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Psalm Eighty-four
New King James Version (NKJV)
YLT
To
the Overseer. -- `On the Gittith By sons of Korah.' –
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.
Psalm 84:1 How
lovely is Your tabernacle, O Lord of hosts!
YLT
1 A Psalm. How beloved Thy
tabernacles, Jehovah of Hosts!
How amiable are thy tabernacles, O Lord of hosts! Which were
erected in the wilderness by Moses at the command of God, and brought into the
land of Canaan, where the Lord took up his dwelling: here he was worshipped,
and sacrifices offered to him; here he granted his presence, and commanded his
blessing; here it was in David's time; for as yet the temple was not built: it
is called "tabernacles", in the plural number, because of its several
parts: hence we read of a first and second tabernacle, Hebrews
9:2, there was the holy place, and the holy of holies,
besides the court of the people; unless it can be thought to refer to the
tabernacle David had built for the ark in Zion, and to the old tabernacle which
was at Gibeon, 2
Samuel 6:17 the whole was a representation of the church of
God, and the ordinances of it; which is the dwelling place of God, Father, Son,
and Spirit, where he is worshipped, his presence enjoyed, his word is preached,
ordinances administered, and the sacrifices of prayer and praise offered up; on
account of all which it is very "amiable": what made the tabernacle
of Moses lovely was not the outside, which was very mean, as the church of God
outwardly is, through persecution, affliction, and poverty; but what was
within, having many golden vessels in it, and those typical of things much more
precious: moreover, here the priests were to be seen in their robes, doing
their duty and service, and, at certain times, the high priest in his rich
apparel; here were seen the sacrifices slain and offered, by which the people
were taught the nature of sin, the strictness of justice, and the necessity and
efficacy of the sacrifice of Christ; here the Levites were heard singing their
songs, and blowing their trumpets: but much more amiable are the church of God
and its ordinances in Gospel times, where Christ, the great High Priest, is
seen in the glories of his person, and the fulness of his grace; where Zion's
priests, or the ministers of the Gospel, stand clothed, being full fraught with
salvation, and the tidings of it; where Christ is openly set forth, as
crucified and slain, in the ministry of the word, and the administration of
ordinances; here the Gospel trumpet is blown, and its joyful sound echoed
forth, and songs of love and grace are sung by all believers: besides, what
makes these tabernacles still more lovely are, the presence of God here, so
that they are no other than the house of God, and gate of heaven; the
provisions that are here made, and the company that are here enjoyed; to which
may be added, the properties of those dwellings; they are lightsome, like the
habitations of Israel in Goshen; they are healthful, no plague comes nigh them;
the inhabitants of them are not sick; their sins are forgiven them; they are
safe, sure, and quiet dwelling places; see Isaiah
32:18 and they are lovely to such, and to such only, who have
seen the unamiableness of sin, and are sick of its tents, and of enjoying its
fading pleasures, and to whom Christ is precious, and altogether lovely: these
have an intense affection for him, and for his house, word, worship, and
ordinances, and with admiration say, "how amiable", &c.
Psalm 84:2 2 My soul longs, yes, even
faints For the courts of the Lord; My heart and my flesh
cry out for the living God.
YLT
2My soul desired, yea, it
hath also been consumed, For the courts of Jehovah, My heart and my flesh cry
aloud unto the living God,
My soul longeth, yea, even fainteth for the courts of the Lord,.... The
courts of the tabernacle now at Gibeon, though the ark was in Zion, 2 Chronicles 1:3 as the court of the
priests, and the court of the Israelites, in which latter the people in common
stood: after these David longed; he longed to enter into them, and stand in
them, and worship God there; which soul longings and hearty desires were the
fruits and evidences of true grace, of being born again; so newly born souls
desire the sincere milk of the word, and the breasts of Gospel ordinances, as a
newly born babe desires its mother's milk and breast; and he even
"fainted", through disappointment, or length of time, being impatient
of the returning season and opportunity of treading in them; see Psalm 42:1,
my heart and my flesh crieth out for the living God; he only
inwardly desired, and secretly fainted, but audibly cried out in his distress,
and verbally expressed, great vehemence, his desire to enjoy the living God: it
was not merely the courts, but God in them, that he wanted; even that God which
has life in himself, with whom is the fountain of life; who gives life to
others, natural, spiritual, and eternal, and in whose favour is life; yea,
whose lovingkindness is better than life, and which was the thing longed and
thirsted after: and these desires were the desires of the whole man, soul and
body; not only he cried with his mouth and lips, signified by his flesh, but
with his heart also, sincerely and heartily; his heart went along with his
mouth.
Psalm 84:3 3 Even the sparrow has found
a home, And the swallow a nest for herself, Where she may lay her young—Even
Your altars, O Lord
of hosts, My King and my God.
YLT
3(Even a sparrow hath found
a house, And a swallow a nest for herself, Where she hath placed her brood,)
Thine altars, O Jehovah of Hosts, My king and my God.
Yea, the sparrow hath found an house,.... One or
other of the houses of men, where to build its nest; or its nest itself is
called an house, as it seems to be explained in the next clause: the word here
used signifies any bird; we translate it a "sparrow", and so Kimchi;
the Targum renders it the "dove"; but the Midrash is,
"it
is not said as a dove, but as a sparrow: the dove takes its young, and returns
to its place; not so the sparrow:'
and the swallow a nest for herself, where she may lay her young; the
Septuagint, Vulgate Latin, Syriac, and Arabic versions, have it the
"turtle", the stock, or ring dove: and so the Targum, which
paraphrases this clause, in connection with the following, thus:
"and
the turtle a nest for herself, whose young are fit to be offered up upon thine
altars:'
it
is translated a swallow in Proverbs 26:2 and has its name in Hebrew
from liberty, it not loving confinement, or because it freely visits the houses
of men without fear:
even thine altars, O Lord of hosts; that is, as some
understand it, there the swallow builds a nest, and lays her young; but it can
hardly be thought that this could be done in them, since the priests were so
often officiating at them, and there were so much noise, fire, and smoke there;
it must be "at the sides of them", as the Syriac and Arabic versions
render it, or near unto them; or rather in the rafters of the house where they
were; and the rafters and beams of the temple were of cedar, and in such
turtles have their nestsF19Vide Theocrit. Idyl. 5. ; or in the
houses adjoining to the tabernacle; or in the trees that might be near it; see Joshua 24:26, and so the psalmist seems to
envy and begrudge the place these birds had, and wishes he had the same
nearness as they. Kimchi observes, that if this is to be understood of David,
when in the land of the Philistines, at that time high places and altars were
lawful everywhere, and there birds might build their nests; but if of the
captivity, the birds found a place and built their nests in the ruins of the
temple and altars; and so Jarchi; for as for the temple, it was not built in
the times of David; besides, when built, had a scarecrow on itF20"To
drive away birds", or "to destroy them", Misn. Middot, c. 4. s.
6. Maimon. & Bartenora, in ib. : though the words may be considered as in
connection with Psalm 84:3 and what goes before be read in
a parenthesis, as they are by R. Judah Ben Balsam, cited by R. Aben Ezra;
"my
soul longeth for the courts of the Lord, crieth out for the living God: even
thine altars, O Lord of hosts';
that
is, for them; or may be supplied thus,
"I
desire thine altars, O Lord of hosts'F21So Noldius, p. 23. :
as
the birds above mentioned seek for a nest, and desire to find one, and have
what they want, and nature prompts them to; so I desire a place in thine house
and courts, and near thine altars; see Matthew 8:20, or thus; as these birds
rejoice, when they have found an house or nest for themselves and young; so
should I rejoice, might I be favoured once more with attendance on thine
altars, O Lord of hosts: mention is made of "altars", referring both
to the altar of burnt sacrifice, and the altar of incense, both typical of
Christ, Hebrews 13:10 and of his sacrifice and
intercession; both which believers have to do with: it is added,
my King, and my God; when, by attending at
his tabernacle, courts, and altars, he would testify his subjection to him as
his King, and his faith in him, and thankfulness to him, as his God; see John 20:28.
Psalm 84:4 4 Blessed are those
who dwell in Your house; They will still be praising You. Selah
YLT
4O the happiness of those
inhabiting Thy house, Yet do they praise Thee. Selah.
Blessed are they that dwell in thy house,.... The house
of God, in his tabernacles and courts; referring to the priests and Levites,
who were frequently officiating there, in their turns, night and day; and to
the inhabitants of Jerusalem and Gibeon, where the ark and tabernacle were, who
had frequent opportunities of attendance on divine worship: and happy are those
who have a name and place in the church of God, who abide there, and never go
out; see Psalm 65:4, the Targum is,
"blessed
are the righteous, &c.'
and
the Arabic version, "blessed are all they that dwell, &c", they
are happy on account of their settlement, and also on account of their work, as
follows:
they will be still praising thee; which is delightful
employment; for praise is pleasant and comely; and in which they are
continually and constantly engaged, as their mercies return upon them, as they
do every day; and especially on Lord's days, or at the stated times of public
worship; such will bless and praise the Lord, both for temporal and spiritual
blessings, as long as they live; see Hebrews 13:15.
Selah. See Gill on Psalm 3:2.
Psalm 84:5 5 Blessed is the man
whose strength is in You, Whose heart is set on pilgrimage.
YLT
5O the happiness of a man
whose strength is in Thee, Highways [are] in their heart.
Blessed is the man whose strength is in thee, Or, "for
thee", as some choose to render the words; who have bodily strength from
the Lord, for his worship and service, to go up to his house, and serve him:
this, with what follows in the two next verses, seem to refer to the males in
Israel going up from different parts of the land to Jerusalem to worship, who
had strength so to do; when the women and children, for want thereof, stayed at
home, which was their infelicity, as it was the happiness of the males that they
had ability for such a journey and service: the Targum is,
"whose
strength is in thy Word;'
the
essential Word, the Messiah, who have spiritual strength in and from him; see Isaiah 45:24, without this there is no
heart to go up to the house of God; and this will carry through a great deal of
bodily weakness; and by it saints overcome the temptations of Satan to the
contrary, and perform the several duties of religion:
in whose heart are the ways of them; or "thy ways"F24"Semitae
tuae", Tigurine version; so Kimchi. ; the ways of God, the ways of Zion,
the ways to the house of God; who have these ways at heart, who ask the way to
Zion with their faces thitherwards; who have not only ability, but inclination
and readiness of mind, to walk in them; whose hearts are bent upon them,
regarding no objection, difficulty, and discouragement; who stir up themselves
and others to go up to the house of God, and are heartily desirous of being
taught his ways, and walking in them, and take great pleasure and delight
therein; they are ways of pleasantness and paths of peace to them; the word
properly signifies "highways"F25מסלות
"viae stratae", Montanus, Cocceius. , ways cast up. Some render it
"ascensions in his heart"F26"Ascensiones in corde
suo", V. L. so Sept. ; the affections of whose heart go up to God, like
pillars of smoke perfumed with frankincense, are after God, his ways and
worship, and are set on things above.
Psalm 84:6 6 As they
pass through the Valley of Baca, They make it a spring; The rain also covers it
with pools.
YLT
6Those passing through a
valley of weeping, A fountain do make it, Blessings also cover the director.
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, 2
Samuel 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, Judges
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 Jeremiah
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 Lamentations 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, Isaiah 41:18 "or make him a well"F1מעין ישיתוהו "fontem
constituunt eum", Junius & Tremellius, Piscator, Ainsworth; "Deum
ipsum", Piscator, Gejerus, Michaelis. : 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"F2ברכות יעטה מורה
"quam in benedictionibus operit pluvia", Cocceius. ; 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"F3"Benedictionibus
operietur docens", Montanus; "benedictiones induit doctor",
Gejerus, Michaelis; so Gussetius, p. 725. ; 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.
Psalm 84:7 7 They go from strength to
strength; Each one appears before God in Zion.[b]
YLT
7They go from strength unto
strength, He appeareth unto God in Zion.
They go from strength to strength,.... Whose strength is in
the Lord, and in whose heart are his ways, and who pass through the valley of
Baca, and find a well of supply, and pools of blessings there; they renew their
spiritual strength; they grow stronger and stronger every step they take; the
way of the Lord is strength unto them: or "from army to army", or
"from company to company"F4מחיל אל חיל "de exercitu in
exercitum", Pagninus; so Piscator, Junius & Tremellius; "de turma
ad turmam": Vatablus, Cocceius. , as Kimchi, alluding to the companies in
which they went up to the feasts; see Luke 2:44 when those who were more zealous,
or more able to undergo journeys, would outgo the rest, and first overtake one
company, and then another, and get to Zion first: or from victory to victory:
first overcoming one enemy, and then another, as sin, Satan, and the world,
being more than conquerors through him that has loved them: or "from doctrine
to doctrine"F5"De doctrina ad doctrinam", so some in
Vatablus. ; being led first into one truth, and then into another, as they were
able to bear them; and so following on to know the Lord, and increasing in the
knowledge of him: or "from class to class"F6"Ex
cohorte, vel classe rudiorum et infirmiorum, ad classem adultiorum",
Gussetius, p. 725. ; from the lower to an higher form in the school of Christ;
so Jarchi interprets it, from school to school; and the Targum, from the
sanctuary to the school; compare with this Romans 1:17.
everyone of them in Zion appeareth before God; three times
in the year, but not empty, Exodus 34:20 so the saints appear before
God in his church below, presenting their persons, souls and bodies, prayers
and praises, as holy and spiritual sacrifices unto him; than which nothing is
more desirable to them. This is the wished for happiness, and the issue of
their travel, toil, and labour; see Psalm 42:2, and they shall appear before
him, and in his presence, in the, church above; when Christ shall appear, they
shall appear with him in glory, and be like him, and see him as he is; even
everyone of them, not one shall be wanting; because he is great in power, not
one of them shall fail; and he will present them to his Father, saying,
lo, I and the children thou hast given me: some render
the words, "the God of gods will appear", or "be seen in
Zion"F7יראה אל
אלהים בציון "videbitur
Deus deorum in Sijon", Pagninus Montanus; "videtur Deus deorum in
Sion", Musculus; so Sept. and Eth. ; there Jehovah manifests himself, and
grants his gracious presence; this is the mount of the Lord, in which he is and
shall be seen, Genesis 22:14.
Psalm 84:8 8 O Lord God of hosts,
hear my prayer; Give ear, O God of Jacob! Selah
YLT
8O Jehovah, God of Hosts,
hear my prayer, Give ear, O God of Jacob. Selah.
O Lord God of hosts, hear my prayer,.... the redemption of
the captives, says Kimchi; for the building of the house, the temple, according
to Jarchi; but rather for the courts of God, an opportunity of attending them,
and for the presence of God in them; see Psalm
84:2 in which he might hope to succeed, from the
consideration of the Lord's being the God of hosts, or armies, in heaven and in
earth; and so was able to do everything for him, and more for him than he could
ask or think; his arm was not shortened, nor his ear heavy, Isaiah
59:1, and as this character is expressive of his power, the
following is of his grace:
give ear, O God of Jacob; he being the covenant
God of the people of Israel in general, and of David in particular; from whence
he might comfortably conclude he would give ear to him, and it carries in it an
argument why he should.
Selah. See Gill on Psalm 3:2.
Psalm 84:9 9 O God, behold our shield, And
look upon the face of Your anointed.
YLT
9Our shield, see, O God, And
behold the face of Thine anointed,
Behold, O God our shield,.... Which may be
considered either as the character of God, who is addressed, who was David's
shield, and the shield of his people, to protect and defend them from their
enemies, and is the shield of all the saints; this favour encompasses them as a
shield, and his truth is their shield and buckler; his veracity and
faithfulness, in keeping covenant and promises; and so is his power, by which
they are kept unto salvation; see Psalm 3:3, or else it belongs to other
persons and things the psalmist desires God would behold, in agreement with the
following clause. Jarchi interprets it of the house of the sanctuary, as a
shield unto them; much better Aben Ezra of the king their protector; and makes
the sense of the petition to be, that God would save our king; it is best to
apply it to Christ, afterwards called a sun and shield; see on Psalm 84:11, and to whom the following
clause belongs:
and look upon the face of thine anointed; meaning
either himself, David, the anointed of the God of Jacob, who was anointed with
oil, in a literal sense, king of Israel, by the appointment and order of the
Lord himself; and his request is, that God would look upon his outward state
and condition, which was a distressed and an afflicted one, with an eye of pity
and compassion, he being deprived of sanctuary worship and service, and of the
presence of God there; see Psalm 132:1 or rather he has a view to the
Messiah, the Lord's Christ, or Anointed, the anointed Prophet, Priest, and
King, anointed with the oil of gladness, the grace of the Spirit, without
measure; and so the sense is, that though he and his petitions were unworthy of
notice, yet he entreats that God would look upon his Son the Messiah, and for
his sake hear and answer him; look upon his person, and accept him in him, the
Beloved; upon his future obedience and righteousness, and impute it to him;
upon his sufferings, and death he was to endure, to save him from his sins;
upon his blood to be shed for the remission of them, as he had looked upon the
blood of the passover, upon the doorposts of the Israelites, and saved them
when he destroyed the firstborn of Egypt; and upon his sacrifice, which is of a
sweet smelling savour; and upon his fulness, for the supply of his wants.
Kimchi takes it to be a prayer for the speedy coming of the Messiah.
Psalm 84:10 10 For a day in Your courts is
better than a thousand. I would rather be a doorkeeper in the house of my God Than
dwell in the tents of wickedness.
YLT
10For good [is] a day in Thy
courts, O Teacher! I have chosen rather to be at the threshold, In the house of
my God, Than to dwell in tents of wickedness.
For a day in thy courts is better than a thousand,.... "One
day"; so the Septuagint and Vulgate Latin, and all the Oriental versions;
and so the Targum, Jarchi, and Kimchi, interpret it; one day in the house of
God, in the world to come, so Arama: though rather reference is had to the
seventh day sabbath, then in being; and which with the psalmist was a delight,
holy and honourable; and though now abolished, as to the time of it, with the
rest of the ceremonial law, there is yet a day of public worship, called the
Lord's day, and the day of the Son of man; and one of these days spent in the
courts of the Lord, in an attendance on the word and ordinances, in worshipping
in the fear of God, in spirit and in truth; in divine service, assisted by the
Spirit of God, doing everything in faith, from love, and with a view to the
glory of God; a day thus spent in religious exercises "is better than a
thousand"; that is, than a thousand days; not than a thousand days spent
in like manner, but than a thousand other days, common day, of the week; or
than a thousand in other places, especially in places of sin, and in the
company of wicked men; one day in God's house employed in spiritual exercises,
and enjoying communion with him, is better than a thousand days in any of the
houses of Satan, of sinful pleasure, or in the houses of sinful men; better as
to peace of mind, solid pleasure, real profit, and true honour:
I had rather be a doorkeeper in the house of my God; in the
meanest post and place there; alluding to the Levites, who were some of them
porters, and kept the doors of the Lord's house, 1 Chronicles 26:1 or to the beggars that
lay at the gates of the temple for alms; see Acts 3:1 or to be fixed to the door post of
it, alluding to the servant that was desirous of continuing in his master's
house, and serving him for ever; who was brought to the door post, and had his
ears bored through with an awl, Exodus 21:5. Such a willing servant was the
psalmist; and this sense the Targum seems to incline to, which renders it,
"I
have chose to cleave to the house of the sanctuary of God;'
or
to be a waiter there, to watch daily at Wisdom's gates, and to wait at the
posts of her doors; such lie in the way of conversion, and of finding Christ;
in the way of spiritual healing, as the man at the pool; and of spiritual
instruction, and of spiritual strength, and an increase of it: or to be, or sit,
upon the threshold; or to be "thresholding"F9הסתופף "esse in limine", Pagninus, Montanus;
"ad limen esse", Musculus; "desidere ad limen", Tigurine
version, Vatablus, so Ainsworth; "frequentare limen", Junius &
Tremellius; "commorari limen", Piscator; "ad limen stare",
Gejerus, Michaelis. of it; that is, to frequent the house of God, to be often
going over the threshold of it; this the psalmist took delight to do, even to
be the thresholdF11Gusset. Ebr. Comment. p. 565. itself, for men to
tread upon as they go into the house of God:
than to dwell in the tents of wickedness; meaning not
houses built by wicked men, or with money ill got; but where wicked men dwelt,
and who were so bad as to be called wickedness itself; perhaps the psalmist
might have in his mind the tents of Kedar, where he had sometimes been; see Psalm 120:5, now to live in the meanest
place in the house of God, to wait at the door as a porter, to lie there as a
beggar, to sit upon the threshold, and much more to go often over it, or be
that itself, was abundantly preferable than to dwell "an age"F12מדור "quam aetatem agere", Piscator; "vel
aetatem omnem agere", Gejerus, Michaelis. in the house of princes and
great men, being wicked; than to live in the most pompous manner, at ease and
in plenty, enjoying all the good things of life that heart can wish for; one
hour's communion with God in his house is better than all this, and that for
the reason following.
Psalm 84:11 11 For the Lord God is
a sun and shield; The Lord
will give grace and glory; No good thing will He withhold From those who
walk uprightly.
YLT
11For a sun and a shield [is]
Jehovah God, Grace and honour doth Jehovah give. He withholdeth not good To
those walking in uprightness.
For the Lord God is a sun and shield,.... Christ is
"the sun of righteousness", and it is in the house of God that he
arises upon his people with healing in his wings, Malachi 4:2 he is like the sun, the great
light, the fountain of light, the light of the world, that dispels darkness,
makes day, and gives light to all the celestial bodies, moon and stars, church
and ministers; he is a "sun" to enlighten his people with the light
of grace, to warm them with the beams of his love, to cheer and refresh their souls
with the light of his countenance, and to make them fruitful and flourishing
and he is a "shield" to protect them from all their enemies; he is
the shield of faith, or which faith makes use of, against the temptations of
Satan; he is the shield of salvation, and his salvation is a shield which
shelters from divine justice, and secures from wrath to come:
the Lord will give grace and glory: he gives converting
grace, the first grace, and all future supplies of it; he gives sanctifying
grace, all sorts of it, faith, hope, love, and every other; he gives
justifying, pardoning, adopting, and persevering grace, and all freely; he
gives honour and glory among men, fellow creatures, and fellow Christians; and
he gives eternal glory, the glory his Father gave him, the crown of glory,
life, and righteousness: this is the gift of God through Christ; Christ gives a
right unto it, meetness for it, and the thing itself; and in his house and
ordinances, as he gives more grace to the humble that wait upon him, so he
encourages and increases their hope of glory; and he that gives the one will
certainly give the other; for these two are inseparably connected together, so
that he that has the one shall enjoy the other:
no good thing will he withhold from them that walk uprightly; that walk by
faith, and on in Christ, as they have received him; who have their conversation
according to the Gospel of Christ, and walk in the uprightness and sincerity of
their hearts; from such the Lord will not withhold any good thing he has
purposed for them, promised to them, or laid up for them in covenant; no
spiritual good thing appertaining to life and godliness, and no temporal
blessing that is good for them; he will deny them no good thing they ask of
him, not anything that is good for them; and he will not draw back any good
things he has bestowed on them, his gifts are without repentance.
Psalm 84:12 12 O Lord of hosts, Blessed
is the man who trusts in You!
YLT
12Jehovah of Hosts! O the
happiness of a man trusting in Thee.
O Lord of hosts, blessed is the man that trusteth in thee,.... For grace
and glory, and every good thing; that trusts in the Lord at all times, and not
in the creature, or in an arm of flesh; but in the Lord of hosts and armies, in
whom is everlasting strength, and is the sun and shield of his people: happy
are such that trust in him, whether they have ability or opportunity of going
up to the house of the Lord, or not; they are happy that have and make use
thereof, and so are they that trust in the Lord, whether they have or not; they
are safe, being as Mount Zion, which can never be removed; and do and shall
enjoy perfect peace and solid comfort here, and eternal happiness hereafter;
see Jeremiah 17:5. The Targum is,
"blessed
is the man that trusteth in thy Word;'
in
Christ, the essential Word.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)