Text -- Psalms 84:11 (NET)

84:11 For the Lord God is our sovereign protector. The Lord bestows favor and honor; he withholds no good thing from those who have integrity.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 84:11

To enlighten and quicken, and direct and comfort his people.

Wesley: Psa 84:11

To save his people from all their enemies.

Wesley: Psa 84:11

His favour, which is better than life.

Wesley: Psa 84:11

The honour which comes from God here, and eternal glory.

JFB: Psa 84:11-12

As a sun God enlightens (Psa 27:1); as a shield He protects.

JFB: Psa 84:11-12

God's favor, its fruit--

JFB: Psa 84:11-12

The honor He bestows.

JFB: Psa 84:11-12

(Psa 15:2; Psa 18:23).

Clarke: Psa 84:11

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 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

Clarke: Psa 84:11

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.

Calvin: Psa 84:11

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 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.

TSK: Psa 84:11

a sun : Psa 27:1; Isa 60:19, Isa 60:20; Mal 4:2; Joh 1:9, Joh 8:12; Rev 21:23

shield : Psa 84:9, Psa 3:3, Psa 47:9, Psa 115:9-11, Psa 119:114; Gen 15:1; Pro 2:7

the Lord : Joh 1:16; Rom 8:16-18; 2Co 3:18, 2Co 4:17; Phi 1:6

no : Psa 34:9, Psa 34:10, Psa 85:12; Mat 6:33; Phi 4:19

walk : Psa 15:2; Pro 2:7, Pro 10:9, Pro 28:6, Pro 28:18; Mic 2:7; Gal 2:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 84:11

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.

Poole: Psa 84:11

A sun to enlighten, and quicken, and 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, Joh 12:35 .

Shield to save his people from all their enemies, and from those dreadful and deadly miseries which attend all other men.

Grace his favour and friendship, which is better than life, Psa 63:3 , and all the blessed fruits of it.

Glory not the vain-glory and splendour of this world, of which David would not have spoken so magnificently, because upon all occasions he expresseth a great contempt of those 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.

No good thing nothing that is truly good in itself, and which is good for them; for sometimes afflictions, which are evil in themselves, are good and necessary, and highly advantageous to good men; and the good things of this world would do them much hurt; which is verified by frequent experiments.

Them that walk uprightly that worship God sincerely, and order their conversations aright; which clause David seems to me to add designedly to prevent or remove an objection against what he had now said, 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; which being certain and evident, David here assigns the true reason of it, which was not from any defect in God’ s goodness and sufficiency, but only from his own gross miscarriages, whereby he had clouded this sun, and cast away this shield, and forfeited these privileges by departing from his integrity.

PBC: Psa 84:11

See Philpot: FOR THE LORD GOD IS A SUN AND SHIELD

Haydock: Psa 84:11

Kissed. Or, "embraced," like friends, as the ancient psalters read. The people practised these virtues after the captivity, and more particularly in the Church of Christ. (Calmet) ---

At the time appointed, He reconciled sinners to his Father, having satisfied his justice, (Berthier) and displayed his own mercy. (Menochius) ---

Thus justice is strictly observed, and peace made between God and man. (Worthington) ---

The justice of the Father and the mercy of the Son kiss each other. (Du Hamel) (Haydock)

Gill: Psa 84:11

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.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 84:11

¹ tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.

² tn Or “grace.”

³ tn Heb “he does not withhold good to those walking in integrity.”

Geneva Bible: Psa 84:11

For the LORD God [is] a sun and shield: the LORD will give grace and glory: no ^{( i )} good [thing] will he withhold from them that walk uprightly.

^{( i )} But will from time to time increase his blessings toward his more and more.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 84:1-12

1 The prophet, longing for the communion of the sanctuary,

4 shews how blessed they are that dwell therein.

8 He prays to be restored unto it.

Maclaren: Psa 84:11

Blessed Trust

O Lord of Hosts, blessed is the man that trusteth in Thee.'--Psalm 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.'

Now, 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 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.'

Now, 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. Not 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 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 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 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.'

No 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.'

MHCC: Psa 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: Psa 84:8-12

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.

II. 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.

2. 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 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.

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.

Keil-Delitzsch: Psa 84:5-12

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 ( עוז 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 ( ישׁיתהו ) 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. עמק הבּכא does not signify the "Valley of weeping,"as Hupfeld at last renders it (lxx κοιλάδα τοῦ κλαυθμῶνος ), although Burckhardt found a [Arab.] wâdı̂ 'l -bk' (Valley of weeping) in the neighbourhood of Sinai. In Hebrew "weeping"is בּכי , בּכה , בּכוּת , not בּכא , 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 -Haramı̂je , in a narrow and gloomy valley where a black stream of water flows out of the rocks in which graves are dug, so that consequently עמק הככא signifies Valley of tears or of trickling waters. But such trickling out of the rock is also called בּכי , Job 28:11, and not בּכא . This latter is the singular to בּכאים in 2Sa 5:24 (cf. נכאים , צבאים , Psa 103:21), the name of a tree, and, according to the old Jewish lexicographers, of the mulberry-tree (Talmudic תּוּת , 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 ( יעטּה , 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 יראה ), going on from strength to ( אל ) strength, at last reaches, attains to ( אל instead of the אל־פּני 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 מגנּנוּ (as in Psa 59:12), for without His protection David's cause is lost. May He then behold ( ראה , 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 מגנּנוּ is not to be regarded as the object to ראה , according to Psa 89:19 (cf. Ps 47:10) and in opposition to the accentuation, for why should it not then have been אלהים ראה מגננו ? 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 than a thousand other days ( מאלף with Olewejored and preceded by Rebia parvum ). He would rather lie down on the threshold (concerning the significance of this הסתּופף 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 ( שׁמשׁ ) 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 בּתמים ( בּדרך תמים , 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.

Constable: Psa 73:1--89:52

I. Book 3: chs 73--89

A man or men named Asaph wrote 17 of the psalms in this book (Pss. 73-83). Other writers were the sons of Korah (Pss. 84-85, 87), David (Ps. 86), Heman (Ps. 88), and Ethan (Ps. 89). Asaph, Heman, and Ethan were musicians from the tribe of Levi who were contemporaries of David.

Constable: Psa 84:1-12

Psalm 84

This psalm like Psalms 42 and 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 travelled to the sanctuary to worship God (cf. Pss. 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.

Constable: Psa 84:7-11

3. Praying on the way 84:8-12

84:8-9 The pilgrim addressed God in prayer as he travelled. He interceded for the king who was as a shield for the people as well as the Lord's anointed vice regent.

84:10-12 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 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.

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 farther away from Him. Of course, unbelievers have no relationship with Him.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 84 (Chapter Introduction)

Overview

Psa 84:1, The prophet, longing for the communion of the sanctuary, Psa 84:4, shews how blessed they are that dwell therein; Psa 84:8, He prays to be restored unto it.

Psa 8:1, Psa 81:1 *titles

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 84 (Chapter Introduction)

THE ARGUMENT .

The author of this Psalm seems to have been David, partly because it is ascribed to no other, and partly because it is most agreeable to his style and condition, and the occasion of it, his banishment or absence from the place of God’ s worship; either,

1. In Saul’ s time, which suits not with Psa 84:7 , for then the tabernacle was not in Zion. Or rather,

2. During Absalom’ s rebellion.

The prophet, commending the sanctuary, Psa 84:1 , longeth for communion with it, Psa 84:2,3 ; showeth the blessed state and condition of such as dwell therein, Psa 84:4-7 ; prayeth to be restored unto it, Psa 84:8,9 ; preferreth one day therein before a thousand elsewhere, Psa 84:10 . What the Lord is to them that trust in him, Psa 84:11,12 .

Thy tabernacle called tabernacles , either

1. Because it consisted of several parts; or,

2. To note its excellency; as behemoth , or beasts , is put for one eminent beast, Job 40:15 , and wisdoms for excellent wisdom, Pro 1:20 .

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 84 (Chapter Introduction)

(Psa 84:1-7) The psalmist expresses his affection to the ordinances of God.

(Psa 84:8-12) His desire towards the God of the ordinances.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 84 (Chapter Introduction)

Though David's name be not in the title of this psalm, yet we have reason to think he was the penman of it, because it breathes so much of his excellent spirit and is so much like the sixty-third psalm which was penned by him; it is supposed that David penned this psalm when he was forced by Absalom's rebellion to quit his city, which he lamented his absence from, not so much because it was the royal city as because it was the holy city, witness this psalm, which contains the pious breathings of a gracious soul after God and communion with him. Though it be not entitled, yet it may fitly be looked upon as a psalm or song for the sabbath day, the day of our solemn assemblies. The psalmist here with great devotion expresses his affection, I. To the ordinances of God; his value for them (Psa 84:1), his desire towards them (Psa 84:2, Psa 84:3), his conviction of the happiness of those that did enjoy them (Psa 84:4-7), and his placing his own happiness so very much in the enjoyment of them (Psa 84:10). II. To the God of the ordinances; his desire towards him (Psa 84:8, Psa 84:9), his faith in him (Psa 84:11), and his conviction of the happiness of those that put their confidence in him (Psa 84:12). In singing this psalm we should have the same devout affections working towards God that David had, and then the singing of it will be very pleasant.

To the chief musician upon Gittith. A psalm for the sons of Korah.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 84 (Chapter Introduction)

INTRODUCTION TO PSALM 84

To the chief Musician upon Gittith, A Psalm for the sons of Korah. Of "gittith", See Gill on Psa 8:1. The Targum renders it here, as there,

"to praise upon the harp that was brought from Gath;''

and of the sons of Korah, See Gill on Psa 42:1 and the argument of this psalm is thought to be much the same with that and Psa 43:1. It was, very probably, written by David; to whom the Targum, on Psa 84:8, ascribes it; though it does not bear his name, the spirit it breathes, and the language in which it is written, show it to be his; though not when he was an exile among the Philistines, in the times of Saul, as some in Kimchi think; for then the ark was not in Zion, as is suggested Psa 84:7, but elsewhere; for it was brought thither by David, after he was king of Israel, 2Sa 7:2, but rather when he fled from his son Absalom; though there is nothing in it that necessarily supposes him to be banished, or at a distance from the house of God; only he expresses his great affection for it, and his earnest desires for returning seasons and opportunities of worshipping God in it; and the general view of it is to set forth the blessedness of such who frequently attend divine service: the inscription of it, in the Syriac version, is,

"for the sons of Korah, when David meditated to go out of Zion, to worship in the house of God: and it is called a prophecy concerning Christ, and concerning his church,''

as it undoubtedly is. Bishop Patrick thinks it was composed by some pious Levite in the country, when Sennacherib's army had blocked up the way to Jerusalem, and hindered them from waiting upon the service of God at the temple; and others refer it to the times of the Babylonish captivity; and both Jarchi and Kimchi interpret it of the captivity, when the temple and altars of God were in ruins; but this does not agree with the loveliness of them, in which they were at the time of writing this psalm.