Psalm 84:1-12
When the psalmist wrote this psalm, he was far from the temple in Jerusalem. He longed to be there, to be among those worshippers or pilgrims who were going up to worship at the temple. He voices a noble envy toward the pilgrims — those traveling Jews who were making their way to worship in Jerusalem. According to the Law, three times a year the Jews were to appear in Jerusalem — at Passover, at Pentecost, and during the Feast of Tabernacles. This psalm fits best with the last of these feasts, because it speaks of the “autumn rains,” and the Feast of Tabernacles fell in the autumn.
The psalmist’s desire for the Lord is so strong that he would rather be in God’s dwelling place for even a single day than spend a thousand days anywhere else. Through this psalm he passes that same desire on to us as well.
We do not know exactly when this psalm was written, but it is called a “psalm of the Sons of Korah.” Its heading is similar to the one that precedes Psalm 8 and Psalm 81.
For the director of music. According to gittith. Of the Sons of Korah. A psalm. (Psalm 84)
These psalms were meant to be performed to the accompaniment of the “gittith.” The gittith was a stringed instrument, in large part similar to the modern guitar. Is it not remarkable that even today, when we sing songs written on the psalms, we too play the guitar?
The psalm naturally divides into three parts by the little word “Selah” (vv. 4, 8), which was perhaps a marker for a pause, a solo passage, or a moment for reflection.
A DEEP LONGING FOR THE LORD (vv. 1-2)
In the first two verses we see the psalmist’s desire to be in God’s house. He is stirred by the presence of God.
How lovely is your dwelling place, Lord Almighty! (Psalm 84:1)
In verse 2 he describes his spiritual hunger:
2 My soul yearns, even faints, for the courts of the Lord; my heart and my flesh cry out for the living God. (Psalm 84:2)
Notice that this is a longing of the whole human being: the spiritual part — the soul and the heart; and the physical part — the body, or the flesh. The psalmist longs, “faints,” for the courts of the Lord with his entire being. Something similar is said in Psalm 42:1-2:
As the deer pants for streams of water, so my soul pants for you, my God. 2 My soul thirsts for God, for the living God. When can I go and meet with God? (Psalm 42:1-2)
Why does the psalmist long to be with God? Because God is the most wonderful being in the whole universe. Notice that he calls him the “living God.” This means not only that God never dies, but also that he is the One who gives life to all who are around him. Who would not want to be in the presence of such a life-giving God?
THE GOD OF THE SPARROW AND THE SWALLOW (vv. 3-4)
In the next two verses the psalmist expresses his delight that God welcomes everyone. Though he is exalted, he does not make himself unreachable. Anyone may come and have fellowship with him. Here two birds are mentioned that are often spoken of in the Bible — the sparrow and the swallow. They take shelter under the eaves of the temple.
3 Even the sparrow has found a home, and the swallow a nest for herself, where she may have her young— a place near your altar, Lord Almighty, my King and my God. (Psalm 84:3)
Sparrows are small, insignificant, and of little use — “of no value to anyone.” Yet even for them there is a place in God’s presence. Do you remember when the Lord Jesus used sparrows as an example? It was when he spoke of God’s care for us. In Matthew 10:29-31 he says:
29 Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care. 30 And even the very hairs of your head are all numbered. 31 So don’t be afraid; you are worth more than many sparrows. (Matthew 10:29-31)
Even though sparrows are small and cheap, they are still not forgotten by God (Luke 12:6)!
The sparrow and the swallow stand for certain kinds of people. The sparrow is a symbol of those who feel insignificant and of no use to anyone. But such people should be assured that they are welcome to find their “nest” — a place of warmth and safety — in God’s presence. Very often, when God wants to accomplish something great, he passes over the proud and the puffed-up and stops at the humble and the insignificant.
The swallow is a symbol of freedom, of those whose lives are filled with restlessness and constant flitting about. The swallow does not fly in a straight line. It is forever darting here and there. There are people who are constantly searching for something new. They are never at peace. But they too can find rest and a “home” for themselves at “God’s altars.”
Only life with God can bring true satisfaction. That is why it is so precious. At the end of verse 3 the psalmist addresses him with the words: “Lord Almighty, my King and my God.” Although he is all-powerful and all-sufficient, God is at the same time a personal God — a friend to everyone who would seek him with all his heart. Have you received the Lord Almighty as your God? Is he your King? Do you have this close fellowship, which is God’s will for every one of us?
THE BLESSEDNESS OF THOSE WHO DWELL IN GOD’S HOUSE (v. 4)
In verse 4 comes the first of the three beatitudes in this psalm — the blessedness of those who dwell in the temple, in God’s house:
4 Blessed are those who dwell in your house; they are ever praising you. (Selah) (Psalm 84:4)
Those who dwell in God’s house are the priests and the Levites. Or other devout Jews such as Anna (Luke 2:36-37). Such people will always praise God, because they will be blessed by him. But today this applies not only to them but to all of us, because in Christ we are all God’s priests. In his Revelation the apostle John exclaims (Revelation 1:5-6):
5 To him who loves us and has freed us from our sins by his blood, 6 and has made us to be a kingdom and priests to serve his God and Father—to him be glory and power for ever and ever! Amen. (Revelation 1:5-6)
As God’s priests we can dwell in his house and be blessed. But where is that house today?
WHERE IS GOD’S HOUSE TODAY?
In the first four verses several words are used that designate the dwelling place of God: “your dwelling place,” “the courts of the Lord,” “your altar,” “your house.” In the Old Testament all these places were first in the tabernacle and later in the temple. But where are they in the New Testament?
From the time of Pentecost until now the church, the assembly of believers, is God’s approved dwelling place. In the Old Testament we see that when a holy place was consecrated as a dwelling for God, God himself was the one who supernaturally kindled the fire on its altar. In the same way the spiritual altar of the church was kindled by God on the day of Pentecost. When the Holy Spirit descended at Pentecost upon the 120 people gathered in the upper room in Jerusalem, it was preceded by a fiery radiance, by “tongues of fire” (Acts 2:3). This sign was the seal of God’s approval upon the church as his new temple. From then on the same presence of God that was in the tabernacle and the temple can today be found in every true church of Christ.
1 When the day of Pentecost came, they were all together in one place. 2 Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. 3 They saw what seemed to be tongues of fire that separated and came to rest on each of them. (Acts 2:1-3)
It is not the building in which we gather — we are God’s temple. In 1 Corinthians 3:16-17 it is said:
16 Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst? 17 If anyone destroys God’s temple, God will destroy that person; for God’s temple is sacred, and you together are that temple. (1 Corinthians 3:16-17)
God dwells in our gatherings; this is why they are important. This is why we must not give up meeting together (Hebrews 10:25)!
THE BLESSEDNESS OF THE PILGRIMS (v. 5)
In the next verses the pilgrims are described, those who are traveling toward Jerusalem.
5 Blessed are those whose strength is in you, whose hearts are set on pilgrimage. (Psalm 84:5)
These verses describe what would happen if we let God act and work in our lives. If we rely only on our own strength in our work, and especially in our service before God, we will soon be worn out and exhausted. We will wear out not only ourselves but also the people around us. That is why God must be our source of strength and energy. In the Letter to the Colossians 1:29 the apostle Paul shares his own experience:
29 To this end I strenuously contend with all the energy Christ so powerfully works in me. (Colossians 1:29)
And in the Letter to the Philippians 4:13 he says:
13 I can do all this through him who gives me strength. (Philippians 4:13)
LIFE FOR GOD (vv. 6-7)
Life with God is, first of all, life THROUGH God — life through his strength and grace. In the second place, life with God is life FOR God. Those “whose strength is in God” live with him and walk in his ways. They use the strength God gives them for his glory. They turn people’s weeping into joy (v. 6).
6 As they pass through the Valley of Baka, they make it a place of springs; the autumn rains also cover it with pools. (Psalm 84:6)
The “Valley of Weeping” is actually called “Baka.” It is named after a tree called the “baka.” It is distinctive in that it lives in dry, desert places. We do not know exactly where this valley is, but most likely it lay somewhere along the pilgrims’ route. To reach God’s house, they had to pass through it. But the desert places do not stop the worshippers. There, in the midst of the drought, they find water. What they did was to dig little wells in which to look for water. But afterward these wells were filled with an additional, special water — water that came from heaven, from the autumn rains. As mere mortals we can create the conditions for God’s intervention, but only God can work the miracle. When those who live through God and for God come to a place of despair and discouragement, by God’s supernatural intervention they turn it into a place of freshness and satisfaction.
The autumn rain in this verse reminds us of the working of the Holy Spirit. He is the One who gives us strength for service (v. 7).
7 They go from strength to strength, till each appears before God in Zion. (Psalm 84:7)
The natural direction things develop is the opposite — from strength to weakness. When we set out on a journey we are fresh and full of expectation and enthusiasm. But later we grow tired, we get hungry, our feet begin to hurt, and we start to complain. But not so the pilgrims. As they draw near to God’s house, their strength, instead of fading, supernaturally increases — they grow stronger and stronger, they go “from strength to strength.” Why? Because God is their helper. God’s people always move in a positive direction — from strength to strength, from holiness to holiness, from glory to glory.
A PRAYER FOR THE KING (vv. 8-9)
Up to this point in the psalm the author speaks of his longing for God, of the blessed life of those who seek him and live for him. But now he turns directly to the Lord Almighty:
8 Hear my prayer, Lord God Almighty; listen to me, God of Jacob. (Selah) 9 Look on our shield, O God; look with favor on your anointed one. (Psalm 84:8-9)
The word “anointed one” in Hebrew is “messiah” — this word can refer to Christ, but also to the Jewish king. Notice that the psalmist prays not for himself, nor for someone else, but for his king. He asks that God, the Great King of heaven, would extend his mercy and wrap the earthly king in it as well, his representative on earth. It is important for the king to be blessed by God, because good government of the country guarantees peace and national security — things that are especially needed for worship to go on as it should. In the New Testament the apostle Paul tells us to pray for those who govern our country and our cities (1 Timothy 2:1-3):
1 I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people— 2 for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. 3 This is good, and pleases God our Savior, (1 Timothy 2:1-3)
A LIFE BETTER THAN ANY OTHER (vv. 10-11)
In the next verse the author expresses his priorities, his preferences in life.
10 Better is one day in your courts than a thousand elsewhere; I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked. (Psalm 84:10)
Those who stood at the threshold of the temple were the doorkeepers. The psalmist would rather be merely a doorkeeper, even for only a single day, than live a thousand years “in the tents of the wicked.” Here the difference is not in the quantity but in the quality of life.
11 For the Lord God is a sun and shield; the Lord bestows favor and honor; no good thing does he withhold from those whose walk is blameless. (Psalm 84:11)
The psalmist reflects on God’s benefits. He likens God to a “sun and shield” — light and protection. If I am in darkness and need light and guidance — God is my sun. If I am in danger and need protection — God is my shield. He is everything I need.
He gives me favor and honor. Grace is an inward gift — it makes us able to withstand the pressure and strain of circumstances and to have inner peace. Honor is an outward expression. God gives us grace in order to lead us out to glory — not only in heaven, but here and now. If we glorify him, then he too will glorify us. The same thing is said in Psalm 91:15. God speaks of the one who “has set his love upon him” (Psalm 91:14) and says: “I will deliver him and honor him.”
God is a God who provides. He will provide for us and “will withhold no good thing from us,” if we walk in innocence and sincerity of heart.
THE BLESSEDNESS OF THOSE WHO TRUST IN THE LORD (v. 12)
In conclusion the psalmist looks once again toward his King — the Lord Almighty. And here he pronounces the third beatitude in the psalm. The first is for those who dwell in God’s house (v. 4). The second is for those whose strength is in God (v. 5). The third is for those who trust in him (v. 12).
12 Lord Almighty, blessed is the one who trusts in you. (Psalm 84:12)
At the beginning of the psalm the psalmist expresses his deep longing for fellowship with the Lord (vv. 1-2). Now he closes by encouraging everyone to seek the Lord by placing their trust in him.