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Psalm Eighty-four
Psalm 84
Chapter Contents
The psalmist expresses his affection to the ordinances of
God. (1-7) His desire towards the God of the ordinances. (8-12)
Commentary on Psalm 84:1-7
(Read Psalm 84:1-7)
The ordinances of God are the believer's solace in this
evil world; in them he enjoys the presence of the living God: this causes him
to regret his absence from them. They are to his soul as the nest to the bird.
Yet they are only an earnest of the happiness of heaven; but how can men desire
to enter that holy habitation
who complain of Divine ordinances as wearisome?
Those are truly happy
who go forth
and go on in the exercise of religion
in
the strength of the grace of Jesus Christ
from whom all our sufficiency is.
The pilgrims to the heavenly city may have to pass through many a valley of
weeping
and many a thirsty desert; but wells of salvation shall be opened for
them
and consolations sent for their support. Those that press forward in
their Christian course
shall find God add grace to their graces. And those who
grow in grace
shall be perfect in glory.
Commentary on Psalm 84:8-12
(Read Psalm 84:8-12)
In all our addresses to God
we must desire that he would
look on Christ
his Anointed One
and accept us for his sake: we must look to
Him with faith
and then God will with favour look upon the face of the
Anointed: we
without him
dare not show our faces. The psalmist pleads love to
God's ordinances. Let us account one day in God's courts better than a thousand
spent elsewhere; and deem the meanest place in his service preferable to the
highest earthly preferment. 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 thick about us. Through he has not promised to give riches and
dignities
he has promised to give grace and glory to all that seek them in his
appointed way. And what is grace
but heaven begun below
in the knowledge
love
and service of God? What is glory
but the completion of this happiness
in being made like to him
and in fully enjoying him for ever? Let it be our
care to walk uprightly
and then let us trust God to give us every thing that
is good for us. If we cannot go to the house of the Lord
we may go by faith to
the Lord of the house; in him we shall be happy
and may be easy. That man is
really happy
whatever his outward circumstances may be
who trusts in the Lord
of hosts
the God of Jacob.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 84
Verse 4
[4]
Blessed are they that dwell in thy house: they will be still praising thee.
/*Selah*/.
They-That constantly abide in thy house; the
priests and Levites
or other devout Jews who were there perpetually
as Anna
Luke 2:36-37.
They will —
They are continually employed in that blessed work.
Verse 5
[5] Blessed is the man whose strength is in thee; in whose heart are the ways
of them.
Whose strength —
Who trusteth in thee as his only strength.
Thy ways —
Blessed are they whose hearts are set upon Zion and their journey is thither.
Verse 6
[6] Who
passing through the valley of Baca make it a well; the rain also filleth the
pools.
Baca — A
dry valley in the way to Jerusalem
here put for all places of like nature.
Make a well —
They dig divers little pits or wells in it for their relief.
The rain —
God recompenses their diligence with his blessing
sending rain wherewith they
may be filled.
Verse 7
[7] They
go from strength to strength
every one of them in Zion appeareth before God.
They go —
They grow stronger and stronger.
Appeareth —
This is added as the blessed fruit of their long and tedious journey.
Verse 9
[9] Behold
O God our shield
and look upon the face of thine anointed.
Look —
Cast a favourable eye towards him.
Anointed — Of
me
who though a vile sinner
am thine anointed king.
Verse 10
[10] For
a day in thy courts is better than a thousand. I had rather be a doorkeeper in
the house of my God
than to dwell in the tents of wickedness.
Than dwell — In
the greatest glory and plenty.
Verse 11
[11] For
the LORD God is a sun and shield: the LORD will give grace and glory: no good
thing will he withhold from them that walk uprightly.
A sun — To
enlighten and quicken
and direct and comfort his people.
Shield — To
save his people from all their enemies.
Grace —
His favour
which is better than life.
Glory —
The honour which comes from God here
and eternal glory.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and
Quaint Sayings
Hints to the Village
Preacher
Other Works
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. No 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.
EXPOSITION
Verse
2. My soul longeth
it pines
and faints to meet with the
saints in 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.
Verse
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.
Verse
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. 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.
Verse
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 belongs not to half hearted
listless worshippers
but to those who throw all their energies into it.
Neither 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.
Verse
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.
Verse
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. Not 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.
Verse
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.
Verse
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.
Verse
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. Note 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.
Verse
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. No 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.
Verse
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. No 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?
EXPLANATORY
NOTES AND QUAINT SAYINGS
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
Eze 18:14
17
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;
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
Nor choose to enter in.
Own
then the Lord to be thy Sun
thy Shield—
No 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.
Verse
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.
Verse
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.
Verse
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 Ps 48:3. Compare Ps
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.
Verse
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. Nicholas Heminge (Hemminguis)
(1513-1600)
in "The Faith of the Church Militant."
Verses
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 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.
Verse
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? No
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.
Verse
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.
Verse
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 "faileth
"or
"is consumed." Job 19:27. J. J. Stewart Perowne.
Verse
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.
Verse
2. Living God. Ps 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
Jos 3:10 Ho 1:10. J. J. Stewart Perowne.
Verse
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 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. Never
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 New and Old.
Verse
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 Natural History." 1856.
Verse
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 New and Old.
Verse
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.
Verse
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.
Verse
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 to be killed
but found there a secure and undisturbed
abode. William Keating Clay.
Verse
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? No
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? Not 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.
Verse
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.
Verse
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.) 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
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 New and Old.
Verse
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.
Verse
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.
Verse
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.
Verse
5. In whose heart are thy ways. That is
who love the ways
that lead to thy house. Earnest Hawkins.
Verse
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.
Verse
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 Isa 40:3-4.
Frederick Fysh.
Verse
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 Jud 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 2Sa 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 Jud 2:1 kykkh
Habbocim
is also
rendered by the LXX. Klauqmwn
weepings. The valley mentioned in Ps 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 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. 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 2Ch
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.
Verse
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.
Verse
6. The valley of Baca. Valley of tear shrubs. E. W. Hengstenberg.
Verse
6. Baca
signifieth a mulberry tree
which loves to grow in
dry places that be sandy and barren
2Sa 5:23-24
or 1Ch 14:14-15. Now 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 Ge 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.
Verse
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. No
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.
Verse
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"—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.
Verses
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. Not 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 (Isa 35:1-19)
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.
Verse
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.
Verse
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. No 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 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.
Verse
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 New and Old.
Verse
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 New and Old.
Verse
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.
Verse
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 his portion. Thomas Brooks.
Verse
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. Now
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.
Verse
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
Ex
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.
Verse
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.
Verse
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 Nonsuch Professor."
Verse
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 Neale and
Littledale.
Verse
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 1Ch 9:19 2Ch 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 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.
Verse
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.
Verse
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.
Verse
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 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.
Verse
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
No 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.
Verse
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:—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.
Verse
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 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 them that walk uprightly? Henry Melvill.
Verse
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.
(Co 4:6.) He can make the day dawn
and the day star to arise in our hearts;
(2Pe 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. Ge 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? No
good thing will he withhold from them that walk uprightly. Nothing 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.
Verse
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.
Verse
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.
Verse
11. No 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 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.
Verse
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.
HINTS TO THE
VILLAGE PREACHER
Verse
1.
1.
Why called Tabernacles? To include
(a)
the holiest of all;
(b)
The holy place;
(c)
The court and precincts of the Tabernacle. Amiable is predicated of these. The
courts amiable—the holy place more amiable—the holiest of all most amiable.
2.
Why called the Tabernacles of the Lord of Hosts? To denote
(a)
Its connection with the boundless universe.
(b)
Its distinction from it. Present everywhere where God is peculiarly present
here.
3.
Why called amiable?
(a)
Because of the character in which God dwells here. Is condescension amiable? Is
love? Is mercy? Is grace? These are displayed here.
(b)
Because of the purpose for which he resides here. To save sinners: to comfort
saints.
Verses
1-3. The Titles for God in these three verses are worth dwelling upon.
Jehovah of Hosts; the living God; my King and my God. G. R.
Verse
3.
1.
The Eloquence of Grief. David in his banishment envies the sparrows and the
swallows that had built their nests by the house of God
more than Absalom who
had usurped his palace and his throne.
2.
The Ingenuity of Prayer. Why should sparrows and swallows be nearer to thy
altars than I am
O Lord of hosts
my King and my God! "Fear not
ye are
of more value than many sparrows." G. R.
Verse
4.
1.
The Privilege suggested—dwelling in the house of God. Some birds fly over the
house of God—some occasionally alight upon it—others build their nests and
train up their young there. This was the privilege which the Psalmist desired.
2.
The Fact asserted. Blessed are they that dwell
etc.
who make it the
spiritual home of themselves and their children.
3.
The Reason given. They will be still
etc.
(a)
They will have much for which to praise God;
(b) They will see much to praise in God. G. R.
Verse
5. Man is blessed
1.
When his strength is in God. Strength to believe
strength to obey
strength to
suffer.
2.
When God's ways are in him. In whose heart
etc. When the doctrines
precepts
and promises of God are deeply engraved upon the heart. G. R.
Verse
5. The preciousness of intensity and enthusiasm in religious belief
worship
and life.
Verses
5-7. The blessed people are described
1.
By their earnest desire and resolution to take this journey
though they dwelt
far off from the tabernacle
Ps 84:5.
2.
By their painful passage
yet some refreshments by the way
Ps 84:6.
3.
By their constant progress
till they came to the place they aimed at
Ps 84:7.
T. Manton.
Verse
6. As the valley of weeping symbolizes dejection
so a
"well" symbolizes ever flowing salvation and comfort (compare Joh
4:14 Isa 12:3).
Verse
6.
1. The
valley of Baca. Of this valley we may observe
(a)
It is much frequented.
(b) Unpleasant to flesh and blood.
(c) Very healthful.
(d) Very safe.
(e) Very profitable.
2.
The toilsome effort: make it a well.
(a)
Comfort may be obtained in the deepest trouble.
(b) Comfort must be obtained by exertion.
(c) Comfort obtained by one is of use to others
as a well may be.
3.
The heavenly supply. The rain also filleth the pools. All is from God;
effort is of no avail without him.
Verse
7.
1.
Trusting God in trouble brings present comfort—Who passing
etc.
2.
Present comfort ensures still larger supplies—The rain also
etc. G.
R.
Verse
8. There is
1.
Progression. They go;
(a)
The people of God cannot remain stationary;
(b) They must not recede;
(c) They should always be advancing.
2.
Invigoration. From strength to strength.
(a)
From one ordinance to another;
(b)
from one duty to another;
(c)
from one grace to another;
(d)
from one degree of grace to another. Add faith to faith
virtue to virtue
knowledge to knowledge
etc.
3.
Completion. Every one of them
etc. G. R.
Verse
8.
1.
Prayer is not confined to the Sanctuary. David
inhis banishment
says
Hear
my prayer.
2.
Help is not confined to the Sanctuary. The Lord ofhosts is "here
"as
well as in his tabernacle. SeePs 84:1.
3.
Grace is not confined to the Sanctuary. Here
too
in the wilderness is the
covenanting God
the God ofJacob. G. R.
Verse
8. Pleas for answers to prayer in the titles here used.
1.
He is JEHOVAH
the living
all wise
all powerful
faithful
gracious
and
immutable God.
2.
He is God of hosts
having abundant agencies under his control; he can send angels
restrain devils
actuate good men
overrule bad men
and govern all other
agents.
3.
He is the God of Jacob
of chosen Jacob
as seen in Jacob's dream; God of Jacob
in his banishment
in his wrestling (and so a God overcome by prayer)
God
pardoning Jacob's sins
God preserving Jacob and his seed after him.
Verse
9. Observe
1.
The Faith. Our shield is thine anointed—Thine Anointed is our Shield. This is
not David
because he says our Shield
but David's greater Son. A gleam
of Gospel light through the thick clouds.
2.
The Prayer. Behold
O God
etc. Look
etc. Look upon him as our
Representative
and look upon us in him.
3.
The Plea.
(a)
He has engaged to be our defence from thine anger;
(b)
he has been anointed to this office by thee. G. R.
Verse
9.
1.
What God is to us.
2.
What we would have him look at.
3.
Where we would be: hidden behind the shield—seen in the person of Christ.
Verse
10. Here is
1.
A comparison of Places. A day in thy courts
etc. How much more a day in
heaven! What
then
must an eternity in heaven be!
2.
A comparison of Persons. I would rather be a doorkeeper
etc. Better be
the least in the Church than the greatest in the world. If "better reign
in hell than serve in heaven" was Satan's first thought after he fell
it
was the first thought only. G.R.
Verse
10.
1.
Days in God's courts. Days of hearing
of repenting
of believing
of
adoration
of communion
of revival
etc.
2.
Their preciousness. Better than a thousand days of victory
of pleasure
of
money making
of harvest
of discussion
of travelling amid beauties of nature.
3.
Reasons for this preciousness. They are more pleasurable
more profitable now
and more preparatory for the future and for heaven. The employment
the
society
the enjoyment
the result
etc.
are all better.
Verse
11.
1.
What God is to his people. A sun and shield.
(a)
The source of all good;
(b) a defence from all evil.
2.
What he gives.
(a)
Grace here;
(b) glory hereafter.
3.
What he withholds. All that is not good. If he withholds health or wealth
or
his own smiles from us
it is because they are not good for us at that
particular time. G. R.
Verse
12.
1.
The one thing that makes man blessed. Trust in God. Blessed
etc.
(a)
For all things;
(b) at all times;
(c) in all circumstances.
2.
The Blessing contained in that one thing. God himself becomes ours;
(a)
his mercy for our pardon;
(b) his power for our protection;
(c) his wisdom for our guidance;
(d) his faithfulness for our preservation;
(e) his all sufficiency for our supply.
3.
The certainty of the blessing.
(a)
From David's own experience;
(b)
from the solemn appeal to God respecting it. O Lord God of hosts
etc. G. R.
Verse
12. The blessedness of the life of faith over that of carnal
enjoyment
religious feeling
self confidence
living upon marks and evidences
trusting in man
etc.
WORKS UPON THE
EIGHTY-FOURTH PSALM
The
Faith of the Church Militant
made moste effectualie described in this
exposition of the 84. Psalme
by that reverend Pastor
and publike Professor of
God's word
in the famous universitie of Haffine in Denmarke
NICHOLAS
HEMMINGIVS. A treatise written as to the instruction of the ignorant in the
groundes of religion
so to the confutation of the Jews
the Turkes
Atheists
Papists
Heretiks
and all other adversaries of the trueth whatsoever. Translated
out of Latin into English
&c. by THOMAS ROGERS. At London
printed by H.
Middleton for Andrew Maunsel. Anno. 1581.
David's
Heart's Desire; or An Exposition of Psalm 84.; in Excellent Encouragments
against Afflictions... by Thomas Pierson
M.A. (Reprinted in Nichol's Series of
Puritan Commentaries.)
An
Exposition upon some select Psalms of David... By ROBERT ROLLOCK. 1600. 16mo.
Meditations
and Disquisitions upon seven Consolatorie Psalmes of David... By Sir RICHARD
BAKER
Knight. 1640. (pg 119-142.)
Meditations
on the Eighty-fourth Psalm
in "Things New and Old. A Monthly
Magazine." Vol. IX. 1866.
── C.H. Spurgeon《The Treasury of David》