Text -- Psalms 84:6 (NET)

84:6 As they pass through the Baca Valley, he provides a spring for them. The rain even covers it with pools of water.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 84:6

A dry valley in the way to Jerusalem, here put for all places of like nature.

Wesley: Psa 84:6

They dig divers little pits or wells in it for their relief.

Wesley: Psa 84:6

God recompenses their diligence with his blessing, sending rain wherewith they may be filled.

JFB: Psa 84:6

Or, "weeping." Through such, by reason of their dry and barren condition, the worshippers often had to pass to Jerusalem. As they might become wells, or fountains, or pools, supplied by refreshing rain, so the grace of God, by the exercises of His worship, refreshes and revives the hearts of His people, so that for sorrows they have "rivers of delight" (Psa 36:8; Psa 46:4).

Clarke: Psa 84:6

Passing through the valley of Baca make it a well - Instead of בכא bacha , a mulberry-tree, seven MSS. have בכה becheh , mourning. I believe Baca to be the same here as Bochim, Jdg 2:1-6, called The Valley of Weeping. Though they pass through this barren and desert place, they would not fear evil, knowing that thou wouldst supply all their wants; and even in the sandy desert cause them to find pools of water, in consequence of which they shall advance with renewed strength, and shall meet with the God of Israel in Zion

Clarke: Psa 84:6

The rain also filleth the pools - The Hebrew may be translated differently, and has been differently understood by all the Versions. גם ברכות יעטה מורה gam berachoth yaateh moreh ; "Yea, the instructor is covered or clothed with blessings."While the followers of God are passing through the wilderness of this world, God opens for them fountains in the wilderness, and springs in the dry places. They drink of the well-spring of salvation; they are not destitute of their pastors. God takes care to give his followers teachers after his own heart, that shall feed them with knowledge; and while they are watering the people they are watered themselves; for God loads them with his benefits, and the people cover them with their blessings.

Calvin: Psa 84:6

6.They passing through the valley of weeping, will together make it a well The meaning of the Psalmist is, that no impediments can prevent the enlightened and courageous worshippers of God from making conscience of waiting upon the sanctuary. By this manner of speaking, he confirms the statement which he had previously made, That nothing is more desirable than to be daily engaged in the worship of God; showing, as he does, that no difficulties can put a stop to the ardent longings of the godly, and prevent them from hastening with alacrity, yea, even though their way should be through dry and barren deserts, to meet together to solemnise the holy assemblies. As the Hebrew word הבחא , habbacha, when the final letter is ה , he, signifies tears, and when the final letter is א , aleph, a mulberry tree, some here read valley of tears, and others, valley of the mulberry. The majority of interpreters adopt the first reading; but the other opinion is not destitute of probability. ⁴⁶⁵ There is, however, no doubt, that dry and barren deserts are here to be understood, in travelling through which, much difficulty and privation must be endured, particularly from the want of water; drink being of all other articles the most necessary to persons when travelling. David intended this as an argument to prove the steadfastness of the godly, whom the scarcity of water, which often discourages travelers from prosecuting their journey, will not hinder from hastening to seek God, though their way should be through sandy and and vales. In these words, reproof is administered to the slothfulness of those who will not submit to any inconvenience for the sake of being benefited by the service of God. They indulge themselves in their own ease and pleasures, and allow nothing to interfere with these. They will, therefore, provided they are not required to make any exertion or sacrifice, readily profess themselves to be the servants of God; but they would not give a hair of their head, or make the smallest sacrifice, to obtain the liberty of hearing the gospel preached, and of enjoying the sacraments. This slothful spirit, as is evident from daily observation, keeps multitudes fast bound to their nests, so that they cannot bear to forego in any degree their own ease and convenience. Yea, even in those places where they are summoned by the sound of the church-bell to public prayers ⁴⁶⁶ to hear the doctrine of salvation, or to partake of the holy mysteries, we see that some give themselves to sleep, some think only of gain, some are entangled with the affairs of the world, and others are engaged in their amusements. It is therefore not surprising, if those who live at a distance, and who cannot enjoy these religious services and means of salvation, without making some sacrifice of their worldly substance, remain lolling at home. That such may not live secure and self-satisfied in the enjoyment of outward prosperity, David declares, that those who have true heart religion, and who sincerely serve God, direct their steps to the sanctuary of God, not only when the way is easy and cheerful, under the shade and through delightful paths, but also when they must walk through rugged and barren deserts; and that they will rather make for themselves cisterns with immense toil, than be prevented from prosecuting their journey by reason of the drought of the country.

Defender: Psa 84:6

"Baca" means "weeping." It also was the name for balsam trees growing in arid valleys."

TSK: Psa 84:6

Who : Psa 66:10-12; Joh 16:33; Act 14:22; Rom 5:3-5, Rom 8:37; 2Co 4:17; Rev 7:14

Baca : etc. or, mulberry-trees, make him a well, etc. Baca is probably a large shrub, which the Arabs still call baca , (see note on 2Sa 5:23); and this valley, as Celsius observes, seems to be one ""embarrassed with (such) bushes and thorns, which could not be passed without labour and tears""- bacah , as 7; MSS, LXX, Aquila, and Vulgate read. 2Sa 5:22-24

the rain : Psa 68:9; 2Ki 3:9-20

filleth : Heb. covereth

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 84:6

Who passing through the valley of Baca - This is one of the most difficult verses in the Book of Psalms, and has been, of course, very variously interpreted. The Septuagint and the Latin Vulgate, Luther, and Professor Alexander, render it a valley of tears. The word "Baca"( בכא bâkâ' ) means properly weeping, lamentation; and then it is given to a certain tree - not probably a mulberry tree, but some species of balsam - from its weeping; that is, because it seemed to distil tears, or drops of balsam resembling tears in size and appearance. It is translated mulberry trees in 2Sa 5:23-24; 1Ch 14:14-15; and so in the margin here, "mulberry trees make him a well."There is no reason, however, to think that it has that meaning here. The true rendering is, "valley of lamentation,"or weeping; and it may have reference to some lonely valley in Palestine - where there was no water - a gloomy way - through which those commonly passed who went up to the place of worship. It would be vain, however, to attempt now to determine the locality of the valley referred to, as the name, if ever given to it, seems long since to have passed away. It may, however, be used as emblematic of human life - "a vale of tears;"and the passage may be employed as an illustration of the effect of religion in diffusing happiness and comfort where there was trouble and sorrow - as if fountains should be made to flow in a sterile and desolate valley.

Make it a well - Or, a fountain. That is, It becomes to the pilgrims as a sacred fountain. They "make"such a gloomy valley like a fountain, or like a road where fountains - full, free, refreshing - break forth everywhere to invigorate the traveler. Religious worship - the going up to the house of God - turns that in the journey of life which would otherwise be gloomy and sad into joy; makes a world of tears a world of comfort; has an effect like that of changing a gloomy path into one of pleasantness and beauty. The idea here is the same which occurs in Isa 35:7, "And the parched ground shall become a pool"(see the notes at that passage); and in Job 35:10, "Who giveth songs in the night"(see the notes at that passage); an idea which was so beautifully illustrated in the case of Paul and Silas in the jail at Philippi, when, at midnight they "sang praises to God"Act 16:25, and which is so often illustrated in the midst of affliction and trouble. By the power of religion, by the presence of the Saviour, by the influence of the Holy Spirit, the Comforter, such times become seasons of purest joy - times remembered ever afterward with most fervent gratitude, as among the happiest periods of life. For religion can diffuse smiles over faces darkened by care; can light up the eye sunk in despondency; can change tears of sorrow into tears of joy; can impart peace in scenes of deepest sorrow; and make the most gloomy vales of life like green pastures illuminated by the brightness of noonday.

The rain also filleth the pools - Margin, "covereth."This is a still more difficult expression than the former. The Septuagint and the Vulgate render it, "The teacher - the lawgiver - ὁ νομοθετῶν ho nomothetōn - "legislator"- gives blessings."Luther, "The teachers shall be adorned with many blessings."Gesenius, "Yea, with blessings the autumnal rain doth cover it."DeWette, "And with blessing the harvest-rain covers it,"which he explains as meaning,"Where they come, though it would be sorrow and tears, yet they are attended with prosperity and blessing."Professor Alexander, "Also with blessings is the teacher clothed."The word rendered "rain"- מורה môreh - is from ירה yârâh , to throw, to cast, to place, to sprinkle, and may denote

(1) an archer;

(2) the early rain

(3) teaching, Isa 9:15; 2Ki 17:28; or a teacher, Isa 30:20; Job 36:22.

It is rendered rain, in the place before us; and former rain twice in Joe 2:23 (margin, a teacher). The word rendered "filleth"means properly to cover, and would be fitly so translated here. Compare Lev 13:45; Eze 24:17, Eze 24:22. The word has not naturally the idea of filling. The word rendered "pools"- ברכות b^e râkôth - if pointed in one manner - ברכה b^e rêkâh (in the singular) - denotes a pond, pool, or basin of water; if pointed in another manner - ברכה b^e râkâh - it means blessing, benediction, and is often so used in the Scriptures, Gen 27:12; Gen 28:4; Gen 33:11; Pro 11:11,...The rendering of Gesenius, as above, "Yea, with blessings the autumnal rain doth cover it,"(that is, the valley so desolate in the heat of summer - the valley of weeping), would perhaps be the most natural, though it is not easy to see the connection according to this interpretation, or according to any other proposed.

Least of all is it easy to see the connection according to the translation of the Septuagint, the Vulgate, Luther, and Prof. Alexander. Perhaps the connection in the mind of the author of the psalm may have been this. He sees the sterile and desolate valley through which the pilgrims are passing made joyous by the cheerfulness - the happiness - the songs - of those who are on their way to the house of God. This fact - this image - suggests to him the idea that this is similar to the effect which is produced in that valley when copious rains descend upon it, and when, though commonly desolate, it is covered with grass and flowers, or is "blessed"by the rain. This latter image is to his mind an illustration of the happy scene now before him in the cheerful and exulting movements of the pilgrims on their way to the house of God. The one suggests the other; and the psalmist has a combined image before his mind, the one illustrating the other, and both showing how a vale naturally desolate and sterile may be made cheerful and joyous.

Poole: Psa 84:6

Passing or, being used to pass ; for he seems not to speak of one particular act, but of a common course or custom.

Baca a place, so called, which some Jewish and other writers affirm to have been a very dry place, and therefore incommodious for travellers in those hot countries, and in hot seasons; which place may be here mentioned not exclusively to other ways and passages, for this highway being but one, and on one side of Jerusalem, could not be a general way for all the Israelites thither, but synecdochically for all places of like nature, which made their journey to Jerusalem unpleasant or inconvenient. But their zeal for God’ s service did easily overcome this and other difficulties. Or, the valley of tears , as this valley might be called, for the trouble or vexation which travellers found there by reason of drought, or otherwise. A well, or wells , i.e. they dig divers little pits or wells in it for their relief. This trouble they willingly undertook rather than to neglect the opportunity of going up to Jerusalem at their solemn times. And possibly they did this, not only for themselves, but for the benefit of other travellers who came after them; whereby they showed both their piety and charity.

The rain also filleth the pools God recompenseth their diligence in making pits, or little pools, or cisterns with his blessing, sending rain wherewith they may be filled, and the thirsty travellers refreshed. Possibly the words may be thus rendered, which is more agreeable to the order of the Hebrew text, yea , or also , (and so the Hebrew particle gam hath that emphasis which, as some learned interpreters observe, is not given to it in other translations; they do not only make little pits or wells, as it was now said, but also,) pools or cisterns (for this Hebrew word is by the learned rendered both ways) which (so the relative particle is to be understood, as it is very frequently in many texts of Scripture) the rain filleth , or may fill , i.e. which may receive and keep the rain which God sendeth for the refreshment of these travellers, whose great numbers made the provision of water more necessary. But it is not necessary to understand this and the foregoing clause of what these passengers did for their own use, as they travelled through this or such, like places; but it may be meant of what pious persons did before that time, who, having their hearts set upon God’ s house, and the pathways leading to it, as was said, Psa 84:5 , and being desirous to advance the worship of God, and to encourage the people to come to Jerusalem, endeavoured to make those ways (some parts whereof were very incommodious) easy and convenient; and particularly, because those Eastern countries were hot and dry, and springs of water were scarce there, as we may learn from Gen 26:15 Jud 1:15 , and many other passages of sacred Scripture and other authors, which was a great annoyance to travellers, they made these pits and pools or cisterns in such places where they were most necessary, and through which great numbers of people passed in their journey to the house of God.

Haydock: Psa 84:6

Ever. The Pythagoreans settled their differences before sunset. (Plut.) ---

"Cherish not, mortals, an immortal wrath." (Arist. Rhet. ii. 21.) (Haydock) ---

As long, O God, as we see not our brethren restored, we shall think that thou art not perfectly reconciled us. (Calmet)

Gill: Psa 84:6

Who passing through the valley of Baca,.... Kimchi interprets it a valley of springs, or fountains, taking the word to be of the same signification as in Job 38:16, and mention being made of a well and pools in it, or of mulberry trees, which grow, as he says, in a place where there is no water, and such a place was this; and therefore pools or ditches were dug in it, and built of stone, to catch rain water for the supply of travellers; and so Aben Ezra says, it is the name of a place or valley where were trees, called mulberries; and is by some thought to be the same with the valley of Rephaim, where we read of mulberry trees, 2Sa 5:22, the Septuagint render it "the valley of weeping", and the Vulgate Latin version "the valley of tears"; which have led some interpreters to think of Bochim, a place so called from the children of Israel weeping there, Jdg 2:1, it does not seem to design any particular place, through which all the males could not pass from the different parts of the land of Israel, as they came to Zion at the three grand festivals; but any difficult and troublesome place, any rough valley, or dry and thirsty land, where there was no water: so saints are passengers, travellers, or pilgrims, in this world, and often pass through a valley; are in a low valley, through the weakness of grace; a rough one, through affliction; and a dark one, through desertion and temptation; and a valley of weeping and tears, on account both of outward and inward trials. The way to Zion, or to the house and ordinances of God below, lies through the valley of weeping; none come rightly thither but who come weeping over their sins and unworthiness; or by repentance towards God, and by looking by faith to Christ whom they have pierced, and mourning for it; see Jer 50:4 and the way to Zion above lies through a vale of tears, shed in plenty by reason of sin, a man's own, original and actual, the sins of professors and profane, by reason of Satan's temptations, the hidings of God's face, and the distresses, divisions, and declensions of Zion; yet relief is afforded, help is given, refreshment is had, in this valley, for such passengers:

they make it a well; either the valley a well with their tears, an hyperbolical expression, like that in Lam 2:18 or they account it as such, a dry valley, as if it was a well watered place; look upon all their toil and labour in going to the house of God as a pleasure; and esteem all reproach, afflictions, and persecutions, they meet with from the world, or relations, for the sake of religion, as riches and honours; or they find a supply, which is kindly and graciously given, even rivers in high places, and fountains in the midst of valleys, streams of divine love, and precious promises in a wilderness, Isa 41:18 "or make him a well" ^a: that is, God himself; they account of him as such; they find him to be so, and make use of him as one, who is a well of living waters; such are his love, his covenant, and his grace; such are his Son and his fulness, his Spirit, the gifts and graces of it; all which yield a rich supply:

the rain also filleth the pools; of the word and ordinances: "or the rain covereth with blessings" ^b; the rain of divine love covers the passengers with spiritual blessings, which flow from it; Christ, whose coming is compared to the rain, brings a train of blessings with him to his people; and the Gospel, which drops as the rain, and distils as the dew, is full of the blessings of Christ; is a glorious revelation of them, and is the means of conveying them to the saints; or the "teacher covereth", or "is covered with blessings" ^c; the great Teacher of all, God, Father, Son, and Spirit; the Father teaches all his children to great profit and advantage, and covers or blesses them with all spiritual blessings; the Son is a teacher come from God, and is covered or loaded with the blessings of goodness, and communicates them to his disciples and followers; and the Spirit teacheth all things, and takes of the things of Christ, the blessings of his grace, and covers his people with them; and all under teachers, ministers of the Gospel, are clothed with salvation, and come forth in the fulness of the blessing of the Gospel of Christ.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 84:6

¹ tn The translation assumes that the Hebrew phrase עֵמֶק הַבָּכָא (’emeq habbakha’) is the name of an otherwise unknown arid valley through which pilgrims to Jerusalem passed. The term בָּכָא (bakha’) may be the name of a particular type of plant or shrub that grew in this valley. O. Borowski (Agriculture in Iron Age Israel, 130) suggests it is the black mulberry. Some take the phrase as purely metaphorical and relate בָּכָא to the root בָּכָה (bakhah, “to weep”). In this case one might translate, “the valley of weeping” or “the valley of affliction.”

² tc The MT reads “a spring they make it,” but this makes little sense. Many medieval Hebrew mss, as well as the LXX, understand God to be the subject and the valley to be the object, “he [God] makes it [the valley] [into] a spring.”

³ tn This rare word may refer to the early (or autumn) rains (see Joel 2:23).

⁴ tc The MT reads בְּרָכוֹת (bÿrakhot, “blessings”) but the preceding reference to a “spring” favors an emendation to בְּרֵכוֹת (bÿrekhot, “pools”).

sn Pools of water. Because water is so necessary for life, it makes an apt symbol for divine favor and blessing. As the pilgrims traveled to Jerusalem, God provided for their physical needs and gave them a token of his favor and of the blessings awaiting them at the temple.

Geneva Bible: Psa 84:6

[Who] passing through the valley of ^{( c )} Baca make it a well; the rain also filleth the pools.

^{( c )} So that the poor birds have more freedom than I.

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 84:4-6

Happy Pilgrims

Blessed is the man whose strength is in Thee; in whose heart are the highways to Zion. 6. Passing through the valley of Weeping they make it a place of springs; yea, the early rain covereth it with blessings. 7. They go from strength to strength, every one of them appeareth before God in Zion.'--Psalm 84:5-7.

RIGHTLY rendered, the first words of these verses are not a calm, prosaic statement, but an emotional exclamation. The Psalmist's tone would be more truly represented if we read,' How blessed is the man,' or Oh, the blessednesses!' for that is the literal rendering of the Hebrew words, of the man whose strength is Thee.'

There are three such exclamations in this psalm, the consideration of which leads us far into the understanding of its deepest meaning. The first of them is this, How blessed are they that dwell in Thy house!' Of course the direct allusion is to actual presence in the actual Temple at Jerusalem. But these old psalmists, though they attached more importance to external forms than we do, were not so bound by them, even at their stage of development of the religious life, as that they conceived that no communion with God was possible apart from the form, or that the form itself was communion with God. We can see gleaming through all their words, though only gleaming through them, the same truth which Jesus Christ couched in the immortal phrase--the charter of the Church's emancipation from all externalisms--neither in this mountain, nor yet in Jerusalem, shall men worship the Father.' To dwell in the house of the Lord' is not only to be present in bodily form in the Temple--the Psalmist did not think that it was only that--but to possess communion with Him, of which the external presence is but the symbol, the shadow, and the means.

But there is another blessing. To be there is blessing, to wish to be there is no less so.--Blessed are the men in whose heart are the ways.' The joyous company that went up from every corner of the land to the feasts in Jerusalem made the paths ring with their songs as they travelled, and as the prophet says about another matter, they went up to Zion with songs and joy upon their heads,' and so the search after is only a shade less blessed--if it be even that--than the possession of communion with God.

But there is a third blessedness in our psalm. Oh! the blessedness of the man that trusteth in Thee.' That includes and explains both the others. It confirms what I have said, that we do great injustice to the beauty and the spirituality of the Old Testament religion, if we conceive of it as slavishly tied to external forms. And it suggests the thought that in trust there lie both the previous elements, for he that trusts possesses, and he that trustingly possesses is thereby impelled as trustingly to seek for, larger gifts.

So, then, I turn to this outline sketch of the happy pilgrims on the road, and desire to gather from it, as simply as may be, the stimulating thoughts which it suggests to us.

I. Let Me Ask You, Then, Following The Words Which I Have Read To You, To Look With Me, First At The Blessedness Of The Pilgrims' Spirit.

Blessed are the men in whose heart are the ways.' A singular expression, and yet a very eloquent and significant one! The ways' are, of course, the various roads which, from every corner of the land, lead to the Temple, and the thought suggested is that the men whom the Psalmist pronounces blessed, and in whose blessednesses his longing heart desires to share, are the men who are restless till they are on the path, whose eyes are ever travelling to the goal, who have a divine discontent' with distance from God, and who know the impulse and the sting that sends them ever travelling on the path that leads to Him.

On any lower level it is perfectly true that the very salt of life is aspiration after an unattained ideal; that there is nothing that so keeps a man young, strong, buoyant, and fits him for nobilities of action, as that there shall be gleaming for ever before him in the beckoning distance a horizon that moves ever as he moves. When we cease to be the slaves of unattained ideals in any department, it is time for us to die; indeed, we are dead already. There are men in every civilised country, with the gipsy strain in their blood, who never can be at rest until they are in motion, to whom a settled abode is irksome, and to whom the notion of blessedness is that they shall be out in the free plains. Amplius," the dying Xavier's word, further afield; is the motto of all noble life--scientist, scholar, artist, man of letters, man of affairs; all come under the same law, that unless there is something before them which has dominated their hearts, and draws their whole being towards it, their lives want salt, want nobility, want freshness, and a green scum comes over the pool. We all know that. To live is to aspire; to cease to aspire is to die.

Well then, looking all round our horizon there stands out one path for aspiration which is clearly blessed to tread--one path, and one path alone. For, oh brethren! there are needs in all our hearts, deep longings, terrible wounds, dreary solitudes, which can only be appeased and healed and companioned when we are pressing nearer and nearer God, that infinite and divine Source of all blessedness, of all peace and good. To possess God is life; to feel after God is life, too. For that aim is sure, as we shall see, to be satisfied. That aim gives, and it is the only one which does give, adequate occupation for every power of a man's soul; that aim brings, simultaneously with its being entertained, its being satisfied; for, as I have already said, in the one act of faith there lie both these elements of blessedness--the possession of, and the seeking after, God. The religious life is distinguished from all others in two respects; one is the contemporaneousness and co-existence of desire and fruition, and the other is the impossibility that fruition shall ever be so complete and perfect as that desire shall die. And because thus all my nature may reach out its yearnings to Him, and in reaching out may find that after which it feels, and yet, finding it, must feel after it all the more; therefore, high above all other delights of search, high above all other blessednesses of pilgrimage, high above all the buoyancy and concentration of aim and contempt of hindrances which pour into a soul, before which the unattained ideal burns beckoning and inviting, there stands the blessedness of the man in whose heart are the ways' which lead to God in Zion.

II. And Now Notice The Blessedness Of The Pilgrims' Experience.

If you use the Revised Version you will see the changes upon the Authorised which it makes, following the stream of modern critics and commentators, and which may thus be reproduced: Passing through the Valley of Weeping, they make it a place of springs, the rain also covereth it with blessings: No doubt the poet is referring here to the actual facts of the pilgrimage to Zion. No doubt, on some one of the roads, there lay a gloomy gorge, the name of which was the Valley of Weeping; either because it dimly commemorated some half-forgotten tragedy long ago, or, more probably, because it was arid and frowning and full of difficulty for the travellers on the march. The Psalmist uses that name with a lofty imaginative freedom, which itself confirms the view that I have taken, that there is something deeper in the psalm than the mere external circumstances of the pilgrimages to the Holy City. For, he says,' passing through the Valley of Weeping, they make it a place of springs.' They, as it were, pour their tears into the wells, and they become sources of refreshment and fertility.

But there are other kinds of moisture than tears and fountains. And so he goes on: the rain also' from above covereth it with blessings'; the blessings being, I suppose, the waving crops which the poet's imagination conceives of as springing up all over the else arid ground. Irrigated thus by the pilgrims' labour, and rained upon thus by God's gift from heaven,' the wilderness rejoices and blossoms as the rose.'

Now, translate that--it scarcely needs translation, I suppose, to anybody who will read the psalm with the least touch of a poetic imagination--translate that, and it just comes to this. If we have in our hearts, as our chief aim, the desire to get closer to God, then our sorrows and our tears will become sources of refreshment and fertility. Ah! how different all our troubles, large and little, look when we take as our great aim in life what is God's great purpose in giving us life--viz. that we should be moulded into His likeness and enriched by the possession of Himself. That takes the sting out of sorrow, and although it leaves us in no morbid condition of insensibility, it yet makes it. possible for us to gather our tears into reservoirs which shall be to us the sources of many a blessing, and many a thankfulness. He puts them into His bottle; we have to put them into our wells. And be sure of this, that if we understood better the meaning of life, that it was all intended to be our road to God, and if we judged of things more from that point of view, we should less frequently be brought to stand by what we call the mysteries of Providence and more able to wring out of them all the rich honey which is stored in them all for us. Not the least of the blessednesses of the pilgrim heart is its power of transmitting the pilgrim's tears into the pilgrim's wells. Brothers! do you bring such thoughts to bear on the disappointments, anxieties, sorrows, losses that befall you, be they great or small? If you do, you will have learned, better than I can say it, how strangely grief changes its aspect when it is looked upon as the helper and servant to our progress towards God.

But that is not all. If, with the pilgrims' hearts, we rightly use our sorrows, we shall not be left to find refreshment and fertilising power only in ourselves, but the benediction of the rain from heaven will come down, and the great Spirit of God will fall upon our hearts, not in a flood that drowns, but broken up into a beneficent mist that falls quietly upon us, and brings with itself the assurance of fertility. And so the secret of turning the desert into abundance, and tears into blessings, lies in having the pilgrim's heart.

III. Notice The Blessedness Of The Pilgrims' Advance.

They go from strength to strength.' I do not know whether the Psalmist means to use that word' strength' in the significance which it also has in old English, of a fortified place, so that the metaphor would be that from one camp of security, one fortress to another, they journey safe always, because of their protection; or whether he means to use it rather in its plain and simple sense, according to which the significance would be that these happy pilgrims do not get worn out on the journey, as is the wont of men that set out, for instance, from some far corner of India to Mecca, and come in battered and travel-stained, and half dead with their privations, but that the further they go the stronger they become; and on the road gain more vigour than they could ever have gained by ease and indulgence in their homes. But, whichever of these two meanings we may be disposed to adopt, the great thought that comes out of both of them is identical, viz, that this is one of the distinguishing joys of a Christian career of pressing forward to closer communion and conformity with our Lord and Master, in whom God is manifested--viz, that we grow day by day in strength, and that effort does not weaken, but invigorates.

And now I have to put a very plain question. Is that growing strength anything like the general characteristic of us professing Christians? I wonder how many people there are listening to me now that have been members of Christian churches for half a century almost, but are not a bit better than they were away back in the years that they have almost forgotten? I wonder in how many of our cases there has been an arrested development, like that which you will sometimes see in deformed people, the lower limbs all but atrophied? I wonder how many of us are babes of forty years old, and from how many of our minds the very conception of continual growth, as an essential of Christian life, has altogether vanished? Brother! are you any further than you were ten years ago?

I remember once, long ago, when I was on board a sailing ship, that we had baffling winds as we tried to run up the coast; and morning after morning for a week we used to come up on deck, and there were the same windmill, and the same church-tower that we had seen last night, and the night before and the night before that. That is the sort of voyage that a great many of you Christian people are making. There may be motion; there is no progress. Round and round and round you go. That is not the way to get to Zion. They go from strength to strength,' and unless you are doing that, you know little about the blessedness of the pilgrim heart.

IV. Lastly, Note The Blessedness Of The Pilgrims' Arrival.

Every one of them in Zion appeareth before God.' Then there is one road on which whosoever travels is sure to reach his goal. On all others caravans get lost, overwhelmed in a sandstorm, or slain by robbers; and the bleached bones of men and camels lie there on the sand for centuries. This caravan always arrives. For no man ever wanted God who did not possess Him, and the measure of our desire is the prophecy of our possession. Surely it is worth while, even from the point of view of self-interest, to forsake all these lower aims in which success is absolutely problematical, or, while pursuing them as far as duty and necessity require, in and through them, as well as above and beyond them, to press towards the one aim in which failure is impossible. You cannot say about any other course--Blessed is the man that enters on it, for he is sure to reach what he desires.' Other goals are elusive; the golden circlet may never drop upon your locks. But there is one path on which all that you seek you shall have, and you are on it if in your hearts are the ways.'

I need not say a word about the ultimate fulfilment of this great promise of our text; how that there is not only in our psalm, gleaming through it, a reference to the communion of earth rather than to the external Presence in the sanctuary, but there is also hinted, though less consciously, to the Psalmist himself, yet necessarily from the nature of the case the perfecting of that earthly communion in the higher house of the Lord in the heavenly Zion. Are all these desires, these longings, these efforts after God which make the nobleness and the blessedness of a life on earth, and which are always satisfied, and yet never satiated, to be crushed into nothingness by the accident of bodily dissolution? Then, then, the darkest of all clouds is drawn over the face of God, and we are brought into a state of absolute intellectual bewilderment as to what life, futile and frail, has been for at all. No, brother! God never gives mouths but He sends meat to fill them; and He has not suffered His Children to long after Him, to press after Him, only in order that the partial fulfilment of their desires and yearnings which is possible upon earth should be all their experience.

He thinks he was not made to die,And Thou hast made him; Thou art just.'Be sure that' every one of them in Zion appeareth before God.'

So, brethren I let us take the pilgrim scrip and staff; and be sure of this, that the old blessed word will be fulfilled, that we shall not be lost in the wilderness, where there is no way, nor grope and search after elusive and fleeting good; but that' the ransomed of the Lord shall return and come to Zion with songs, and everlasting joy shall be upon their heads.'

MHCC: Psa 84:1-7

The ordinances of God are the believer's solace in this evil world; in them he enjoys the presence of the living God: this causes him to regret his absence from them. They are to his soul as the nest to the bird. Yet they are only an earnest of the happiness of heaven; but how can men desire to enter that holy habitation, who complain of Divine ordinances as wearisome? Those are truly happy, who go forth, and go on in the exercise of religion, in the strength of the grace of Jesus Christ, from whom all our sufficiency is. The pilgrims to the heavenly city may have to pass through many a valley of weeping, and many a thirsty desert; but wells of salvation shall be opened for them, and consolations sent for their support. Those that press forward in their Christian course, shall find God add grace to their graces. And those who grow in grace, shall be perfect in glory.

Matthew Henry: Psa 84:1-7

The psalmist here, being by force restrained from waiting upon God in public ordinances, by the want of them is brought under a more sensible conviction than ever of the worth of them. Observe,

I. The wonderful beauty he saw in holy institutions (Psa 84:1): How amiable are thy tabernacles, O Lord of hosts! Some think that he here calls God the Lord of hosts (that is, in a special manner of the angels, the heavenly hosts) because of the presence of the angels in God's sanctuary; they attended the Shechinah, and were (as some think) signified by the cherubim. God is the Lord of these hosts, and his the tabernacle is: it is spoken of as more than one ( thy tabernacles ) because there were several courts in which the people attended, and because the tabernacle itself consisted of a holy place and a most holy. How amiable are these! How lovely is the sanctuary in the eyes of all that are truly sanctified! Gracious souls see a wonderful, an inexpressible, beauty in holiness, and in holy work. A tabernacle was a mean habitation, but the disadvantage of external circumstances makes holy ordinances not at all the less amiable; for the beauty of holiness is spiritual, and their glory is within.

II. The longing desire he had to return to the enjoyment of public ordinances, or rather of God in them, Psa 84:2. It was an entire desire; body, soul, and spirit concurred in it. He was not conscious to himself of any rising thought to the contrary. It was an intense desire; it was like the desire of the ambitious, or covetous, or voluptuous. He longed, he fainted, he cried out, importunate to be restored to his place in God's courts, and almost impatient of delay. Yet it was not so much the courts of the Lord that he coveted, but he cried out, in prayer, for the living God himself. O that I might know him, and be again taken into communion with him! 1Jo 1:3. Ordinances are empty things if we meet not with God in the ordinances.

III. His grudging the happiness of the little birds that made their nests in the buildings that were adjoining to God's altars, Psa 84:3. This is an elegant and surprising expression of his affection to God's altars: The sparrow has found a house and the swallow a nest for herself. These little birds, by the instinct and direction of nature, provide habitations for themselves in houses, as other birds do in the woods, both for their own repose and in which to lay their young; some such David supposes there were in the buildings about the courts of God's house, and wishes himself with them. He would rather live in a bird's nest nigh God's altars than in a palace at a distance from them. He sometimes wished for the wings of a dove, on which to fly into the wilderness (Psa 55:6); here for the wings of a sparrow, that he might fly undiscovered into God's courts; and, though to watch as a sparrow alone upon the house-top is the description of a very melancholy state and spirit (Psa 102:7), yet David would be glad to take it for his lot, provided he might be near God's altars. It is better to be serving God in solitude than serving sin with a multitude. The word for a sparrow signifies any little bird, and (if I may offer a conjecture) perhaps when, in David's time, music was introduced so much into the sacred service, both vocal and instrumental, to complete the harmony they had singing-birds in cages hung about the courts of the tabernacle (for we find the singing of birds taken notice of to the glory of God, Psa 104:12), and David envies the happiness of these, and would gladly change places with them. Observe, David envies the happiness not of those birds that flew over the altars, and had only a transient view of God's courts, but of those that had nests for themselves there. David will not think it enough to sojourn in God's house as a way-faring man that turns aside to tarry for a night; but let this be his rest, his home; here he will dwell. And he takes notice that these birds not only have nests for themselves there, but that there they lay their young; for those who have a place in God's courts themselves cannot but desire that their children also may have in God's house, and within his walls, a place and a name, that they may feed their kids beside the shepherds' tents. Some give another sense of this verse: "Lord, by thy providence thou hast furnished the birds with nests and resting-places, agreeable to their nature, and to them they have free recourse; but thy altar, which is my nest, my resting-place, which I am as desirous of as ever the wandering bird was of her nest, I cannot have access to. Lord, wilt thou provide better for thy birds than for thy babes? As a bird that wanders from her nest so am I, now that I wander from the place of God's altars, for that is my place (Pro 27:8); I shall never be easy till I return to my place again."Note, Those whose souls are at home, at rest, in God, cannot but desire a settlement near his ordinances. There were two altars, one for sacrifice, the other for incense, and David, in his desire of a place in God's courts, has an eye to both, as we also must, in all our attendance on God, have an eye both to the satisfaction and to the intercession of Christ. And, lastly, Observe how he eyes God in this address: Thou art the Lord of hosts, my King and my God. Where should a poor distressed subject seek for protection but with his king? And should not a people seek unto their God? My King, my God, is Lord of hosts; by him and his altars let me live and die.

IV. His acknowledgment of the happiness both of the ministers and of the people that had liberty of attendance on God's altars: " Blessed are they. O when shall I return to the enjoyment of that blessedness?"1. Blessed are the ministers, the priests and Levites, who have their residence about the tabernacle and are in their courses employed in the service of it (Psa 84:4): Blessed are those that dwell in thy house, that are at home there, and whose business lies there. He is so far from pitying them, as confined to a constant attendance and obliged to perpetual seriousness, that he would sooner envy them than the greatest princes in the world. There are those that bless the covetous, but he blesses the religious. Blessed are those that dwell in thy house (not because they have good wages, a part of every sacrifice for themselves, which would enable them to keep a good table, but because they have good work): They will be still praising thee; and, if there be a heaven upon earth, it is in praising God, in continually praising him. Apply this to his house above; blessed are those that dwell there, angels and glorified saints, for they rest not day nor night from praising God. Let us therefore spend as much of our time as may be in that blessed work in which we hope to spend a joyful eternity. 2. Blessed are the people, the inhabitants of the country, who, though they do not constantly dwell in God's house as the priests do, yet have liberty of access to it at the times appointed for their solemn feasts, the three great feasts, at which all the males were obliged to give their attendance, Deu 16:16. David was so far from reckoning this an imposition, and a hardship put upon them, that he envies the happiness of those who might thus attend, Psa 84:5-7. Those whom he pronounces blessed are here described. (1.) They are such as act in religion from a rooted principle of dependence upon God and devotedness to him: Blessed is the man whose strength is in thee, who makes thee his strength and strongly stays himself upon thee, who makes thy name his strong tower into which he runs for safety, Pro 18:10. Happy is the man whose hope is in the Lord his God, Psa 40:4; Psa 146:5. Those are truly happy who go forth, and go on, in the exercises of religion, not in their own strength (for then the work is sure to miscarry), but in the strength of the grace of Jesus Christ, from whom all our sufficiency is. David wished to return to God's tabernacles again, that there he might strengthen himself in the Lord his God for service and suffering. (2.) They are such as have a love for holy ordinances: In whose heart are the ways of them, that is, who, having placed their happiness in God as their end, rejoice in all the ways that lead to him, all those means by which their graces are strengthened and their communion with him kept up. They not only walk in these ways, but they have them in their hearts, they lay them near their hearts; no care or concern, no pleasure or delight, lies nearer than this. Note, Those who have the new Jerusalem in their eye must have the ways that lead to it in their heart, must mind them, their eyes must look straight forward in them, must ponder the paths of them, must keep close to them, and be afraid of turning aside to the right hand or to the left. If we make God's promise our strength, we must make God's word our rule, and walk by it. (3.) They are such as will break through difficulties and discouragements in waiting upon God in holy ordinances, Psa 84:6. When they come up out of the country to worship at the feasts their way lies through many a dry and sandy valley (so some), in which they are ready to perish for thirst; but, to guard against that inconvenience, they dig little pits to receive and keep the rain-water, which is ready to them and others for their refreshment. When they make the pools the ram of heaven fills them. If we be ready to receive the grace of God, that grace shall not be wanting to us, but shall be sufficient for us at all times. Their way lay through many a weeping valley, so Baca signifies, that is (as others understand it), many watery valleys, which in wet weather, when the rain filled the pools, either through the rising of the waters or through the dirtiness of the way were impassable; but, by draining and trenching them, they made a road through them for the benefit of those who went up to Jerusalem. Care should be taken to keep those roads in repair that lead to church, as well as those that lead to market. But all this is intended to show, [1.] That they had a good will to the journey. When they were to attend the solemn feasts at Jerusalem, they would not be kept back by bad weather, or bad ways, nor make those an excuse for staying at home. Difficulties in the way of duty are designed to try our resolution; and he that observes the wind shall not sow. [2.] That they made the best of the way to Zion, contrived and took pains to mend it where it was bad, and bore, as well as they could, the inconveniences that could not be removed. Our way to heaven lies through a valley of Baca, but even that may be made a well if we make a due improvement of the comforts God has provided for the pilgrims to the heavenly city. (4.) They are such as are still pressing forward till they come to their journey's end at length, and do not take up short of it (Psa 84:7): They go from strength to strength; their company increases by the accession of more out of every town they pass through, till they become very numerous. Those that were near staid till those that were further off called on them, saying, Come, and let us go to the house of the Lord (Psa 122:1, Psa 122:2), that they might go together in a body, in token of their mutual love. Or the particular persons, instead of being fatigued with the tediousness of their journey and the difficulties they met with, the nearer they came to Jerusalem the more lively and cheerful they were, and so went on stronger and stronger, Job 17:9. Thus it is promised that those that wait on the Lord shall renew their strength, Isa 40:31. Even where they are weak, there they are strong. They go from virtue to virtue (so some); it is the same word that is used for the virtuous woman. Those that press forward in their Christian course shall find God adding grace to their graces, Joh 1:16. They shall be changed from glory to glory (2Co 3:18), from one degree of glorious grace to another, till, at length, every one of them appears before God in Zion, to give glory to him and receive blessings from him. Note, Those who grow in grace shall, at last, be perfect in glory. The Chaldee reads it, They go from the house of the sanctuary to the house of doctrine; and the pains which they have taken about the law shall appear before God, whose majesty dwells in Zion. We must go from one duty to another, from prayer to the word, from practising what we have learned to learn more; and, if we do this, the benefit of it will appear, to God's glory and our own everlasting comfort.

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 84:4-6

2. Travelling to the temple 84:5-7

The person who sets his or her heart on finding strength in the Lord experiences great blessing. Such a person looked forward to travelling to Mt. Zion to worship Him there. The word "baca" means "balsam trees." The Valley of the Balsam Trees was evidently an arid region that the writer used as an example of a spiritually dry state. The pilgrim whose heart anticipated temple worship joyfully found spiritual refreshment in situations others found parched. His spiritual experience was similar to the coming of the early spring rains on that valley's waterless ground. Such a person becomes stronger and stronger spiritually as he or she draws closer and closer to God.

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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Yee, Russell. "The Divine Imperative to Sing." Exegesis and Exposition 2:1 (Summer 1987):28-44.

Zemek, George J., Jr. "The Word of God in the Child of God: Psalm 119." Spire 10:2 (1982):8-9.

Zuck, Roy B. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "The Problem of the Imprecatory Psalms." ThM thesis. Dallas Theological Seminary, 1957.

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.