Psalm 84

Introduction.—Ps. 84 was composed by David, the Lord’s “anointed” (v. 9; 4T 534), perhaps when he was exiled from Jerusalem. It is a passionate lyrical expression of devotion and love for the house of Jehovah and His worship. The psalm seems to describe the blessedness of those who dwell in the sacred precincts (vs. 1–4, 9–11); the blessedness of those who make pilgrimages to the sanctuary (vs. 5–8); and the blessedness of those who, deprived of the privilege of actually worshiping in God’s house, nevertheless put their trust in God. The pathos of this tender poem is enhanced by the elegiac rhythm in which the Hebrew lines are cast. The sentiments of this exquisite sacred lyric are more than personal; they are the deepest sentiments of every child of God who, deprived of the privilege of communion with fellow Christians, has ever longed for fellowship with his brethren in the corporate worship of God. Ps. 84 may be compared with Ps. 42. It is said that Isabel Alison and Marion Harris, Scottish Covenanters, sang the words of Ps. 84 to the tune “Martyrs” as they went to the scaffold.

On the superscription see pp. 617, 629.

1. Amiable. Or, “lovely.”

Tabernacles. Literally, “dwelling places.”

2. My soul longeth. Such earnestness and fervency should characterize the Christian’s prayer (see 4T 534).

Crieth out. Heb. ranan, generally, “to cry for joy” (see Ps. 98:4).

The living God. As distinguished from idols, which are dead (see Ps. 42:2), the only other place in the Psalter where the expression “living God” appears; cf. Joshua 3:10; Hosea 1:10. In the NT the expression “living God” occurs frequently (see Matt. 16:16; John 6:69; Acts 14:15; Rom. 9:26; 2 Cor. 3:3; Heb. 3:12; Rev. 7:2; etc.).

3. Sparrow. Both the sparrow and the swallow were common in Palestine.

Thine altars. The sanctuary (by the figure of metonymy).

The general meaning of the verse, whose conclusion the poet only implies, is that even the birds have free access to the sacred precincts of the sanctuary, they make their homes there undisturbed, while the psalmist is exiled from the source of his joy, is denied the privilege of worshiping within the sacred enclosure. The nostalgic appeal of this verse is one of the most delicately beautiful expressions of homesickness in the whole realm of literature. The idea is emphasized in v. 10.

4. Blessed. See on Ps. 1:1. The first blessing is bestowed on those who dwell in the sacred precincts (see 1 Chron. 9:19 26:1; note the appropriateness of the superscription to the psalm). The psalmist envies those who devote their lives to service in the sanctuary.

Still praising. The sanctuary is a place of continued praise, a foretaste of heaven.

Selah. See p. 629.

5. Blessed. See on Ps. 1:1. The second blessing is bestowed on those who hold God in their hearts as they make the pilgrimage to Jerusalem (see vs. 4, 12) at the time of the great national feasts.

Strength. Blessed is the man who realizes that God is the source of his strength (see v. 7).

Ways. Heb.mesilloth, “highways.” The following interpretation of the passage has been suggested: the man is happy who meditates on the highways that lead to the sanctuary, who prepares to travel over them, who sets his heart on making the pilgrimage to Jerusalem and worshiping in the sanctuary. On every succeeding pilgrimage he anticipates the familiar landmarks of the road; and ever after, every step of the familiar way lingers in his memory.

6. Baca. Heb. bakaХ. The meaning of the word is doubtful. Elsewhere bakaХ is translated “mulberry tree,” but the exact botanical identification is uncertain (see on 2 Sam. 5:23). The LXX and the Vulgate translate the phrase “valley of Baca” as “valley of tears.” In their faith and hope and joy the pilgrims turn the “vale of tears” into “a well.” This is a beautiful illustration of the effect of real religion, spreading gladness and comfort where before there was only sorrow and trouble (see Isa. 35:1, 2, 6, 7).

A well. Real pilgrims on the way to the heavenly Zion open springs in the desert for those who follow on the way. Christians have always made the world a better place to live in. If our hearts are right with God, we shall derive refreshment even from the wretched experiences of life.

Filleth the pools. The poet sees the arid ground covered with pools of water. God’s blessing rests upon everything that the pilgrims behold because their hearts are full of joy as they make their pilgrimage.

Bunyan’s Bedford jail became a fountain of blessing to others because of Pilgrim’s Progress. Florence Nightingale’s experience with fever, germs, and gangrene resulted in a revolution in hospital care.

7. From strength to strength. There is no lasting fatigue in the journey of these pilgrims. They are drawn on by the joyful anticipation of worshiping in Zion. Every exhibition of strength in journeying gives added vitality, increased strength, for the next stage of the pilgrimage (see Isa. 40:31; John 1:16; Rom. 1:17; 2 Cor. 3:18). Here is a lovely illustration of the life of Christians journeying together to the New Jerusalem—by their praise, prayer, and mutual comfort, cheering one another along the way, strengthening their faith in God, and making the way less difficult as they approach the city (see Heb. 10:25; 5T 93).

Appeareth before God. The pilgrimage is successfully completed.

8. Give ear. See Ps. 20:1

Selah. See p. 629.

9. Shield. As demonstrated by the Ugaritic (see p. 618), magen may be a verb, meaning “to implore.” The phrase can then be translated, “We implore, look, O God.”

Thine anointed. See 1 Sam. 16:1; 2 Sam. 22:51; Ps. 89:20. David prays that God may look with favor upon him (see Ps. 119:132). There is great delicacy in the shift to the third person in this verse.

10. Better than a thousand. David would rather spend a single day in the courts of the sanctuary than a thousand days anywhere else on earth. David’s statement is especially poignant, since he was in exile when he composed the psalm. The true child of God ever takes delight in participating in divine worship.

Doorkeeper. The psalmist would prefer to be a sanctuary servant rather than to enjoy honor among the wicked, estranged from God and the sanctuary.

11. Sun. God is the source of light, materially and spiritually (see Ps. 27:1; Isa. 60:19, 20; Mal. 4:2; Rev. 21:23; 22:25). The expression “Sun of righteousness” is applied to the Messiah (Mal. 4:2).

Shield. See on Ps. 3:3; cf. GC 673.

Grace and glory. The Christian finds inward grace here, in the kingdom of grace; outward glory there, in the kingdom of glory (see Rev. 21:11, 24).

No good thing. See Ps. 34:10; 1 Cor. 2:9; Eph. 3:20; Phil. 4:19.

Blessed. See on Ps. 1:1. The third and last blessing of the psalm falls upon those who, denied the privilege of dwelling in the courts of God, or making pilgrimage to the sanctuary, nevertheless worship God with the eye of faith, in spirit and in truth (see John 4:20–24), putting complete trust in Him. This blessing is the ultimate experience of the one who trusts in God for personal and present salvation. Compare the teachings of the apostle Paul on this subject as set forth in Gal. 2:20.

Ellen G. White comments

2 EW 110; GW 257; 2T 223; 4T 534

7 CSW 49; RC 71; TM 425, 441; 1T 179; 2T 405; 5T 93; 9T 200

11 GC 673; MH 481; ML 102; MYP 123; SC 72; SR 102, 429; 1T 120; 9T 75