphasis
upon the title which taught him that the Lord was in the tented field as well as
within the holy curtains.
My King and my God. Here he utters his loyalty from afar. If he may not tread the
courts, yet he loves the King. If an exile, he is not a rebel. When we cannot occupy a
seat in God's house, he shall have a seat in our memories and a throne in our hearts.
The double "my" is very precious; he lays hold upon his God with both his hands,
as one resolved not to let him go till the favour requested be at length accorded.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 3. The sparrow hath found an house, etc. The tender care of God, over the least
of his creatures, is here most touchingly alluded to. The Psalmist, while an exile,
envies them their privileges. He longs to be nestling, as it were, in the dwelling place
of God. The believer finds a perfect home and rest in God's altars; or, rather, in the
great truths which they represent. Still, his confidence in God is sweetened and
strengthened by the knowledge of his minute, universal, providential care. It
becomes his admiring delight. "God fails not, "as one has beautifully said, "to find a
house for the most worthless, and a nest for the most restless of birds." What
confidence this should give us! How we should rest! What repose the soul finds that

38. casts itself on the watchful, tender care of him who provides so fully for the need of
all his creatures! We know what the expression of "nest" conveys, just as well as
that of "a house." Is it not a place of security, a shelter from storm, a covert to hide
oneself in, from every evil, a protection from all that can harm, "a place to rest in, to
nestle in, to joy in?" But there is one thing in these highly privileged birds which
strike us forcibly in our meditations—they knew not him from whom all this
kindness flowed —they knew neither his heart nor his hand. They enjoyed the rich
provisions of his tender care; he thought of everything for their need, but there was
no fellowship between them and the Great Giver. From this, O my soul, thou mayest
learn a useful lesson. ever rest satisfied with merely frequenting such places, or
with having certain privileges there; but rise, in spirit, and seek and find and enjoy
direct communion with the living God, through Jesus Christ our Lord. The heart of
David turns to God himself. My heart and my flesh crieth out for the living God.
Things ew and Old.
Ver. 3. The swallow a nest, etc. The confidence which these birds place in the human
race is not a little extraordinary. They not only put themselves, but their offspring in
the power of men. I have seen their nests in situations where they were within the
reach of one's hand, and where they might have been destroyed in an instant. I have
observed them under a doorway, the eaves of a low cottage, against the wall of a tool
shed, on the knocker of a door, and the rafter of a much frequented hay loft.
Edward Jesse, in "Gleanings in atural History." 1856.
Ver. 3. Even thine altars. There were two altars; the "brazen altar, "and the
"golden altar; "to those, no doubt, the psalmist refers. Both were of shittim wood,
which sets forth the holy humanity —the perfect manhood, of the Lord Jesus.
Incarnation lies at the foundation of all his work for us, and all our blessing in him.
The one altar was overlaid with brass, the other with pure gold. The overlaying
shadows forth his Godhead, but in distinct aspects. We have the same Jesus in both,
but shadowed forth in different circumstances. In the one, humiliation and
suffering; in the other, exaltation and glory. Things ew and Old.
Ver. 3. Thine altars. There is in the original a pathetical, a vehement, a broken
expressing, expressed, O thine altars. It is true (says David) thou art here in the
wilderness, and I may see thee here, and serve thee here, but O thine altars, O Lord
of Hosts, my King and my God. John Donne.
Ver. 3. Thine altars is a poetical way of saying, Thy house. It is manifestly a special
term, instead of a general. Yet it has been seriously argued, that no birds could or
would ever be suffered to build their nests on the altar. Surely this sort of
expression, which is hardly a figure, is common enough. A parte apotiori fit
denominato. We say, "There goes a sail." What should we think of a man who
should argue that a sail cannot go? The altars mean the temple. There was
"no jutty frieze,
Buttress, nor coigne of vantage, but these birds
Had made their pendant bed; "
not to mention that trees grew within the sacred enclosure, where birds might have
built their nests. J. J. Stewart Perowne.
Ver. 3. A custom, existing among several nations of antiquity, is deemed capable of
illustrating the present passage. For birds, whose nests chanced to be built on the
temples, or within the limits of them, were not allowed to be driven away, much less

39. to be killed, but found there a secure and undisturbed abode. William Keating Clay.
WHEDO , "3. The sparrow hath found a house, etc.—To spiritualize this verse, or
to convert it into a delicate symbolism, as if the sparrow and swallow represented
the psalmist, who had at last found the place of desire, even the altars of God, is to
abandon sober interpretation. either can we explain it of the well known nesting of
birds in oriental mosques and idol temples. The plain historic sense only is
admissible. The temple and city had lain desolate for seventy years during the
captivity, from B.C. 585 to 515, (see notes on Psalms 74:3; Psalms 74:7,) and the
birds had nested in the ruins. Thus the returned exiles found things, and mournfully
describe them. ‫,צפור‬ (tzippor,) here rendered “sparrow,” is a generic term for bird,
generally small birds, the connexion determining the species. It occurs thirty nine
times in the Old Testament, and is always translated in our English Bible either by
bird or fowl, except here and in Psalms 102:7, (see note there,) where also it is
rendered “sparrow.” But in these last mentioned places two kinds of bird are
denoted. In the text before us its social habit and its disposition to nest among ruins
are alluded to, and the sparrow proper is intended.
Swallow—The original denotes a bird that flies in circles and glances on the wing, as
the “swallow” does.
BE SO , "Psalms 84:3. Yea, the sparrow hath found a house — That is, a
habitation, namely, a nest, as it follows. Even thine altar — Or nigh thine altar, as
the Hebrew particle, ‫,את‬ eth, often signifies, and is rendered by the Seventy and the
Chaldee, 4:11 . In the Hebrew it is altars, namely, that of burnt-offerings, and the
other of incense: near which these birds might be truly said to have their nests, if, as
is probable, they were either in some part of the tabernacle or temple, in which the
altars were; or in some buildings belonging to or near them. Thus Bishop Patrick
understands the verse, whose paraphrase is, “It grieves me, O mighty Lord, whose
subject I am, and infinitely engaged for thee, to see the very birds, who know
nothing of thee, enjoy that liberty which is denied me; who am here lamenting my
distance from thee, when the sparrows and the ring-doves” (Hebrew, ‫,דרור‬ deror,
which the Seventy render ‫,פסץדשם‬ a turtle, and others a wild-pigeon) “have their
constant residence at thy house; and there live so undisturbed, that they build their
nests, and bring forth their young in the rafters of it.” The passage, however, is
interpreted somewhat differently by several expositors, who read it thus: My heart,
&c., crieth out for the living God, (yea, as a sparrow, till she finds a house, and a
swallow a nest for herself, where to lay her young,) for thine altars, &c., that is, my
heart, &c., crieth out for thine altars, &c. Or thus, “The sparrow findeth a house,
&c., but when shall I find access to what I far prefer to a house of my own, the
house of God?” Others again read, Even as the sparrow, that is, with the same joy
and delight as the sparrow findeth her house, and the swallow (or wild-pigeon) her
nest, where she hath laid (so ‫,שׁתה‬ shata, properly means) her young; so should I
find thine altars, O Lord of hosts, my king and my God. This last seems the most
just and easy exposition of the words. But whichsoever of the interpretations may be
preferred, “the design of the passage,” as Dr. Horne has justly observed, “is
evidently to intimate to us, that in the house, and at the altar of God, a faithful soul

40. findeth freedom from care and sorrow, quiet of mind, and gladness of spirit; like a
bird that has secured a little mansion for the reception and education of her young.
And there is no heart endued with sensibility which doth not bear its testimony to
the exquisite beauty and propriety of this affecting image.”
CO STABLE, "Verse 3-4
The psalmist considered the birds that made their nests in the temple and its courts
as specially privileged since they were always near God and protected by Him. The
priests also had a great advantage because they worked in the rooms surrounding
the temple. They could praise God always because they were at the center of His
worship.
"Three times he uses the word "Blessed", or "Happy": once wistfully (4), once
resolutely (5), once in deep contentment (12). These can guide us in exploring the
movement of the psalm." [ ote: Kidner, Psalm 73-150 , p303.]
ELLICOTT, "(3) Sparrow.—Heb., tsippôr, which is found up-wards of forty times
in the Old Testament, and is evidently used in a very general way to include a great
number of small birds. “Our common house- sparrow is found on the coast in the
towns, and inland its place is taken by a very closely-allied species, Passer
Cisalpina” (Tristram, at. Hist. of the Bible, p. 202).
Swallow.—Heb. derôr, which by its etymology implies a bird of rapid whirling
flight. (See Proverbs 26:2, where this characteristic is especially noticed.) The
ancient versions take the word as cognate with “turtle-dove.” In an appendix to
Delitzsch’s Commentary on the Psalms, Dr. J. G. Wetzstein, identifies the tsippôr
with the ôsfur of the Arabs, a generic name for small chirping birds, and derôr with
dûri. which is specific of the sparrow.
Even thy altars.—Better, at or near thine altars, though even if taken as in the
Authorised “Version the meaning is the same. There is no real occasion for the great
difficulty that has been made about this verse. It is absurd indeed to think of the
birds actually nesting on the altars; but that they were found in and about the
Temple is quite probable, just as in Herodotus (i. 159) we read of Aristodicus
making the circuit of the temple at Branchidæ, and taking the nests of young
sparrows and other birds. (Comp. the story in Ælian of the man who was slain for
harming a sparrow that had sheltered in the temple of Æsculapius.) Ewald gives
many other references, and among them one to Burckhardt showing that birds nest
in the Kaaba at Mecca.
The Hebrew poetic style is not favourable to simile, or the psalmist would have
written (as a modern would), “As the birds delight to nest at thine altars, so do I
love to dwell in thine house.”
EBC, "Psalms 84:3 has been felt to present grammatical difficulties, which need not
detain us here. The easiest explanation is that the happy, winged creatures who have
found resting places are contrasted by the psalmist with himself, seeking, homeless

41. amid creation, for his haven of repose. We have to complete the somewhat
fragmentary words with some supplement before "Thine altars," such as "So would
I find," or the like. To suppose that he represents the swallows as actually nesting
on the altar is impossible, and, if the latter clauses are taken to describe the places
where the birds housed and bred, there is nothing to suggest the purpose for which
the reference to them is introduced. If, on the other hand, the poet looks with a
poet’s eye on these lower creatures at rest in secure shelters, and longs to be like
them, in his repose in the home which his deeper wants make necessary for him, a
noble thought is expressed with adequate poetic beauty. "Foxes have holes, and
birds of the air roosting places, but the Son of Man hath not where to lay His head."
All creatures find environment suited to their need, and are at rest in it, man walks
like a stranger on earth, and restlessly seeks for rest. Where but in God is it to be
found? Who that seeks it in Him shall fail to find it? What their nests are to the
swallows, God is to man. The solemnity of the direct address to God at the close of
Psalms 84:3 would be out of place if the altar were the dwelling of the birds, but is
entirely natural if the psalmist is thinking of the Temple as the home of his spirit. By
the accumulation of sacred and dear names, and by the lovingly reiterated "my,"
which claims personal relation to God, he deepens his conviction of the blessedness
which would be his, were he in that abode of his heart, and lingeringly tells his
riches, as a miser might delight to count his gold, piece by piece.
The first part closes with an exclamation which gathers into one all-expressive word
the joy of communion with God. They who have it are blessed," with something
more sacred and lasting than happiness, with something deeper and more tranquil
than joy, even with a calm delight, not altogether unlike the still, yet not stagnant,
rest of supreme felicity which fills the life of the living and ever-blessed God. That
thought is prolonged by the music.
MACLARE , "SPARROWS A D ALTARS
Psalms 84:3.
The well-known saying of the saintly Rutherford, when he was silenced and exiled
from his parish, echoes and expounds these words. ‘When I think,’ said he, ‘upon
the sparrows and swallows that build their nests in the kirk of Anwoth, and of my
dumb Sabbaths, my sorrowful, bleared eyes look asquint upon Christ, and present
Him as angry.’ So sighed the Presbyterian minister in his compelled idleness in a
prosaic seventeenth-century Scotch town, answering his heart’s-brother away back
in the far-off time, and in such different circumstances. The Psalmist was probably
a member of the Levitical family of the Sons of Korah, who were ‘doorkeepers in
the house of the Lord.’ He knew what he was saying when he preferred his humble
office to all honours among the godless. He was shut out by some unknown
circumstances from external participation in the Temple rites, and longs to be even
as one of the swallows or sparrows that twitter and flit round the sacred courts. o
doubt to him faith was much more inseparably attached to form than it should be
for us. o doubt place and ritual were more to him than they can permissibly be to
those who have heard and understood the great charter of spiritual worship spoken
first to an outcast Samaritan of questionable character: ‘ either in this mountain
nor in Jerusalem shall men worship the Father.’ But equally it is true that what he

42. wanted was what the outward worship brought him, rather than the worship itself.
And the psalm, which begins with ‘longing’ and ‘fainting’ for the courts of the Lord,
and pronouncing benedictions on ‘those that dwell in Thy house,’ works itself clear,
if I might so say, and ends with ‘O Lord of Hosts! Blessed is the man that trusteth in
Thee’-for he shall ‘dwell in Thy house,’ wherever he is. So this flight of imagination
in the words of my text may suggest to us two or three lessons.
I. I take it first as pointing a bitter and significant contrast.
‘The sparrow hath found a house, and the swallow a nest for herself,’ while I! We
do not know what the Psalmist’s circumstances were, but if we accept the conjecture
that he may have accompanied David in his flight during Absalom’s rebellion, we
may fancy him as wandering on the uplands across Jordan, and sharing the
agitations, fears, and sorrows of those dark hours, and in the midst of all, as the
little company hurried hither and thither for safety, thinking, with a touch of bitter
envy, of the calm restfulness and serene services of the peaceful Temple.
But, pathetic as is the complaint, when regarded as the sigh of a minister of the
sanctuary exiled from the shrine which was as his home, and from the worship
which was his occupation and delight, it sounds a deeper note and one which
awakens echoes in our hearts, when we hear in it, as we may, the complaint of
humanity contrasting its unrest with the happier lot of lower creatures. Do you
remember who it was that said-and on what occasion He said it-’Foxes have holes,
and birds of the air have roosting-places, but the Son of Man hath not where to lay
His head’? That saying, like our text, has a narrower and a wider application. In the
former it pathetically paints the homeless Christ, a wanderer in a land peculiarly
‘His own,’ and warns His enthusiastic would-be follower of the lot which he was so
light-heartedly undertaking to share. But when Jesus calls Himself ‘Son of Man,’ He
claims to be the realised ideal of humanity, and when, as in that saying, He contrasts
the condition of ‘the Son of Man’ with that of the animal creation, we can scarcely
avoid giving to the words their wider application to the same contrast between
man’s homelessness and the creatures’ repose which we have found in the Psalmist’s
sigh.
Yes! There is only one being in this world that does not fit the world that he is in,
and that is man, chief and foremost of all. Other beings perfectly correspond to
what we now call their ‘environment.’ Just as the soft mollusc fits every convolution
of its shell, and the hard shell fits every curve of the soft mollusc, so every living
thing corresponds to its place and its place to it, and with them all things go
smoothly. But man, the crown of creation, is an exception to this else universal
complete adaptation. ‘The earth, O Lord! is full of Thy mercy,’ but the only
creature who sees and says that is the only one who has further to say, ‘I am a
stranger on the earth.’ He and he alone is stung with restlessness and conscious of
longings and needs which find no satisfaction here. That sense of homelessness may
be an agony or a joy, a curse or a blessing, according to our interpretation of its
meaning, and our way of stilling it. It is not a sign of inferiority, but of a higher
destiny, that we alone should bear in our spirits the ‘blank misgivings’ of those who,
amid unsatisfying surroundings, have blind feelings after ‘worlds not realised,’
which elude our grasp. It is no advantage over us that every fly dancing in the
treacherous gleams of an April sun, and every other creature on the earth except

43. ourselves, on whom the crown is set, is perfectly proportioned to its place, and has
desire and possessions absolutely conterminous.
‘The son of man hath not where to lay his head.’ Why must he alone wander
homeless on the bleak moorland, whilst the sparrows and the swallows have their
nests and their houses? Why? Because they are sparrows and swallows, and he is
man, and ‘better than many sparrows.’ So let us lay to heart the sure promises, the
blessed hopes, the stimulating exhortations, which come from that which, at first
sight, seems to be a mystery and half an arraignment of the divine wisdom, in the
contrast between the restlessness of humanity and the reposeful contentment of
those whom we call the lower creatures. Be true to the unrest, brother! and do not
mistake its meaning, nor seek to still it, until it drives you to God.
II. These words bring to us a plea which we may use, and a pledge on which we may
rest.
‘Thine altars, O Lord of hosts! my King and my God.’ The Psalmist pleads with
God, and lays hold for his own confidence upon the fact that creatures which do not
understand what the altar means, may build beside it, and those which have no
notion of who the God is to whom the house is sacred, are yet cared for by Him. And
he thinks to himself, ‘If I can say “My King and my God,” surely He that takes care
of them will not leave me uncared for.’ The unrest of the soul that is capable of
appropriating God is an unrest which has in it, if we understand it aright, the
assurance that it shall be stilled and satisfied. He that is capable of entering into the
close personal relationship with God which is expressed by that eloquent little
pronoun and its reduplication with the two words, ‘King’ and ‘God’-such a creature
cannot cry for rest in vain, nor in vain grope, as a homeless wanderer, for the door
of the Father’s house.
‘Doth God care for oxen; or saith He it altogether for our sakes?’ ‘Consider the
fowls of the air; your heavenly Father feedeth them.’ And the same argument which
the Apostle used in the one of these sayings, and our Lord in the other, is valid and
full of encouragement when applied to this matter. He that ‘satisfies the desires of
every living thing,’ and fills full the maw of the lowest creature; and puts the worms
into the gaping beak of the young ravens when they cry, is not the King to turn a
deaf ear, or the back of His hand, to the man who can appeal to Him with this word
on his lips, ‘My King and my God!’ We grasp God when we say that; and all that we
see of provident recognition and supply of wants in dealings with these lower
creatures should encourage us to cherish calm unshakable confidence that every
true desire of our souls after Him is as certain to be satisfied.
And so the glancing swallows around the eaves of the Temple and the twittering
sparrows on its pinnacles may proclaim to us, not only a contrast which is bitter, but
a confidence which is sweet. We may be sure that we shall not be left uncared for
amongst the many pensioners at His table, and that the deeper our wants the surer
we are of their supply. Our bodies may hunger in vain-bodily hunger has no
tendency to bring meat; but our spirits cannot hunger in vain if they hunger after
God; for that hunger is the sure precursor and infallible prophet of the coming
satisfaction.
These words not only may hearten us with confidence that our desires will be
satisfied if they are set upon Him, but they point us to the one way by which they are
so. Say ‘My King and my God!’ in the deepest recesses of a spirit conscious of His

44. presence, of a will submitting to His authority, of emptiness expectant of His fulness;
say that, and you are in the house of the Lord. For it is not a question of place, it is a
question of disposition and desire. This Psalmist, though, when he began his song,
he was far away from the Temple, and though he finished it sitting on the same
hillside on which he began it, when he had ended it was within the curtains of the
sanctuary and wrapt about with the presence of his God. He had regained as he
sang what for a moment he had lost the consciousness of when he began-viz. the
presence of God with him on the lone, dreary expanse of alien soil as truly as amidst
the sanctities of what was called His House.
So, brethren! if we want rest, let us clasp God as ours; if we desire a home warm,
safe, sheltered from every wind that blows, and inaccessible to enemies, let us, like
the swallows, nestle under the eaves of the Temple. Let us take God for our Hope.
They that hold communion with Him-and we can all do that wherever we are and
whatever we may be doing-these, and only these, ‘dwell in the house of the Lord all
the days of their lives.’ Therefore, with deepest simplicity of expression, our psalm
goes on to describe, as equally recipients of blessedness, ‘those that dwell in the
house of the Lord,’ and those in ‘whose heart are the ways’ that lead to it, and to
explain at last, as I have already pointed out, that both the dwellers in, and the
pilgrims towards, that intimacy of abiding with God are included in the benediction
showered on those who cling to Him, ‘Blessed is the man that trusteth in Thee!’
III. Lastly, we may take this picture of the Psalmist’s as a warning.
Sparrows and swallows have very small brains. They build their nests, and they do
not know whose altars they are flitting around. They pursue the insects on the wing,
and they twitter their little songs; and they do not understand how all their busy,
glancing, brief, trivial life is being lived beneath the shadow of the cherubim, and all
but in the presence of the veiled God of the Shekinah.
There are too many people who live like that. We are all tempted to build our nests
where we may lay our young, or dispose of ourselves or our treasures in the very
sanctuary of God, with blind, crass indifference to the Presence in which we move.
The Father’s house has many mansions, and wherever we go we are in God’s
Temple. Alas! some of us have no more sense of the sanctities around us, and no
more consciousness of the divine Eye that looks down upon us, than if we were so
many feathered sparrows flitting about the altar.
Let us take care, brethren! that we give our hearts to be influenced, and awed, and
ennobled, and tranquillised by the sense of ever more being in the house of the Lord.
Let us see to it that we keep in that house by continual aspiration, cherishing in our
hearts the ways that lead to it; and so making all life worship, and every place what
the pilgrim found the stone of Bethel to be, a house of God and a gate of heaven. For
everywhere, to the eye that sees the things that are, and not only the things that
seem-and to the heart that feels the unseen presence of the One Reality, God
Himself-all places are temples, and all work may be beholding His beauty and
inquiring in His sanctuary; and everywhere, though our heads rest upon a stone,
and there be night and solitude around us, and doubt and darkness in front of us,
and danger and terror behind us, and weakness within us, as was the case with
Jacob, there will be the ladder with its foot at our side and its top in the heavens;
and above the top of it His face, which when we see it look down upon us, makes all
places and circumstances good and sweet.

45. 4 Blessed are those who dwell in your house;
they are ever praising you.[c]
BAR ES, "Blessed are they that dwell in thy house - Who are constantly there;
whose permanent abode is there. The reference is to the priests and Levites - the
ministers of religion - who had their permanent abode near the tabernacle and the
temple, and who were wholly devoted to the sacred duties of religion. Their lot is here
spoken of as a blessed, or as a happy lot, in contradistinction from those who had only
the opportunity of occasionally going up to worship. Compare the notes at Psa_65:4.
They will be still praising thee - They will do it constantly, as their daily
employment. It will not be worship begun and ended, but worship continued - the
regular business from day to day. Such will heaven be; and this will constitute its glory.
There will be
(a) a permanent residence there: “Him that overcometh will I make a pillar in the
temple of my God, and he shall go no more out,” Rev_3:12; and
(b) there will be the constant service of God; such a service that it may be described as
perpetual praise.
The Septuagint and the Latin Vulgate render this, “They will praise thee for ages of
ages;” that is, forever.
CLARKE, "Blessed are they that dwell in thy house - They who have such a
constant habitation in thy temple as the sparrow or the swallow has in the house
wherein it has built its nest.
They will be still praising thee - They will find it good to draw nigh unto God, as
he always pours out his Spirit on his sincere worshippers.
GILL, "Blessed are they that dwell in thy house,.... The house of God, in his
tabernacles and courts; referring to the priests and Levites, who were frequently
officiating there, in their turns, night and day; and to the inhabitants of Jerusalem and
Gibeon, where the ark and tabernacle were, who had frequent opportunities of
attendance on divine worship: and happy are those who have a name and place in the
church of God, who abide there, and never go out; see Psa_65:4, the Targum is,
"blessed are the righteous, &c.''
and the Arabic version, "blessed are all they that dwell, &c", they are happy on account of

46. their settlement, and also on account of their work, as follows:
they will be still praising thee; which is delightful employment; for praise is
pleasant and comely; and in which they are continually and constantly engaged, as their
mercies return upon them, as they do every day; and especially on Lord's days, or at the
stated times of public worship; such will bless and praise the Lord, both for temporal
and spiritual blessings, as long as they live; see Heb_13:15.
HE RY, "His acknowledgment of the happiness both of the ministers and of the people
that had liberty of attendance on God's altars: “Blessed are they. O when shall I return to
the enjoyment of that blessedness?” 1. Blessed are the ministers, the priests and Levites,
who have their residence about the tabernacle and are in their courses employed in the
service of it (Psa_84:4): Blessed are those that dwell in thy house, that are at home
there, and whose business lies there. He is so far from pitying them, as confined to a
constant attendance and obliged to perpetual seriousness, that he would sooner envy
them than the greatest princes in the world. There are those that bless the covetous, but
he blesses the religious. Blessed are those that dwell in thy house (not because they have
good wages, a part of every sacrifice for themselves, which would enable them to keep a
good table, but because they have good work): They will be still praising thee; and, if
there be a heaven upon earth, it is in praising God, in continually praising him. Apply
this to his house above; blessed are those that dwell there, angels and glorified saints, for
they rest not day nor night from praising God. Let us therefore spend as much of our
time as may be in that blessed work in which we hope to spend a joyful eternity.
JAMISO , "This view is favored by the language here, which, as in Psa_15:1; Psa_
23:6, recognizes the blessing of membership in God’s family by terms denoting a
dwelling in His house.
CALVI , "4Blessed are they who dwell in thy house. Here the Psalmist expresses
more distinctly the proper and legitimate use of the sanctuary; and thus he
distinguishes himself from hypocrites, who are sedulously attentive to the
observance of outward ceremonies, but destitute of genuine heart godliness. David,
on the contrary, testifies, that the true worshippers of God offer to him the sacrifice
of praise, which can never be dissociated from faith. ever will a man praise God
from the heart, unless, relying upon his grace, he is a partaker of spiritual peace and
joy.
SPURGEO , "Ver. 4. Blessed are they that dwell in thy house. Those he esteems to
be highly favoured who are constantly engaged in divine worship—the canons
residentiary, yea, the pew openers, the menials who sweep and dust. To come and go
is refreshing, but to abide in the place of prayer must be heaven below. To be the
guests of God, enjoying the hospitalities of heaven, set apart for holy work, screened
from a noisy world, and familiar with sacred things—why this is surely the
choicest heritage a son of man can possess.
They will be still praising thee. So near to God, their very life must be adoration.

47. Surely their hearts and tongues never cease from magnifying the Lord. We fear
David here drew rather a picture of what should be than of what is; for those
occupied daily with the offices needful for public worship are not always among the
most devout; on the contrary, "the nearer the church the further from God." Yet in
a spiritual sense this is most true, for those children of God who in spirit abide even
in his house, are also ever full of the praises of God. Communion is the mother of
adoration. They fail to praise the Lord who wander far from him, but those who
dwell in him are always magnifying him.
Selah. In such an occupation as this we might be content to remain for ever. It is
worth while to pause and meditate upon the prospect of dwelling with God and
praising him throughout eternity.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 4. Blessed are they that dwell in thy house; etc. Alas, how happens this? There
were tabernacles before, as belonging to a Lord; and courts as belonging to a king,
and altars as belonging to a God; and now to be but a house as belonging to a
private man; and so all this great rising to end in a fall? o, my soul, it is no fall, it is
an aggregation rather of all the other; for where his tabernacles did but serve to
shew his power, his courts but to shew his majesty; his altars but to shew his deity,
his house serves to shew them all; for in his house there will still be praising him,
and his praise and glory is the sum of all. Or is it that to dwell in God's house is a
kind of appropriating him to ourselves, seeing his tabernacles and his courts lie
open to strangers, his house open to none but his servants; and seeing in the
nearness to God, and conversing with him, consists all true blessedness; therefore
Blessed are they that dwell in his house, but how dwell in it? ot to look in
sometimes as we pass by, or to stay in it a time, as we do at an inn, but to be constant
abiders in it day and night, as to which we have devoted ourselves and bowed our
service. Sir Richard Baker.
Ver. 4. Blessed are they that dwell in thy house. What was this house more to David
than another house, save that here he reckoned upon enjoying the Divine Presence?
So that here was a heart so naturalized to this presence as to affect an abode in it,
and that he might lead his life with God, and dwell with him all his days; he could
not be content with giving a visit now and then. And why should this temper of
spirit in the clearer light of the gospel be looked upon as an unattainable thing! A
lazy despondency, and the mean conceit that it is modest not to aim so high, starve
religion, and stifles all truly noble and generous desires. Let this then be the thing
designed with you, and constantly pursue and drive the design, that you may get
into the disposition of spirit toward God. John Howe.
Ver. 4. Blessed are they that dwell in thy house, etc. Blessed indeed, we too may
exclaim, and blessed shall they be for ever. They are dwellers, not visitors, in God's
house. I will dwell in the house of the Lord for ever. This is true, blessedly true, of
all who trust in Jesus now. But though God's children are all priests by birth, as
were the sons of Aaron, they are not all, alas! priests by consecration. (See Exodus
29:1-46.) Comparatively few know their priestly place at the golden altar. Many of
them are doubting as to whether their sins, root and branch, were all consumed
outside the camp; and, consequently, such are afraid to come within the court, and
as for being assured of their full justification and sanctification in the risen One,
they gravely doubt and fear that such blessedness can ever be their happy lot. Hence

48. that state of soul which answers to priestly consecration at the laver, and happy
worship at the golden altar, is unknown and unenjoyed. They are not priests by
consecration.
Our text is plain. They will still be praising thee. Doubts, fears, unsettled questions,
all are gone. Such cannot exist in the holy place. All, of course, who are in Christ,
must be in God's account where he is; but all who believe in Christ, do not know
and believe that they are in him, as being one with him now. When the state of our
souls answers to what is symbolized by the holy place, we can only praise: They that
dwell in thy house will be still praising thee. Then we are happily near to God, and
have communion with him, in the glorified Christ, through the power of the Holy
Ghost. Things ew and Old.
Ver. 4. They will be still praising thee. How appears it to be true, that they who
dwell in God's house will always be praising him, seeing it is but seldom seen that
servants be so forward to praise their masters? O my soul! it is not so much the good
dispositions of the servants, as the infinite worthiness of the Master that makes them
to praise him, for when they see the admirable economy of his government, when
they see how sweetly he disposeth all things in weight and measure, when they find
him to use them more like children than servants, what heart can be so ungrateful
as not to praise him? And seeing by dwelling in God's house, they see these things
continually, therefore they that dwell in his house will always be praising him. Sir
Richard Baker.
Ver. 4. They will be still praising thee. As having hearts full of heaven, and
consciences full of comfort. There cannot but be music in the temple of the Holy
Ghost. John Trapp.
Ver. 4. Still praising. It is not enough to praise him, it must be a praising him still,
before it will make a blessedness; and though to praise God be an easy matter, yet to
praise him still, will be found a busy work, indeed to flesh and blood a miserable
work, for if I be still praising him, what time shall I have for any pleasures? O my
soul, if thou make it not thy pleasure, thy chief, thy only pleasure to be praising him,
thou art not like in haste to come to blessedness. And marvel not that David speaks
thus under the law, when St. Paul under the Gospel saith as much: Whether ye eat
or drink, or whatsoever ye do, let all be done to the glory and praise of God. Sir
Richard Baker.
BE SO , "Psalms 84:4. Blessed, &c. — “Here the metaphor is dropped, and the
former sentiment expressed in plain language;” are they that dwell in thy house —
That constantly abide in, or frequently resort to, thy house; intending either the
priests and Levites, who kept constant watch there; or such devout Jews as Anna,
Luke 2:37, who were there continually. They will be still praising thee — They are
constantly employed in that blessed and glorious work, of praising and serving thee,
in the place which thou hast appointed for that end. Observe, reader, “Blessed are,
not the mighty and opulent of the earth, but they that dwell in God’s house, the
ministers of the eternal temple in heaven, the angels and the spirits of just men
made perfect; their every passion is resolved into love, every duty into praise;
hallelujah succeeds hallelujah; they are still, for ever, praising thee. And blessed,
next to them, are those ministers and members of the church here below, who, in
disposition, as well as employment, do most resemble them.” — Horne.

49. 5 Blessed are those whose strength is in you,
whose hearts are set on pilgrimage.
BAR ES, "Blessed is the man whose strength is in thee - Not merely are they
blessed who dwell there permanently, but the man also whose heart is there; who feels
that his strength is in God alone who loves to go there when opportunity is afforded him,
treading his way to Zion. The idea is, that all strength must come from God; that this
Strength is to be obtained by waiting on him (compare the notes at Isa_40:31), and that,
therefore, it is a privilege thus to wait on God. Compare Psa_84:7.
In whose heart are the ways of them - literally, “The ways in their heart.”
DeWette renders this, “Who thinketh on the ways, or paths, to Jerusalem.” The word
“ways” may refer either to the ways or paths that lead to the place of worship, or the
ways to God and to heaven. As the allusion, however, is evidently to those who were
accustomed to go up to the place of public worship, the meaning is, that the man is
blessed or happy whose heart is on those ways; who thinks on them; who makes
preparation for going up; who purposes thus to go up to worship. The sense is enfeebled
in our translation by the insertion of the words “of them.” The literal translation is
better: “The ways, that is, the paths, the going up, the journey, to the place of public
worship, are in their heart.” Their affections; their thoughts are there. The word
rendered ways, means commonly a raised way, a highway, but it may refer to any public
path. It would be applicable to what we call a turnpike (road), as a way thrown up for
public use. The allusion is to the ways or paths by which the people commonly went up
to the place of public worship; and the idea may be well expressed in the language of
Watts:
“I love her gates, I love the road.”
The sentiment thus expressed finds a response in thousands of hearts: in the
happiness - the peace - the joy - with which true worshippers go to the house of God. In
the mind of the writer of the psalm this would have an additional beauty and
attractiveness as being associated with the thought of the multitudes thronging that path
- the groups - the companies - the families - that crowded the way to the place of public
worship on their great festal occasions.
CLARKE, "The man whose strength is in thee -
“Who life and strength from thee derives;

50. And by thee moves and in thee lives.”
In whose heart are the ways of them - This is no sense. The original, however, is
obscure: ‫בלבבם‬ ‫מסלות‬ mesilloth bilebabam, “the high ways are in their hearts;” that is, the
roads winding to thy temple. Perhaps there is a reference here to the high roads leading
to the cities of refuge. We wish to escape from the hands and dominion of these
murderers, and the roads that lead to Jerusalem and the temple we think on with
delight; our hearts are with them, we long to be traveiling on them.
GILL, "Blessed is the man whose strength is in thee, Or, "for thee", as some
choose to render the words; who have bodily strength from the Lord, for his worship and
service, to go up to his house, and serve him: this, with what follows in the two next
verses, seem to refer to the males in Israel going up from different parts of the land to
Jerusalem to worship, who had strength so to do; when the women and children, for
want thereof, stayed at home, which was their infelicity, as it was the happiness of the
males that they had ability for such a journey and service: the Targum is,
"whose strength is in thy Word;''
the essential Word, the Messiah, who have spiritual strength in and from him; see Isa_
45:24, without this there is no heart to go up to the house of God; and this will carry
through a great deal of bodily weakness; and by it saints overcome the temptations of
Satan to the contrary, and perform the several duties of religion:
in whose heart are the ways of them; or "thy ways" (x); the ways of God, the ways
of Zion, the ways to the house of God; who have these ways at heart, who ask the way to
Zion with their faces thitherwards; who have not only ability, but inclination and
readiness of mind, to walk in them; whose hearts are bent upon them, regarding no
objection, difficulty, and discouragement; who stir up themselves and others to go up to
the house of God, and are heartily desirous of being taught his ways, and walking in
them, and take great pleasure and delight therein; they are ways of pleasantness and
paths of peace to them; the word properly signifies "highways" (y), ways cast up. Some
render it "ascensions in his heart" (z); the affections of whose heart go up to God, like
pillars of smoke perfumed with frankincense, are after God, his ways and worship, and
are set on things above.
HE RY, "Blessed are the people, the inhabitants of the country, who, though they do
not constantly dwell in God's house as the priests do, yet have liberty of access to it at the
times appointed for their solemn feasts, the three great feasts, at which all the males
were obliged to give their attendance, Deu_16:16. David was so far from reckoning this
an imposition, and a hardship put upon them, that he envies the happiness of those who
might thus attend, Psa_84:5-7. Those whom he pronounces blessed are here described.
(1.) They are such as act in religion from a rooted principle of dependence upon God and
devotedness to him: Blessed is the man whose strength is in thee, who makes thee his
strength and strongly stays himself upon thee, who makes thy name his strong tower
into which he runs for safety, Pro_18:10. Happy is the man whose hope is in the Lord
his God, Psa_40:4; Psa_146:5. Those are truly happy who go forth, and go on, in the
exercises of religion, not in their own strength (for then the work is sure to miscarry),

51. but in the strength of the grace of Jesus Christ, from whom all our sufficiency is. David
wished to return to God's tabernacles again, that there he might strengthen himself in
the Lord his God for service and suffering. (2.) They are such as have a love for holy
ordinances: In whose heart are the ways of them, that is, who, having placed their
happiness in God as their end, rejoice in all the ways that lead to him, all those means by
which their graces are strengthened and their communion with him kept up. They not
only walk in these ways, but they have them in their hearts, they lay them near their
hearts; no care or concern, no pleasure or delight, lies nearer than this. Note, Those who
have the new Jerusalem in their eye must have the ways that lead to it in their heart,
must mind them, their eyes must look straight forward in them, must ponder the paths
of them, must keep close to them, and be afraid of turning aside to the right hand or to
the left. If we make God's promise our strength, we must make God's word our rule, and
walk by it.
JAMISO , "(Compare Psa_68:28).
in whose heart ... the ways — that is, who knows and loves the way to God’s favor
(Pro_16:17; Isa_40:3, Isa_40:4).
CALVI , "5Blessed is the man whose strength is in thee. David again informs us,
that the purpose for which he desired liberty of access to the sanctuary was, not
merely to gratify his eyes with what was to be seen there, but to make progress in
faith. To lean with the whole heart upon God, is to attain to no ordinary degree of
advancement: and this cannot be attained by any man, unless all his pride is laid
prostrate in the dust, and his heart truly humbled. In proposing to himself this way
of seeking God, David’s object is to borrow from him by prayer the strength of
which he feels himself to be destitute. The concluding clause of the verse, the ways
are in their hearts, (464) is by some interpreted as meaning, That those are happy
who walk in the way which God has appointed; for nothing is more injurious to a
man than to trust in his own understanding. It is not improperly said of the law,
“This is the way, walk ye in it,” Isaiah 30:21. Whenever then men turn aside,
however little it may be, from the divine law, they go astray, and become entangled
in perverse errors. But it is more appropriate to restrict the clause to the scope of
the passage, and to understand it as implying, that those are happy whose highest
ambition it is to have God as the guide of their life, and who therefore desire to
draw near to him. God, as we have formerly observed, is not satisfied with mere
outward ceremonies. What he desires is, to rule and keep in subjection to himself all
whom he invites to his tabernacle. Whoever then has learned how great a
blessedness it is to rely upon God, will put forth all the desires and faculties of his
mind, that with all speed he may hasten to Him.
SPURGEO , "Ver. 5. Blessed is the man whose strength is in thee. Having spoken
of the blessedness of those who reside in the house of God, he now speaks of those
who are favoured to visit it at appointed seasons, going upon pilgrimage with their
devout brethren: he is not, however, indiscriminate in his eulogy, but speaks only of
those who heartily attend to the sacred festivals. The blessedness of sacred worship

52. belongs not to half hearted, listless worshippers, but to those who throw all their
energies into it. either prayer, nor praise, nor the hearing of the word will be
pleasant or profitable to persons who have left their hearts behind them. A company
of pilgrims who had left their hearts at home would be no better than a caravan of
carcasses, quite unfit to blend with living saints in adoring the living God.
In whose heart are the ways of them, or far better,
in whose heart are thy ways. Those who love the ways of God are blessed. When we
have God's ways in our hearts, and our heart in his ways, we are what and where
we should be, and hence we shall enjoy the divine approval.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 5. In whose heart are thy ways. That is, who love the ways that lead to thy
house. Earnest Hawkins.
Ver. 5. In whose heart are the ways of them. Literally, The steeps are on their
hearts. The steep ascents on which the tabernacle stood. Horsley renders, They are
bent on climbing the steep ascents. Perhaps the (Heb.) were more properly the
raised causeways or stairs leading up to Mount Zion, or all through the mountain
country on the road to Jerusalem. John Fry.
Ver. 5. In whose heart are the ways. The natural heart is a pathless wilderness, full
of cliffs and precipices. When the heart is renewed by grace, a road is made, a
highway is prepared for our God. See Isaiah 40:3-4. Frederick Fysh.
WHEDO , "5. In whose heart are the ways of them—Hebrew, The highways are in
their hearts. The “ways,” or highways, are the roads, or pilgrim routes, leading to
Jerusalem, “the ways of Zion,” Lamentations 1:4 :—the principal roads taken in
going up to the annual feasts. The true worshipper loved these “ways” and delighted
to travel them; they were “in” his “heart,” because they led to the sanctuary, the
dwelling-place of Jehovah. In the enthusiastic periods of their history, the Moslems
took great care of the pilgrim routes to Mecca, and to provide khans, or resting
stations, along the way.
BE SO , "Psalms 84:5. Blessed is the man whose strength is in thee — Who
trusteth in thee as his only refuge, strength, and portion. Or, who had strength in, or
rather, for, (as the Hebrew ‫,ב‬ beth, frequently signifies,) thee; that is, who hath (or
who useth, for having is sometimes put for using: see Matthew 13:12 ; 1 Corinthians
7:2) ability of body, and mind for thee, and for thy service; or for that journey,
which he here seems to insinuate, and which in the following words he particularly
describes. For it must be remembered, that all the males of Israel were required to
come to the tabernacle or temple thrice every year, Exodus 34:23-24; and that some
of them lived at a great distance, and consequently, if they went, had to take a long
and troublesome journey, which also might sometimes be attended with danger, and
other inconveniences; and therefore such as wanted either courage or bodily
strength, might be discouraged, or hindered from undertaking it, and so might be
deprived of the benefit of enjoying God in his solemn and public worship. Which,
though in some cases it might not be their sin, yet surely was a great affliction and
infelicity; and, consequently, it was a blessed thing to be free from those
impediments, as the psalmist here observes. In whose heart are the ways of them —
That is, of those men, who passing, &c., as in Psalms 84:6. But these words, of them,

53. are not in the Hebrew; and, as several learned men have observed, disturb or
obscure the sense. Others therefore seem to render the clause better, and more
agreeably to the Hebrew text, thus: In whose heart are thy ways, (the pronoun thy
being often understood,) namely, those ways which lead to thy house; or, the ways,
so called, by way of eminence, the ways of, or to, Zion, (as they are called,
Lamentations 1:4,) as appears from Psalms 84:7. Thus the meaning is, Blessed are
they whose thoughts and affections are strongly fixed upon the highways leading to
Zion, and upon their journeys thither; who have both strength of body, as is said in
the former clause, and readiness of mind, as is here added, to go to Zion; which are
the two qualifications requisite for that journey. Blessed are they whose hearts are
so set upon Zion, that they are, from time to time, exciting themselves and others,
saying, Arise, let us go up to Zion, unto the Lord our God, Jeremiah 31:6. “Such a
company of sojourners are true Christians going up to the heavenly Jerusalem: such
ought to be their trust in God, and such the subject of their thoughts.” — Horne.
COFFMA , "Verse 5
"Blessed is the man whose strength is in thee;
In whose heart are the highways to Zion.
Passing through the valley of Weeping they make it a place of springs;
Yea, the early rain covereth it with blessings.
They go from strength to strength;
Every one of them appeareth before God in Zion.
O Jehovah God of hosts, hear my prayer;
Give ear, O God of Jacob. (Selah)"
"In whose heart are the highways to Zion" (Psalms 84:5). This is the verse that is
seized upon by some writers as an excuse for calling this psalm a pilgrimage hymn;
but the translation, even in our version is strongly suspect. The words "to Zion" is
in italics, indicating that they are not in the Bible at all but have been added by
translators.
The current popular opinion that makes this psalm a pilgrimage song is founded
upon a single word in Psalms 84:5 ("ways") which never means pilgrimage but is
constantly treated as if it did.
"Highways" (Psalms 84:5). These are not roads, in the ordinary sense; they are "in
the hearts" of those who love God; "These `ways' are being pondered (in men's
hearts); and they refer to `directions,' or `courses of action' that should be followed
in specific situations."[4]
"Passing through the valley of Weeping" (Psalms 84:6). Of course, this passage also

54. is alleged to refer to some actual valley on one of the `roads' to Zion, but we cannot
believe there ever was such a literal valley. We appreciate the great big "if" that
appears in Addis' comment in speaking of it. He wrote: "Possibly there was such a
valley."[5] Maybe so; but there is no such valley on any of the maps of ancient
Palestine that are available to us.
The truth is, this is not a reference to any kind of literal valley. "The valley of
Weeping" is any period of loss, sorrow, grief, deprivation, or disaster through which
God's child must pass during his earthly sojourn; and the glory of God's service is
that it enables the worshipper to change even sorrows into springs of praise and
thanksgiving. The rains mentioned in the same context are a reference to God's
blessing upon those who suffer.
"They go from strength to strength" (Psalms 84:7). The faithful worshipper of God
finds his faith strengthened and increased day by day.
"Hear my prayer, O God of Jacob" (Psalms 84:8). Constant prayer is an element in
the life of every faithful soul. Prayer has been called the "breath of the saints"; and
when one stops praying, he is either spiritually dead, or soon will be.
COKE, "Verses 5-7
Psalms 84:5-7. Blessed is the man, &c.— These words may be rendered, Blessed is
the man whose strength is in thee; the highways are in the midst of them: Who,
passing through the valley of Baca, turn it into a spring; even when the rain filleth
the pools. They go from valley to valley: The God of gods shall appear in Sion.
Mudge renders these verses in nearly the same manner; and so do the generality of
interpreters, who all agree that the original is indeterminate, and attended with
great difficulties. See particularly Houbigant's note. As they set out with an opinion
that the verses contain a description of a person's going up to Jerusalem to worship;
they appear on that account, in my humble judgment, greatly to have mistaken the
original: to which if the learned reader will be pleased to refer, and will consult the
ancient versions, he will be inclined to believe that the verses contain rather a
description of pious persons trusting in God, as one might very well expect from the
preceding part of the psalm: And of all the versions I have met with, the following of
Mr. Fenwick's seems to me most agreeable to the original and the context.—"Ver. 5.
He is also blest whose present hope thou art."—(Heb. In such hearts there are ‫מסלות‬
mesilloth, which the Vulgate renders ascensions; the LXX, ‫,בםבגבףויע‬ and which I
would suppose here points at those elevations, aspirations, or breathings after the
things above, which are wont to be in the hearts of truly good men.—Ver. 6. "Even
now, while passing through the vale of tears, they find the living God their spring of
joy:"—(Heb. ‫ישׁיתוהו‬ ieshithuhu; they make him, the living God, Psalms 84:2 a
fountain, a perpetual spring of joy.—"And all around the rain its blessings
spreads." Heb. The rain (the heavenly showers of divine grace) covers them with
blessings. So the ancient versions render ‫ברכות‬ berakoth; by which enabled—ver. 7.
"They go from strength to strength:"—in the improvements of holiness and
virtue;—"And the God of gods is seen in Sion;"—As the power of his grace is
appearing thus in their lives.

55. CO STABLE, "Verses 5-7
2. Travelling to the temple84:5-7
The person who sets his or her heart on finding strength in the Lord experiences
great blessing. Such a person looked forward to travelling to Mt. Zion to worship
Him there. The word "baca" means "balsam trees." The Valley of the Balsam Trees
was evidently an arid region that the writer used as an example of a spiritually dry
state. The pilgrim whose heart anticipated temple worship joyfully found spiritual
refreshment in situations others found parched. His spiritual experience was similar
to the coming of the early spring rains on that valley"s waterless ground. Such a
person becomes stronger and stronger spiritually as he or she draws closer and
closer to God.
ELLICOTT, "Verses 5-7
(5-7) In these verses, as in the analogous picture (Isaiah 35:6-8; comp. Hosea 2:15-
16), there is a blending of the real and the figurative; the actual journey towards
Sion is represented as accompanied with ideal blessings of peace and refreshment. It
is improbable that the poet would turn abruptly from the description of the
swallows in the Temple to what looks like a description of a real journey, with a
locality, or at all events a district, which was well known, introduced by its proper
name, and yet intend only a figurative reference. On the other hand, it is quite in the
Hebrew manner to mix up the ideal with the actual, and to present the spiritual side
by side with the literal. We have, then, here recorded the actual experience of a
pilgrim’s route. But quite naturally and correctly has the world seen in it a
description of the pilgrimage of life, and drawn from it many a sweet and consoling
lesson.
EBC, "The second strophe (Psalms 84:5-8) is knit to the first, chain-wise, by taking
up again the closing strain, "Blessed the man!" But it turns the blessedness in
another direction. ot only are they blessed who have found their rest in God, but
so also are they who are seeking it. The goal is sweet, but scarcely less sweet are the
steps towards it. The fruition of God has delights beyond all that earth can give, but
the desire after Him, too, has delights of its own. The experiences of the soul seeking
God in His sanctuary are here cast into the image of pilgrim bands going up to the
Temple. There may be local allusions in the details. The "ways" in Psalms 84:5 are
the pilgrims’ paths to the sanctuary. Hupfeld calls the reading "ways" senseless,
and would substitute "trust"; but such a change is unnecessary, and tasteless. The
condensed expression is not too condensed to be intelligible, and beautifully
describes the true pilgrim spirit. They who, are touched with that desire which
impels men to "seek a better country, that is a heavenly," and to take flight from
Time’s vanities to the bosom of God, have ever "the ways" in their hearts. They
count the moments lost during which they linger, or are anywhere but on the road.
Amid calls of lower duties and distractions of many sorts, their desires turn to the
path to God. Like some nomads brought into city life, they are always longing to
escape. The caged eagle sits on the highest point of his prison, and looks with filmed
eye to the free heavens. Hearts that long for God have an irrepressible instinct

56. stinging them to ever-new attainments. The consciousness of "not having already
attained" is no pain, when the hope of attaining is strong. Rather, the. very
blessedness of life lies in the sense of present imperfection, the effort for
completeness, and the assurance of reaching it.
MACLARE , "HAPPY PILGRIMS
Psalms 84:5 - Psalms 84:7.
Rightly rendered, the first words of these verses are not a calm, prosaic statement,
but an emotional exclamation. The Psalmist’s tone would be more truly represented
if we read, ‘How blessed is the man,’ or ‘Oh, the blessednesses!’ for that is the literal
rendering of the Hebrew words, ‘of the man whose strength is Thee.’
There are three such exclamations in this psalm, the consideration of which leads us
far into the understanding of its deepest meaning. The first of them is this, ‘How
blessed are they that dwell in Thy house!’ Of course the direct allusion is to actual
presence in the actual Temple at Jerusalem. But these old psalmists, though they
attached more importance to external forms than we do, were not so bound by them,
even at their stage of development of the religious life, as that they conceived that no
communion with God was possible apart from the form, or that the form itself was
communion with God. We can see gleaming through all their words, though only
gleaming through them, the same truth which Jesus Christ couched in the immortal
phrase-the charter of the Church’s emancipation from all externalisms-’neither in
this mountain, nor yet in Jerusalem, shall men worship the Father.’ To ‘dwell in the
house of the Lord’ is not only to be present in bodily form in the Temple-the
Psalmist did not think that it was only that-but to possess communion with Him, of
which the external presence is but the symbol, the shadow, and the means.
But there is another blessing. To be there is blessing, to wish to be there is no less
so.-’Blessed are the men in whose heart are the ways.’ The joyous company that
went up from every corner of the land to the feasts in Jerusalem made the paths
ring with their songs as they travelled, and as the prophet says about another
matter, ‘they went up to Zion with songs and joy upon their heads,’ and so the
search after is only a shade less blessed-if it be even that-than the possession of
communion with God.
But there is a third blessedness in our psalm. ‘Oh! the blessedness of the man that
trusteth in Thee.’ That includes and explains both the others. It confirms what I
have said, that we do great injustice to the beauty and the spirituality of the Old
Testament religion, if we conceive of it as slavishly tied to external forms. And it
suggests the thought that in trust there lie both the previous elements, for he that
trusts possesses, and he that trustingly possesses is thereby impelled as trustingly to
seek for, larger gifts.
So, then, I turn to this outline sketch of the happy pilgrims on the road, and desire
to gather from it, as simply as may be, the stimulating thoughts which it suggests to
us.
I. Let me ask you, then, following the words which I have read to you, to look with
me, first at the blessedness of the pilgrims’ spirit.
‘Blessed are the men in whose heart are the ways.’ A singular expression, and yet a
very eloquent and significant one! ‘The ways’ are, of course, the various roads

57. which, from every corner of the land, lead to the Temple, and the thought suggested
is that the men whom the Psalmist pronounces blessed, and in whose blessednesses
his longing heart desires to share, are the men who are restless till they are on the
path, whose eyes are ever travelling to the goal, who have a ‘divine discontent’ with
distance from God, and who know the impulse and the sting that sends them ever
travelling on the path that leads to Him.
On any lower level it is perfectly true that the very salt of life is aspiration after an
unattained ideal; that there is nothing that so keeps a man young, strong, buoyant,
and fits him for nobilities of action, as that there shall be gleaming for ever before
him in the beckoning distance a horizon that moves ever as he moves. When we
cease to be the slaves of unattained ideals in any department, it is time for us to die;
indeed, we are dead already. There are men in every civilised country, with the
gipsy strain in their blood, who never can be at rest until they are in motion, to
whom a settled abode is irksome, and to whom the notion of blessedness is that they
shall be out in the free plains. ‘Amplius,’ the dying Xavier’s word, ‘further afield,’ is
the motto of all noble life-scientist, scholar, artist, man of letters, man of affairs; all
come under the same law, that unless there is something before them which has
dominated their hearts, and draws their whole being towards it, their lives want
salt, want nobility, want freshness, and a green scum comes over the pool. We all
know that. To live is to aspire; to cease to aspire is to die.
Well then, looking all round our horizon there stands out one path for aspiration
which is clearly blessed to tread-one path, and one path alone. For, oh brethren!
there are needs in all our hearts, deep longings, terrible wounds, dreary solitudes,
which can only be appeased and healed and companioned when we are pressing
nearer and nearer God, that infinite and divine Source of all blessedness, of all
peace and good. To possess God is life; to feel after God is life, too. For that aim is
sure, as we shall see, to be satisfied. That aim gives, and it is the only one which does
give, adequate occupation for every power of a man’s soul; that aim brings,
simultaneously with its being entertained, its being satisfied; for, as I have already
said, in the one act of faith there lie both these elements of blessedness-the
possession of, and the seeking after, God. The religious life is distinguished from all
others in two respects; one is the contemporaneousness and co-existence of desire
and fruition, and the other is the impossibility that fruition shall ever be so complete
and perfect as that desire shall die. And because thus all my nature may reach out
its yearnings to Him, and in reaching out may find that after which it feels, and yet,
finding it, must feel after it all the more; therefore, high above all other delights of
search, high above all other blessednesses of pilgrimage, high above all the
buoyancy and concentration of aim and contempt of hindrances which pour into a
soul, before which the unattained ideal burns beckoning and inviting, there stands
the blessedness of the man ‘in whose heart are the ways’ which lead to God in Zion.
II. And now notice the blessedness of the pilgrims’ experience.
If you use the Revised Version you will see the changes upon the Authorised which
it makes, following the stream of modern critics and commentators, and which may
thus be reproduced: ‘Passing through the Valley of Weeping, they make it a place of
springs, the rain also covereth it with blessings.’ o doubt the poet is referring here
to the actual facts of the pilgrimage to Zion, o doubt, on some one of the roads,
there lay a gloomy gorge, the name of which was the Valley of Weeping; either

58. because it dimly commemorated some half-forgotten tragedy long ago, or, more
probably, because it was arid and frowning and full of difficulty for the travellers
on the march. The Psalmist uses that name with a lofty imaginative freedom, which
itself confirms the view that I have taken, that there is something deeper in the
psalm than the mere external circumstances of the pilgrimages to the Holy City. For,
he says, ‘passing through the Valley of Weeping, they make it a place of springs.’
They, as it were, pour their tears into the wells, and they become sources of
refreshment and fertility.
But there are other kinds of moisture than tears and fountains. And so he goes on:
‘the rain also’ from above ‘covereth it with blessings’; the blessings being, I suppose,
the waving crops which the poet’s imagination conceives of as springing up all over
the else arid ground. Irrigated thus by the pilgrims’ labour, and rained upon thus
by God’s gift from heaven, ‘the wilderness rejoices and blossoms as the rose.’
ow, translate that-it scarcely needs translation, I suppose, to anybody who will
read the psalm with the least touch of a poetic imagination-translate that, and it just
comes to this. If we have in our hearts, as our chief aim, the desire to get closer to
God, then our sorrows and our tears will become sources of refreshment and
fertility. Ah! how different all our troubles, large and little, look when we take as
our great aim in life what is God’s great purpose in giving us life-viz. that we should
be moulded into His likeness and enriched by the possession of Himself. That takes
the sting out of sorrow, and although it leaves us in no morbid condition of
insensibility, it yet makes it possible for us to gather our tears into reservoirs which
shall be to us the sources of many a blessing, and many a thankfulness. He puts
them into His bottle; we have to put them into our wells. And be sure of this, that if
we understood better the meaning of life, that it was all intended to be our road to
God, and if we judged of things more from that point of view, we should less
frequently be brought to stand by what we call the mysteries of Providence and
more able to wring out of them all the rich honey which is stored in them all for us.
ot the least of the blessednesses of the pilgrim heart is its power of transmitting the
pilgrim’s tears into the pilgrim’s wells. Brothers! do you bring such thoughts to bear
on the disappointments, anxieties, sorrows, losses that befall you, be they great or
small? If you do, you will have learned, better than I can say it, how strangely grief
changes its aspect when it is looked upon as the helper and servant to our progress
towards God.
But that is not all. If, with the pilgrims’ hearts, we rightly use our sorrows, we shall
not be left to find refreshment and fertilising power only in ourselves, but the
benediction of the rain from heaven will come down, and the great Spirit of God will
fall upon our hearts, not in a flood that drowns, but broken up into a beneficent
mist that falls quietly upon us, and brings with itself the assurance of fertility. And
so the secret of turning the desert into abundance, and tears into blessings, lies in
having the pilgrim’s heart.
III. otice the blessedness of the pilgrims’ advance.
‘They go from strength to strength.’ I do not know whether the Psalmist means to
use that word ‘strength’ in the significance which it also has in old English, of a
fortified place, so that the metaphor would be that from one camp of security, one
fortress to another, they journey safe always, because of their protection; or
whether he means to use it rather in its plain and simple sense, according to which

59. the significance would be that these happy pilgrims do not get worn out on the
journey, as is the wont of men that set out, for instance, from some far corner of
India to Mecca, and come in battered and travel-stained, and half dead with their
privations, but that the further they go the stronger they become; and on the road
gain more vigour than they could ever have gained by ease and indulgence in their
homes. But, whichever of these two meanings we may be disposed to adopt, the
great thought that comes out of both of them is identical-viz. that this is one of the
distinguishing joys of a Christian career of pressing forward to closer communion
and conformity with our Lord and Master, in whom God is manifested-viz. that we
grow day by day in strength, and that effort does not weaken, but invigorates.
And now I have to put a very plain question. Is that growing strength anything like
the general characteristic of us professing Christians? I wonder how many people
there are listening to me now that have been members of Christian churches for half
a century almost, but are not a bit better than they were away back in the years that
they have almost forgotten? I wonder in how many of our cases there has been an
arrested development, like that which you will sometimes see in deformed people,
the lower limbs all but atrophied? I wonder how many of us are babes of forty years
old, and from how many of our minds the very conception of continual growth, as
an essential of Christian life, has altogether vanished? Brother! are you any further
than you were ten years ago?
I remember once, long ago, when I was on board a sailing ship, that we had baffling
winds as we tried to run up the coast; and morning after morning for a week we
used to come up on deck, and there were the same windmill, and the same church-
tower that we had seen last night, and the night before and the night before that.
That is the sort of voyage that a great many of you Christian people are making.
There may be motion; there is no progress. Round and round and round you go.
That is not the way to get to Zion. ‘They go from strength to strength,’ and unless
you are doing that, you know little about the blessedness of the pilgrim heart.
IV. Lastly, note the blessedness of the pilgrims’ arrival.
‘Every one of them in Zion appeareth before God.’ Then there is one road on which
whosoever travels is sure to reach his goal. On all others caravans get lost,
overwhelmed in a sandstorm, or slain by robbers; and the bleached bones of men
and camels lie there on the sand for centuries. This caravan always arrives. For no
man ever wanted God who did not possess Him, and the measure of our desire is the
prophecy of our possession. Surely it is worth while, even from the point of view of
self-interest, to forsake all these lower aims in which success is absolutely
problematical, or, while pursuing them as far as duty and necessity require, in and
through them, as well as above and beyond them, to press towards the one aim in
which failure is impossible. You cannot say about say other course-’Blessed is the
man that enters on it, for he is sure to reach what he desires.’ Other goals are
elusive; the golden circlet may never drop upon your locks. But there is one path on
which all that you seek you shall have, and you are on it if ‘in your hearts are the
ways.’
I need not say a word about the ultimate fulfilment of this great promise of our text;
how that there is not only in our psalm, gleaming through it, a reference to the
communion of earth rather than to the external Presence in the sanctuary, but there
is also hinted, though less consciously, to the Psalmist himself, yet necessarily from

60. the nature of the case the perfecting of that earthly communion in the higher house
of the Lord in the heavenly Zion. Are all these desires, these longings, these efforts
after God which make the nobleness and the blessedness of a life on earth, and
which are always satisfied, and yet never satiated, to be crushed into nothingness by
the accident of bodily dissolution? Then, then, the darkest of all clouds is drawn
over the face of God, and we are brought into a state of absolute intellectual
bewilderment as to what life, futile and frail, has been for at all. o, brother! God
never gives mouths but He sends meat to fill them; and He has not suffered His
children to long after Him, to press after Him, only in order that the partial
fulfilment of their desires and yearnings which is possible upon earth should be all
their experience.
‘He thinks he was not made to die,
And Thou hast made him; Thou art just.’
Be sure that ‘every one of them in Zion appeareth before God.’
So, brethren! let us take the pilgrim scrip and staff; and be sure of this, that the old
blessed word will be fulfilled, that we shall not be lost in the wilderness, where there
is no way, nor grope and search after elusive and fleeting good; but that ‘the
ransomed of the Lord shall return and come to Zion with songs, and everlasting joy
shall be upon their heads.’
K&D 5-12, "This second half takes up the “blessed” of the distichic epode (epoodo's)
of the first, and consequently joins member to member chain-like on to it. Many
hindrances must be cleared away if the poet is to get back to Zion, his true home; but his
longing carries the surety within itself of its fulfilment: blessed, yea in himself blessed, is
the man, who has his strength (‫ּוז‬‫ע‬ only here plene) in God, so that, consequently, the
strength of Him to whom all things are possible is mighty in his weakness. What is said
in Psa_84:6 is less adapted to be the object of the being called blessed than the result of
that blessed relationship to God. What follows shows that the “high-roads” are not to be
understood according to Isa_40:3., or any other passage, as an ethical, notional figure
(Venema, Hengstenberg, Hitzig, and others), but according to Isa_33:8 (cf. Jer_31:21),
with Aben-Ezra, Vatablus, and the majority of expositors, of the roads leading towards
Zion; not, however, as referring to the return from the Exile, but to the going up to a
festival: the pilgrim-high-roads with their separate halting-places (stations) were
constantly present to the mind of such persons. And though they may be driven never so
far away from them, they will nevertheless reach the goal of their longing. The most
gloomy present becomes bright to them: passing through even a terrible wilderness, they
turn it (‫הו‬ ֻ‫)ישׁית‬ into a place of springs, their joyous hope and the infinite beauty of the
goal, which is worth any amount of toil and trouble, afford them enlivening comfort,
refreshing strengthening in the midst of the arid steppe. ‫א‬ ָ‫כ‬ ָ ַ‫ה‬ ‫ק‬ ֶ‫מ‬ ֵ‫ע‬ does not signify the
“Valley of weeping,” as Hupfeld at last renders it (lxx κοιλάδα τοሞ κλαυθµራνος), although
Burckhardt found a [Arab.] wâdı 'l-bk' (Valley of weeping) in the neighbourhood of Sinai.
In Hebrew “weeping” is ‫י‬ ִ‫כ‬ ְ , ‫ה‬ ֶ‫כ‬ ֶ , ‫כוּת‬ ָ , not ‫א‬ ָ‫כ‬ ָ , Rénan, in the fourth chapter of his Vie de
Jésus, understands the expression to mean the last station of those who journey from
northern Palestine on this side of the Jordan towards Jerusalem, viz., Ain el-Haramıje, in
a narrow and gloomy valley where a black stream of water flows out of the rocks in

61. which graves are dug, so that consequently ‫הככא‬ ‫עמק‬ signifies Valley of tears or of
trickling waters. But such trickling out of the rock is also called ‫י‬ ִ‫כ‬ ְ , Job_28:11, and not
‫א‬ ָ‫כ‬ ָ . This latter is the singular to ‫ים‬ ִ‫א‬ ָ‫כ‬ ְ in 2Sa_5:24 (cf. ‫ים‬ ִ‫א‬ ָ‫כ‬ְ‫,נ‬ ‫ים‬ ִ‫א‬ ָ‫ב‬ ְ‫,צ‬ Psa_103:21), the
name of a tree, and, according to the old Jewish lexicographers, of the mulberry-tree
(Talmudic ‫וּת‬ , Arab. tût); but according to the designation, of a tree from which some
kind of fluid flows, and such a tree is the Arab. baka'un, resembling the balsam-tree,
which is very common in the arid valley of Mecca, and therefore might also have given
its name to some arid valley of the Holy Land (vid., Winer's Realwörterbuch, s.v.
Bacha), and, according to 2Sa_5:22-25, to one belonging, as it would appear, to the line
of valley which leads from the coasts of the Philistines to Jerusalem. What is spoken of
in passages like Isa_35:7; Isa_41:18, as being wrought by the omnipotence of God, who
brings His people home to Zion, appears here as the result of the power of faith in those
who, keeping the same end of their journeyings in view, pass through the unfruitful
sterile valley. That other side, however, also does not remain unexpressed. Not only does
their faith bring forth water out of the sand and rock of the desert, but God also on His
part lovingly anticipates their love, and rewardingly anticipates their faithfulness: a
gentle rain, like that which refreshes the sown fields in the autumn, descends from above
and enwraps it (viz., the Valley of Baca) in a fulness of blessing (‫ה‬ ֶ ְ‫ע‬ַ‫,י‬ Hiphil with two
accusatives, of which one is to be supplied: cf. on the figure, Ps 65:14). The arid steppe
becomes resplendent with a flowery festive garment (Isa_35:1.), not to outward
appearance, but to them spiritually, in a manner none the less true and real. And
whereas under ordinary circumstances the strength of the traveller diminishes in
proportion as he has traversed more and more of his toilsome road, with them it is the
very reverse; they go from strength to strength (cf. on the expression, Jer_9:2; Jer_
12:2), i.e., they receive strength for strength (cf. on the subject-matter, Isa_40:31; Joh_
1:16), and that an ever increasing strength, the nearer they come to the desired goal,
which also they cannot fail to reach. The pilgrim-band (this is the subject to ‫ה‬ ֶ‫א‬ ָ‫ר‬ֵ‫,)י‬ going
on from strength to (‫ל‬ ֶ‫)א‬ strength, at last reaches, attains to (‫ל‬ ֶ‫א‬ instead of the ‫י‬ֵ‫נ‬ ְ ‫ל־‬ ֶ‫א‬ used
in other instances) Elohim in Zion. Having reached this final goal, the pilgrim-band
pours forth its heart in the language of prayer such as we have in Psa_84:9, and the
music here strikes up and blends its sympathetic tones with this converse of the church
with its God.
The poet, however, who in spirit accompanies them on their pilgrimage, is now all the
more painfully conscious of being at the present time far removed from this goal, and in
the next strophe prays for relief. He calls God ‫נוּ‬ֵ ִ‫ג‬ ָ‫מ‬ (as in Psa_59:12), for without His
protection David's cause is lost. May He then behold (‫ה‬ ֵ‫א‬ ְ‫,ר‬ used just as absolutely as in
2Ch_24:22, cf. Lam_3:50), and look upon the face of His anointed, which looks up to
Him out of the depth of its reproach. The position of the words shows that ‫נוּ‬ֵ ִ‫ג‬ ָ‫מ‬ is not to
be regarded as the object to ‫ה‬ ֵ‫א‬ ְ‫,ר‬ according to Psa_89:19 (cf. Ps 47:10) and in opposition
to the accentuation, for why should it not then have been ‫מגננו‬ ‫ראה‬ ‫?אלהים‬ The
confirmation (Psa_84:11) puts the fact that we have before us a Psalm belonging to the
time of David's persecution by Absalom beyond all doubt. Manifestly, when his king
prevails, the poet will at the same time (cf. David's language, 2Sa_15:25) be restored to
the sanctuary. A single day of his life in the courts of God is accounted by him as better

62. than a thousand other days (‫ף‬ ֶ‫ל‬ፎ ֵ‫מ‬ with Olewejored and preceded by Rebia parvum). He
would rather lie down on the threshold (concerning the significance of this ‫ף‬ ֵ‫ּופ‬ ְ‫ס‬ ִ‫ה‬ in the
mouth of a Korahite, vid., supra, p. 311) in the house of his God than dwell within in the
tents of ungodliness (not “palaces,” as one might have expected, if the house of God had
at that time been a palace). For how worthless is the pleasure and concealment to be had
there, when compared with the salvation and protection which Jahve Elohim affords to
His saints! This is the only instance in which God is directly called a sun (‫שׁ‬ ֶ‫מ‬ ֶ‫)שׁ‬ in the
sacred writings (cf. Sir. 42:16). He is called a shield as protecting those who flee to Him
and rendering them inaccessible to their foes, and a sun as the Being who dwells in an
unapproachable light, which, going forth from Him in love towards men, is
particularized as ‫חן‬ and ‫,כבוד‬ as the gentle and overpowering light of the grace and glory
(χάρις and δόξα) of the Father of Lights. The highest good is self-communicative
(communicativum sui). The God of salvation does not refuse any good thing to those
who walk ‫ים‬ ִ‫מ‬ ָ‫ת‬ ְ (‫תמים‬ ְ‫ך‬ ֶ‫ר‬ ֶ‫ד‬ ְ , Psa_101:6; cf. on Psa_15:2). Upon all receptive ones, i.e., all
those who are desirous and capable of receiving His blessings, He freely bestows them
out of the abundance of His good things. Strophe and anti-strophe are doubled in this
second half of the song. The epode closely resembles that which follows the first half.
And this closing ashrê is not followed by any Sela. The music is hushed. The song dies
away with an iambic cadence into a waiting expectant stillness.
6 As they pass through the Valley of Baka,
they make it a place of springs;
the autumn rains also cover it with pools.[d]
BAR ES, "Who passing through the valley of Baca - This is one of the most
difficult verses in the Book of Psalms, and has been, of course, very variously
interpreted. The Septuagint and the Latin Vulgate, Luther, and Professor Alexander,
render it a valley of tears. The word “Baca” (‫בכא‬ bâkâ') means properly weeping,
lamentation; and then it is given to a certain tree - not probably a mulberry tree, but
some species of balsam - from its weeping; that is, because it seemed to distil tears, or
drops of balsam resembling tears in size and appearance. It is translated mulberry trees
in 2Sa_5:23-24; 1Ch_14:14-15; and so in the margin here, “mulberry trees make him a
well.” There is no reason, however, to think that it has that meaning here. The true
rendering is, “valley of lamentation,” or weeping; and it may have reference to some
lonely valley in Palestine - where there was no water - a gloomy way - through which

63. those commonly passed who went up to the place of worship. It would be vain, however,
to attempt now to determine the locality of the valley referred to, as the name, if ever
given to it, seems long since to have passed away. It may, however, be used as
emblematic of human life - “a vale of tears;” and the passage may be employed as an
illustration of the effect of religion in diffusing happiness and comfort where there was
trouble and sorrow - as if fountains should be made to flow in a sterile and desolate
valley.
Make it a well - Or, a fountain. That is, It becomes to the pilgrims as a sacred
fountain. They “make” such a gloomy valley like a fountain, or like a road where
fountains - full, free, refreshing - break forth everywhere to invigorate the traveler.
Religious worship - the going up to the house of God - turns that in the journey of life
which would otherwise be gloomy and sad into joy; makes a world of tears a world of
comfort; has an effect like that of changing a gloomy path into one of pleasantness and
beauty. The idea here is the same which occurs in Isa_35:7, “And the parched ground
shall become a pool” (see the notes at that passage); and in Job_35:10, “Who giveth
songs in the night” (see the notes at that passage); an idea which was so beautifully
illustrated in the case of Paul and Silas in the jail at Philippi, when, at midnight they
“sang praises to God” Act_16:25, and which is so often illustrated in the midst of
affliction and trouble. By the power of religion, by the presence of the Saviour, by the
influence of the Holy Spirit, the Comforter, such times become seasons of purest joy -
times remembered ever afterward with most fervent gratitude, as among the happiest
periods of life. For religion can diffuse smiles over faces darkened by care; can light up
the eye sunk in despondency; can change tears of sorrow into tears of joy; can impart
peace in scenes of deepest sorrow; and make the most gloomy vales of life like green
pastures illuminated by the brightness of noonday.
The rain also filleth the pools - Margin, “covereth.” This is a still more difficult
expression than the former. The Septuagint and the Vulgate render it, “The teacher - the
lawgiver - ᆇ νοµοθετራν ho nomothetōn - “legislator” - gives blessings.” Luther, “The
teachers shall be adorned with many blessings.” Gesenius, “Yea, with blessings the
autumnal rain doth cover it.” DeWette, “And with blessing the harvest-rain covers it,”
which he explains as meaning,” Where they come, though it would be sorrow and tears,
yet they are attended with prosperity and blessing.” Professor Alexander, “Also with
blessings is the teacher clothed.” The word rendered “rain” - ‫מורה‬ môreh - is from ‫ירה‬
yârâh, to throw, to cast, to place, to sprinkle, and may denote
(1) an archer;
(2) the early rain
(3) teaching, Isa_9:15; 2Ki_17:28; or a teacher, Isa_30:20; Job_36:22.
It is rendered rain, in the place before us; and former rain twice in Joe_2:23 (margin,
a teacher). The word rendered “filleth” means properly to cover, and would be fitly so
translated here. Compare Lev_13:45; Eze_24:17, Eze_24:22. The word has not naturally
the idea of filling. The word rendered “pools” - ‫ברכות‬ be
râkôth - if pointed in one manner
- ‫ברכה‬ be
rêkâh (in the singular) - denotes a pond, pool, or basin of water; if pointed in
another manner - ‫ברכה‬ be
râkâh - it means blessing, benediction, and is often so used in
the Scriptures, Gen_27:12; Gen_28:4; Gen_33:11; Pro_11:11,...The rendering of
Gesenius, as above, “Yea, with blessings the autumnal rain doth cover it,” (that is, the
valley so desolate in the heat of summer - the valley of weeping), would perhaps be the
most natural, though it is not easy to see the connection according to this interpretation,

64. or according to any other proposed.
Least of all is it easy to see the connection according to the translation of the
Septuagint, the Vulgate, Luther, and Prof. Alexander. Perhaps the connection in the
mind of the author of the psalm may have been this. He sees the sterile and desolate
valley through which the pilgrims are passing made joyous by the cheerfulness - the
happiness - the songs - of those who are on their way to the house of God. This fact - this
image - suggests to him the idea that this is similar to the effect which is produced in
that valley when copious rains descend upon it, and when, though commonly desolate, it
is covered with grass and flowers, or is “blessed” by the rain. This latter image is to his
mind an illustration of the happy scene now before him in the cheerful and exulting
movements of the pilgrims on their way to the house of God. The one suggests the other;
and the psalmist has a combined image before his mind, the one illustrating the other,
and both showing how a vale naturally desolate and sterile may be made cheerful and
joyous.
CLARKE, "Passing through the valley of Baca make it a well - Instead of ‫בכא‬
bacha, a mulberry-tree, seven MSS. have ‫בכה‬ becheh, mourning. I believe Baca to be the
same here as Bochim, Jdg_2:1-6, called The Valley of Weeping. Though they pass
through this barren and desert place, they would not fear evil, knowing that thou
wouldst supply all their wants; and even in the sandy desert cause them to find pools of
water, in consequence of which they shall advance with renewed strength, and shall meet
with the God of Israel in Zion.
The rain also filleth the pools - The Hebrew may be translated differently, and
has been differently understood by all the Versions. ‫מורה‬ ‫יעטה‬ ‫ברכות‬ ‫גם‬ gam berachoth
yaateh moreh; “Yea, the instructor is covered or clothed with blessings.” While the
followers of God are passing through the wilderness of this world, God opens for them
fountains in the wilderness, and springs in the dry places. They drink of the well-spring
of salvation; they are not destitute of their pastors. God takes care to give his followers
teachers after his own heart, that shall feed them with knowledge; and while they are
watering the people they are watered themselves; for God loads them with his benefits,
and the people cover them with their blessings.
GILL, "Who passing through the valley of Baca,.... Kimchi interprets it a valley of
springs, or fountains, taking the word to be of the same signification as in Job_38:16,
and mention being made of a well and pools in it, or of mulberry trees, which grow, as he
says, in a place where there is no water, and such a place was this; and therefore pools or
ditches were dug in it, and built of stone, to catch rain water for the supply of travellers;
and so Aben Ezra says, it is the name of a place or valley where were trees, called
mulberries; and is by some thought to be the same with the valley of Rephaim, where we
read of mulberry trees, 2Sa_5:22, the Septuagint render it "the valley of weeping", and
the Vulgate Latin version "the valley of tears"; which have led some interpreters to think
of Bochim, a place so called from the children of Israel weeping there, Jdg_2:1, it does
not seem to design any particular place, through which all the males could not pass from
the different parts of the land of Israel, as they came to Zion at the three grand festivals;
but any difficult and troublesome place, any rough valley, or dry and thirsty land, where

65. there was no water: so saints are passengers, travellers, or pilgrims, in this world, and
often pass through a valley; are in a low valley, through the weakness of grace; a rough
one, through affliction; and a dark one, through desertion and temptation; and a valley
of weeping and tears, on account both of outward and inward trials. The way to Zion, or
to the house and ordinances of God below, lies through the valley of weeping; none come
rightly thither but who come weeping over their sins and unworthiness; or by
repentance towards God, and by looking by faith to Christ whom they have pierced, and
mourning for it; see Jer_50:4 and the way to Zion above lies through a vale of tears,
shed in plenty by reason of sin, a man's own, original and actual, the sins of professors
and profane, by reason of Satan's temptations, the hidings of God's face, and the
distresses, divisions, and declensions of Zion; yet relief is afforded, help is given,
refreshment is had, in this valley, for such passengers:
they make it a well; either the valley a well with their tears, an hyperbolical
expression, like that in Lam_2:18 or they account it as such, a dry valley, as if it was a
well watered place; look upon all their toil and labour in going to the house of God as a
pleasure; and esteem all reproach, afflictions, and persecutions, they meet with from the
world, or relations, for the sake of religion, as riches and honours; or they find a supply,
which is kindly and graciously given, even rivers in high places, and fountains in the
midst of valleys, streams of divine love, and precious promises in a wilderness, Isa_41:18
"or make him a well" (a): that is, God himself; they account of him as such; they find him
to be so, and make use of him as one, who is a well of living waters; such are his love, his
covenant, and his grace; such are his Son and his fulness, his Spirit, the gifts and graces
of it; all which yield a rich supply:
the rain also filleth the pools; of the word and ordinances: "or the rain covereth
with blessings" (b); the rain of divine love covers the passengers with spiritual blessings,
which flow from it; Christ, whose coming is compared to the rain, brings a train of
blessings with him to his people; and the Gospel, which drops as the rain, and distils as
the dew, is full of the blessings of Christ; is a glorious revelation of them, and is the
means of conveying them to the saints; or the "teacher covereth", or "is covered with
blessings" (c); the great Teacher of all, God, Father, Son, and Spirit; the Father teaches
all his children to great profit and advantage, and covers or blesses them with all
spiritual blessings; the Son is a teacher come from God, and is covered or loaded with
the blessings of goodness, and communicates them to his disciples and followers; and
the Spirit teacheth all things, and takes of the things of Christ, the blessings of his grace,
and covers his people with them; and all under teachers, ministers of the Gospel, are
clothed with salvation, and come forth in the fulness of the blessing of the Gospel of
Christ.
HE RY, "They are such as will break through difficulties and discouragements in
waiting upon God in holy ordinances, Psa_84:6. When they come up out of the country
to worship at the feasts their way lies through many a dry and sandy valley (so some), in
which they are ready to perish for thirst; but, to guard against that inconvenience, they
dig little pits to receive and keep the rain-water, which is ready to them and others for
their refreshment. When they make the pools the ram of heaven fills them. If we be
ready to receive the grace of God, that grace shall not be wanting to us, but shall be
sufficient for us at all times. Their way lay through many a weeping valley, so Baca
signifies, that is (as others understand it), many watery valleys, which in wet weather,
when the rain filled the pools, either through the rising of the waters or through the
dirtiness of the way were impassable; but, by draining and trenching them, they made a

66. road through them for the benefit of those who went up to Jerusalem. Care should be
taken to keep those roads in repair that lead to church, as well as those that lead to
market. But all this is intended to show, [1.] That they had a good will to the journey.
When they were to attend the solemn feasts at Jerusalem, they would not be kept back
by bad weather, or bad ways, nor make those an excuse for staying at home. Difficulties
in the way of duty are designed to try our resolution; and he that observes the wind shall
not sow. [2.] That they made the best of the way to Zion, contrived and took pains to
mend it where it was bad, and bore, as well as they could, the inconveniences that could
not be removed. Our way to heaven lies through a valley of Baca, but even that may be
made a well if we make a due improvement of the comforts God has provided for the
pilgrims to the heavenly city.
JAMISO , "valley of Baca — or, “weeping.” Through such, by reason of their dry
and barren condition, the worshippers often had to pass to Jerusalem. As they might
become wells, or fountains, or pools, supplied by refreshing rain, so the grace of God, by
the exercises of His worship, refreshes and revives the hearts of His people, so that for
sorrows they have “rivers of delight” (Psa_36:8; Psa_46:4).
CALVI , "6They passing through the valley of weeping, will together make it a
well. The meaning of the Psalmist is, that no impediments can prevent the
enlightened and courageous worshippers of God from making conscience of waiting
upon the sanctuary. By this manner of speaking, he confirms the statement which he
had previously made, That nothing is more desirable than to be daily engaged in the
worship of God; showing, as he does, that no difficulties can put a stop to the ardent
longings of the godly, and prevent them from hastening with alacrity, yea, even
though their way should be through dry and barren deserts, to meet together to
solemnise the holy assemblies. As the Hebrew word ‫,הבחא‬ habbacha, when the final
letter is ‫,ה‬ he, signifies tears, and when the final letter is ‫א‬ , aleph, a mulberry tree,
some here read valley of tears, and others, valley of the mulberry. The majority of
interpreters adopt the first reading; but the other opinion is not destitute of
probability. (465) There is, however, no doubt, that dry and barren deserts are here
to be understood, in travelling through which, much difficulty and privation must
be endured, particularly from the want of water; drink being of all other articles the
most necessary to persons when travelling. David intended this as an argument to
prove the steadfastness of the godly, whom the scarcity of water, which often
discourages travelers from prosecuting their journey, will not hinder from
hastening to seek God, though their way should be through sandy and and vales. In
these words, reproof is administered to the slothfulness of those who will not submit
to any inconvenience for the sake of being benefited by the service of God. They
indulge themselves in their own ease and pleasures, and allow nothing to interfere
with these. They will, therefore, provided they are not required to make any
exertion or sacrifice, readily profess themselves to be the servants of God; but they
would not give a hair of their head, or make the smallest sacrifice, to obtain the
liberty of hearing the gospel preached, and of enjoying the sacraments. This slothful
spirit, as is evident from daily observation, keeps multitudes fast bound to their
nests, so that they cannot bear to forego in any degree their own ease and
convenience. Yea, even in those places where they are summoned by the sound of

67. the church-bell to public prayers (466) to hear the doctrine of salvation, or to
partake of the holy mysteries, we see that some give themselves to sleep, some think
only of gain, some are entangled with the affairs of the world, and others are
engaged in their amusements. It is therefore not surprising, if those who live at a
distance, and who cannot enjoy these religious services and means of salvation,
without making some sacrifice of their worldly substance, remain lolling at home.
That such may not live secure and self-satisfied in the enjoyment of outward
prosperity, David declares, that those who have true heart religion, and who
sincerely serve God, direct their steps to the sanctuary of God, not only when the
way is easy and cheerful, under the shade and through delightful paths, but also
when they must walk through rugged and barren deserts; and that they will rather
make for themselves cisterns with immense toil, than be prevented from prosecuting
their journey by reason of the drought of the country.
SPURGEO , "Ver. 6. Who passing through the valley of Baca make it a well.
Traversing joyfully the road to the great assembly, the happy pilgrims found
refreshment even in the dreariest part of the road. As around a well men meet and
converse cheerfully, being refreshed after their journey, so even in the vale of tears,
or any other dreary glen, the pilgrims to the skies find sweet solace in brotherly
communion and in anticipation of the general assembly above, with its joys
unspeakable. Probably there is here a local allusion, which will never now be
deciphered, but the general meaning is clear enough. There are joys of pilgrimage
which make men forget the discomforts of the road.
The rain also filleth the pools. God gives to his people the supplies they need while
traversing the roads which he points out for them. Where there were no natural
supplies from below, the pilgrims found an abundant compensation in waters from
above, and so also shall all the sacremental host of God's elect. Ways, which
otherwise would have been deserted from want of accommodation, were made into
highways abundantly furnished for the travellers' wants, because the great annual
pilgrimages led in that direction; even so, Christian converse and the joy of united
worship makes many duties easy and delightful which else had been difficult and
painful.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 6. Who passing through the valley of Baca make it a well, etc. I consider the
valley here mentioned to be the same as the valley of Bochim, mentioned in Jude
2:1,5, which received its name from the weeping of the Jews, when they were
rebuked by an angel for their disobedience to the commands of God. This valley is
called m'kkh, Habbcaim, in 2 Samuel 5:24, the h of hkk to weep being changed into
a. Josephus mentions, that the circumstance there related occurred en toiv alsesi toiv
kaloumenoiv Klauqmwsi. Antiquities Jud. lib 7 c 4. my'kkh, Habb'caim, is rendered
in that verse by the LXX Klauqmwn, weepings;and in Jude 2:1 kykkh, Habbocim, is
also rendered by the LXX. Klauqmwn, weepings. The valley mentioned in Psalms
84:6 is called by the LXX. Klauqmwn. I am inclined therefore to think, that in this
place, joining to'kkh the m of the following word, and supplying y before it, we
ought to read nymy'kkh instead of ny`m'kkh... All the ancient versionists seem to
have thought, that the valley in this verse received its name from hkk, bacah, to

68. weep. I translate the verse, Passing through the valley of Bochim, they will make it a
fountain even of blessings; it shall be covered with the former rain. The Psalm has
been supposed to have been written by Jehoshaphat. Probably he passed through
Bochim, which seems to have been an arid valley, when he marched against the
Moabites and Ammonites; see 2 Chronicles 20:1-37. After the victory the army of
Jehoshaphat assembled in a valley, where they blessed the Lord; and from this
circumstance it received the name of Berachah: see 2 Chronicles 20:26. Perhaps the
word tvkrk in this verse has an allusion to that circumstance; and perhaps the
valley of Berachah was, before that glorious occasion, called the valley of Bochim.
Richard Dixon.
Ver. 6. Passing through the valley of weeping make him, that is, Jehovah, a
fountain. That is, they trust, and from him look for help, who having plain paths in
their mind must pass through many difficulties. Similar help is sought by those,
who, suffering from a scanty supply of water, press on through a dry valley, and yet
do not despair or grow weary, but have God for their fountain, from which they
drink and are refreshed. Venema.
Ver. 6. The valley of Baca. Valley of tear shrubs. E. W. Hengstenberg.
Ver. 6. Baca, signifieth a mulberry tree, which loves to grow in dry places that be
sandy and barren, 2 Samuel 5:23-24, or 1 Chronicles 14:14-15. ow they whose
hearts be set upon God's house and holy worship, when they go thitherward
through a sandy, dry, barren valley, do make it a well, —that is, repute and count
it as a well, the word rhrtysy signifieth to put or set, as Genesis 3:15; Ps 21:6,12
83:11,13. For thus will they say with themselves, thinking upon the comfort of God's
favour to whom they go, that it shall be to them as the rain of blessings, a plentiful
and liberal rain upon the ground. Thomas Pierson.
Ver. 6. Make it a well. That which seemed an impediment turns to a furtherance; at
least, no misery can be so great, no estate so barren, but a godly heart can make it a
well, out of which to draw forth water of comfort; either water to cleanse, and make
it a way to repentance; or water to cool, and make it a way to patience; or water to
moisten, and make it a way of growing in grace; and if the well happen to be dry,
and afford no water from below, yet the rain shall fill their pools, and supply them
with water from above. If natural forces be not sufficient, there shall be
supernatural graces added to assist them, that though troubles of the world seem
rubs in the way to blessedness, yet in truth they are none, they hinder not arriving
at the mark we aim at, they hinder us not from being made members of Sion, they
hinder us not from approaching the presence of God. o, my soul, they are rather
helps, for by this means we go from strength to strength, from strength of patience,
to strength of hope; from strength of hope, to strength of faith, to strength of vision;
and then will be accomplished that which David speaks here; Blessed is the man
whose strength is in God, and in whose heart his ways are. Sir Richard Baker.
Ver. 6. The rain. Little as there may be of water, that little suffices on their way. It is
a well to them. They find only "pools (which) the early rain has (barely) covered" â
€” but are content with the supply by the way. It is as good and sufficient to them as
if showers of the heavy autumnal rains had filled the well. Pilgrims forget the scanty
supply at an inn, when they have abundance in view at the end. Israelites going up
to the Passover made light of deficient water, for their hearts were set on reaching
Jerusalem. Andrew A. Bonar.

69. Ver. 6-7. The most gloomy present becomes bright to them: passing through even a
terrible wilderness, they turn it into a place of springs, their joyous hope and the
infinite beauty of the goal, which is worth any amount of toil and trouble, afford
them enlivening comfort, refreshing, strengthening in the midst of the arid steppe.
ot only does their faith bring forth water out of the sand and rocks of the desert,
but God also on his part lovingly anticipates their love, and rewardingly anticipates
their faithfulness: a gentle rain, like that which refreshes the sown fields in the
autumn, descends from above and enwraps the valley of Baca in a fulness of
blessing... the arid steppe becomes resplendent with a flowery festive garment
(Isaiah 35:1-10), not to outward appearance, but to them spiritually, in a manner
none the less true and real. And whereas under ordinary circumstances, the
strength of the traveller diminishes in proportion as he has traversed more and
more of his toilsome road, with them it is the very reverse; they go from strength to
strength. Franz Delitzsch.
WHEDO , "6. Valley of Baca—Valley of weeping, or lamentation. That there was a
valley of this name would appear from the manner of referring to it, and also from
the use of the definite article, ‫,הבכא‬ (the Baca.) But it is not the head of the valley of
Rephaim, which Josephus (Ant., Psalms 7:4 ) and the Septuagint (in 2 Samuel 5:23)
have called “the place of weeping,” nor the Bochim near Bethel, of Judges 2:1;
Judges 2:4-5. It must have been some road, or section of a road, notable in the
pilgrim routes, or in the route of the returning exiles, (see Jeremiah 31:8-9;
Jeremiah 50:4-5,) painful to travel and specially arid and waste. Yet even this, to the
devout and joyful pilgrim, would be made delightful, as if filled with fountains and
covered with verdure.
The rain also filleth the pools—Instead of “pools,” read blessings, as in 2 Chronicles
20:26; instead of “filleth,” read covereth; and for “rain,” understand the early, or
autumnal rains, (beginning with ovember,) which prepare the ground for the seed,
as in Joel 2:23. The sense is, The early rain, which quickens the parched ground into
fertility, covereth the “valley of weeping” with blessings. In Palestine there is little
rain from the last of April to the first of ovember.
BE SO , "Psalms 84:6. Who passing — Or, being used to pass; for he seems not to
speak of one particular act, but of a common course or custom; through the valley
of Baca — A place so called, which some Jewish and other writers affirm to have
been a very dry place, and therefore incommodious for travellers in those hot
countries, and in hot seasons. Which place may be here mentioned, not exclusively
of other ways; for this highway being but one, and on one side of Jerusalem, could
not be a general way for all the Israelites thither; but synecdochically for all places
of like nature, which made their journey to Jerusalem unpleasant or inconvenient.
But their zeal for God’s service did easily overcome this and other difficulties. Or
the clause may be rendered, the valley of tears, as this valley might be called, for the
trouble or vexation which travellers found there by reason of drought, or other
inconveniences. Make it a well — Or, wells; that is, they dig divers little pits or wells
in it for their relief. This trouble they willingly undertook, rather than to neglect the
opportunity of going up to Jerusalem at their solemn times. And possibly they did

70. this, not only for themselves, but for the benefit of other travellers who came after
them; whereby they showed both their piety and charity. The rain also filleth the
pools — God recompenseth their diligence in making pits, or cisterns, with his
blessing, sending rain wherewith they may be filled, and the thirsty travellers
refreshed. It may be proper to inform the reader, that the words may be rendered
more agreeably to the Hebrew text, yea, or also pools, or cisterns; that is, they make
pools or cisterns, which the rain filleth, or, may fill; which may receive and keep the
rain that God sendeth for the refreshment of these travellers, whose great numbers
made the provision of water more necessary. But it is not necessary to understand
this, and the foregoing clause, of what these passengers did for their own use, as
they travelled through this, or such like places; but it may be meant of what pious
persons had done before that time; who, having their hearts set upon God’s house,
and the ways leading to it, and being desirous to advance the worship of God, and to
encourage the people to come to Jerusalem, endeavoured to make those ways easy
and convenient; and particularly because those eastern countries were hot and dry,
and springs of water were scarce there.
ELLICOTT, "(6) Who passing through the valley of Baca.—All the ancient versions
have “valley of weeping,” which, through the Vulg. vallis lacrymosa, has passed into
the religious language of Europe as a synonym for life. And Baca (bâkha) seems to
have this signification, whatever origin we give the word. The valley has been
variously identified—with the valley of Achor (Hosea 2:15; Joshua 7:24); the valley
of Rephaim (2 Samuel 5:22)—a valley found by Burckhardt in the neighbourhood
of Sinai; and one, more recently, by Renan, the last station of the present caravan
route from the north to Jerusalem. Of these, the valley of Rephaim is most probably
in the poet’s mind, since it is described (Isaiah 17:5) as sterile, and as the text stands,
we think of some place devoid of water, but which the courage and faith of the
pilgrims treats as if it were well supplied with that indispensable requisite, thus
turning adversity itself into a blessing. He either plays on the sound of the word
(Baca, and becaîm) or the exudations of the balsam shrub gave the valley its name.
The rain also filleth the pools.—That rain is the right rendering of the Hebrew word
here appears from Joel 2:23. The rendering pools follows the reading, berechóth;
but the text has berachóth, “blessings,” as read by the LXX. and generally adopted
now. Render yea, as the autumn rain covers (it) with blessings, i.e., just as the
benign showers turn a wilderness into a garden, so resolution and faith turn
disadvantage to profit. (Comp. Isaiah 35:6-8; Isaiah 43:18 seq.)
EBC, "Psalms 84:6 is highly imaginative and profoundly true. If a man has "the
ways" in his heart, he will pass through "the valley of weeping," and turn it into a
"place of fountains." His very tears will fill the wells. Sorrow borne as a help to
pilgrimage changes into joy and refreshment. The remembrance of past grief
nourishes the soul which is aspiring to God. God puts our tears into His bottle; we
lose the benefit of them, and fail to discern their true intent, unless we gather them
into a well, which may refresh us in many a weary hour thereafter. If we do, there
will be another source of fertility, plentifully poured out. upon our life’s path. "The
early rain covers it with blessings." Heaven-descended gifts will not be wanting, nor

71. the smiling harvests which they quicken and mature. God meets the pilgrims’ love
and faith with gently falling influences, which bring forth rich fruit. Trials borne
aright bring down fresh bestowments of power for fruitful service. Thus possessed
of a charm which transforms grief, and recipients of strength from on high, the
pilgrims are not tired by travel, as others are, but grow stronger day by day, and
their progressive increase in vigour is a pledge that they will joyously reach their
journey’s end, and stand in the courts of the Lord’s house. The seekers after God
are superior to the law of decay. It may affect their physical powers, but they are
borne up by an unfulfilled and certain hope, and reinvigorated by continual
supplies from above; and therefore, though in their bodily frame they, like other
men, faint and grow weary, they shall not utterly fail, but, waiting on Jehovah, "will
renew their strength." The fabled fountain of perpetual youth rises at the foot of
God’s throne, and its waters flow to meet those who journey thither.
Such are the elements of the blessedness of those who seek God’s presence; and with
that great promise of certain finding of the good and the God whom they seek, the
description and the strophe properly ends. But just as the first part prepared the
way for the second, so the second does for the third, by breaking forth into prayer.
o wonder that the thoughts which he has been dwelling on should move the singer
to supplication that these blessednesses may be his. According to some, Psalms 84:8
is the prayer of the pilgrim on arriving in the Temple, but it is best taken as the
psalmist’s own.
7 They go from strength to strength,
till each appears before God in Zion.
BAR ES, "They go from strength to strength ... - Margin,” company to
company.” The Septuagint and Vulgate, “They go from strength to strength; the God of
gods is seen in Zion.” Luther, “They obtain one victory after another, that one must see
that there is a righteous God in Zion.” DeWette, “Going they increase in strength, until
they appear before God in Zion.” This last is doubtless the true idea. As they pass along,
as they come nearer and nearer to the end of their journey, their strength, their ardor,
their firmness of purpose increases. By their conversation; by their songs; by
encouraging one another; by seeing one difficulty overcome after another; by the fact
kept before their minds, and increasingly apparent, that they are constantly approaching
the end of their journey - that the distance to be traveled is constantly diminishing - that

72. the difficulties become less and less, and that they will soon see the towers and walls of
the desired city - they are invigorated, cheered, comforted. What a beautiful illustration
of the life of Christian pilgrims - of the bands of the redeemed - as they journey on
toward the end of their course - the Mount Zion above! By prayer and praise and mutual
counsel, by their songs, by the fact that difficulties are surmounted, leaving fewer to be
overcome, and that the journey to be traveled is diminishing constantly - by the feeling
that they are ever drawing nearer to the Zion of their home, until the light is seen to
glitter and play on its towers and walls - they increase in strength, they become more
confirmed in their purposes, they bear trials better, they overcome difficulties more
easily, they walk more firmly, they tread their way more cheerfully and triumphantly.
Every one of them in Zion appeareth before God - literally, “He shall appear to
God in Zion.” The meaning evidently is, that they who are referred to in the previous
verses as going up to Zion will be seen there, or will come before God, in the place of
worship. There is a change of number here, from the plural to the singular - as, in Psa_
84:5, there is a change from the singular to the plural. Such changes are frequent in the
Scriptures as in other writings, and the one here can be accounted for on the supposition
that the author of the psalm, in looking upon the moving procession, at one moment
may be supposed to have looked upon them as a procession - a moving mass - and then
that he looked upon them as individuals, and spake of them as such. The idea here is,
that they would not falter and fall by the way; that the cheerful, joyous procession would
come to the desired place; that their wishes would be gratified, and that their joy would
be full when they came to the end of their journey - to Zion. So it is of all Christian
pilgrims. Every true believer - everyone that truly loves God - will appear before him in
the upper Zion - in heaven. There their joy will be complete; there the long-cherished
desires of their hearts will be fully gratified; there all that they ever hoped for, and more,
will be realized.
CLARKE, "They go from strength to strength - They proceed from one degree
of grace to another, gaining Divine virtue through all the steps of their probation.
Every one of them in Zion appeareth before God - This is a paraphrase, and a
bad one, but no translation. They shall proceed from strength to strength, ‫אלהים‬ ‫אל‬ ‫יראה‬
‫בציון‬ yeraeh el Elohim betsiyon, “The God of gods shall be seen in Zion.” God shall appear
in their behalf, as often as they shall seek him; in consequence of which they shall
increase in spiritual strength.
Some think there is a reference here to companies of people going up to Jerusalem
from different parts of the land, bending together as they go on, so that the crowd is
continually increasing. This meaning our translators have put in the margin.
GILL, "They go from strength to strength,.... Whose strength is in the Lord, and in
whose heart are his ways, and who pass through the valley of Baca, and find a well of
supply, and pools of blessings there; they renew their spiritual strength; they grow
stronger and stronger every step they take; the way of the Lord is strength unto them: or
"from army to army", or "from company to company" (d), as Kimchi, alluding to the
companies in which they went up to the feasts; see Luk_2:44 when those who were more
zealous, or more able to undergo journeys, would outgo the rest, and first overtake one
company, and then another, and get to Zion first: or from victory to victory: first

73. overcoming one enemy, and then another, as sin, Satan, and the world, being more than
conquerors through him that has loved them: or "from doctrine to doctrine" (e); being
led first into one truth, and then into another, as they were able to bear them; and so
following on to know the Lord, and increasing in the knowledge of him: or "from class to
class" (f); from the lower to an higher form in the school of Christ; so Jarchi interprets it,
from school to school; and the Targum, from the sanctuary to the school; compare with
this Rom_1:17.
everyone of them in Zion appeareth before God; three times in the year, but not
empty, Exo_34:20 so the saints appear before God in his church below, presenting their
persons, souls and bodies, prayers and praises, as holy and spiritual sacrifices unto him;
than which nothing is more desirable to them. This is the wished for happiness, and the
issue of their travel, toil, and labour; see Psa_42:2, and they shall appear before him,
and in his presence, in the, church above; when Christ shall appear, they shall appear
with him in glory, and be like him, and see him as he is; even everyone of them, not one
shall be wanting; because he is great in power, not one of them shall fail; and he will
present them to his Father, saying,
lo, I and the children thou hast given me: some render the words, "the God of
gods will appear", or "be seen in Zion" (g); there Jehovah manifests himself, and grants
his gracious presence; this is the mount of the Lord, in which he is and shall be seen,
Gen_22:14.
HE RY, "They are such as are still pressing forward till they come to their journey's
end at length, and do not take up short of it (Psa_84:7): They go from strength to
strength; their company increases by the accession of more out of every town they pass
through, till they become very numerous. Those that were near staid till those that were
further off called on them, saying, Come, and let us go to the house of the Lord (Psa_
122:1, Psa_122:2), that they might go together in a body, in token of their mutual love.
Or the particular persons, instead of being fatigued with the tediousness of their journey
and the difficulties they met with, the nearer they came to Jerusalem the more lively and
cheerful they were, and so went on stronger and stronger, Job_17:9. Thus it is promised
that those that wait on the Lord shall renew their strength, Isa_40:31. Even where they
are weak, there they are strong. They go from virtue to virtue (so some); it is the same
word that is used for the virtuous woman. Those that press forward in their Christian
course shall find God adding grace to their graces, Joh_1:16. They shall be changed from
glory to glory (2Co_3:18), from one degree of glorious grace to another, till, at length,
every one of them appears before God in Zion, to give glory to him and receive blessings
from him. Note, Those who grow in grace shall, at last, be perfect in glory. The Chaldee
reads it, They go from the house of the sanctuary to the house of doctrine; and the pains
which they have taken about the law shall appear before God, whose majesty dwells in
Zion. We must go from one duty to another, from prayer to the word, from practising
what we have learned to learn more; and, if we do this, the benefit of it will appear, to
God's glory and our own everlasting comfort.
JAMISO , "The figure of the pilgrim is carried out. As such daily refit their bodily
strength till they reach Jerusalem, so the spiritual worshipper is daily supplied with
spiritual strength by God’s grace till he appears before God in heaven.
appeareth ... God — the terms of the requisition for the attendance on the feasts
(compare Deu_16:16),

74. SBC, "(with Eph_4:15)
There is a whole "Pilgrim’s Progress" in this text from the wicket-gate to the Celestial
City. And, indeed, it is a pilgrim’s song, the song of the Israelites ascending from the
extreme parts of their nation to the great assembling of the people. And the Church has
through all ages adopted this word as the expression of its experience. Nothing gained is
merely gained for rest, only for further and future acquisition.
I. The Gospel of Christ is a wonderful adaptation for the forming of a perfect man. It is
adapted to every variety of character, to every variety of mental and moral state, to every
variety of circumstance and condition. It touches the necessities of all, speaks to the
yearnings of all, answers the questions of all, responds to the hopes of all, expands the
affections of all. It says to all, Grow.
II. The truth is, man is a progressive being. "If he be not rising up to be an angel, he is
sinking to be a devil." His tendency may be more downwards than upwards; and he may
be perfect not only in Christ, but he may be, through passion and through the knowledge
of sin, perfect in the enormity of sin.
III. This is the method of life with all of us. Every acquisition is the ground of future
conquest. Every gain is only the hope of future gain. "And thus the righteous shall hold
on his way, and he that hath clean hands shall wax stronger and stronger." "Till we all
come to the stature of the perfect man in Christ Jesus." To this the individual, to this the
race, shall come. In that future world to which our life is hastening there will be scope
for every development. Thither our footsteps and our best ambitions turn; and surely,
even in a "strange land," the going with weariness from strength to strength will be
compensated by such a home.
E. Paxton Hood, Sermons, p. 163.
Psalms 84:7
Notice a few unequivocal evidences of spiritual progress in the condition of the saint of
God.
I. A growing sense of God.
II. A growing dependence upon Christ.
III. Increasing steadiness and success in the resistance of temptation.
IV. Decreasing absorption in worldly objects and attractions.
V. An increased unselfishness and disinterestedness of religious emotion.
VI. A deepened composure in anticipating death and eternity.
A. Mursell, Calls to the Cross, p. 141.
CALVI , "7They will go from strength to strength. In this verse the same sentiment
is repeated. Mount Zion being the place where, according to the appointment of the
law, the holy assemblies were observed, after the ark of the covenant was removed
thither, it is said, that the people of God will come to Zion in great numbers,

75. provoking one another to this good work. (467) The word ‫,חיל‬ chayil, seldom
signifies a troop, or band of men, but most commonly power, or strength. It will
therefore be more in accordance with the ordinary use of the term, to translate,
They will go from strength to strength; (468) implying, that the saints are
continually acquiring fresh strength for going up to mount Zion, and continue to
prosecute their journey without weariness or fatigue, until they reach the wished-for
place, and behold the countenance of God. If the word troop is preferred, the
meaning will be, that not a few only will come, but numerous companies. The
manner in which God manifested himself to his servants in the temple in old time,
we have spoken of elsewhere, and especially on the 27th psalm, at the 4th and 5th
verses. o visible image of God was there to be seen; but the ark of the covenant was
a symbol of his presence, and genuine worshippers found from experience, that by
this means they were greatly aided in approaching him.
SPURGEO , "Ver. 7. They go from strength to strength. So far from being wearied
they gather strength as they proceed. Each individual becomes happier, each
company becomes more numerous, each holy song more sweet and full. We grow as
we advance if heaven be our goal. If we spend our strength in God's ways we shall
find it increase.
Every one of them in Zion appeareth before God. This was the end of the pilgrim's
march, the centre where all met, the delight of all hearts. ot merely to be in the
assembly, but to appear before God was the object of each devout Israelite. Would
to God it were the sincere desire of all who in these days mingle in our religious
gatherings. Unless we realise the presence of God we have done nothing; the mere
gathering together is nothing worth.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 6-7. See Psalms on "Psalms 84:7" for further information.
Ver. 7. They go from strength to strength. Junius reads it, and so it is in the Hebrew,
"They go from company to company." As they went up to Jerusalem they went in
troops and companies. Possibly we translate it strength because much of our safety
consisteth in good society. George Swinnock.
Ver. 7. Every one of them in Zion appeareth before God. That is, every one of them
answering to the character described. Others as well as they would appear in Zion
before God; but not to enjoy his presence, and receive tokens of his favour.
Blessedness was not to be enjoyed, but it could only be enjoyed by those who had
been previously fitted for it by character and attainment. As certainly as these had
been acquired, so certainly would the blessedness be enjoyed by each and by all of
them. Every one of them in Zion appeareth before God. o one has perished by the
way—none been devoured by wild beasts—none cut off by the wandering
banditti—none become faint hearted and turned back. The whole bands are
assembled— young and old, weak and strong; all answer to their names, and
testify to the goodness of the Lord in bearing them up, and bringing through —in
affording them rest, and yielding them pleasure. So shall it ever be with true
spiritual pilgrims. The grace of God will always prove sufficient to preserve them,
safe and blameless, to his heavenly kingdom and glory—troubles shall not
overwhelm them— temptations not wholly overcome them—spiritual enemies

76. shall not destroy them. They are kept by the power of God, through faith unto
salvation, ready to be revealed in the last time. Their names are written in the
Lamb's book of life, and the Lamb himself shall see to it that each of them is found
in the day of account. Then shall he be able to say, Those whom thou hast given me I
have kept, and none of them is lost. "They are all here before God." William
Makelvie. 1863.
WHEDO , "7. They go from strength to strength—Thus their faith and love
convert obstacles into encouragements, and their journey is as a march of triumph,
each victory of faith adding new strength, and each khan or halting station a
refreshment, not to the body only, but to the soul as well, proving that “he that hath
clean hands shall be stronger and stronger,” (Job 17:9,) and so, despite all
difficulties, they shall appear in Zion before God “with songs of joy,” as predicted,
Isaiah 35:10
BE SO , "Psalms 84:7. They go from strength to strength — The farther they
travel onward in that way, instead of being faint and weary, as travellers in such
cases are wont to be, they grow stronger and stronger, being greatly refreshed with
the comfortable end of their journey, expressed in the following words. Or, they go
from company to company. For they used to travel in troops or companies, for many
reasons, and some companies were before others accordingly as they were nearer to
the place of worship, or more diligent or more expeditious in travelling. And such as
were most zealous would use their utmost endeavours to outstrip others, and to
overtake one company of travellers after another, that so they might come with the
first unto God in Zion. Every one appeareth before God — This is here added, as
the blessed design and fruit of their long and tedious journey, as that which put life
into them, and made them bear all inconveniences with great cheerfulness — they
are all graciously admitted into the presence of God in Zion. But the words are and
may be otherwise rendered, until every one of them appears before the God of gods
in Zion. Or, the God of gods shall be seen (or, useth to appear, or, manifest himself)
in Zion. Which is mentioned in the close, as the reason of that affection and industry
which are described in the foregoing passages.
ELLICOTT, "(7) They go from strength to strength—i.e., each difficulty
surmounted adds fresh courage and vigour.
“And he who flagg’d not in the earthly strife,
From strength to strength advancing, only he
His soul well knit, and all his battles won,
Mounts, and that hardly, to eternal life.”
MATTHEW AR OLD.
The marginal “from company to company” follows the alternative meaning of the

77. Hebrew word, and suggests a picture of the actual progress of the various bands
composing a caravan. But the expression in either sense is hardly Hebrew, and the
text is suspicious. It emends easily to “They go to the Temple of the Living God, to
see the God of gods in Zion” (Grätz).
8 Hear my prayer, Lord God Almighty;
listen to me, God of Jacob.
BAR ES, "O Lord God of hosts - See the notes at Psa_84:1. God is appealed to
here as a God of power; as a God who is able to accomplish all his purposes, and to
impart every needed blessing.
Hear my prayer - A prayer of the psalmist that he might also have a place among
the servants of God in their worship, Psa_84:2. To this earnestness of prayer he is
excited by the view which he had of the blessedness of those who went with songs up to
Zion. His soul longs to be among them; from the sight of them his prayer is the more
fervent that he may partake of their blessedness and joy.
Give ear, O God of Jacob - With whom Jacob wrestled in prayer, and prevailed.
Gen_32:24-30. On the phrase, “give ear,” see the notes at Psa_5:1.
CLARKE, "Hear my prayer - Let us be restored to thy sanctuary, and to thy
worship.
GILL, "O Lord God of hosts, hear my prayer,.... the redemption of the captives,
says Kimchi; for the building of the house, the temple, according to Jarchi; but rather for
the courts of God, an opportunity of attending them, and for the presence of God in
them; see Psa_84:2 in which he might hope to succeed, from the consideration of the
Lord's being the God of hosts, or armies, in heaven and in earth; and so was able to do
everything for him, and more for him than he could ask or think; his arm was not
shortened, nor his ear heavy, Isa_59:1, and as this character is expressive of his power,
the following is of his grace:
give ear, O God of Jacob; he being the covenant God of the people of Israel in
general, and of David in particular; from whence he might comfortably conclude he
would give ear to him, and it carries in it an argument why he should.

78. HE RY 8-9, "Here, I. The psalmist prays for audience and acceptance with God, not
mentioning particularly what he desired God would do for him. He needed to say no
more when he had professed such an affectionate esteem for the ordinances of God,
which now he was restrained and banished from. All his desire was, in that profession,
plainly before God, and his longing, his groaning, was not hidden from him; therefore he
prays (Psa_84:8, Psa_84:9) only that God would hear his prayer and give ear, that he
would behold his condition, behold his good affection, and look upon his face, which
way it was set, and how his countenance discovered the longing desire he had towards
God's courts. He calls himself (as many think) God's anointed, for David was anointed
by him and anointed for him. In this petition, 1. He has an eye to God under several of
his glorious titles - as the Lord God of hosts, who has all the creatures at his command,
and therefore has all power both in heaven and in earth, - as the God of Jacob, a God in
covenant with his own people, a God who never said to the praying seed of Jacob, Seek
you me in vain, - and as God our shield, who takes his people under his special
protection, pursuant to his covenant with Abraham their father. Gen_15:1, Fear not,
Abraham, I am thy shield. When David could not be hidden in the secret of God's
tabernacle (Psa_27:5), being at a distance from it, yet he hoped to find God his shield
ready to him wherever he was. 2. He has an eye to the Mediator; for of him I rather
understand those words, Look upon the face of thy Messiah, thy anointed one, for of his
anointing David spoke, Psa_45:7. In all our addresses to God we must desire that he
would look upon the face of Christ, accept us for his sake, and be well-pleased with us in
him. We must look with an eye of faith, and then God will with an eye of favour look
upon the face of the anointed, who does show his face when we without him dare not
show ours.
CALVI , "8O Jehovah, God of Hosts! hear my prayer. David, instead of acting like
worldly men, who foolishly and unprofitably distress and torment themselves by
inwardly cherishing their desires, very wisely directs his wishes and prayers to God.
From this it is also evident, that he was not accustomed to indulge in ostentatious
boasting, as is the case with many hypocrites, who present to outward appearance a
wonderful ardor of zeal, while yet the omniscient eye of God sees nothing but
coldness in their hearts. In the first place, he supplicates in general, that God would
vouchsafe to hear him. He next anticipates a temptation which might very readily
arise from his being at present apparently cut off from the Church, and wards it off,
by associating and ranking himself with all true believers, under the protection of
God. Had he not been a member of the Church, he could not have said generally,
and as it were in the person of all its members, Our shield. Having made this
statement, he uses language still more expressive of high privilege, adducing the
royal anointing with which God had honored him by the hand of Samuel, 1 Samuel
16:12. These words, Look upon the face of thy anointed, are very emphatic, and yet
many interpreters pass over them very frigidly. He encourages himself in the hope
of obtaining the favor of God, from the consideration that he had been anointed
king in compliance with a divine command. Knowing, however, that his kingdom
was merely a shadow and type of something more illustrious, there is no doubt, that
in uttering these words, the object which he aspired after was, to obtain the divine
favor through the intervention of the Mediator of whom he was a type. I am

79. personally unworthy, as if he had said, that thou shouldest restore me, but the
anointing by which thou hast made me a type of the only Redeemer will secure this
blessing for me. We are thus taught, that the only way in which God becomes
reconciled to us is through the mediation of Christ, whose presence scatters and
dissipates all the dark clouds of our sins.
SPURGEO , "Ver. 8. O Lord God of hosts, hear my prayer. Give me to go up to
thy house, or if I may not do so, yet let my cry be heard. Thou listenest to the united
supplications of thy saints, but do not shut out my solitary petition, unworthy
though I be.
Give ear, O God of Jacob. Though Jehovah of hosts, thou art also the covenant God
of solitary pleaders like Jacob; regard thou, then, my plaintive supplication. I
wrestle here alone with thee, while the company of thy people have gone on before
me to happier scenes, and I beseech thee bless me; for I am resolved to hold thee till
thou speak the word of grace into my soul. The repetition of the request for an
answer to his prayer denotes his eagerness for a blessing. What a mercy it is that if
we cannot gather with the saints, we can still speak to their Master.
Selah. A pause was needed after a cry so vehement, a prayer so earnest.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 8. There are two distinct thoughts of great practical value to the Christian, in
this short prayer. There is the sense of divine majesty, and the consciousness of
divine relationship. As Lord of hosts, he is almighty in power; as the God of Jacob,
he is infinite in mercy and goodness to his people. Things ew and Old.
BE SO , "Verse 8-9
Psalms 84:8-9. O Lord God of hosts — Who canst easily remove and subdue those
enemies who banish and keep me from the place of thy worship; hear my prayer —
In restoring me to thy house and service; which is my chief desire, Psalms 84:2-3.
Behold, O God our shield — Look graciously upon me, O thou that takest thy
people under thy peculiar protection, pursuant to thy covenant with Abraham our
father, and who hast hitherto been our defence against the most powerful enemies;
and look upon the face of thine anointed — Upon me, who, though a vile sinner, am
thine anointed king. Or, by God’s anointed, he may mean Christ, whose proper
name is the Messiah, or, the anointed One. So the sense may be, Lord, I deserve not
one kind look from thee, because, by my great wickedness, I have procured thy just
displeasure and this banishment; but look upon thy Christ, whose coming and
meritorious passion, though future to us, are present to thee, and for his sake look
upon me.
9 Look on our shield,[e] O God;
look with favor on your anointed one.

80. BAR ES, "Behold, O God our shield - Our defense, as a shield is a defense in the
day of battle. Compare Psa_5:12, note; Psa_18:2, note; Psa_33:20, note. It is an appeal
to God as a protector. The psalmist was an exile - a wanderer - and he looked to God as
his defense.
And look upon the face of thine anointed - Look favorably upon; look with
benignity and kindness. The word anointed here is the word “Messiah” - ‫משׁיח‬ mâshıyach
(Greek, Χριστός Christos, “Christ”; see the notes at Mat_1:1). Compare the notes at Psa_
2:2. It here refers, however, evidently to the author of the psalm; and the word used is
evidence that the author was David, as the anointed of the Lord, or someone set apart to
the kingly office. It is true that this word was applicable to other kings, and also to
priests and prophets, but the circumstances in the case concur best on the supposition
that David is referred to. The allusion here is not to Christ; and the language does not
suggest or justify the use which is often made of it when prayer is offered, that “God
would look upon us in the face of his anointed” - whatever may, or may not be, the
propriety of that prayer on other, grounds.
CLARKE, "Behold, O God, our shield - We have no Protector but thee. Thou
seest the deadly blows that are aimed at us; cover our souls; protect our lives!
Look upon the face of thine anointed - Consider the supplications sent up by
him whom thou hast appointed to be Mediator between thee and man - thy Christ. But
some apply this to David, to Zerubbabel, to the people of Israel; and each has his
reasons.
GILL, "Behold, O God our shield,.... Which may be considered either as the
character of God, who is addressed, who was David's shield, and the shield of his people,
to protect and defend them from their enemies, and is the shield of all the saints; this
favour encompasses them as a shield, and his truth is their shield and buckler; his
veracity and faithfulness, in keeping covenant and promises; and so is his power, by
which they are kept unto salvation; see Psa_3:3, or else it belongs to other persons and
things the psalmist desires God would behold, in agreement with the following clause.
Jarchi interprets it of the house of the sanctuary, as a shield unto them; much better
Aben Ezra of the king their protector; and makes the sense of the petition to be, that God
would save our king; it is best to apply it to Christ, afterwards called a sun and shield;
see on Psa_84:11, and to whom the following clause belongs:
and look upon the face of thine anointed; meaning either himself, David, the
anointed of the God of Jacob, who was anointed with oil, in a literal sense, king of Israel,
by the appointment and order of the Lord himself; and his request is, that God would
look upon his outward state and condition, which was a distressed and an afflicted one,
with an eye of pity and compassion, he being deprived of sanctuary worship and service,
and of the presence of God there; see Psa_132:1 or rather he has a view to the Messiah,
the Lord's Christ, or Anointed, the anointed Prophet, Priest, and King, anointed with the
oil of gladness, the grace of the Spirit, without measure; and so the sense is, that though

81. he and his petitions were unworthy of notice, yet he entreats that God would look upon
his Son the Messiah, and for his sake hear and answer him; look upon his person, and
accept him in him, the Beloved; upon his future obedience and righteousness, and
impute it to him; upon his sufferings, and death he was to endure, to save him from his
sins; upon his blood to be shed for the remission of them, as he had looked upon the
blood of the passover, upon the doorposts of the Israelites, and saved them when he
destroyed the firstborn of Egypt; and upon his sacrifice, which is of a sweet smelling
savour; and upon his fulness, for the supply of his wants. Kimchi takes it to be a prayer
for the speedy coming of the Messiah.
JAMISO , "God is addressed as a shield (compare Psa_84:11).
thine anointed — David (1Sa_16:12).
SPURGEO , "Ver. 9. Behold, O God our shield, and look upon the face of thine
anointed. Here we have the nation's prayer for David; and the believer's prayer for
the Son of David. Let but the Lord look upon our Lord Jesus, and we shall be
shielded from all harm; let him behold the face of his Anointed, and we shall be able
to behold his face with joy. We also are anointed by the Lord's grace, and our desire
is that he will look upon us with an eye of love in Christ Jesus. Our best prayers
when we are in the best place are for our glorious King, and for the enjoyment of his
Father's smile.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 9. While many, alas, are satisfied with mere formalities in religion, or with the
dry discussion of doctrines, high or low, as they may be called, see thou and be
occupied with Christ himself. It is the knowledge of his person that gives strength
and joy to the soul. At all times, under all circumstances, we can say, Look upon the
face of thine Anointed. We cannot always say, Look on us; but we may always say,
Look on Him. In deepest sorrow through conscious failure, or in trials and
difficulties through faithfulness to his name, we can ever plead with God what
Christ is. God is ever well pleased with him—ever occupied with him as risen from
the dead and exalted to his own right hand in heaven; and he would have us also to
be occupied with him as the heart's exclusive object. True faith can only rest on
God's estimate of Christ, not on inward thoughts and feelings. That which may be
called the faith of the formalist, rests on the ability of his own mind to judge of these
matters. He trusts in himself. This is the essential difference between faith in
appearance and faith in reality. Things ew and Old.
Ver. 9. Look upon the face of thine anointed. For I shall never come to look upon
thy face, if thou vouchsafe not first to look upon mine: if thou afford me not as well
the benefit of thine eyes, to look upon me, as the favour of thine ears, to hear me, I
shall be left only to a bare expectation, but never come to the happiness of fruition;
but when thou vouchsafest to look upon my face, that look of thine hath an
influence of all true blessedness, and makes me find what a happiness it is to have
the God of Jacob for my shield. Sir Richard Baker.
WHEDO , "9. Our shield—Our protector; so the word is figuratively used Psalms
47:9; Hosea 4:18, where shields is rendered rulers, because they are the natural
protectors of the people. The title points to the imperilled state of the nation.

82. Look upon the face of thine anointed—To “look upon the face,” in oriental phrase,
is to give assurance of favour. To “look upon the face” of a suppliant is to grant his
request. If he has offended and asks mercy, instead of saying, “I forgive you,” the
answer is, “I have seen thy face.” David said of Absalom, “Let him turn to his own
house, and let him not see my face,” (2 Samuel 14:24;) a mark of high displeasure.
Genesis 43:3; 2 Samuel 3:13. But who is the “anointed” here mentioned? Those who
think David wrote the psalm apply the title to him. But Zerubbabel must be
understood rather, who, with Joshua the high priest, (one the head of the spiritual,
and the other of the secular, interests of the nation,) are called the “anointed ones,”
or those consecrated with oil. Zechariah 4:14. These leaders of the nation built the
great altar, (Ezra 3:2,) and also the temple, (Ezra 5:2,) and the public prosperity
rested with them. See Haggai 1:1, and Zechariah 3, 4, The prayer assumes that if
God “look upon the face” of the representatives of the nation in this crisis, the
nation will rise from its ruins. Spiritually Christ is our representative, God’s
“anointed,” in whose face he can look complacently and grant us peace.
COFFMA , "Verse 9
"Rejoice, O God our shield,
And look upon the face of thine anointed.
For a day in thy courts is better than a thousand.
I had rather be a door-keeper in the house of my God,
Than to dwell in the tents of wickedness.
For Jehovah God is a sun and a shield:
Jehovah will give grace and glory;
o good thing will he withhold from them that walk uprightly.
O Jehovah of hosts,
Blessed is the man that trusteth in thee."
"O God our shield" (Psalms 84:9). Dummelow explained that the word `shield' in
this passage could apply either to God or to the `anointed.'[6] And, of course, in that
spirit which seems so generally characteristic of modern translators of the Bible,
such versions as the Good ews Bible and the RSV make the word apply to Israel's
king, despite the fact that older versions properly refer it to God. The notion that
any of that long line of David's successors were in any sense a "shield" of the people
is ridiculous; and besides that, verse 11 makes it absolutely certain that "our shield"
is not some wicked king of Israel but God Himself.

83. "And look upon the face of thine anointed" (Psalms 84:9). Many of the writers
accept this as a reference to the king of Israel, more likely, of the Southern Israel.
"In the life of the true Israelite who was acquainted with the promises of God to
David, prayer for the royal house would have occupied a place of unusual
prominence."[7]
"One day in thy courts is better than a thousand" (Psalms 84:10). This being true,
Christians should not have any trouble in seeing that one day in worship is better
than a thousand on the beach!
"I had rather be a door-keeper in the house of my God than to dwell in the tents of
wickedness" (Psalms 84:10). "Being doorkeepers in the house of God was the special
duty of the sons of Korah, who are mentioned in the title of the Psalm (1 Chronicles
9:19)."[8] This has been a memory verse for thousands of Christians.
"Than to dwell in the tents of wickedness" (Psalms 84:10). In ancient times,
especially among the Hebrews, the common dwelling places were indeed `tents'; and
the reference here is actually to any `dwelling places' of the wicked, however
magnificent.
One should not miss the implication here that non-worshippers of God are assumed
to be "wicked." It is also still true that the wicked, generally speaking, are the
people who don't worship God; and the righteous people are those who do. Men
may cite exceptions, but the rule is still true.
"Jehovah will give grace and glory" (Psalms 84:11). J. S. orris' famous hymn,
"Where He Leads Me I will Follow" (words by E. W. Blandly) devotes almost all of
verse 2 to these words.
"He will give me grace and glory,
He will give me grace and glory,
He will give me grace and glory,
And go with me, with me, all the way."[9]SIZE>
"Blessed is the man that trusteth in thee" (Psalms 84:12). Indeed, indeed! Here is a
beatitude fully qualified to rank among the glorious beatitude spoken by the Son of
God in the Sermon on the Mount. This is the third time that a blessing is
pronounced in this marvelous psalm.
Blessed are they that dwell in thy house (Psalms 84:4).
Blessed is the man whose strength is in thee (Psalms 84:5).
Blessed is the man that trusteth in thee (Psalms 84:12).
EBC, "The final part begins with invocation. In Psalms 84:9 "our shield" is in

84. apposition to "God," not the object to "behold." It anticipates the designation of
God in Psalms 84:11. But why should the prayer for "Thine anointed" break in
upon the current of thought? Are we to say that the psalmist "completes his work
by some rhythmical but ill-connected verses" (Cheyne)? There is a satisfactory
explanation of the apparently irrelevant petition, if we accept the view that the
psalm, like its kindred Psalms 42:1-11 and Psalms 43:1-5, was the work of a
companion of David’s in his flight. If so, the king’s restoration would be the
condition of satisfying the psalmist’s longing for the sanctuary. Any other
hypothesis as to his date and circumstances fails to supply a connecting link between
the main subject of the psalm and this petition. The "For" at the beginning of
Psalms 84:10 favours such a view, since it gives the delights of the house of the Lord,
and the psalmist’s longing to share in them, as the reasons for his prayer that
Jehovah would look upon the face of His anointed. In that verse he glides back to
the proper theme of the psalm. Life is to be estimated, not according to its length,
but according to the richness of its contents. Time is elastic. One crowded moment is
better than a millennium of languid years. And nothing fills life so full or stretches
the hours to hold so much of real living as communion with God, which works, on
those who have plunged into its depths, some assimilation to the timeless life of Him
with whom "one day is as a thousand years." There may be a reference to the
Korachites’ function of door keepers, in that touchingly beautiful choice of the
psalmist’s, rather to lie on the threshold of the Temple than to dwell in the tents of
wickedness. Whether there is or not, the sentiment breathes sweet humility, and
deliberate choice. Just as the poet has declared that the briefest moment of
communion is in his sight to be preferred to years of earthly delight, so he counts the
humblest office in the sanctuary, and the lowest place there, if only it is within the
doorway, as better than aught besides. The least degree of fellowship with God has
delights superior to the greatest measure of worldly joys. And this man, knowing
that, chose accordingly. How many of us know it, and yet cannot say" with him,
"Rather would I lie on the doorsill of the Temple than sit in the chief places of the
world’s feasts!"
10 Better is one day in your courts
than a thousand elsewhere;
I would rather be a doorkeeper in the house of my
God
than dwell in the tents of the wicked.

85. BAR ES, "For a day in thy courts is better than a thousand - Better - happier
- more profitable - more to be desired - than a thousand days spent elsewhere. That is, I
should find more happiness - more true joy - in one day spent in the house of God, in his
worship, in the exercises of true religion - more that will be satisfactory to the soul, and
that will be dwelt on with pleasure in the memory when life is coming to a close - than I
could in a thousand days spent in any other manner. This was much for a man like David
- or a man who had been encompassed with all the splendor of royalty - to say; it is much
for any man to say. And yet it could be said with truth by him; it can be said with equal
truth by others; and when we come to the end of life - to the time when we shall review
the past, and ask where we have found most true happiness, most that was satisfactory
to the soul, most that we shall delight then to dwell on and to remember, most that we
should be glad to have repeated and perpetuated, most that would be free from the
remembrance of disappointment, chagrin, and care - it will not be the banqueting hall -
the scenes of gaiety - the honors, the praises, the flatteries of people - or even the
delights of literature and of the social circle - but it will be the happy times which we
shall have spent in communion with God - the times when in the closet we poured out
our hearts to Him - when we bowed before him at the family altar, when we approached
him in the sanctuary. The sweetest remembrances of life will be the sabbath and the
exercises of religion.
I had rather be a doorkeeper in the house of my God - Margin,” I would
choose rather to sit at the threshold.” The verb used here is derived from a noun
signifying sill or threshold, and it would seem to mean here to stand on the threshold; to
be at the door or the entrance, even without the privilege of entering the house: I would
prefer that humble place to a residence within the abodes of the wicked. The verb here
used occurs nowhere else in the Scriptures. The exact idea is not, as would seem from
our translation, to keep the door, as in the capacity of a sexton or servant, but that of
occupying the sill - the threshold - the privilege of standing there, and looking in, even if
he was not permitted to enter. It would be an honor and a privilege to be anywhere about
the place of public worship, rather than to be the occupant of a dwelling-place of sin.
Than to dwell in the tents of wickedness - The word “tents” here is equivalent to
dwellings. It is used because it was so common in early periods to dwell in tents; and
hence, the word was employed to denote a dwelling in general. The emphasis here is very
much on the word “in:” - he would prefer standing at the door of the house of worship to
dwelling within the abodes of the wicked - that is, to being admitted to intimacy with
those who occupy such dwellings - however splendid, rich, and gorgeous, those abodes
might be.
CLARKE, "A day in thy courts is better than a thousand - Not only better
than one thousand in captivity, as the Chaldee states, but any where else. For in God’s
courts we meet with God the King, and are sure to have what petitions we offer unto him
through his Christ.
I had rather be a doorkeeper - O what a strong desire does this express for the
ordinances of God! Who now prefers the worship of God to genteel, gay, honorable, and
noble company, to mirthful feasts, public entertainments, the stage, the oratorio, or the

86. ball! Reader, wouldst thou rather be in thy closet, wrestling in prayer, or reading the
Scriptures on thy knees, than be at any of the above places? How often hast thou
sacrificed thy amusement, and carnal delight, and pleasures, for the benefit of a pious
heart-searching sermon? Let conscience speak, and it will tell thee.
GILL, "For a day in thy courts is better than a thousand,.... "One day"; so the
Septuagint and Vulgate Latin, and all the Oriental versions; and so the Targum, Jarchi,
and Kimchi, interpret it; one day in the house of God, in the world to come, so Arama:
though rather reference is had to the seventh day sabbath, then in being; and which with
the psalmist was a delight, holy and honourable; and though now abolished, as to the
time of it, with the rest of the ceremonial law, there is yet a day of public worship, called
the Lord's day, and the day of the Son of man; and one of these days spent in the courts
of the Lord, in an attendance on the word and ordinances, in worshipping in the fear of
God, in spirit and in truth; in divine service, assisted by the Spirit of God, doing
everything in faith, from love, and with a view to the glory of God; a day thus spent in
religious exercises "is better than a thousand"; that is, than a thousand days; not than a
thousand days spent in like manner, but than a thousand other days, common day, of
the week; or than a thousand in other places, especially in places of sin, and in the
company of wicked men; one day in God's house employed in spiritual exercises, and
enjoying communion with him, is better than a thousand days in any of the houses of
Satan, of sinful pleasure, or in the houses of sinful men; better as to peace of mind, solid
pleasure, real profit, and true honour:
I had rather be a doorkeeper in the house of my God; in the meanest post and
place there; alluding to the Levites, who were some of them porters, and kept the doors
of the Lord's house, 1Ch_26:1 or to the beggars that lay at the gates of the temple for
alms; see Act_3:1 or to be fixed to the door post of it, alluding to the servant that was
desirous of continuing in his master's house, and serving him for ever; who was brought
to the door post, and had his ears bored through with an awl, Exo_21:5. Such a willing
servant was the psalmist; and this sense the Targum seems to incline to, which renders
it,
"I have chose to cleave to the house of the sanctuary of God;''
or to be a waiter there, to watch daily at Wisdom's gates, and to wait at the posts of her
doors; such lie in the way of conversion, and of finding Christ; in the way of spiritual
healing, as the man at the pool; and of spiritual instruction, and of spiritual strength,
and an increase of it: or to be, or sit, upon the threshold; or to be "thresholding" (i) of it;
that is, to frequent the house of God, to be often going over the threshold of it; this the
psalmist took delight to do, even to be the threshold (k) itself, for men to tread upon as
they go into the house of God:
than to dwell in the tents of wickedness; meaning not houses built by wicked men,
or with money ill got; but where wicked men dwelt, and who were so bad as to be called
wickedness itself; perhaps the psalmist might have in his mind the tents of Kedar, where
he had sometimes been; see Psa_120:5, now to live in the meanest place in the house of
God, to wait at the door as a porter, to lie there as a beggar, to sit upon the threshold,
and much more to go often over it, or be that itself, was abundantly preferable than to
dwell "an age" (l) in the house of princes and great men, being wicked; than to live in the

87. most pompous manner, at ease and in plenty, enjoying all the good things of life that
heart can wish for; one hour's communion with God in his house is better than all this,
and that for the reason following.
HE RY, "He pleads his love to God's ordinances and his dependence upon God
himself.
1. God's courts were his choice, Psa_84:10. A very great regard he had for holy
ordinances: he valued them above any thing else, and he expresses his value for them,
(1.) By preferring the time of God's worship before all other time: A day spent in thy
courts, in attending on the services of religion, wholly abstracted from all secular affairs,
is better than a thousand, not than a thousand in thy courts, but any where else in this
world, though in the midst of all the delights of the children of men. Better than a
thousand, he does not say days, you may supply it with years, with ages, if you will, and
yet David will set his hand to it. “A day in thy courts, a sabbath day, a holy day, a feast-
day, though but one day, would be very welcome to me; nay” (as some of the rabbin
paraphrase it), “though I were to die for it the next day, yet that would be more sweet
than years spent in the business and pleasure of this world. One of these days shall with
its pleasure chase a thousand, and two put ten thousand to flight, to shame, as not
worthy to be compared.” (2.) By preferring the place of worship before any other place: I
would rather be a door-keeper, rather be in the meanest place and office, in the house of
my God, than dwell in state, as master, in the tents of wickedness. Observe, He calls
even the tabernacle a house, for the presence of God in it made even those curtains more
stately than a palace and more strong than a castle. It is the house of my God; the
covenant-interest he had in God as his God was the sweet string on which he loved
dearly to be harping; those, and those only, who can, upon good ground, call God theirs,
delight in the courts of his house. I would rather be a porter in God's house than a prince
in those tents where wickedness reigns, rather lie at the threshold (so the word is); that
was the beggar's place (Act_3:2): “no matter” (says David), “let that be my place rather
than none.” The Pharisees loved synagogues well enough, provided they might have the
uppermost seats there (Mat_23:6), that they might make a figure. Holy David is not
solicitous about that; if he may but be admitted to the threshold, he will say, Master, it is
good to be here. Some read it, I would rather be fixed to a post in the house of my God
than live at liberty in the tents of wickedness, alluding to the law concerning servants,
who, if they would not go out free, were to have their ear bored to the door-post, Exo_
21:5, Exo_21:6. David loved his master and loved his work so well that he desired to be
tied to this service for ever, to be more free to it, but never to go out free from it,
preferring bonds to duty far before the greatest liberty to sin. Such a superlative delight
have holy hearts in holy duties; no satisfaction in their account comparable to that in
communion with God.
JAMISO , "I had ... doorkeeper — literally, “I choose to sit on the threshold,” the
meanest place.
CALVI , "10.For better is one day in thy courts than a thousand elsewhere. Unlike
the greater part of mankind, who desire to live without knowing why, wishing
simply that their life may be prolonged, David here testifies, not only that the end
which he proposed to himself in living was to serve God, but that in addition to this,
he set a higher value on one day which he could spend in the divine service, than
upon a long time passed among the men of the world, from whose society true

88. religion is banished. It being lawful for none but the priests to enter into the inner
and innermost courts of the temple, David expressly declares, that provided he were
permitted to have a place at the porch, he would be contented with this humble
station; for the Hebrew word ‫,ספ‬ saph, signifies a door-post, or the threshold of a
house. (470) The value which he set upon the sanctuary is presented in a very
striking light by the comparison, that he would prefer having a place at the very
doors of the temple, to his having full possession of the tents of wickedness, the plain
import of which is, that he would rather be cast into a common and unhonoured
place, provided he were among the people of God, than exalted to the highest rank
of honor among unbelievers. A rare example of godliness indeed! Many are to be
found who desire to occupy a place in the Church, but such is the sway which
ambition has over the minds of men, that very few are content to continue among
the number of the common and undistinguished class. Almost all are carried away
with the frantic desire of rising to distinction, and can never think of being at ease
until they have attained to some station of eminence.
SPURGEO , "Ver. 10. For a day in thy courts is better than a thousand. Of course
the psalmist means a thousand days spent elsewhere. Under the most favourable
circumstances in which earth's pleasures can be enjoyed, they are not comparable
by so much as one in a thousand to the delights of the service of God. To feel his
love, to rejoice in the person of the anointed Saviour, to survey the promises and feel
the power of the Holy Ghost in applying precious truth to the soul, is a joy which
worldlings cannot understand, but which true believers are ravished with. Even a
glimpse at the love of God is better than ages spent in the pleasures of sense.
I had rather be a doorkeeper in the house of my God, than to dwell in the tents of
wickedness. The lowest station in connection with the Lord's house is better than the
highest position among the godless. Only to wait at his threshold and peep within, so
as to see Jesus, is bliss. To bear burdens and open doors for the Lord is more
honour than to reign among the wicked. Every man has his choice, and this is ours.
God's worst is better than the devil's best. God's doorstep is a happier rest than
downy couches within the pavilions of royal sinners, though we might lie there for a
lifetime of luxury. ote how he calls the tabernacle
the house of my God; there's where the sweetness lies: if Jehovah be our God, his
house, his altars, his doorstep, all become precious to us. We know by experience
that where Jesus is within, the outside of the house is better than the noblest
chambers where the Son of God is not to be found.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 10. A day. The least good look that a man hath from God, and the least good
word that a man hears from God, and the least love letter and love token that a man
receives from God is exceedingly precious to that man that hath God for his portion.
One day in thy courts is better than a thousand elsewhere. He doth not say, One
year in thy courts is better than a thousand elsewhere, but One day in thy courts is
better than a thousand elsewhere; nor doth he say, One quarter of a year in thy
courts is better than a thousand elsewhere, but One day in thy courts is better than
a thousand elsewhere; nor doth he say, One month is better than a thousand
elsewhere, but One day in thy courts is better than a thousand elsewhere, to shew
that the very least of God is exceeding precious to a gracious soul that hath God for

89. his portion. Thomas Brooks.
Ver. 10. Another sign of God's children is, to delight to be much in God's presence.
Children are to be in the presence of their father; where the King is, there is the
court; where the presence of God is, there is heaven. God is in a special manner
present in his ordinances, they are the Ark of his presence. ow, if we are his
children, we love to be much in holy duties. In the use of ordinances we draw near to
God, we come into our Father's presence; in prayer we have secret conference with
God; the soul while it is praying, is as it were parleying with God. In the word we
hear God speaking from heaven to us; and how doth every child of God delight to
hear his Father's voice! In the sacrament God kisseth his children with the kisses of
his lips; he gives them a smile of his face, and a privy seal of his love: oh, it is good to
draw near to God. It is sweet being in his presence: every true child of God saith, "A
day in thy courts is better than a thousand!" Thomas Watson.
Ver. 10. I had rather be a doorkeeper, etc. Some read it, "I would rather be fixed to
a post in the house of my God, than live at liberty in the tents of the wicked;
"alluding to the law concerning servants, who if they would not go out free, were to
have their ear bored to the door post, Exodus 21:5-6. David loved his Master, and
loved his work so well, that he desired to be tied to this service for ever, to be more
free to it, but never to go out free from it, preferring bonds to duty far before the
greatest liberty to sin. Such a superlative delight have holy hearts in holy duties; no
satisfaction in their account is comparable to that in communion with God.
Matthew Henry.
Ver. 10. I had rather be a doorkeeper. In the sense that Christ is a Door, David may
well be content to be a Door Keeper, and though in God's house there be many
mansions, yet seeing all of them are glorious, even the door keeper's place is not
without its glory. But if you think the office to be mean, consider then whose officer
he is, for even a door keeper is an officer in God's house, and God never displaceth
his officers unless it be to advance them to a higher; whereas, in the courts of
princes, the greatest officers are oftentimes displaced, turned off often with disgrace.
Sir Richard Baker.
Ver. 10. I had rather be a doorkeeper in the house of my God, etc. Happy are those
persons, whom God will use as besoms to sweep out the dust from his temple; or
who shall tug at an oar in the boat where Christ and his church are embarked.
William Secker, in "The onsuch Professor."
Ver. 10. Doorkeeper. This is a Korhite psalm, and the descendants of Korah were, in
fact, porters, and "keepers of the gates of the tabernacle, and keepers of the entry,
"as well as being permitted to swell the chorus of the inspired singers of Israel.
Bossuet, quoted by eale and Littledale.
Ver. 10. Instead of, I had rather be a doorkeeper, the margin has, according to the
Hebrew, "I would choose rather to sit at the threshold." Ainsworth's translation is:
"I have chosen to sit at the threshold, in the house of my God; "and Dr. Boothroyd's
is: "Abide, or sit, at the threshold." See 2Ki 12:9 22:4 25:18 1 Chronicles 9:19, 2
Chronicles 23:4; Es 2:21 6:2. In all these passages the marginal reading is threshold.
I think the word door keeper does not convey the proper meaning of the words, "to
sit at the threshold; " because the preference of the Psalmist was evidently given to a
very humble position; whereas that of a door keeper, in Eastern estimation, is truly
respectable and confidential. The marginal reading, however, "to sit at the

90. threshold, "at once strikes on an Eastern mind as a situation of deep humility. See
the poor heathen devotee; he goes and sits near the threshold of his temple. Look at
the beggar; he sits, or prostrates himself, at the threshold of the door or gate, till he
shall have gained his suit. Joseph Roberts.
Ver. 10. House. Tents. Observe the force of the contrasted expressions. The house is
the Lord's; the tents are of the wicked. The pleasures of sin are for a season only;
the world passeth away, and the lusts thereof. Arthur Pridham.
Ver. 10. The tents. It is not any tents, or tents of any ordinary kind, that are
understood, but rich, powerful, glorious, and splendid tents. Venema.
WHEDO , "10. For—The conjunction connects that which precedes concerning the
loveliness of God’s house, (Psalms 84:1,) the blessings of those who dwell there,
(Psalms 84:4-7,) and the prayer of the anointed, (Psalms 84:9,) with that which
follows, and gives the reason for the psalmist’s pre-eminent choice of a suppliant’s
place in the courts of God’s house.
I had rather—I have chosen, etc. The preterit indicates a choice already made.
Doorkeeper— This is not the idea. A “doorkeeper” in the East, holds an office of
honour and trust, not of humility. See Esther 6:2. “The most dignified native of
Ceylon is the Maha Modeliar of the governor’s gate, to whom all others must make
obeisance.”—Roberts. The Hebrew simply reads, I have chosen rather to sit [or
recline] at the threshold, etc., that is, as a suppliant, a beggar. See Luke 16:20. So
the Hindu saying, “I am in great trouble, I will go and lie down at the door of the
temple.”—Roberts.
House— ot the temple of Solomon, which was now in ruins, but the new temple,
now in process of erection, or the tabernacle, or place of worship. See on Psalms
116:19.
Dwell in the tents of wickedness—The description is that of free nomadic life with
luxury, and the comparison lies between this, without God, and the privilege of a
worshipper in the outer court, or a beggar lying at the door, of God’s house. See
Hebrews 11:24-26
BE SO , "Psalms 84:10. A day in thy courts is better than a thousand — amely,
elsewhere; which is necessary to complete the sense; or, in the tents of wickedness;
which may be supplied out of the next clause. Such ellipses are usual in Scripture.
“One day spent in meditation and devotion affordeth a pleasure, far, far superior to
that which an age of worldly prosperity could give. Happier is the least and lowest
of the servants of Jesus than the greatest and most exalted potentate who knoweth
him not.” I had rather be a door-keeper in the house of my God — Which was
generally considered as a mean and contemptible office, and belonged to the
common Levites, 1 Chronicles 9:19; and 1 Chronicles 26:1, and therefore might
seem very dishonourable for David; than to dwell in the tents of wickedness — Than
to live in the greatest glory, and plenty, and pleasure; which is often the lot of the
wicked, Psalms 17:14; Psalms 73:6-7. “He is no proper judge of blessedness who

91. hesitates a moment to prefer the condition of a penitent in the porch to that of a
sinner on the throne. If this be the case upon earth, how much more in heaven! O
come that one glorious day, whose sun shall never go down, nor any cloud obscure
the lustre of his beams; that day, when the temple of God shall be opened in heaven,
and we shall be admitted to serve him for ever therein!” — Horne.
CO STABLE, "Verses 10-12
He valued standing and serving in the temple because there he could experience
intimacy with God. He could occupy himself with Yahweh and His worship
intensively. That is all people usually did in the temple. Consequently, wickedness
was less prevalent there than anywhere else. God"s beneficent influence is sun-like,
providing light and warmth on those below. He also protects those close to Him. He
gives unmerited favor and divine enablement (grace) as well as honor (glory). He
sends only good things to the lives of those who walk harmoniously with His will.
Therefore the person who trusts Him experiences His blessing.
"The essence of godliness is in submissiveness to the Great King, who will grant his
blessings to those who find their refuge in him ..." [ ote: VanGemeren, p546.]
This psalm expresses the joy that comes through intimacy with God. In Israel, this
took place in proximity to Yahweh"s localized presence in the temple. Today, it
takes place as the believer trusts and obeys God as He has revealed His will in
Scripture. There are degrees of intimacy. This psalm visualizes getting closer to God
by approaching the temple. Some believers choose to live close to God, and others
prefer to live further away from Him. Of course, unbelievers have no personal
relationship with Him.
ELLICOTT, "(10) I had rather be a doorkeeper.—Better, I had rather wait on the
threshold, as not worthy (LXX. and Vulgate, “be rejected in scorn”) to enter the
precincts. The idea of “doorkeeper,” however, though not necessarily involved in
the Hebrew word, is suggested in a Korahite psalm, since the Korahites were
“keepers of the gates of the tabernacle, and keepers of the entry.” Compare with
this wish the words which a Greek poet puts into the mouth of his hero, who sweeps
the threshold of Apollo’s temple:
“A pleasant task, O Phoebus, I discharge,
Before thine house in reverence of thy seat
Of prophecy, an honoured task to me.”
EURIPIDES, Ion, 128.
ISBET, "DELIGHT I GOD’S HOUSE
‘A day in Thy courts is better than a thousand.’
Psalms 84:10
The psalm is probably one of those used by the pilgrims on their way to the Holy

92. City on some festival occasion. Men had not learned the truth that God is a Spirit,
and could be worshipped in spirit. Jerusalem was the place where men ought to
worship, and those who lived at a distance were able to come up only at the great
festivals. As the pilgrim arrives within sight of the sacred place he cries out in the
language of the Psalmist, ‘How amiable are Thy tabernacles, O Lord of hosts!… My
heart and my flesh sing for joy unto the living God.’ Then as he enters the sacred
precincts he feels envious of those who spend their whole lives in the temple service,
and cries, ‘Happy are they that dwell in Thy house! They can be always praising
Thee.’ Living far away he can only occasionally enjoy the privileges of worship
which are theirs every day.
I. How far does this spirit exist to-day?—The empty seats in our churches if but a
shower of rain falls an hour before service time, would seem to indicate that the
means of grace are not prized as they should be. There is a danger that the
multiplication of our privileges leads to neglect.
II. While it is true that God is everywhere, and can be worshipped in any place,
there is a special sense in which, to us, He is present in the church, and if we neglect
the assembling of ourselves together we shall lose the blessing that comes from the
‘communion of saints.’—If we enter the house of God in the spirit of prayer, with
hearts open to receive the Divine blessing, He will not send us empty away. Jesus
promised that where two or three are gathered together in His name, He will be in
the midst of them. If we realise, even in a small degree, what the presence of Jesus
means, we shall not be willing to allow a trifle to keep us away from His sanctuary.
Illustrations
(1) ‘The house of God is an ante-room of heaven, or, in other words, a bit of heaven
on this side of heaven! God loves His house intensely, and if we do not love it, it is
because we do not love God! The Bible gives more space to the erection of the
tabernacle and the temple than to the creation of the world!’
(2) ‘The Scottish Covenanters would not be absent from worship, although their
presence meant not only that they had to brave a winter storm as they met under the
open sky, but often they were threatened with imprisonment or death as breakers of
the law. Dr. Theodore Cuyler once declared that disagreeable Sundays sifted the
churches as honestly as Gideon’s band of ten thousand soldiers was sifted by the
lapping of the water. “Those,” he said, “who really want to go to God’s house on a
wet or wintry Sunday, usually get there.”’
SIMEO , "GOD’S ORDI A CES PRECIOUS
Psalms 84:10. I had rather be a door-keeper in the house of my God, than to dwell
in the tents of wickedness.
I matters of doubtful disputation, it is of great advantage to have some established
ground, to which reference may be made; and some adjudged case, on which

93. arguments may be founded, without any farther appeal. In my text, the point at
issue is, Which is preferable, the service of God, or the service of the world? On this
subject there is a great diversity of opinion; some accounting the world the only true
source of happiness, whilst others conceive that there is no happiness but in God.
But we have in the very words before the text an adjudged case, which may well
determine the point for ever. The Psalmist expressly declares, that “a day in God’s
courts is better than a thousand” elsewhere. If a doubt arise whether he was
competent to decide the matter, I answer, that, as a King, he knew all that attached
to royalty and to the splendour of earthly courts; and, as a Saint, he knew what was
to be found in the exercises of piety and devotion: and, consequently, he was a
proper person to hold the scales, and to declare on which side true happiness
preponderated. Besides, his particular situation at this time qualified him in a more
than ordinary way to form a just judgment: for he was driven (it is supposed) by
Absalom both from his throne and from the house of God: and consequently he
could declare, from his own experience, which of the two losses was the heavier, and
which was the greater subject of regret. Under these circumstances we read not one
word of complaint respecting the loss of his kingdom: his mind was wholly occupied
about the ordinances of God, of which he was deprived. “How amiable are thy
tabernacles, O Lord of Hosts! My soul longeth, yea, even fainteth, for the courts of
the Lord: my heart and my flesh cry out for the living God [ ote: ver. 1, 2.].” He
envies the very birds the facility which they enjoyed of approaching the altars of the
Lord, and more especially the priests who had constant opportunities of officiating
there; as also the people, who could come, though with great difficulty, from the
extremest parts of the land to worship there at the appointed feasts [ ote: ver. 3–7.].
He then begs of God to restore him to the enjoyment of these lost privileges [ ote:
ver. 8, 9.]; and declares, that, in his judgment, “one day spent in his courts was
better than a thousand” elsewhere; and that he would rather be a door-keeper in the
House of God, than to dwell amidst the richest enjoyments that the tents of
wickedness could afford him.
The case being so clearly determined by him, I will endeavour to point out,
I. The grounds of his judgment—
He preferred the lowest office imaginable in the House of the Lord, before the
highest that was merely secular; for he deemed it,
1. More honourable—
[In earthly palaces, dwell “men of like passions with ourselves:” but in Mount Zion
God himself dwells: there he holds his court: there he sits upon his throne; thither
all his servants come to behold his glory, to worship at his footstool, and to receive
the tokens of his gracious favour. There, though invisible, are assembled all the
hosts of heaven; so that the humble worshipper, when coming thither, is justly said
to have “come unto Mount Zion, and unto the city of the living God, the heavenly
Jerusalem, and to an innumerable company of angels, to the general assembly and
church of the first-born that are written in heaven, and to God the Judge of all, and

94. to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that
speaketh better things than the blood of Abel [ ote: Hebrews 12:22-24.].”
ow, conceive of a poor man admitted only to “the threshold” of this holy place
[ ote: See the marginal translation.], and compare his state with that of the most
distinguished favourite of an earthly monarch; and say, whether the honour
conferred on him be not infinitely higher than any which earthly courtiers can
possess? In truth, the matter admits not of comparison. Between a king on his
throne and a beggar on the dunghill there is no disparity at all, when compared with
that between a creature and his Creator; so that in this respect the Psalmist had just
ground for his preference: for in proportion as “God humbles himself, when he
beholds the things which are on earth,” is that man exalted, who becomes the object
of his condescension and grace.]
2. More delightful—
[We will concede to the delights of sense all that the most sanguine mind can annex
to them: but still they are carnal and temporary, and cloying and unsatisfying; and
the man who possesses the greatest portion of them all, must acknowledge them to
be justly designated, “Vanity, and vexation of spirit.” But very different is the
character of those pleasures which the sinner partakes of in the presence of his God.
Behold the publican standing, as it were, on the very threshold of God’s house, as
unworthy to enter in: behold him smiting his breast, and, with floods of tears,
crying, “God be merciful to me, a sinner!” To the eye of sense he appears a
miserable object, that decides at once the point at issue in favour of the world: but
to the eye of faith he is an object, whose state may well be envied by the greatest and
happiest of carnal men: for He, who is “the true and faithful Witness,” has said,
“Blessed are the poor in spirit: blessed are they that mourn.” On the mind of such a
penitent the light of truth beams with increasing splendour: the peace of God flows
down into his soul: a hope full of immortality springs up within him: and the joy of
the Holy Ghost elevates his mind to heaven, and gives him a foretaste of angelic
bliss. Follow this same person through all the services of the sanctuary: behold him
pouring out his soul in prayer to God: hear him singing the praises of redeeming
love: mark the emotions of his soul when God’s word is preached, and the blessings
of redemption, as purchased by Christ and secured to him by an everlasting
covenant, are unfolded to his view. What are any carnal delights in comparison of
those which fill his soul? Verily, they are not worth a thought: they are only as the
husks of swine, whilst he is feasting on “angels’ food.”]
3. More profitable—
[Temporal advancement a man may gain by attending on earthly courts: but how
many miss their aim! and, after all, what does the most successful gain? what can he
possess, more than food and raiment? Let the most favoured courtier in the universe
say, whether that which he has so assiduously followed be not a delusive shadow, an
unsubstantial vanity? But the humble worshipper is in no danger of
disappointment; and every particle of what he gains is “durable riches.” What can

95. be put in competition with “a new heart,” “a right spirit,” “a divine nature,” a
transformation of soul into the very image of God, a meetness for heaven, and a title
to an everlasting inheritance? Yet these are the certain portion of those who wait on
God in his appointed ordinances: not one can fail, if only he seek these things in the
way that God has ordained, namely, through faith in the Lord Jesus Christ, and by
an entire surrender of the soul to him. Take notice, I speak not here of those who
may be supposed to occupy the highest seats in the Lord’s house, as prophets and
Apostles: I speak of “the door-keeper, the man upon the threshold,” whose
conscious unworthiness suffers him “not so much as to lift up his eyes” to his
Redeemer’s throne: it is of him I say, that he has a better portion than the whole
world can bestow; and that “happy is the man that is in such a case; yea, happy is
the man who has the Lord for his God.”]
Having given what I conceive to be ample grounds for David’s judgment, I now
come to mark,
II. The wisdom of his decision—
Certainly the whole world of the ungodly are at issue with him on this point. They
have no taste for spiritual exercises or spiritual enjoyments. They observe, indeed,
the outward forms of religion, for the sake of setting an example to others; but of
felicity to be enjoyed in the worship of God they have no idea. If they see persons
much interested about the worship of God, they are ready to account them
superstitious, and scrupulous, and “righteous overmuch;” and all the delight which
they perceive to be derived from that source they impute to vanity or enthusiasm.
But, however the multitude may prefer the pleasures of sense, we have no hesitation
in saying that David’s decision was wise,
1. On his side are ranged all the Inspired Men from the foundation of the
world—
[There is not a shadow of difference among them in relation to this matter. One
common testimony pervades the whole Scriptures. The things of time and sense are
invariably represented as of no value, in comparison of the things which are
invisible and eternal; and the possession of the whole world as of no account in
exchange for the soul. ow, when there are so many witnesses, all unconnected with
each other, and living at times and places so distant from each other, and all
inspired by an unerring God, must we not conclude that their testimony is true, and
that David, in according with them, was true also? The whole Inspired Volume must
be set aside as an imposture and a delusion, if David’s preference was not such as
wisdom dictated, and God approved.]
2. On his side are even the ungodly, in their hours of more serious reflection—
[Giddy as the world are, and ready to pour contempt on all serious religion, there is
not one who does not sometimes say in his heart, “Let me die the death of the
righteous, and let my last end be like his.” The consciences of men will sometimes

96. speak; and they will acknowledge that they have never found that satisfaction in
earthly things which they had once hoped to find: and that religion alone can bring
solid peace into the soul. And here I will venture to appeal to every individual,
whether on some particular occasions, perhaps on the death of a friend or in a time
of sickness, or after some faithful discourse, he have not felt the vanity of this
present world, and the need of securing a portion beyond the grave? and whether,
on such occasions, he have not envied the state of those, whom, in his more
thoughtless seasons, he has ridiculed? Yes, Herod revered John, because he knew
him to be a just and holy man: and Felix trembled, because he could not controvert
the statements of Paul: and scarcely is there an ungodly man to be found, who has
not, on some occasion or other, justified in his mind, if not in his words, the
sentiment avowed by David in our text.]
3. On his side is every man, the very instant he enters into the eternal world—
[Think you that there is a man in heaven that is not like-minded with David? or,
that there is one in hell who would not assent to it as a truth which he could no
longer doubt? Here, men are blinded by their love of earthly things; but in the
eternal world they view things as they really are: nor is there one to he found either
in heaven or in hell that would not prefer the state of Lazarus with all his privations
to that of the Rich Man with all his indulgences. Whence was it that the Rich Man
was so anxious to send a messenger to his five surviving brethren? was it not to
undeceive them, and to make known to them the proper mode of estimating the
things belonging to their peace? So, if it were permitted, would they who are daily
and hourly going into the eternal world: gladly would they send to warn their
surviving relatives; but that cannot be: and if we will not believe Moses and the
prophets, we shall learn the truth when it is too late to avail ourselves of it. But all
this may serve at least to shew us that the decision of David was truly wise.]
Learn, then, from hence,
1. How to form a right estimate of your state—
[You must not judge of yourselves by your actions only, but by the tendencies and
habits of your minds. What is your taste? is it for communion with God in holy
exercises? or is it for the vanities of this present world? God himself teaches us to
judge of ourselves by this standard: “They that are after the flesh do mind the
things of the flesh; and they that are after the Spirit, the things of the Spirit [ ote:
Romans 8:5.].” If your taste accord with that of David, it is well; you have so far an
evidence that you are the Lord’s: but if it be the reverse of his, deceive not
yourselves; “ye are yet in your sins,” children of the wicked one, and heirs of
wrath.]
2. How to make your profiting to appear—
[Cultivate this high and heavenly disposition. Let the things of this world sink in
your estimation—sink, I had almost said, into absolute insignificance; and let

97. communion with God be the delight of your soul. Let it be a small matter to you
whether you have more or less of the honour that cometh of man; and seek the
honour that cometh of God only: and “let your conversation be more and more in
heaven, from whence you look for the Saviour, the Lord Jesus Christ,” with whom
you hope ere long to participate an eternity of bliss.]
11 For the Lord God is a sun and shield;
the Lord bestows favor and honor;
no good thing does he withhold
from those whose walk is blameless.
BAR ES, "For the Lord God is a sun - The Septuagint and the Latin Vulgate
render this, “For the Lord loveth mercy and truth.” Our translation, however, is the
correct one. The sun gives light, warmth, beauty, to the creation; so God is the source of
light, joy, happiness, to the soul. Compare Isa_60:19; Rev_21:23; Rev_22:5.
And shield - See Psa_84:9.
The Lord will give grace and glory - Grace, or favor, here; glory, or honor, in the
world to come. He will bestow all needful favor on his people in this life; he will admit
them to glory in the world to come. Grace and glory are connected. The bestowment of
the one will be followed by the other. Rom_8:29-30. He that partakes of the grace of
God on earth will partake of glory in heaven. Grace comes before glory; glory always
follows where grace is given.
No good thing will he withhold ... - Nothing really good; nothing that man really
needs; nothing pertaining to this life, nothing necessary to prepare for the life to come.
Compare 1Ti_4:8; Phi_4:19.
CLARKE, "For the Lord God is a sun and shield - To illuminate, invigorate,
and warm; to protect and defend all such as prefer him and his worship to every thing
the earth can produce.
It is remarkable that not one of the Versions understand the ‫שמש‬ shemesh, as
signifying sun, as we do. They generally concur in the following translation: “For the
Lord loveth mercy and truth, and he will give grace and glory.” The Chaldee says, “The
Lord is as a high wall and a strong shield; grace and glory will the Lord give, and will not

98. deprive those of blessedness who walk in perfection.” Critics in general take the word as
signifying a defense or a guard. Instead of ‫שמש‬ shemesh, sun, Houbigant reads ‫שמר‬
shemer, a keeper or guardian, and says that to represent God as the sun is without
example in the sacred writings. But is not Mal_4:2, a parallel passage to this place?
“Unto you that fear my name, shall the Sun of righteousness arise with healing in his
wings.” No MS. countenances the alteration of Houbigant.
The Lord will give grace - To pardon, purify, and save the soul from sin: and then
he will give glory to the sanctified in his eternal kingdom; and even here he withholds no
good thing from them that walk uprightly. Well, therefore, might the psalmist say, Psa_
84:12, “O Lord of hosts, blessed is the man that trusteth in thee.”
GILL, "For the Lord God is a sun and shield,.... Christ is "the sun of
righteousness", and it is in the house of God that he arises upon his people with healing
in his wings, Mal_4:2 he is like the sun, the great light, the fountain of light, the light of
the world, that dispels darkness, makes day, and gives light to all the celestial bodies,
moon and stars, church and ministers; he is a "sun" to enlighten his people with the light
of grace, to warm them with the beams of his love, to cheer and refresh their souls with
the light of his countenance, and to make them fruitful and flourishing and he is a
"shield" to protect them from all their enemies; he is the shield of faith, or which faith
makes use of, against the temptations of Satan; he is the shield of salvation, and his
salvation is a shield which shelters from divine justice, and secures from wrath to come:
the Lord will give grace and glory: he gives converting grace, the first grace, and all
future supplies of it; he gives sanctifying grace, all sorts of it, faith, hope, love, and every
other; he gives justifying, pardoning, adopting, and persevering grace, and all freely; he
gives honour and glory among men, fellow creatures, and fellow Christians; and he gives
eternal glory, the glory his Father gave him, the crown of glory, life, and righteousness:
this is the gift of God through Christ; Christ gives a right unto it, meetness for it, and the
thing itself; and in his house and ordinances, as he gives more grace to the humble that
wait upon him, so he encourages and increases their hope of glory; and he that gives the
one will certainly give the other; for these two are inseparably connected together, so
that he that has the one shall enjoy the other:
no good thing will he withhold from them that walk uprightly; that walk by
faith, and on in Christ, as they have received him; who have their conversation according
to the Gospel of Christ, and walk in the uprightness and sincerity of their hearts; from
such the Lord will not withhold any good thing he has purposed for them, promised to
them, or laid up for them in covenant; no spiritual good thing appertaining to life and
godliness, and no temporal blessing that is good for them; he will deny them no good
thing they ask of him, not anything that is good for them; and he will not draw back any
good things he has bestowed on them, his gifts are without repentance.
HE RY, " God himself was his hope, and joy, and all. Therefore he loved the house
of his God, because his expectation was from his God, and there he used to communicate
himself, Psa_84:11. See, (1.) What God is, and will be, to his people: The Lord God is a
sun and shield. We are here in darkness, but, if God be our God, he will be to us a sun, to
enlighten and enliven us, to guide and direct us. We are here in danger, but he will be to
us a shield to secure us from the fiery darts that fly thickly about us. With his favour he

99. will compass us as with a shield. Let us therefore always walk in the light of the Lord,
and never throw ourselves out of his protection, and we shall find him a sun to supply us
with all good and a shield to shelter us from all evil. (2.) What he does, and will, bestow
upon them: The Lord will give grace and glory. Grace signifies both the good-will of
God towards us and the good work of God in us; glory signifies both the honour which
he now puts upon us, in giving us the adoption of sons, and that which he has prepared
for us in the inheritance of sons. God will give them grace in this world as a preparation
for glory, and glory in the other world as the perfection of grace; both are God's gift, his
free gift. And as, on the one hand, wherever God gives grace he will give glory (for grace
is glory begun, and is an earnest of it), so, on the other hand, he will give glory hereafter
to none to whom he does not give grace now, or who receive his grace in vain. And if God
will give grace and glory, which are the two great things that concur to make us happy in
both worlds, we may be sure that no good thing will be withheld from those that walk
uprightly. It is the character of all good people that they walk uprightly, that they
worship God in spirit and in truth, and have their conversation in the world in simplicity
and godly sincerity; and such may be sure that God will withhold no good thing from
them, that is requisite to their comfortable passage through this world. Make sure grace
and glory, and other things shall be added. This is a comprehensive promise, and is such
an assurance of the present comfort of the saints that, whatever they desire, and think
they need, they may be sure that either Infinite Wisdom sees it is not good for them or
Infinite Goodness will give it to them in due time. Let it be our care to walk uprightly,
and then let us trust God to give us every thing that is good for us.
JAMISO , "As a sun God enlightens (Psa_27:1); as a shield He protects.
grace — God’s favor, its fruit -
glory — the honor He bestows.
uprightly — (Psa_15:2; Psa_18:23).
SBC. "Perhaps no other object in nature has so many attributes that fit it to represent a
supreme and invisible source of power, and life, and government as the sun.
I. Observe its universality, as a fit emblem of the universal power of God.
II. The forthstreaming of light and power from the sun has been going on through
incomputable periods of time. Man’s lamp is daily filled and trimmed, emblem of his
own mind, that by rest and sleep refills its waste. The sun needs no trimming. God’s
lamp and God pour for ever untrimmed and unfilled. He is the God of ages, and yet is
not old.
III. Consider also what an image of abundance the sun affords. God is everywhere in
Scripture described as fruitful of effects, yet serene, quiescent, still. No being so little as
God rests, and yet no being is conceived to be so quiescent as He.
IV. Sunlight not only bears light for guidance and heat for comfort, but has a stimulating
and developing power. The sun exerts creative energy. All things presuppose the sun.
The whole life of the animal and vegetable kingdom waits day by day for the ministering
care and stimulus of the sun. And this is most significantly an image of that presence,
and power, and nursing influence which resides in our God.
V. The sun is the centre of attraction, the holding force of the universe. Its invisible
power harnesses all planets and stars. So God is the centre of power, and the centre of

100. government.
VI. Consider that generosity and democracy which the sun exercises. The sun bears itself
without partiality in infinite abundance and continuity. It is a life-giving stimulus to all
things. And it is the emblem of God, of whom it is said, "He maketh His sun to rise on
the evil and on the good, and sendeth rain on the just and on the unjust."
VII. Prolific and infinite in benefit as the sun is, it is observable that only a part of its
benefit is thrust upon man, and that that part is mainly that which concerns his lower
necessities. If we would go further, and use the sun as artists use it, and draw out its
subtler elements of beauty, we must study its laws in that direction and obey them. So it
is with the Sun of righteousness. He sheds a providential watchfulness and protection
upon all men, without regard to character; but if men would go higher and perfect the
understanding, refine the moral sentiments, purify the heart, and come to be Godlike,
developing the God that is in them, for this there is special labour required.
H. W. Beecher, Forty-eight Sermons, vol. i., p. 345.
CALVI , "11.Jehovah God is our sun and shield. The idea conveyed by the
comparison derived from the sun is, that as the sun by his light vivifies, nourishes,
and rejoices the world, so the benign countenance of God fills with joy the hearts of
his people, or rather, that they neither live nor breathe except in so far as he shines
upon them. By the term shield is meant, that our salvation, which would otherwise
be perilled by countless dangers, is in perfect safety under his protection. The favor
of God in communicating life to us would be far from adequate to the exigencies of
our condition, unless at the same time, in the midst of so many dangers, he
interposed his power as a buckler to defend us. The sentence immediately
succeeding, he will give grace and glory, might be viewed as meaning, that those
whom God has distinguished by his grace in this world, will at length be crowned
with everlasting glory in his heavenly kingdom. But this distinction between grace
and glory being, I am afraid, too refined, it will be preferable to explain the sentence
as implying, that after God has once taken the faithful into his favor, he will
advance them to high honor, and never cease to enrich them with his blessings. (471)
This interpretation is confirmed by the following clause, He will withhold no good
thing from those who walk uprightly, obviously teaching us, that God’s bounty can
never be exhausted, but flows without intermission. We learn from these words, that
whatever excellence may be in us proceeds solely from the grace of God. They
contain, at the same time, this special mark, by which the genuine worshippers of
God may be distinguished from others, That their life is framed and regulated
according to the principles of strict integrity.
The exclamation with which David concludes the psalm, Blessed is the man who
trusteth in thee, seems to refer to the season of his banishment. He had previously
described the blessedness of those who dwell in the courts of the Lord, and now he
avows, that although he was for a time deprived of that privilege, he was far from
being altogether miserable, because he was supported by the best of all consolations,
that which arose from beholding from a distance the grace of God. This is an
example well worthy of special attention. So long as we are deprived of God’s
benefits, we must necessarily groan and be sad in heart. But, that the sense of our

101. distresses may not overwhelm us, we ought to impress it upon our minds, that even
in the midst of our calamities we do not cease to be happy, when faith and patience
are in exercise.
SPURGEO , "Ver. 11. For the Lord God is a sun and shield. Pilgrims need both as
the weather may be, for the cold would smite them were it not for the sun, and foes
are apt to waylay the sacred caravan, and would haply destroy it if it were without a
shield. Heavenly pilgrims are not left uncomforted or unprotected. The pilgrim
nation found both sun and shield in that fiery cloudy pillar which was the symbol of
Jehovah's presence, and the Christian still finds both light and shelter in the Lord
his God. A sun for happy days and a shield for dangerous ones. A sun above, a
shield around. A light to show the way and a shield to ward off its perils. Blessed are
they who journey with such a convoy; the sunny and shady side of life are alike
happy to them.
The Lord will give grace and glory. Both in due time, both as needed, both to the
full, both with absolute certainty. The Lord has both grace and glory in infinite
abundance; Jesus is the fulness of both, and, as his chosen people, we shall receive
both as a free gift from the God of our salvation. What more can the Lord give, or
we receive, or desire.
o good thing will he withhold from them that walk uprightly. Grace makes us walk
uprightly and this secures every covenant blessing to us. What a wide promise!
Some apparent good may be withheld, but no real good, no, not one. "All things are
yours, and ye are Christ's, and Christ is God's." God has all good, there is no good
apart from him, and there is no good which he either needs to keep back or will on
any account refuse us, if we are but ready to receive it. We must be upright and
neither lean to this or that form of evil: and this uprightness must be practical, —
we must walk in truth and holiness, then shall we be heirs of all things, and as we
come of age all things shall be in our actual possession; and meanwhile, according to
our capacity for receiving shall be the measure of the divine bestowal. This is true,
not of a favoured few, but of all the saints for evermore.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 11. The Lord God is a sun, conveys a striking and impressive truth, when we
think of the sun only in his obvious character as a source of light and heat. But what
new energy is given to this magnificent emblem, when we learn from astronomy that
he is a grand center of attraction, and when we, in addition, take in that sublime
generalization that the sun is the ultimate source of every form of power existing in
the world! The wind wafts the commerce of every nation over the mighty deep; but
the heat of the sun has rarefied that air, and set that wind in motion. The
descending stream yields a power which grinds your grain, turns your spindles,
works your looms, drives your forges; but it is because the sun gathered up the
vapour from the ocean, which fell upon the hills, and is finding its way back to the
source whence it came. The expansive energy of steam propels your engine; but the
force with which it operates is locked up in the coal (the remains of extinct forests
stored among your hills), or is derived from the wood that abounds in your forests,
which now crown and beautify their summits. Both these primeval and these
existing forests drew their substance from the sun: it is the chemical force resident
in his rays which disengaged their carbon from the atmosphere, and laid it up as a

102. source of power for future use. The animal exerts a force by muscular contraction;
he draws it from the vegetable on which he feeds; the vegetable derives it from the
sun, whose rays determine its growth. Every time you lift your arm, every time you
take a step, you are drawing on the power the sun has given you. When you step
into the railway carriage, it is the sun power that hurries you along. When gentle
breezes fan your languid cheek, and when the restless tornado levels cities in its
fury, they are the servants of the sun. What an emblem of Him in whom we live, and
move, and have our being! Professor Green.
Ver. 11. The sun, which among all inanimate creatures is the most excellent, notes
all manner of excellency, provision, and prosperity; and the shield, which among all
artificial creatures is the chiefest, notes all manner of protection whatsoever. Under
the name of grace, all spiritual good is wrapped up; and under the name of glory, all
eternal good is wrapped up; and under the last clause, o good thing will he
withhold, is wrapped up all temporal good: all put together speaks out God to be an
all sufficient portion. Thomas Brooks.
Ver. 11. The Lord God is a shield. He is a shield to our persons: "Touch not, "said
he, "mine anointed, and do my prophets no harm." "The Lord, "said Moses in his
name, "the Lord shall preserve thy going out and thy coming in. He shall give his
angels charge over thee to keep thee in all thy ways, lest at any time thou shalt dash
thy foot against a stone. Hast thou considered my servant Job? said God to Satan: â
€”Yes, replied Satan, I have; thou hast set a hedge about him." Yes, brethren: the
Lord God is a shield. He is a shield to our graces. The dislike and malice of Satan is
principally levelled at us when we become subjects of divine influence. "Simon,
Simon, "said our Saviour, "Satan hath desired to have thee, that he may sift thee as
wheat, but, "he adds, "I have prayed for thee, that thy faith fail not." There was a
shield to the good man's faith, or he and it too had been gone. You may remember
the name of Little Faith in Bunyan's Pilgrim. It appears that Hopeful was greatly
surprised that the robbers had not taken his jewels from him; but he was given to
understand that they were not in his own keeping. Yes, Christian, HE shall be thy
"shield" to cover thy hope when it appears to thee to be giving up the ghost... Yes,
and He will be a shield to thy property. "Hast thou not set a hedge about all that he
hath?" Though Job was tried a little while, his property was only put out to interest;
by and by it came back cent per cent; and he gained, besides, a vast increase of
knowledge and of grace. Matthew Wilks. 1746-1829.
Ver. 11. Turn your thoughts to the combination; the Lord God is a sun and shield.
As a sun he shows me more and more of my sinfulness; but then as a shield, he gives
me power to oppose it and assurance that I shall conquer. As a sun, he discloses so
much of the enormity of guilt, that I am forced to exclaim, "Mine iniquities are like
a sore burden, too heavy for me to bear; "but then as a shield, he shows me that he
has laid the load on a Surety, who bore it into a land of forgetfulness. As a sun, he
makes me daily more and more sensible of the utter impossibility of my working out
a righteousness of my own; but then, as a shield, he fastens constantly my thoughts
on that righteousness of his Son, which is meritoriously conveyed to all who believe
on his name. As a sun, in short, he brings fact to my knowledge, (inasmuch as he
brings myself and mine enemies to my knowledge,)which would make the matter of
deliverance seem out of reach and hopeless, if he were not at the same time a shield;
but seeing that he is both a shield as well as a sun, the disclosures which he makes as

103. a sun only prepare me for the blessings which he imparts as a shield. Who then shall
wonder, that after announcing the character of God, the psalmist should break into
expressions of confidence and assurance? It may be, that as the corruption of nature
is brought continually before me, deeper and wider and darker, Satan will ply me
with the suggestion; "The guiltiness is too inveterate to be eradicated, and too
enormous to be pardoned; "and if God were a sun, and nothing more, it might be
hard to put away the suggestion as a device of the father of lies. I might then fear. I
might fear God's holiness, thinking I should never be fitted for communion with
Deity; I might fear God's justice, thinking I should never find acquittal at the last
dread assize. But can I fear either, when besides a sun, God is also a shield? Can I
fear God's justice, when as a shield he places sufferings to my account, which satisfy
the law, even to the last penalty? Can I fear his holiness, when he gives me interest
in an obedience which fulfils every precept? Does not the one character, that of a
shield, help me to scatter those solicitudes, which may well be excited through the
operation of the other character, that of a sun? And am I not warranted—nay, am
I not living far below my privilege—if I fail in deriving from the combination of
character a boldness and a confidence, not to be overborne by those suspicions,
which have Satan for their author? As a sun, God shows me myself; as a shield, God
shows me himself. The sun discloses mine own nothingness; the shield, Divine
sufficiency. The one enables me to discern that I deserve nothing but wrath and can
earn nothing but shame; the other, that I have a title to immortality, and may lay
claim to an enduring inheritance in heaven. I learn, in short, from God as a Sun,
that if I have "wages, "I must have eternal death; but from God as a Shield, that if I
will receive the "free gift, "I may have "eternal life." Whom then shall I fear?
Myself—confessedly my worst enemy? "The Sun" makes a man start from
himself; the "Shield" assures him that he shall be protected against himself and
builded up "for a habitation of God through the Spirit." Shall I shrink from Satan
and the hosts of principalities and powers? The "Sun" shows them awful in their
might and vehement in their malice; but the "Shield" exhibits them spoiled and led
captive, when Christ died and rose again. Shall I dread death? Indeed the "Sun"
makes death terrible, forcing me to read God's curse in the motionless limbs and
mouldering features; but then the "Shield" displays the open sepulchre, the
quickened dust, the marvels of a resurrection, the mountain and the ocean and the
valley yielding up the sleeping generations. Is death to be dreaded? Take the
catalogue of things, which, inasmuch as we are fallen creatures, God, as our "Sun,
"instructs us to fear; and we shall find, that insomuch as we are redeemed
creatures, God as our "Shield" enables us to triumph over all our fears. Who
therefore shall hesitate to agree, that there results from this combination of
character exactly that system of counterpoise, which we affirm to be discoverable in
grace as well as in providence? Who can fail, if indeed he have been disciplined by
that twofold tuition, which informs man first that he has destroyed himself and then
that God hath "laid help on One that is mighty, "the former lesson humiliating, the
latter encouraging, the one making way for the other, so that the scholar is emptied
of every false confidence that he may be fitted to entertain the true—oh! who, we
say, can fail to gather from the combination of Divine character the inference drawn
by the Psalmist? to exclaim (that is), after recording that "the Lord God is a Sun
and a Shield" —He will give grace and glory: no good thing will he withhold from

104. them that walk uprightly? Henry Melvill.
Ver. 11. The words of the text are as a voice from heaven, inviting me up thither,
and answering all the doubts and fears of such as believe and follow the joyful
sound. Am I in darkness, and fear I shall never find the way? Open thine eye, O my
soul! look up to the Father of lights: the Lord is a sun, whose steady beams shall
direct thy steps. Is there an inward veil to be removed from my mind, as well as
obscurity from my path? He is sufficient for both. God who commanded the light to
shine out of darkness, can shine into the heart, to give the light of the knowledge of
his glory, and lead on to it. (Colossians 4:6.) He can make the day dawn, and the day
star to arise in our hearts; (2 Peter 1:19), and by both, guide our feet into the way of
peace. (Lu 1:79.) Doth the same light that discovers my way, discover what
opposition I am like to meet with? what enemies and dangers I am to go through?
Hear, O my soul, the Lord is a shield. Light and strength are conjoined; none can
miscarry under his conduct, nor have any reason to be discouraged. With this he
comforteth Abraham. Genesis 15:1, Fear not: I am thy shield. Do I groan under a
sense of my unmeetness for the heavenly kingdom? Let this support my soul, the
Lord will give grace. Am I altogether unworthy of so high a happiness? It springs
from his own most free, unbounded love; the Lord will give glory. Am I urged with
a thousand wants that need supply, what more can be added? o good thing will he
withhold from them that walk uprightly. othing that is evil can be desired; and
nothing that is good shall be denied. Here, O my soul, is a fountain opened; here thy
eager thirst may be fully satisfied; thy largest desires filled up; and thy mind be ever
at rest. Daniel Wilcox.
Ver. 11. Why need a saint fear darkness, when he has such a sun to guide him? Or
dread dangers, when he has such a shield to guard him? William Secker.
Ver. 11. The Lord will give glory. "Man, "says a wise author, "is the glory of this
lower world; the soul is the glory of man; grace is the glory of the soul; and heaven
is the glory of grace." Heaven, or glory, is grace matured and brought to infinite
perfection; there we shall see his face, and have his name written in our foreheads;
and we shall reign with him for ever and ever. Matthew Wilks.
Ver. 11. o good thing will he withhold. etc. But how is this true, when God
oftentimes withholds riches and honours, and health of body from men, though they
walk never so uprightly; we may therefore know that honours and riches and bodily
strength, are none of God's good things; they are of the number of things indifferent
which God bestows promiscuously upon the just and unjust, as the rain to fall and
the sun to shine. The good things of God are chiefly peace of conscience and the joy
in the Holy Ghost in this life; fruition of God's presence, and vision of his blessed
face in the next, and these good things God never bestows upon the wicked, never
withholds from the godly, and they are all cast up in one sum where it is said, Beati
mundo corde, quoniam ipsi Deum videbunt: Blessed are the pure in heart (and such
are only they that walk uprightly) for they shall see God. But is walking uprightly
such a matter with God, that it should be so rewarded? Is it not more pleasing to
God to see us go stooping than walking uprightly, seeing stooping is the gait of
humility, than which there is nothing to God more pleasing? It is no doubt a hard
matter to stoop and go upright both at once, yet both must be done, and both indeed
are done, are done at once by every one that is godly; but when I say they are done
both at once, I mean not of the body, I know two such postures in the body both at

105. once are impossible; but the soul can do it, the soul can stoop and go upright both at
once; for then doth the soul walk upright before God, when it stoops in humility
before God and men. Sir Richard Baker.
Ver. 11. This is an immense fountain; the Lord fill all the buckets of our hearts at
the spring, and give us capacious souls, as he hath a liberal hand. Thomas Adams.
WHEDO , "11. A sun—To enlighten, enliven, and gladden. See Malachi 4:2;
Psalms 4:7.
Shield—The symbol of defence. Psalms 84:9.
Grace and glory—The idea is, salvation and honour. The spiritual sense must be put
foremost, and the honour is that, primarily, which God gives to a pious nation or
individual. 1 Samuel 2:30; Jeremiah 43:4.
Uprightly— See on Psalms 15.
BE SO , "Psalms 84:11. The Lord God is a sun — To enlighten, quicken, direct,
and comfort all his people; whereas they that live without God in the world walk in
darkness and know not whither they go, as is said John 12:35; and shield — To
defend them from all their enemies, and from those dreadful and destructive
miseries which attend all other men. The Lord will give grace — His favour and
friendship, which are better than life. Psalms 63:3. And all the blessed fruits of it,
especially the influences, gifts, and graces of his Spirit; and glory — ot the vain
glory and splendour of this world, of which David would not have spoken so
magnificently, because, upon all occasions, he expresses a great contempt of these
things; but the honour which comes from God here, and that eternal and ineffable
glory laid up for God’s people in the future world. o good thing will he withhold
— othing that is truly good in itself, and which would be good for them. This
should be well observed, because sometimes afflictions, which are evil in themselves,
are good, and necessary, and highly advantageous to good men; while the good
things of this world, as they are called, would be very hurtful to them, as is verified
by frequent experiments. From them that walk uprightly — That worship and serve
God sincerely, and order their conversation aright. Which clause David seems to
add designedly, to prevent or remove an objection against what he had now
advanced, which might be taken from his own case, whereby it appeared that God
was no such sun or shield to him, but exposed him to great and sore calamities. Of
which, as being certain and evident, David here assigns the true reason, which was,
not any defect in God’s goodness and all-sufficiency, but only his own gross
misconduct, whereby he had clouded this sun, and cast away this shield, and
forfeited these privileges by departing from his integrity.
COKE, "Psalms 84:11. The Lord God is a sun and shield— A guard and shield.
Houbigant and Bishop Hare. Others read, a fortress and a shield.
REFLECTIO S.—1st, We have here,

106. 1. The Psalmist admiring the beauty of God's ordinances. How amiable are thy
tabernacles, O Lord of hosts! Externally the tabernacle appeared without beauty,
but within all was glorious; there dwelt the Shechinah; there the incense smoked
upon the golden altar, and the ministers of God performed the sacred service. More
amiable still the gospel church appears, where God incarnate dwells, where incense
of prayer and praise is continually offered, and the glad tidings of salvation
proclaimed.
2. The fervent longings of his soul burst forth after God: perhaps now he was at a
distance from the sanctuary, but his heart was there. My soul longeth, yea, even
fainteth, for the courts of the Lord; so intensely were his desires after them: my
heart and my flesh crieth out for the living God; importunate to be restored to the
sanctuary, but most importunate to meet God there, and maintain delightful
communion with him, in the ordinances of his service. ote; (1.) A soul which has no
delight in God's house, can have no lot in his kingdom. (2.) The thing which makes
all the acts of worship so desirable, is the communion therein maintained with the
living God, the life and joy of our souls; and without this they are dry, barren, and
formal.
3. He looks upon the little birds, and envies them as it were their happiness. Yea, the
sparrow hath found an house, and the swallow a nest, &c. even thine altars: not that
we can suppose they literally built their nests in these altars, but near them; either
in the houses adjoining to the sanctuary, or perhaps within the sacred inclosure;
and this was a situation so desirable to the Psalmist, that with them he longed to
dwell. Or, The birds have their nests, and lodge securely; but I, a wanderer, can find
no resting-place absent from thine altars, my king, and my God: As such by faith
the Psalmist regarded him, and intimates the hope he had, that as a faithful subject,
and true worshipper, the Lord would hear his prayer, and bring him to his blest
abode. ote; (1.) The meanest abode with God's presence, is better than a palace
without him. (2.) They who know the value of the ordinances of God, will seek a
settlement where they may be most profitably enjoyed. (3.) When faith can say, My
King, and my God, we are sure that all our prayers will succeed.
4. He counts them most blessed, who are continually employed in the service and
praise of God. Blessed are they that dwell in thy house; the ministers of the
sanctuary, who were in constant attendance: they will be still praising thee; and
surely, if there be ought like heaven upon earth, it is this blessed work. ote; (1.)
However despicable in the eyes of men the service of the ministry may appear, it is
of all employments the most blessed and honourable. (2.) They who draw nearest to
God, and serve him most faithfully, see most abundant cause to praise him
continually. (3.) All our strength cometh from the Lord; without him we cannot take
one step heaven-ward. (4.) When the heart is engaged, we shall walk with pleasure
in God's ways. (5.) Our way to heaven lies through many a difficult pass, and they
who would be soldiers of Christ, must be ready to endure hardship. But when our
tribulations abound, our consolations abound also; and perhaps the sweetest hours
of our lives were those in which we struggled with the greatest obstacles. (6.) The
farther a soul goes in the ways of God, the stronger it grows: Instaurabit iter vires.

107. (7.) They can never faint, who make God the strength of their heart. (8.) It will be
the unutterable felicity of the faithful soul in the heavenly Zion, to behold the King
in his beauty, and to enjoy the uninterrupted vision of the blessed God.
2nd, Having testified his earnest desire after the courts of God's house, the Psalmist,
1. Intreats a gracious acceptance of his prayer. O Lord God of hosts, able to save to
the uttermost, and supply the desires of every longing soul, hear my prayer, and
give an answer of peace: give ear, O God of Jacob, our covenant God. Behold my
present situation, and the ardent breath-ings of my heart, O God our shield, my
protector, and the sure hope of every believer; and look upon the face of thine
anointed; either himself, God's anointed king, or the Messiah, for whose sake he
hoped God would be gracious to him; and in whose intercession he trusted, more
than in his own supplications. ote; (1.) God's praying children may confidently
expect their Father's blessing, and be assured that they shall not seek his face in
vain. (2.) When God is our shield, then shall we be safe from fear of evil. (3.) Our
confidence toward God stands solely on the foundation of the Redeemer's all-
prevailing advocacy: when we look to him with an eye of faith, God will look on us
with an eye of favour.
2. He professes the high regard that he had for God's courts. For a day in thy courts,
spent in the blessed work of prayer and praise, meditation and communion with
God, is better than a thousand spent in every delight which earth can give. I had
rather be a door-keeper, employed in the meanest offices, as the lower Levites in the
temple, or stand at the threshold, as the poor beggar, Acts 3:1-2 in the house of my
God, which endeared relation afforded him the most enlivened satisfaction, and
made the house of God so desirable, than to dwell in the tents of wickedness. ote;
(1.) They who never found delight in God's house and worship, prove themselves
utter strangers to his grace and truth. (2.) One hour's communion with God is as
much superior to all the joys of pleasurable sin, as heaven is higher than the earth.
3. He shews the ground of this preference. For the Lord God is a sun and shield; a
sun to enlighten our spiritual darkness, and cheer us with his bright beams of love;
a shield, to protect us from every danger. The Lord will give, freely and abundantly,
grace, according to all our necessities; preventing, justifying, sanctifying,
comforting, grace; and glory eternal in the heavens, the free gift of God in Jesus
Christ our Lord, to every faithful soul. o good thing will he withhold from them
that walk uprightly. Indeed, what good can be conceived, which these two, grace
and glory, do not include? Be it therefore our care to walk under the influence of
such great and precious promises, and in simplicity and godly sincerity to approve
our fidelity to God.
4. They who perseveringly trust God's promises are and shall be partakers of all this
blessedness. O Lord of hosts, blessed is the man that trusteth in thee. Though he
may be unable to appear before God in his courts, he shall have all the blessings of
the ordinances of which he is deprived. God is his portion, and what can he wish for
more?*

108. * We have in these Reflections considered the Psalm according to its common
interpretation; and have, indeed, in our Reflections observed this rule in the
general.
SIMEO , "PROMISES TO THE UPRIGHT
Psalms 84:11. The Lord God is a sun and a shield: the Lord will give grace and
glory: no good thing will be with hold from them that walk uprightly.
THE choice which every true Christian makes, affords matter of astonishment to
the ungodly world. He prefers a life of godliness with all the odium attached to it,
before all the pleasures and honours which he could possibly enjoy in the ways of
sin. They, who look no further than to the concerns of time and sense, are amazed
that so many sacrifices should be made without any visible recompence. Doubtless
the choice of Moses must have been deemed marvellously absurd in the palace of
Pharaoh [ ote: Hebrews 11:24-26.]; as that also, which David deliberately made,
must have been among his ungodly courtiers. But the reason assigned for it was
sufficient to justify him in the eyes of every rational being [ ote: ver. 10, 11. “I had
rather,” &c. “For,” &c.].
His words lead us to shew,
I. The character of true Christians as here described—
“They walk uprightly” both towards God and man. Integrity in our dealings with
man is an essential part of true uprightness, yet it is far from being the whole of
what is comprehended in that term. Many act honestly from a mere sense of honour,
while they pay no regard at all to their duties towards God. But sincere Christians
act in a very different manner, they have respect to God in every thing, that they
may approve themselves to him.
They search out their duty diligently—
[A child of God will not conclude hastily that he knows his duty. He is aware of the
deceitfulness of sin, and the wickedness of his own heart. He knows that, if he
blindly follow the dictates of an unenlightened conscience, he may commit murder
itself under the idea of doing God service [ ote: John 16:2. Acts 26:9.]. He therefore
desires to have his judgment informed. For this end he reads the Holy Scriptures —
— — and begs the Spirit of God to guide him into all truth — — — He is glad of
instruction and reproof from his fellow-creatures, that he may be preserved from
error. And the one desire of his heart is, to be freed from every undue bias — — —
and to fulfil in all things the will of God.]
They perform it uniformly—
[Every true Christian labours to do unto others as he would have others do to him.

109. But he does not rest satisfied with this. He strives to maintain the mastery over all
his motives and principles of action — — — He endeavours to have his tempers
regulated according to the word of God, and the example of his Lord and Saviour
— — — He moreover watches unto secret prayer. He lives a life of communion with
God — — — and of dependence on God — — — He would not make any exceptions
or reserves — — — He longs to be free both from partiality and hypocrisy; and
desires rather to descend from a throne to the place of a door-keeper in God’s house
for the maintenance of his integrity, than to rise from the place of a door-keeper to a
throne through the smallest violation of his duty [ ote: ver. 10.]. He says with
David, I esteem all thy precepts concerning all things to be right, and I hate every
false way [ ote: Psalms 119:128.]. And with him also he prays, “O that my ways
may be directed to keep thy statutes [ ote: Psalms 119:5.]!”]
What delight God has in such characters we may see, if we consider,
II. The blessedness that shall be accorded to them—
We are here distinctly told what God will be to them—
[There is scarcely any thing noble or useful in the sphere of nature or of art, which
is not used to illustrate the goodness of God towards his people. To the upright he
will be “a sun.”
How welcome is the sun to one who has been groping his dubious way during a long
and dreary night [ ote: This metaphor must not be taken in its full extent, but only
in reference to a traveller.]. His path is now made clear, and he is enabled to avoid
the stumbling-blocks which before obstructed his progress. or are its beams less
refreshing to his body, than its light is useful to his feet. He now shakes off the
anxieties and cares with which he was before disquieted. He feels his spirit
exhilarated; and prosecutes his journey with ease and pleasure. Thus does God arise
on those who have been sincerely occupied in doing his will. He causes light to arise
in the darkness [ ote: Psalms 112:4.]. Even when they were in darkness, he was a
light unto them [ ote: Micah 7:8.]; but now he dispels all the clouds, and shines
upon them with healing in his beams [ ote: Malachi 4:2.]. How sweet the change
when the light of God’s countenance is thus lifted up upon them! How plain is now
the way of duty, which before was dark and intricate! And how pleasant is it to “run
the way of his commandments, now that their feet are set at liberty!”
He will also be to them “a shield.” The more upright they are, the more will Satan
and the world combine against them. Men will strike at them with the sword of
persecution; and Satan will cast at them the fiery darts of temptation. But God will
“compass them with his favour as with a shield.” If they be wounded, he will heal
them again, and overrule their momentary pain for their greater advantage. As for
their head, he will surely protect it in the day of battle. He will perfectly secure them
from every fatal blow. or shall any weapon that is formed against them be ever
suffered finally to prosper [ ote: Isaiah 54:17.].

110. Whilst God himself thus becomes their light and protection, he informs us further,]
What he will do for them—
[He will give them grace. Certain it is that he must have given them grace before, or
else they never would have been able to attain to real uprightness. But, as their
conflicts increase, he will give them more grace [ ote: James 4:6.]. As particular
occasions call for it, he will give them seasonable grace, even in the very time of need
[ ote: Hebrews 4:16.]. And if their temptations should exceed all that ever were
experienced by man, he will give them grace sufficient for them [ ote: 2 Corinthians
12:9.]. “My grace is sufficient for thee,” is his word to every soul, however buffeted
by Satan, or ready to sink under the violence of his assaults. “They shall receive
continually out of Christ’s fulness, even grace for grace.”
He will also give them glory. His favours to them shall not terminate with their
present state of existence. He will not only make them more than conquerors here,
but will give them an unfading crown of righteousness and glory in a better world.
Whatever felicity the angels enjoy in heaven, that shall his saints also participate.
And as our first parents were banished from the tree of life for yielding to the
tempter, so shall they, who resist and overcome him, be admitted to the tree of life
that grows in the midst of the paradise of God, and shall go no more out for ever
[ ote: Revelation 2:7.].
“ or will he withhold from them any thing that is truly good.” Were wealth and
honour good for them here below, they should possess it. If God withhold those
things from his people now, he does it because he knows that they would not, on the
whole, be good for them. He that gave his own Son to die for them, will assuredly
give them all other things that will promote their welfare. They shall never want any
thing for body or soul, for time or eternity.]
Infer—
1. How truly blessed are they who are upright before God!
[This is the Psalmist’s own reflection [ ote: ver. 12.]. He varies indeed the term by
which he describes the people of God; but his meaning is the same; for none can be
upright except those who trust in him, because nothing but the grace of God can
make them so: nor do any trust in him without receiving that grace which shall
make them upright. The manner in which he expresses his reflection, is worthy of
notice; he does not merely assert it as a fact, or appeal to men for the truth of it, but
appeals to God himself respecting it. “O Lord God of hosts, blessed is the man that
trusteth in thee.” How strong must have been the conviction of it in his mind! And
can any thing be more clear? To have the Lord God himself for their light and
defence, and to have all the blessings of grace and glory ensured to them by the
unalterable promise of Jehovah; what can they have more? Let every upright soul
then rejoice; for he is and shall be blessed. And let all be stirred up to walk worthy
of their high calling. So shall God be glorified in them; and they, ere long, be

111. glorified with him for evermore.]
2. In what a pitiable state are the generality of mankind!
[There are many who are honest and just even among the heathen. But, alas! the
generality labour not in earnest to find out their duty; nor do they know any thing
of that unreserved devotedness to God which characterizes the true Christian. Is
God then a sun to them? Is he not rather a cloud of darkness to them, or rather, I
should say, a consuming fire [ ote: Exodus 14:20. Hebrews 12:29.]? Is he a shield to
them? Is he not rather an irresistible adversary [ ote: Matthew 5:25.]? Will he give
them grace and glory? Shall he not rather visit them with wrath and fiery
indignation [ ote: Romans 2:8.]? Will he withhold from them no good? Is there not
rather a time shortly coming when they shall not have so much as a drop of water to
cool their tongue? O that men would consider this! Surely their state calls for much
compassion. Let every one lay this to heart. Let every one seek to be found “an
Israelite indeed, in whom is no guile.” And let it be the one ambition of us all to be
found of God in peace, without spot and blameless [ ote: 2 Peter 3:14.].]
ELLICOTT-GREAT TEXTS, "Verse 11
A Sun and a Shield
The Lord God is a sun and a shield.—Psalms 84:11.
An ancient legend tells that Abraham, in his untaught devoutness and yearning
reverence. took the sun for his God until he observed the setting of its beams in the
west. In the absence of authentic revelation, it is no more strange that reflective and
reverential minds should exclaim, in the presence of a world of light, “The sun is our
God,” than that the Heaven-instructed Hebrew singer, dwelling in the light of God’s
countenance, should declare, “The Lord God is a sun”; for a more fitting material
symbol of God than the sun it would be difficult to find, whether we consider the
vastness of it, the glory of it, or the beneficence of it. Hidden by its very glory! So far
off, yet finding out our distant world and bathing it in its genial warmth, breathing
about it a new hope! So mighty, yet so gentle! Stooping not only to the lowest and
least forms of life, but ministering to its hidden and shapeless beginnings.
Could there be a more felicitous and apposite representation of Him of whom an
Apostle wrote: “God is light, and in him is no darkness at all”? As the sun opens the
gates of day, floods the world with light, gives it without stint to palace or cottage, to
peasant and prince, and enables us to discern a thousand pleasing objects, so God
shines into our lives and gives us power to see a thousand moral glories. The secret
of seeing is not in us. God is the great revealer. We are the organs favoured with the
holy visions. We can see only what He is pleased to show us. But He is not slow to
reveal Himself to our understanding, nor is the light inadequate. o nook or corner
of our being need go unirradiated. If we open the life to God as we open the eye to
the sun, we shall no longer be children of the darkness. “For God, who commanded
the light to shine out of darkness, hath shined in our hearts, to give the light of the
knowledge of the glory of God in the face of Jesus Christ.”
owhere else in the Old Testament is Jehovah directly called a sun, though the ideas

112. conveyed by the metaphor are frequent. Cp. Psalms 27:1; Isaiah 10:17; Isaiah
60:19-20; Malachi 4:2. Perhaps the prevalence of sun-worship in the East led to the
avoidance of so natural and significant a metaphor. Even here the oldest Versions
either had a different reading or shrank from a literal rendering. The LXX and
Theodotion have: “For the Lord God loveth mercy and truth.” The Targ.
paraphrases: “For the Lord God is like a high wall and a strong shield,” reading
shemesh (=sun), but taking it in the sense of “battlement” (R.V. “pinnacles”), which
it has in Isaiah 54:12. The Syr. gives: “Our sustainer and our helper.” Only the later
Greek Versions render the Massoretic text literally.1 [ ote: A. F. Kirkpatrick, The
Book of Psalms, 509.]
In his Hibbert Lectures on the Religion of the Babylonians Professor Sayce quotes a
hymn to Samas the Sun-god, beginning:
O Sun-god, king of heaven and earth, director of things above and below,
O Sun-god, thou that clothest the dead with life, delivered by thy hands,
Judge unbribed, director of mankind,
Supreme is the mercy of him who is the lord over difficulty,
Bidding the child and offspring come forth, light of the world,
Creator of all thy universe, the Sun-god art thou.
Another time apoleon breaks out [in conversation with Gourgaud]: “Were I
obliged to have a religion, I would worship the sun—the source of all life—the real
God of the earth.”2 [ ote: Lord Rosebery, apoleon: The Last Phase, 171.]
I heard a Saint cry to the Sun—“Be dim.
Why shouldst thou rule on high with boastful ray,
Till fools adore thee as the God of Day,
Robbing thy Master’s honour due to Him?”
But the sun-spirit, thro’ each radiant limb
Translucent as a living ember coal,
Glowed. At the anger of the seraph soul
His golden orb trembled from boss to rim.
Then made he answer as a dove that sings,
“God’s glory is my glory, and my praise
Only His praising. They, who kneel to me,
See thro’ the waving of my orient wings
A choir of stars with voices like the sea,
Singing hosanna in the heavenly ways.”3 [ ote: Lord De Tabley.]
I
God is a Sun
1. The sun is the centre of power in the system where it stands. There is nothing that
can hold out against it. All planets are obliged to own their allegiance to it. They
march to its music. They cannot wander or get out of the path which its power
prescribes for them. The sun is the governor of the planetary kingdom—central,
uncontradicted, unwasting, unexhausted and inexhaustible, steadfast, going forth
for ever and for ever. So there is a sublime centre in that higher creation, in

113. conscious human life. In the realm of intelligence, in the realm of righteousness or
morality, in the great superior realm of mind, there is a central power. Amidst all
the apparent detonations and explosions and miscarriages of minor human life upon
this sphere there is, nevertheless, a great central influence that is holding mankind
to their career, to their general orbit. The government of God in its extensiveness, in
its patient perseverance, in its power universal, could not be more fitly represented
than by this symbolization of the sun itself. The universality of God—
“omnipresence,” as it is called—is a thing somewhat difficult to be understood, as all
things that reach toward or are born of the infinite are to finite intelligence;
nevertheless, the outreaching of the sun is everywhere. Both of the poles recognize
its presence. The equator never abandons the light and warmth of the sun.
Wherever the earth and all its luminaries may travel, and wherever the satellites of
the sun may go, there is its power. There is no thunder, no utterance in it. It is silent,
but it is there.
Fénelon had many friends affectionately attached to him, in Versailles, Paris, and
other parts of France; but in his banishment he saw them but very seldom. Many of
them were persons of eminent piety. “Let us all dwell,” he says in one of his letters,
“in our only Centre, where we continually meet, and are all one and the same thing.
We are very near, though we see not one another; whereas others, who even live in
the same house, yet live at a great distance. God reunites all, and brings together the
remotest points of distance in the hearts that are united to Him. I am for nothing but
unity; that unity which binds all the parts to the centre. That which is not in unity is
in separation; and separation implies a plurality of interests, self in each too much
fondled. When self is destroyed, the soul reunites in God; those who are united in
God are not far from each other. This is the consolation which I have in your
absence, and which enables me to bear this affliction patiently, however long it may
continue.”1 [ ote: T. C. Upham, Life of Madame Guyon, 455.]
2. Another idea is suggested by the sun. Many of us have been oppressed by the
thought of a distant God; we sometimes have thought of Him as far away, as having
His throne in the remote heaven of heavens. But if the sun can have its being ninety
million miles away, and yet can fall with such power as to heat a continent, and with
such exquisite nicety as to make the rosebud redden, why should it seem a thing
incredible to us that the Creator who fashioned that glorious lamp should dwell
apart immeasurably far, yet touch and turn and bless and save humanity? He takes
up the isles as a very little thing—the nations before Him are as nothing. Yet He
knows the way that I take; He understands my thought; He will not quench the
smoking flax nor break the bruised reed. Powerful, yet very far away; thoughtful
and tender, though hidden in the distance.
God is the God of all, and yet He is my God. At the same moment He pervades
heaven and earth, takes charge of the sustenance, progress, and growing happiness
of the unbounded creation, and He is present with me, as intent upon my character,
actions, wants, trials, joys, and hopes, as if I were the sole object of His love.2 [ ote:
W. E. Channing.]

114. 3. God is a sun: that is infinity of blessing. o man among us can conceive the
measure of the light and heat of the sun. They are beyond conception great. Light
and heat have been continually streaming forth throughout many ages, yet all that
has come forth of it is far less than that which still remains. For all practical
purposes the light and heat of the sun are infinite; and certainly in God all
blessedness is absolutely infinite. There is no measuring it. We are lost. We can only
say, “Oh, the depths of the love and goodness of God!” In being heirs of God we
possess all in all. There is no bound to our blessedness in God. Further, if God be
called a sun, it is to let us know that we have obtained an immutability of
blessedness, for He is “the Father of lights with whom is no variableness, neither
shadow of turning.” God is not love to-day and hate to-morrow; He saith, “I am
God, I change not.” There are said to be spots in the sun which diminish the light
and heat which we receive; but there are no such spots in God; He shines on with
the boundless fulness of His infinite love toward His people in Christ Jesus. “This
God is our God for ever and ever.” If we were to live as long as Methuselah, we
should find His love and power and wisdom to be the same, and we might
confidently count upon being blessed thereby. What treasures of mercy do we
possess in being able to say, “O God, thou art my God”! We have the source of
mercy, the infinity of mercy, and the immutability of mercy to be our own.
What is the glory of the sun? Is it its power, its energy, or is it not the way in which
it finds out things one by one and gives itself away to them? I have watched the sun
rising amidst the mountains, crowning them with gold and robing them with purple,
until they stood like lords-in-waiting arrayed for the coming of their king, and it has
seemed in keeping with the sun’s greatness. But little by little it rose higher, and
now it covered the fir trees with glory, and now it lit up the moss of the rock. Still
higher rose the sun, and then it reached the meadows, and every tiny grass blade
caught its warmth and energy, and every flower had its golden cup filled to the
brim. And lower still it went down, to the seeds that were buried in darkness, and
whispered to them of hope, and put new strength into them. Think if I could tell the
tiny flower how far off the sun is, how many myriads of miles away, how great it is,
how splendid in its majesty. “Surely,” the flower would say, “it can never stoop to
me, or find me out, or care for me, or minister to my want!” Ah, but it does; it gives
itself to the flower with such tenderness and thoroughness as if there were not
another in the round world. Surely this is the glory of our God. We think of Him in
the greatness of His power. We sing of Him, “Who is like unto thee … glorious in
holiness, fearful in praises, doing wonders?” But is not this His glory, that He comes
to us away by ourselves, one by one, and gives Himself to us separately, stooping to
the lowest, reaching to the farthest off, finding out the most hidden? The sun is not
going to put to shame the ingenuity of our Father’s love.1 [ ote: M. G. Pearse, The
God of our Pleasures, 56.]
Behold the sun, that seemed but now
Enthroned overhead,
Beginning to decline below
The globe whereon we tread;
And he, whom yet we look upon

115. With comfort and delight,
Will quite depart from hence anon,
And leave us to the night.
Thus time, unheeded, steals away
The life which nature gave;
Thus are our bodies every day
Declining to the grave;
Thus from us all our pleasures fly
Whereon we set our heart;
And when the night of death draws nigh
Thus will they all depart.
Lord! though the sun forsake our sight,
And mortal hopes are vain,
Let still Thine everlasting light
Within our souls remain;
And in the nights of our distress
Vouchsafe those rays divine,
Which from the Sun of Righteousness
For ever brightly shine!1 [ ote: George Wither.]
4. Without a favourable medium and a suitable object, the sunlight can do little. All
the sunlight of all time cannot illumine a man who is blind. The suns of all the
seasons can avail nothing for the dead. There must be the faculty to receive the light
and to respond to it. The sun cannot give life, it can only develop it. It cannot
transform the nature. But He who is the Light of the World is also the Lord and
Giver of life. See Him by whom grace and truth come to us. See Him as He bends
over the couch of the dead maiden, and, taking her by the hand, says, “Maiden,
arise.” See Him as He lays those fingers on the blind man’s eyes and says, “Be
opened.” In Him the blessed grace of forgiveness is ours. His coming is in relation to
our sins—His very name is Jesus, for He shall save His people from their sins. “The
wages of sin is death; but the gift of God is eternal life through Jesus Christ our
Lord.” He gives to us a new nature whose instinct it is to know God and to serve
Him. He will give grace. And we have to receive that grace, and avail ourselves of it.
The golden sun shall in vain pour its beauty where the plough has not turned the
furrow and the seed-corn has not been flung. Man’s work is to avail himself of the
sun and to adapt himself to its times and seasons. And even so it is with God’s grace.
It cannot avail him anything who does not receive it and respond to it. “As many as
received him, to them gave he power to become the sons of God.”
Richard Jefferies is closely akin to Wordsworth in his overpowering consciousness
of the life in nature. This consciousness is the strongest force in him, so that at times
he is almost submerged by it, and he loses the sense of outward things. In this
condition of trance the sense of time vanishes; there is, he asserts, no such thing, no
past, or future, only now, which is eternity. In The Story of my Heart, a rhapsody of
mystic experience and aspiration, he describes in detail several such moments of
exaltation or trance. He seems to be peculiarly sensitive to sunshine. As the moon

116. typifies to Keats the eternal essence in all things, so to Jefferies the sun seems to be
the physical expression or symbol of the central Force of the world, and it is through
gazing on sunlight that he most often enters into the trance state.1 [ ote: C. F. E.
Spurgeon, Mysticism in English Literature, 68.]
Francis Thompson in his “Orient Ode” seems to worship the Sun, but it is because
he finds Christ in that symbol:
Lo, of thy Magians I the least
Haste with my gold, my incenses and myrrhs,
To thy desired epiphany, from the spiced
Regions and odorous of Song’s traded East.
Thou, for the life of all that live
The victim daily born and sacrificed;
To whom the pinion of this longing verse
Beats but with fire which first thyself did give,
To thee, O Sun—or is’t, perchance, to Christ?2 [ ote: E. Meynell, The Life of
Francis Thompson (1913), 210.]
5. The heat and light of the sun come to this world through the surrounding
atmosphere. Without the envelope of closely clinging air that engirdles this globe
like some diaphanous garment, the heat of the sun and all the light of it would fall
ineffectually on the earth. When we climb a mountain we get nearer the sun; would
one not naturally think that it ought to get hotter there? As a matter of fact it gets
colder as we rise till we reach the peaks that are robed with perpetual snow. The
reason is that we are piercing through that air which wraps and enwraps this little
earth of ours. It is the atmosphere that mediates the sun, that catches and stores and
distributes the heat. Were there no air, but only empty space, then the greenest
valley would be like Mont Blanc, and the tropics would be icebound in a perpetual
winter, though the sun in itself were as fiery-hot as ever.
May we not make use of this mystery of nature to illuminate a kindred mystery of
grace? It is one of the ways of God to grant His blessings through an intermediary.
You say that the sun is the source of heat and light; why then should anything be
intruded between earth and sun? One can only answer, So the Creator works—
without that mediating element all is lost. You say that God is the source of love and
blessing; why should anything intervene betwixt God and man? One can only
answer that it is the way of heaven to grant its richest blessing through a mediator.
How often men and women have said, “I do not feel any need of Christ or Calvary. I
believe in God, I reverence and worship God; but the sacrifice and the atonement
just confuse me. They appear to be outside of me altogether; I cannot make them
real to my heart.” But through every sphere of God’s activity runs the great
principle of mediation. The presence of Christ is like the air, making available for
our need the love of God. Remove the atmosphere, and the sun will still shine in
heaven. Take away Jesus, and God will still be love. Banish the air, and the sun will
not lose its heat. Banish the Christ, and God will not lose His power. But with the air
gone, the glory of the sun will never so fall as to bless our little world, and with Jesus
banished, the mercy and love of God may stream on other realms but not on ours.

117. Christ is the mediator of the better covenant. He stands—the vital breath—’twixt
God and us. Through Him the sunshine of heaven’s love can reach us, and in the
rays of that sunshine we are blessed.
What was said with truth of Bishop Fraser of Manchester was, in a less direct and
practical way, true of Stanley: “He was daily bringing down light from Heaven into
the life of other people.” o one could long come in contact with Stanley without
feeling that he was walking in the light, and without being affected by its radiation.
It was this background that gave dignity to his simplicity of character, that
preserved the spiritual elements of his nature from materialism, that gilded his
social intercourse with a tenderness, an unobtrusiveness, a sincerity, an evenness of
temper, and a consideration for others, that permeated, purified, and strengthened
the society in which he moved.1 [ ote: R. E. Prothero, Life of Dean Stanley, ii. 23.]
II
God is a Shield
To the Psalmist God was not only a Sun radiating forth good but also a Shield
protecting from evil—the source not only of life and joy but also of security. As the
Sun, God may be considered as dwelling in inaccessible light; whilst as a Shield He
may be regarded as so protecting His people that they cannot be approached. Life
may be looked upon as a battle-field, on which we have protection from God, if we
are on His side; for the battle is His. By the figure of a shield, this verse is connected
with Psalms 84:9 : “Behold, O God our shield, and look upon the face of thine
anointed.”
The ancient warrior bore strapped on his arm a shield of brass or of wood covered
with leather, armed with which he rushed into battle and turned death aside. In
modern warfare the shield is quite unserviceable; it hangs with bows and arrows in
the museum of ancient armour. But, as Parker says,” o word ever becomes
obsolete which has once deeply touched the heart of humanity. The shield will
always be a weapon of spiritual warfare; God will never cease to be a shield to all
them that trust in Him.” The believer’s defence is complete; before and behind, on
the right hand and on the left, he is beset by the protective power of God. This was a
favourite thought of Luther’s, whose famous spiritual battle-song opens with the
words:
A safe stronghold our God is still,
A trusty shield and weapon.
“What will you do,” Luther was asked, “if the Duke, your protector, should no
longer harbour you?” “I will take my shelter,” he answered, “under the broad
shield of Almighty God.” Modern nations, with their immense armies and fleets, are
apt to forget how insecure they are without that Divine protection. Foolish are they
if they “put their trust in reeking tube and iron shard.” He who spread His shield
over Abraham and his little Hebrew army must equally be the “Lord of the far-
flung battle line.” He is the ultimate safeguard of all national greatness, and no
weapon formed against Him shall prosper.1 [ ote: J. Strachan, Hebrew Ideals, i.
74.]

118. 1. The Lord is to us first a sun and then a shield. Remember how David puts it
elsewhere: “The Lord is my light and my salvation.” Light first, salvation next. He
does not save us in the dark, neither does he shield us in the dark. He gives enough
sunlight to let us see the danger so that we may appreciate the defence. We are not
to shut our eyes and so find safety, but we are to see the evil and hide ourselves.
Ought we not to be very grateful to God that He so orders our affairs? Ours is not a
blind faith, receiving an unknown salvation from evils which are unperceived; this
would be a poor form of life at best. o, the favour received is valued because its
necessity is perceived. The heavenly Sun lights up our souls, and makes us see our
ruin and lie down in the dust of self-despair; and then it is that grace brings forth
the shield which covers us, so that we are no more afraid, but rejoice in the glorious
Lord as the God of our salvation.
Most people in their religious experience think of God as a shield. He stands
between them and the storm. They hide beneath the shadow of His wings. It is the
religion of special Providence and of Divine interposition. God shields His people
from the burning heat. Religion is a protective system—a very present help in time
of trouble. Some people, on the other hand, think of God as a sun. When all is bright
and cloudless, then they can believe, but when it storms, then the universe seems
Godless. When God is in heaven, all’s right with the world. I remember a
comfortable and church-going citizen who was over-taken by a great domestic
sorrow, and said of it, “It never occurred to me that such a thing could happen.” He
had grown so in the habit of living in the sunshine that he was as helpless as a child
in the dark.2 [ ote: F. G. Peabody.]
2. Look at the text in another way. When the sun shines upon a man he is made the
more conspicuous by it. Suppose a hostile army to be down in the plain, and a
soldier in our ranks is sent upon some errand by his captain. He must pass along the
hillside. The sun shines upon him as he tries to make his way among the rocks and
trees. Had it been night he could have moved safely, but now we fear that the enemy
will surely pick him off; for the sunshine has made him conspicuous. He will have
need to be shielded from the many cruel eyes. Christian men are made conspicuous
by the very fact of their possessing God’s grace. “Ye are the light of the world,” and
a light must be seen. “A city set on a hill cannot be hid.” If God gives light, He
means that light to be seen; and the more light He gives us the more conspicuous we
shall be. He is our sun, and He shines upon us; we reflect His light, and so become
ourselves a light; and in doing so we run necessary risks. The more brightly we
shine the more will Satan and the world try to quench our light. This, then, is our
comfort. The Lord God, who is a sun to us, will also be a shield to us. Did He not say
to Abraham, “Fear not, Abram: I am thy shield, and thy exceeding great reward”?
By the term shield is meant that our salvation, which would otherwise be perilled by
countless dangers, is in perfect safety under God’s protection. The favour of God in
communicating life to us would be far from adequate to the exigencies of our
condition, unless at the same time, in the midst of so many dangers, He interposed
His power as a buckler to defend us.1 [ ote: Calvin.]

119. Grove mentioned that at some period when Havana was under martial law, a man
had been killed in a row in the street. Everybody ran away except an Englishman,
who, having nothing to do with the murder, thought there was no occasion to do so,
and was, of course, immediately arrested. Some one naturally was found to swear
that he was the culprit, and he was sentenced to be shot next morning. The English
Consul (Mr. Crawford), hearing what was going on, went in full uniform to the
place of execution and claimed the man as a British subject. The officer in charge of
the firing party showed his orders, and said he could not give him up. “Very well,”
said Mr. Crawford, “at least you will not object to my shaking hands with him
before he is shot?” “By no means,” was the answer. He then walked up, whipped the
Union Jack out of his pocket and threw it round the man. “ ow,” he said to the
officer, “shoot if you dare.” The officer applied for instructions to the Governor,
and the prisoner’s innocence was soon made clear.2 [ ote: M. E. Grant Duff, otes
from a Diary, 1892–5, i. 126.
EBC, "Such a choice is the only rational one. It is the choice of supreme good,
correspondent to man’s deepest needs, and lasting as his being. Therefore the
psalmist vindicates his preference, and encourages himself in it, by the thoughts in
Psalms 84:11, which he introduces with "For." Because God is what He is, and gives
what He gives, it is the highest wisdom to take Him for our true good, and never to
let Him go. He is "sun and shield." This is the only place in which He is directly
called a sun, though the idea conveyed is common. He is "the master light of all our
seeing," the fountain of. warmth, illumination, and life. His beams are too bright for
human eyes to gaze on, but their effluence is the joy of creation. They who look to
Him "shall not walk in darkness, but shall have the light of life." What folly to
choose darkness rather than light, and, when that Sun is high in the heavens, ready
to flood our hearts with its beams, to prefer to house ourselves in gloomy caverns of
our own sad thoughts and evil doings! Another reason for the psalmist’s choice is
that God is a shield. (Compare Psalms 84:9) Who that knows the dangers and foes
that cluster thick round every life can wisely refuse to shelter behind that ample and
impenetrable buckler? It is madness to stand in the open field, with arrows whizzing
invisible all round, when one step, one heartfelt desire, would place that sure
defence between us and every peril. God being such, "grace and glory" will flow
from Him to those who seek Him. These two are given simultaneously, not, as
sometimes supposed, in succession, as though grace were the sum of gifts for earth,
and glory the all-comprehending expression for the higher bestowments of heaven.
The psalmist thinks that both are possessed here. Grace is the sum of God’s gifts,
coming from His loving regard to His sinful and inferior creatures. Glory is the
reflection of His own lustrous perfection, which irradiates lives that are turned to
Him, and makes them shine, as a poor piece of broken pottery will, when the
sunlight fails on it. Since God is the sum of all good, to possess Him is to possess it
all. The one gift unfolds into all things lovely and needful. It is the raw material, as it
were, out of which can be shaped, according to transient and multiform needs,
everything that can be desired or can bless a soul.
But high as is the psalmist’s flight of mystic devotion, he does not soar so far as to

120. lose sight of plain morality, as mystics have often been apt to do. It is the man who
walks in his integrity who may hope to receive these blessings. "Without holiness no
man shall see the Lord"; and neither access to His house nor the blessings flowing
from His presence can belong to him who is faithless to his own convictions of duty.
The pilgrim paths are paths of righteousness. The psalmist’s last word translates his
metaphors of dwelling in and travelling towards the house of Jehovah into their
simple meaning, "Blessed is the man that trusteth in Thee." That trust both seeks
and finds God. There has never been but one way to His presence, and that is the
way of trust. "I am the way . . . o man cometh to the Father but by Me." So
coming, we shall find, and then shall seek more eagerly and find more fully, and
thus shall possess at once the joys of fruition and of desires always satisfied, never
satiated, but continually renewed.
12 Lord Almighty,
blessed is the one who trusts in you.
BAR ES, "O Lord of hosts, blessed is the man that trusteth in thee - Blessed
in every respect. His lot is a happy one; happy in thy friendship; happy in being
permitted to worship thee; happy in the blessings which religion scatters along his path
here; happy in thy sustaining grace in times of trial; happy in the support given in the
hour of death; happy in the eternity to which he is going. Oh that all men would try it,
and experience in their own souls the happiness - the real, genuine, deep, permanent joy
- of trusting in God; of believing that there is a God; of confiding in his character; of
leaning on him in every situation in life; of relying on his mercy, his grace, and his
faithfulness, in the hour of death!
GILL, "O Lord of hosts, blessed is the man that trusteth in thee,.... For grace
and glory, and every good thing; that trusts in the Lord at all times, and not in the
creature, or in an arm of flesh; but in the Lord of hosts and armies, in whom is
everlasting strength, and is the sun and shield of his people: happy are such that trust in
him, whether they have ability or opportunity of going up to the house of the Lord, or
not; they are happy that have and make use thereof, and so are they that trust in the
Lord, whether they have or not; they are safe, being as Mount Zion, which can never be
removed; and do and shall enjoy perfect peace and solid comfort here, and eternal
happiness hereafter; see Jer_17:5. The Targum is,
"blessed is the man that trusteth in thy Word;''

121. in Christ, the essential Word.
HE RY, "Lastly, He pronounces those blessed who put their confidence in God, as
he did, Psa_84:12. Those are blessed who have the liberty of ordinances and the
privileges of God's house. But, though we should be debarred from them, yet we are not
therefore debarred from blessedness if we trust in God. If we cannot go to the house of
the Lord, we may go by faith to the Lord of the house, and in him we shall be happy and
may be easy.
JAMISO , "that trusteth — constantly.
SPURGEO , "Ver. 12. O Lord of hosts, blessed is the man that trusteth in thee.
Here is the key of the Psalm. The worship is that of faith, and the blessedness is
peculiar to believers. o formal worshipper can enter into this secret. A man must
know the Lord by the life of real faith, or he can have no true rejoicing in the Lord's
worship, his house, his Son, or his ways. Dear reader, how fares it with thy soul?
BE SO , "Psalms 84:12. Blessed is the man that trusteth in thee — Who, though
he be deprived of the opportunity of paying that outward worship to thee which is
appropriated to thy house; yet giveth thee that inward worship which is more
valuable in thy account, and places his chief trust, and hope, and happiness in thee
alone. Apply these two verses to the Lord Jesus: “He is a sun to enlighten and direct
us in the way, and a shield to protect us against the enemies of our salvation; he will
give grace to carry us on from strength to strength, and glory to crown us when we
appear before him in Zion; he will withhold nothing that is good and profitable for
us in the course of our journey, and will himself be our reward, when we come to
the end of it. While, therefore, we are strangers and sojourners here below, far from
that heavenly country where we would be, in whom should we trust to bring us to
the holy city, the new Jerusalem, of which the Lord God and the Lamb are the
temple, but in thee, O Saviour and Redeemer, who art the head of every creature,
the captain of the armies of heaven and earth, the Lord of hosts, and King of glory?
Blessed, thrice blessed is the man that trusteth in thee.” — Horne.
MACLARE , "BLESSED TRUST
Psalms 84:12.
In my last sermon from the central portion of this psalm I pointed out that the
Psalmist thrice celebrates the blessedness of certain types of character, and that
these threefold benedictions constitute, as it were, the keynotes of the portions of the
psalm in which they respectively occur. They are these: ‘Blessed are they that dwell
in Thy house’; ‘Blessed is the man in whose heart are the ways’; and this final one,
‘Blessed is the man that trusteth in Thee.’
ow, this last benediction includes, as I then remarked, both of the others; both the
blessedness belonging to dwelling in, and that realised by journeying towards, the
House of the Lord. For trust is both fruition and longing; both aspiration and
possession. But it not only includes the other two: it explains and surpasses them.
For they bear, deeply stamped upon them, the impression of the imperfect stage of

122. revelation to which the psalm belongs, and are tied to form in a manner which we
ought not to be. But here the Psalmist gets behind all the externals of ceremonial
worship, and goes straight to the heart of spiritual religion when, for dwelling in,
and journeying towards, any house of the Lord, he substitutes that plain expression,
‘the man that trusteth in Thee.’
ow, the other two benedictions of which I have spoken do respectively form the
centre of the first and second portions of this psalm; in each case the remainder of
the section being an explanation of that central utterance. And here the case is the
same; for the verses which precede this final exclamation are various phases of the
experience of a man who trusts in God, and are the ground upon which his faith is
pronounced ‘blessed.’
So I desire now to view these three preceding verses together, as being illustrations
of the various blessednesses of the life of trust in God. They are not exhaustive.
There are other tints and flashes of glory sleeping in the jewel which need the rays
of light to impinge upon it at other angles, in order to wake them into scintillation
and lustre. But there is enough in the context to warrant the Psalmist’s outburst into
this final rapturous exclamation, and ought to be enough to make us seek to possess
that life as our own.
I. First, then, note here how the heart of religion always has been, and is, trust in
God.
This Psalmist, nourished amidst the externalisms of an elaborate ceremonial, and
compelled, by the stage of revelation at which he stood, to localise worship in an
external Temple, in a fashion that we need not do, had yet attained to the conviction
that, in the desert or in the Temple, God was near; that no weary pilgrimage was
needed to reach His house, but that with one movement of a trusting heart the man
clasped God wherever he was. And that is the living centre of all religion. I do not
mean merely that our way to be sure of God is not through the understanding only,
but through the outgoing of confidence in Him-but I mean that the kernel of a
devout life is trust in God. The bond that underlies all the blessedness of human
society, the thing that makes the sweetness of the sweetest ties that can knit men
together, the secret of all the happy loves of husband and wife, friend and friend,
parent and child, is simple confidence. And the more utter the confidence the more
tranquilly blessed is the union and the life that flow from it. Transfer this, then-
which is the bond of perfectness between man and man-to our relation to God, and
you get to the very heart of the mystery. ot by externalisms of any kind, not by the
clear dry light of the understanding, but by the outgoing of the heart’s confidence to
God, do we come within the clasp of His arms and become recipients of His grace.
Trust knits to the unseen, and trust alone.
That has always been the way. This Psalmist is no exception to the devout souls of
his time. For though, as I have said, externalisms and ritualisms filled a place then,
that it is an anachronism and a retrogression that they should be supposed to fill
now, still beneath all these there lay this one ancient, permanent relation, the
relation of trust. From the day in which the ‘father of the faithful’ as he is
significantly called Abraham, ‘believed God, and it was counted to him for
righteousness,’ down all through the ages of that ancient Church, every man who
laid a real hold upon God clasped Him by the outstretched hand of faith. So the
writer of the Epistle to the Hebrews was fully warranted in claiming all these

123. ancient heroes, sages, and saints, as having lived by faith, and as being the foremost
files in the same army in which the Christians of his day marched. The prophets
who cried, ‘Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting
strength,’ were saying the very same thing as the Apostles who preached ‘Believe on
the Lord Jesus Christ, and thou shalt be saved.’ The contents of the faith were
expanded; the faith itself was identical. Like some of those old Roman roads, where
to-day the wains of commerce and the chariots of ease and the toiling pedestrians
pass over the lava blocks that have been worn by the tramp of legions and rutted by
the wheels of their chariots, the way to God that we travel is the way on which all
the saints from the beginning of time have passed in their pilgrimage. Trust is,
always has been, always will be, the bond that knits men with God.
And trust is blessed, because the very attitude of confident dependence takes the
strain off a man. To feel that I am leaning hard upon a firm prop, to devolve
responsibility, to put the reins into another’s hand, to give the helm into another
steersman’s grasp, whilst I may lie down and rest, that is blessedness, though there
be a storm. In the story of frontier warfare we read how, day by day, the battalion
that had been in the post of danger, and therefore of honour, was withdrawn into
the centre; and another one was placed in the position that it had occupied. So,
when we trust we put Him in the front, and we march more quietly, more blessedly,
when we are in the centre, and He has to bear the brunt of the assailing foe.
Christian people! have you got as far past the outsides of religion as this Psalmist
had? Do you recognise as clearly as he did that all this outward worship, and a great
deal of our theology, is but the scaffolding; and that the real building lies inside of
that; and that it is of value only as being a means to an end? Church membership is
all very well; coming to church and chapel is all right; the outsides of worship will
be necessary as long as our souls have outsides-their bodies. But you do not get into
the house of the Lord unless you go in through ‘the door of faith,’ which is opened
to us all. The heart of the religious life, which makes it blessed, is trust in God.
II. And now, secondly, a life of faith is a blessed life, because it talks with God.
I have already said that my text is expanded in the preceding verses. And I now turn
to them to catch the various flashes of the diversely coloured blessedness of this life.
The first of them is that which I have just mentioned. The Psalmist has described for
us the happy pilgrims passing from strength to strength, and in imagination has
landed them in the Temple. And then he goes on to tell us what they did and found
there.
The first thing that they did was to speak to Him who was in the Temple. ‘Behold! O
God our Shield! and look upon the face of Thine anointed.’ They had, as he has just
said, ‘Every one of them appeared before God in Zion.’ As they looked up to Him
they asked Him to look down upon them. ‘Behold! O God our Shield!’ ‘Shield’ here
is the designation of God Himself, and is an exclamation addressed to Him-’Thou
who art our God and Shield, look down upon us!’ And then comes a singular clause,
about which much might be said if time permitted: ‘Look upon the face of Thine
anointed.’ The use of that word ‘anointed’ seems to suggest that the psalm is either
the outpouring of a king, or that it is spoken by some one in the train of a king, who
feels that the favour bestowed upon the king will be participated in by his followers.
But whilst that, if it be the explanation, might carry with it a hint as to the great
truth of the mediation of Jesus Christ, our true King, I pass that by altogether, and

124. fix upon the thought that here one element of the blessedness of the life of faith lies
in the desire that God should look upon us. For that look means love, and that look
secures protection and wise distribution of gifts. And it is life to have His eye fixed
upon me, and to be conscious that He is looking at me. Dear brethren! if we want a
lustre to be diffused through all our days, depend upon it, the surest and the only
way to secure it is that that Face shall be felt to be turned toward us, ‘as the sun
shineth in his strength’; and then all the landscape will rejoice, and the birds will
sing and the waters will flash. ‘Look upon me, and let me sun myself beneath Thine
eye’-to have that desire is blessed; and to feel that the desire is accomplished is more
blessed still.
Dear friends! it seems to me that the ordinary Christian life of this day is terribly
wanting in this experience of frank, free talk with God, and that that is one reason
why so many of us professing Christians know so little of the blessedness of the man
that trusts in God. You have religion enough to keep you from doing certain gross
acts of sin; you have religion enough to make you uncomfortable in neglected duty.
You have religion enough to impel you to certain acts that you suppose to be
obligatory upon you. But do you know anything about the elasticity and spring of
spirit in getting near God, and pouring out all your hearts to Him? The life of faith
is not blessed unless it is a life of frank speaking with God.
III. The life of faith is blessed, because it has fixed its desires on the true good.
The Psalmist goes on-’A day in Thy courts is better than a thousand; I had rather be
a doorkeeper in the house of my God than dwell in the tents of wickedness.’ ‘A day
in Thy courts is better than a thousand.’ We all know how strangely elastic time is,
and have sometimes been amazed when we remembered what an infinity of joy or
sorrow we had lived through in one tick of the pendulum. When men are dreaming,
they pass through a long series of events in a moment’s space. When we are truly
awake, we live long in a short time, for life is measured, not by the length of its
moments, but by the depth of its experiences. And when some new truth is flashed
upon us, or some new emotion has shaken us as with an earthquake, or when some
new blessing has burst into our lives, then we know how ‘one day’ with men may be
as it is with God, in a deeper sense, ‘as a thousand years,’ so great is the change that
it works upon us. There is nothing that will so fill life to the utmost bounds of its
elastic capacity as strong trust in Him. There is nothing that will make our lives so
blessed. This Psalmist, speaking with the voice of all them that trust in the Lord,
here declares his clear consciousness that the true good for the human soul is
fellowship with God.
But the clearest knowledge of that fact is not enough to bring the blessedness. There
must be the next step-’I had rather be a doorkeeper in the house of my God than
dwell in the tents of wickedness’-the definite resolve that I, for my part, will act
according to my conviction, and believing that the best thing in life is to have God in
life, and that that will make life, as it were, an eternity of blessedness even while it is
made up of fleeting days, will put my foot down and make my choice, and having
made it, will stick to it. It is all very well to say that ‘A day in Thy courts is better
than a thousand’: have I chosen to dwell in the courts; and do I, not only in estimate
but in feeling and practice, set communion with God high above everything besides?
This psalm, according to the superscription attached to it, is one ‘for the sons of
Korah.’ These sons of Korah were a branch of the Levitical priesthood, to whose

125. charge was committed the keeping of the gates of the Temple, and hence this phrase
is especially appropriate on their lips. But passing that, let me just ask you to lay to
heart, dear friends! this one plain thought, that the effect of a real life of faith will
be to make us perfectly sure that the true good is in God, and fixedly determined to
pursue that. And you have no right to claim the name of a believing Christian,
unless your faith has purged your eyes, so that you can see the hollowness of all
besides, and has stiffened your will so that you can determine that, for your part,
‘the Lord is the Strength of your heart, and your Portion for ever.’ The secret of
blessedness lies here. ‘Seek ye the Kingdom of God and all these things shall be
added unto you.’
IV. Lastly, a life of faith is a life of blessedness, because it draws from God all
necessary good.
I must not dwell, as I had hoped to do, upon the last words preceding my text, ‘The
Lord God is a Sun and Shield’-brightness and defence-’the Lord will give grace and
glory’: ‘grace,’ the loving gifts which will make a man gracious and graceful;
‘glory,’ not any future lustre of the transfigured soul and glorified body, but the
glory which belongs to the life of faith here on earth. Link that thought with the
preceding one. ‘The Lord is a Sun . . . the Lord will give glory’; like a little bit of
broken glass lying in the furrows of a ploughed field, when the sun smites down
upon it, it flashes, outshining many a diamond. If a man is walking upon a road with
the sun behind him, his face is dark. He wheels himself round, and it is suffused
with light, as Moses’ face shone. ‘We all, with unveiled faces beholding, are changed
from glory to glory.’ If we walk in the sunshine we shall shine too. If we ‘walk in the
light’ we shall be ‘light in the Lord.’
‘ o good thing will He withhold from them that walk uprightly.’ Trust is inward,
and the outside of trust is an upright walk; and if a man has these two, which,
inasmuch as one is the root and the other is the fruit, are but one in reality, nothing
that is good will be withheld from Him. For how can the sun but pour its rays upon
everything that lives? ‘Every good gift and every perfect gift is from above, and
cometh down from the Father of lights.’ So the life is blessed that talks with God;
that has fixed its desires on Him as its Supreme Good; that is irradiated by His light,
glorified by the reflection of His brightness, and ministered to with all necessary
appliances by His loving self-communication.
We come back to the old word, dear friends! ‘Trust in the Lord, and do good, and
verily thou shalt be fed.’ We come back to the old message that nothing knits a man
to God but faith with its child, righteousness. If trusting we love, and loving we
obey, then in converse with Him, in fixed desires after Him, in daily and hourly
reception from Him of Himself and His gifts, the life of earth will be full of a
blessedness more real, more deep, more satisfying, more permanent, than can be
found anywhere besides.
Who was it that said, ‘I am the Way, the Truth, and the Life; no man cometh to the
Father but by Me’? Tread that path, and you will come into the house of the Lord,
and will dwell there all the days of your life. ‘Believe in God, believe also in Me.’