Commentaires bibliques

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 (Ps 84:1), his desire towards them (Ps 84:2,3), his conviction of the happiness of those that did enjoy them (Ps 84:4-7), and his placing his own happiness so very much in the enjoyment of them, Ps 84:10. II. To the God of the ordinances; his desire towards him (Ps 84:8,9), his faith in him (Ps 84:11), and his conviction of the happiness of those that put their confidence in him, Ps 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.

On the meaning of the phrase in the title, "upon Gittith," see the notes at the title to Psalm 8:1-9. On the meaning of the phrase "for (margin, to) the sons of Korah," see the notes at the title to Psalm 42:1-11. The author of the psalm is unknown, though it bears a strong resemblance to the forty-second, and may have been composed by David himself. If so, it was dedicated, or devoted, as that was, to "the sons of Korah," to be adapted by them to music, and to be employed in public worship, and it may also have been composed on the same occasion. It is to be observed, however, that there were not only numerous occasions in the life of David, but also in the lives of other pious Hebrews, to which the sentiments in this psalm would be appropriate; and we cannot, therefore, affirm with certainty that it was composed by David. If it had been, moreover, it is difficult to account for the fact that his name is not prefixed to it. See, however, the notes at Psalm 84:9.

The occasion on which the psalm was composed is apparent from the psalm itself. It was evidently when the writer was deprived, for some cause now unknown, of the privileges of the sanctuary. That cause may have been exile, or sickness, or distance, or imprisonment; but whatever it was, the psalmist expresses his own deep feelings on the subject; the sense which he has of the blessedness of an attendance on the sanctuary, and of the happiness of those who were permitted to attend - regarding it as such a privilege that even the sparrow and the swallow might be supposed to be happy in being permitted to dwell near the altar of God. He describes, also, the joy and rejoicing of those who went up in companies, or in solemn procession, to the place of public worship - a happy, triumphant group on their way to the house of God.

It is not possible, however, to ascertain the exact time, or the particular occasion, when the psalm was written. The language is such as might have been used when the public worship was conducted either in the tabernacle, or in the temple - for the words employed are such as were adapted to either. It must have been, however, before the temple was destroyed, for it is clear that the usual place of public worship was still standing, and consequently it was before the captivity. The psalm is not one indicating public calamity; it is one of private love and sorrow.

The contents of the psalm are as follows:

I. The psalmist expresses his own sense of the loveliness of the place where God is worshipped, and his earnest longing for the courts of the Lord, Psalm 84:1-2.

II. He illustrates this feeling by a beautiful image drawn from the sparrow and the swallow - building their nests unobstructed and unalarmed near the very altar of God - as if they must be happy to be so near to God, and to dwell peaceably there, Psalm 84:3-4.

III. He describes the happiness of those who are on the way to the place of public worship: their joy; their progress in strength of purpose as they approached the place; their happiness in appearing before God, Psalm 84:5-7.

IV. He pours forth his earnest prayer that he might be permitted thus to approach God; that he might be allowed to abide in the courts of God; that he might find a home there; that he might even spend a day there - for a day there was better than a thousand elsewhere, Psalm 84:8-12.

The whole psalm is a beautiful expression of love to the sanctuary, as felt by all who truly worship God.

The psalmist longs for communion with God in the sanctuary, Psalm 84:1-3. The blessedness of those who enjoy God's ordinances, Psalm 84:4-7. With confidence in God, he prays for restoration to his house and worship, Psalm 84:8-12.

The title here is the same as that of Psalm 81, only that was for Asaph, this for the sons of Torah. This person was one of the chief rebels against Moses and Aaron; there were three, Torah, Dathan, and Abiram, who made an insurrection; and the earth opened, and swallowed them and their partisans up, Numbers 16:The children of Dathan and Abiram perished with their fathers; but by a particular dispensation of Providence, the children of Korah were spared. See Numbers 26:11 (note), and the note there. The family of Torah was continued in Israel; and it appears from 1 Chronicles 26:1-19 that they were still employed about the temple, and were porters or keepers of the doors. They were also singers in the temple; see 2 Chronicles 20:19. This Psalm might have been sent to them to be sung, or one of themselves might have been its author.

INTRODUCTION TO Psalm 84

To the chief Musician upon Gittith, A Psalm for the sons of Korah. Of "gittith", See Gill on Psalm 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 Psalm 42:1 and the argument of this psalm is thought to be much the same with that and Psalm 43:1. It was, very probably, written by David; to whom the Targum, on Psalm 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 Psalm 84:7, but elsewhere; for it was brought thither by David, after he was king of Israel, 2 Samuel 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.

LXXXIV.

By an almost complete agreement of commentators this psalm is descriptive of a caravan of Israelites either returning from exile to Jerusalem or on its way up to one of the regular feasts. It has so many points of resemblance to Psalms 42, 43 that it has been ascribed to the same author and referred to the same events. (See Notes to those psalms.) The singer, whether he speaks in his own name or that of Israel generally, is undoubtedly at present unable (see Psalm 84:2) to share in the Temple services which he so rapturously describes. The poetical structure is uncertain.

Title.—See titles Psalms 4, 8, 42

With Psalms 83 the Asaphite division of the Elohistic collection ends; and Psalms 84-89 form an appendix to that collection, which shews but few indications of the hand of the Elohistic editor. It can however still be traced in Psalms 84 in the phrase Jehovah Elôhîm Tsebâôth (Psalm 84:8), and in the absolute use of God (Psalm 84:9), by the side of Jehovah (Psalm 84:1-3; Psalm 84:8; Psalm 84:11-12).

Psalms 84 is a companion poem to Psalms 42-43. It is animated by the same spirit of enthusiastic devotion to the service of God and love for the worship of the Temple. It makes use of the same expressions (e.g. tabernacles, or dwelling-place, Psalm 84:1; the living God, Psalm 84:2; appear before God, Psalm 84:7); and it presents the same structure of three equal stanzas, which are divided by musical interludes, instead of by refrains as in Psalms 42-43.

These Psalms may have been written by the same poet, though under widely different circumstances. In Psalms 42-43 the leading motive is the pain of being debarred from approaching the sanctuary: in Psalms 84 it is joy at the privilege of access to it. The author’s feet seem to be already standing in the gates of Jerusalem. It is virtually a pilgrim song, though it is not included in the special collection of “Songs of Going up” (Introd. p. xxviii).

It clearly belongs to a time when the Temple was standing, and its services were regularly carried on; and if thine anointed (Psalm 84:9) refers (as it is most natural to suppose) to the king, it must be assigned to the period of the monarchy. But more than this it is impossible to say. Some attempts to fix the date of the companion Psalms 42-43 have been considered in the introduction to those Psalms, and shewn to be improbable. Certainly it cannot, as Delitzsch supposes, be so early as the time of David. The Temple is a permanent building with courts and chambers annexed to it for resident ministers; its services appear to be of long standing; and pilgrimages to it are an established part of the national religious life.

But as “the Psalter in its spiritual fulness belongs to no special time,” so “this Psalm is the hymn of the Divine life in all ages. It brings before us the grace and the glory of sacrifice, of service, of progress, where God alone, the Lord of Hosts, is the source and the strength and the end of effort.” (Bp Westcott.)

The Psalm is divided into three equal stanzas by Selah, marking a musical interlude after Psalm 84:4; Psalm 84:8. At first sight this division seems unsatisfactory, because it separates verses of similar form and meaning; and it may be thought preferable to treat the Ps. as consisting of two stanzas only: Psalm 84:1-7; Psalms 8-12. But the triple division is probably right, and corresponds to the triple division of Psalms 42-43. The second and third stanzas open with words suggested by the close of the first and second stanzas respectively, and the connexion of thought appears to be as follows:

i. The Psalmist’s eager longing for the house of God (Psalm 84:1-2); the happiness of those who dwell there (Psalm 84:3-4).

ii. Happy too are those who in the strength of God surmount all obstacles, and appearing in His Presence offer their prayers (Psalm 84:5-8).

iii. The preciousness of the privilege of access to God, Who is the unfailing source of blessing for those who trust in Him (Psalm 84:9-12).

Beside Psalms 42-43, Psalms 27, 61, 63 should be compared.

On the title, For the chief Musician; set to the Gittith. A Psalm of the sons of Korah (R.V.), see Introd. pp. xxi, xxv, and pp. 223ff.

Ps 84:1-12.

(See on

Ps 8:1,

title, and

Ps 42:1,

title). The writer describes the desirableness of God's worship and prays for a restoration to its privileges.

1. amiable--not lovely, but beloved.

tabernacles--

(Ps 43:3).

How amiable - How much to he loved; how lovely. The word amiable is now used to denote a quality of mind or disposition - as gentle, affectionate, kind. The word used here, however in the original, means rather dear, beloved - as a token of endearment. Compare the notes at the title to Psalm 45. The idea here is, that the place of public worship is dear to the heart, as a beloved freind - a child - a wife - is. There is a strong and tender love for it.

Are thy tabernacles - Thy dwelling-places. This word might be applied either to the tabernacle or the temple, or to any place where God was supposed to reside, or where his worship was celebrated. The plural form is used here probably because the tabernacle and the temple were divided into two parts or rooms, and each might be regarded as in a proper sense the dwelling-place of God. See the notes at Matthew 21:12, following.

O Lord of hosts! - Yahweh of hosts; Yahweh, controlling - ruling - guiding - marshalling - all the armies of heaven and earth: compare the notes at Isaiah 1:9; notes at Psalm 24:10.