Read-Post Through the Bible

[daniel1212av]

(Psa 82)  "A Psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods. {2} How long will ye judge unjustly, and accept the persons of the wicked? Selah. {3} Defend the poor and fatherless: do justice to the afflicted and needy. {4} Deliver the poor and needy: rid them out of the hand of the wicked. {5} They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.

{6} I have said, Ye are gods; and all of you are children of the most High. {7} But ye shall die like men, and fall like one of the princes. {8} Arise, O God, judge the earth: for thou shalt inherit all nations."

[daniel1212av]

Psalms 82 - Title and Subject. - A Psalm of Asaph. This poet of the temple here acts as a preacher to the court and to the magistracy. Men who do one thing well are generally equal to another; he who writes good verse is not unlikely to be able to preach. What preaching it would have been had Milton entered the pulpit, or had Virgil been an apostle.

Asaph's sermon before the judges is now before us. He speaks very plainly, and his song is rather characterised by strength than by sweetness. We have here a clear proof that all psalms and hymns need not be direct expressions of praise to God; we may, according to the example of this Psalm, admonish one another in our songs. Asaph no doubt saw around him much bribery and corruption, and while David punished it with the sword, he resolved to scourge it with a prophetic Psalm. In so doing, the sweet singer was not forsaking his profession as a musician lot the Lord, but rather was practically carrying it out in another department. He was praising God when he rebuked the sin which dishonoured him, and if he was not making music, he was hushing discord when he bade rulers dispense justice with impartiality.

The Psalm is a whole and needs no formal division.   — Psalms   

Psalms 82 — This psalm is calculated for the meridian of princes' courts and courts of justice, not in Israel only, but in other nations; yet it was probably penned primarily for the use of the magistrates of Israel, the great Sanhedrim, and their other elders who were in places of power, and perhaps by David's direction. This psalm is designed to make kings wise, and “to instruct the judges of the earth” (as Psa_2:1-12 and Ps. 10), to tell them their duty as (2Sa_23:3), and to tell them of their faults as Psa_58:1. We have here, 

I. The dignity of magistracy and its dependence upon God (Psa_82:1). 

II. The duty of magistrates (Psa_82:3, Psa_82:4). 

III. The degeneracy of bad magistrates and the mischief they do (Psa_82:2, Psa_82:5).

IV. Their doom read (Psa_82:6, Psa_82:7).  V. The desire and prayer of all good people that the kingdom of God may be set up more and more (Psa_82:8 ). Though magistrates may most closely apply this psalm to themselves, yet we may any of us sing it with understanding when we give glory to God, in singing it, as presiding in all public affairs, providing for the protection of injured innocency, and ready to punish the most powerful injustice, and when we comfort ourselves with a belief of his present government and with the hopes of his future judgment.

A psalm of Asaph. — Henry 

[daniel1212av]

Psa 82:1-5 — Magistrates are the mighty in authority for the public good. Magistrates are the ministers of God's providence, for keeping up order and peace, and particularly in punishing evil-doers, and protecting those that do well. Good princes and good judges, who mean well, are under Divine direction; and bad ones, who mean ill, are under Divine restraint. The authority of God is to be submitted to, in those governors whom his providence places over us. But when justice is turned from what is right, no good can be expected. The evil actions of public persons are public mischiefs. — MHCC

Psa 82:1-5 — We have here,

I. God's supreme presidency and power in all councils and courts asserted and laid down, as a great truth necessary to be believed both by princes and subjects (Psa_82:1): God stands, as chief director, in the congregation of the mighty, the mighty One, in coetu fortis - in the councils of the prince, the supreme magistrate, and he judges among the gods, the inferior magistrates; both the legislative and the executive power of princes is under his eye and his hand. Observe here,

1. The power and honour of magistrates; they are the mighty. They are so in authority, for the public good (it is a great power that they are entrusted with), and they ought to be so in wisdom and courage. They are, in the Hebrew dialect, called gods; the same word is used for these subordinate governors that is used for the sovereign ruler of the world. They are elohim. Angels are so called both because they are great in power and might and because God is pleased to make use of their service in the government of this lower world; and magistrates in an inferior capacity are likewise the ministers of his providence in general, for the keeping up of order and peace in human societies, and particularly of his justice and goodness in punishing evil-doers and protecting those that do well. Good magistrates, who answer the ends of magistracy, are as God; some of his honour is put upon them; they are his viceregents, and great blessings to any people. A divine sentence is in the lips of the king, Pro_16:10. But, as roaring lions and ranging bears, so are wicked rulers over the poor people, Pro_28:15.

2. A good form and constitution of government intimated, and that is a mixed monarchy like ours; here is the might one, the sovereign, and here is his congregation, his privy-council, his parliament, his bench of judges, who are called the gods.

3. God's incontestable sovereignty maintained in and over all the congregations of the mighty. God stands, he judges among them; they have their power from him and are accountable to him. By him kings reign. He is present at all their debates, and inspects all they say and do, and what is said and done amiss will be called over again, and they reckoned with for their mal-administrations. God has their hearts in his hands, and their tongues too, and he directs them which way soever he will, Pro_21:1. So that he has a negative voice in all their resolves, and his counsels shall stand, whatever devices are in men's hearts. He makes what use he pleases of them, and serves his own purposes and designs by them; though their hearts little think so, Isa_10:7. Let magistrates consider this and be awed by it; God is with them in the judgment, 2Ch_19:6; Deu_1:17. Let subjects consider this and be comforted with it; for good princes and good judges, who mean well, are under a divine direction, and bad ones, who mean ever so ill, are under a divine restraint.

II. A charge given to all magistrates to do good with their power, as they will answer it to him by whom they are entrusted with it, Psa_82:3, Psa_82:4.

1. They are to be the protectors of those who lie exposed to injury and the patrons of those who want advice and assistance: Defend the poor, who have no money wherewith to make friends or fee counsel, and the fatherless, who, while they are young and unable to help themselves, have lost those who would have been the guides of their youth. Magistrates, as they must be fathers to their country in general, so particularly to those in it who are fatherless. Are they called gods? Herein they must be followers of him, they must be fathers of the fatherless. Job was so, Job_29:12.

2. They are to administer justice impartially, and do right to the afflicted and needy, who, being weak and helpless, have often wrongs done them; and will be in danger of losing all if magistrates do not, ex officio - officially, interpose for their relief. If a poor man has an honest cause, his poverty must be no prejudice to his cause, how great and powerful soever those are that contend with him.

3. They are to rescue those who have already fallen into the hands of oppressors and deliver them. (Psa_82:4): Rid them out of the hand of the wicked. Avenge them of their adversary, Luk_18:3. These are clients whom there is nothing to be got by, no pay for serving them, no interest by obliging them; yet these are those whom judges and magistrates must concern themselves for, whose comfort they must consult and whose cause they must espouse.

III. A charge drawn up against bad magistrates, who neglect their duty and abuse their power, forgetting that God standeth among them, Psa_82:2, Psa_82:5. Observe,

1. What the sin is they are here charged with; they judge unjustly, contrary to the rules of equity and the dictates of their consciences, giving judgment against those who have right on their side, out of malice and ill-will, or for those who have an unrighteous cause, out of favour and partial affection. To do unjustly is bad, but to judge unjustly is much worse, because it is doing wrong under colour of right; against such acts of injustice there is least fence for the injured and by them encouragement is given to the injurious. It was as great an evil as any Solomon saw under the sun when he observed the place of judgment, that iniquity was there, Ecc_3:16; Isa_5:7. They not only accepted the persons of the rich because they were rich, though that is bad enough, but (which is much worse) they accepted the persons of the wicked because they were wicked; they not only countenanced them in their wickedness, but loved them the better for it, and fell in with their interests. Woe unto thee, O land! when thy judges are such as these.

2. What was the cause of this sin. They were told plainly enough that it was their office and duty to protect and deliver the poor; it was many a time given them in charge; yet they judge unjustly, for they know not, neither will they understand. They do not care to hear their duty; they will not take pains to study it; they have no desire to take things right, but are governed by interest, not by reason or justice. A gift in secret blinds their eyes. They know not because they will not understand. None so blind as those that will not see. They have baffled their own consciences, and so they walk on in darkness, not knowing nor caring what they do nor whither they go. Those that walk on in darkness are walking on to everlasting darkness.

3. What were the consequences of this sin: All the foundations of the earth (or of the land) are out of course. When justice is perverted what good can be expected? The earth and all the inhabitants thereof are dissolved, as the psalmist speaks in a like case, Psa_75:3. The miscarriages of public persons are public mischiefs. — Henry

[daniel1212av]

Psa 82:6-8 — It is hard for men to have honour put upon them, and not to be proud of it. But all the rulers of the earth shall die, and all their honour shall be laid in the dust. God governs the world. There is a righteous God to whom we may go, and on whom we may depend. This also has respect to the kingdom of the Messiah. Considering the state of affairs in the world, we have need to pray that the Lord Jesus would speedily rule over all nations, in truth, righteousness, and peace. — MHCC

Psa 82:6-8 — We have here,

I. Earthly gods abased and brought down, Psa_82:6, Psa_82:7. The dignity of their character is acknowledged (Psa_82:6): I have said, You are gods. They have been honoured with the name and title of gods. God himself called them so in the statute against treasonable words Exo_22:28, Thou shalt not revile the gods. And, if they have this style from the fountain of honour, who can dispute it? But what is man, that he should be thus magnified? He called them gods because unto them the word of God came, so our Saviour expounds it (Joh_10:35); they had a commission from God, and were delegated and appointed by him to be the shields of the earth, the conservators of the public peace, and revengers to execute wrath upon those that disturb it, Rom_13:4. All of them are in this sense children of the Most High. God has put some of his honour upon them, and employs them in his providential government of the world, as David made his sons chief rulers. Or, “Because I said, You are gods, you have carried the honour further than was intended and have imagined yourselves to be the children of the Most High,” as the king of Babylon (Isa_14:14), I will be like the Most High, and the king of Tyre (Eze_28:2), Thou hast set thy heart as the heart of God. It is a hard thing for men to have so much honour put upon them by the hand of God, and so much honour paid them, as ought to be by the children of men, and not to be proud of it and puffed up with it, and so to think of themselves above what is meet. But here follows a mortifying consideration: You shall die like men. This may be taken either,

1. As the punishment of bad magistrates, such as judged unjustly, and by their misrule put the foundations of the earth out of course. God will reckon with them, and will cut them off in the midst of their pomp and prosperity; they shall die like other wicked men, and fall like one of the heathen princes (and their being Israelites shall not secure them anymore than their being judges) or like one of the angels that sinned, or like one of the giants of the old world. Compare this with that which Elihu observed concerning the mighty oppressors in his time. Job_34:26, He striketh them as wicked men in the open sight of others. Let those that abuse their power know that God will take both it and their lives from them; for wherein they deal proudly he will show himself above them. Or,

2. As the period of the glory of all magistrates in this world. Let them not be puffed up with their honour nor neglect their work, but let the consideration of their mortality be both mortifying to their pride and quickening to their duty. “You are called gods, but you have no patent for immortality; you shall die like men, like common men; and like one of them, you, O princes! shall fall.” Note, Kings and princes, all the judges of the earth, though they are gods to us, are men to God, and shall die like men, and all their honour shall be laid in the dust. Mors sceptra ligonibus aequat - Death mingles sceptres with spades.

II. The God of heaven exalted and raised high, Psa_82:8. The psalmist finds it to little purpose to reason with these proud oppressors; they turned a deaf ear to all he said and walked on in darkness; and therefore he looks up to God, appeals to him, and begs of him to take unto himself his great power: Arise, O God! judge the earth; and, when he prays that he would do it, he believes that he will do it: Thou shalt inherit all nations. This has respect,

1. To the kingdom of providence. God governs the world, sets up and puts down whom he pleases; he inherits all nations, has an absolute dominion over them, to dispose of them as a man does of his inheritance. This we are to believe and to comfort ourselves with, that the earth is not given so much into the hands of the wicked, the wicked rulers, as we are tempted to think it is, Job_9:24. But God has reserved the power to himself and overrules them. In this faith we must pray, “Arise, O God! judge the earth, appear against those that judge unjustly, and set shepherds over thy people after thy own heart.” There is a righteous God to whom we may have recourse, and on whom we may depend for the effectual relief of all that find themselves aggrieved by unjust judges.

2. To the kingdom of the Messiah. It is a prayer for the hastening of that, that Christ would come, who is to judge the earth, and that promise is pleaded, that God shall give him the heathen for his inheritance. Thou, O Christ! shalt inherit all nations, and be the governor over them, Psa_2:8; Psa_22:28. Let the second coming of Christ set to-rights all these disorders. There are two words with which we may comfort ourselves and one another in reference to the mismanagements of power among men: one is Rev_19:6, Hallelujah, the Lord God omnipotent reigneth; the other is Rev_22:20, Surely, I come quickly. — Henry

(Psa 82:6)  "I have said, Ye are gods; and all of you are children of the most High."
The Son of God invoked this verse is manifesting to the Jews that if Scripture called them gods in respect to their position, how much more worthy was He of that title, seeing He was one with the Father by nature, and uniquely commissioned by Him to be the Savior of the world.  The Jews thus  “sought again to take him” (10:29) and to kill Him, as they were not blind to what Jesus was claiming (which would the capital crime of blasphemy if it was not true), but were only blind  as to who He really was:

(John 5:18)  "Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God."

In Jn. 10 33,   The Jews charged Jesus, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God."

(John 19:7)  "The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God."

In contrast, believing Thomas rightly "answered and said unto him, My Lord and my God. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed" (John 20:28-29).

Being simply "a" son of God is critically different than being "the" Son of God, that being God's "only begotten Son" (Jn. 3:16), denoting an ontological son ship, possessing the same divine nature as the Father. The Jews of the 1st century clearly understood the distinction, which understanding Jesus only confirmed, and thus that was their charge (Jn. 19:5), but which Divine Sonship He again confirmed at His trial: "Art thou the Christ, the Son of the Blessed? "And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, and saith, What need we any further witnesses?  Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death." (Mark 14:61-64).

[Jeremias notes that "Abba" had only come to mean "Father" when used among human beings - and adds that to use the term when referring to God was unthinkable! It was not used by Jews in such a familiar way until the Hasidim movement, which began in the 18th century. See http://www.tektonics.org/jesusclaims/abba.html]

Jesus also purposely applied or accepted unique Divine titles as "I AM" (Jn. 8:24; 58; 18:5, 6; 20:28) as well as  worship, and attributes.
 
AND very obviously, one simply cannot hold that ONLY the words personally spoken by Jesus are inspired, as He personally did not write them while on earth, but as both Jesus and the writer of Holy Writ were wholly inspired by the Holy Spirit, so we must give heed to “all the counsel of God” (Acts20:27), and so we see in the rest of the New Testament that He abundantly explicitly and implicitly declares Jesus to be the unique, only Begotten Son of God, as well as God manifest in the flesh. See http://peacebyjesus.witnesstoday.org/DEITYofCHRIST.html

A subtle but evident declaration of Jesus Deity and oneness with (not as) the Father is revealed in John 12:39-41 with Is. 6:  The question is asked, “who is this Son of man?” (34b), which is explained, "Therefore they could not believe, because that Esaias said again, {40} He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw His glory, and spake of Him."

And just who did Isaiah see in glory when he uttered this prophecy (Is. 6:10)?

(Isa 6:1)  "In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple."

(Isa 6:8 )  "Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for US? Then said I, Here am I; send me."

Thus "Jesus cried and said, He that believeth on Me, believeth not on Me, but on Him that sent Me. {45} And He that seeth Me seeth Him that sent Me." (John 12:44-45).

To God be the glory. 

[daniel1212av]

(Psa 83)  "A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. {2} For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. {3} They have taken crafty counsel against thy people, and consulted against thy hidden ones. {4} They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. {5} For they have consulted together with one consent: they are confederate against thee: {6} The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; {7} Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; {8} Assur also is joined with them: they have holpen the children of Lot. Selah.

{9} Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison: {10} Which perished at Endor: they became as dung for the earth. {11} Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna: {12} Who said, Let us take to ourselves the houses of God in possession. {13} O my God, make them like a wheel; as the stubble before the wind. {14} As the fire burneth a wood, and as the flame setteth the mountains on fire; {15} So persecute them with thy tempest, and make them afraid with thy storm. {16} Fill their faces with shame; that they may seek thy name, O LORD. {17} Let them be confounded and troubled for ever; yea, let them be put to shame, and perish: {18} That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth."

[daniel1212av]

Psalms 83 - Title. - A Song or Psalm of Asaph. This is the last occasion upon which we shall meet with this eloquent writer. The patriotic poet sings again of wars and dangers imminent, but it is no godless song of a thoughtless nation entering upon war with a light heart. Asaph the seer is well aware of the serious dangers arising from the powerful confederate nations, but his soul in faith stays itself upon Jehovah, while as a poet-preacher he excites his countrymen to prayer by means of this sacred lyric. The Asaph who penned this song was in all probability the person referred to in 2Ch_20:14, for the internal evidence referring the subject of the Psalm to the times of Jehoshaphat is overwhelming. The division in the camp of the confederate peoples in the wilderness of Tekoa not only broke up their league, but led to a mutual slaughter, which crippled the power of some of the nations for many years after. They thought to destroy Israel and destroyed each other.

Division. - An appeal to God in a general manner fills the verses Psa_83:1-4 : and then the Psalmist enters into details of the league, Psa_83:5-8. This leads to an earnest entreaty for the overthrow of the enemy, Psa_83:9-15, with an expression of desire that God's glory may be promoted thereby.   — Psalms   

Psalms 83 - This psalm is the last of those that go under the name of Asaph. It is penned, as most of those, upon a public account, with reference to the insults of the church's enemies, who sought its ruin. Some think it was penned upon occasion of the threatening descent which was made upon the land of Judah in Jehoshaphat's time by the Moabites and Ammonites, those children of Lot here spoken of (Psa_83:8 ), who were at the head of the alliance and to whom all the other states here mentioned were auxiliaries. We have the story 2Ch_20:1, where it is said, The children of Moab and Ammon, and others besides them, invaded the land. Others think it was penned with reference to all the confederacies of the neighbouring nations against Israel, from first to last. The psalmist here makes an appeal and application, 

I. To God's knowledge, by a representation of their designs and endeavours to destroy Israel (Psa_83:1-8 ). 

II. To God's justice and jealousy, both for his church and for his own honour, by an earnest prayer for the defeat of their attempt, that the church might be preserved, the enemies humbled, and God glorified (Psa_83:9-18). This, in the singing of it, we may apply to the enemies of the gospel-church, all anti-christian powers and factions, representing to God their confederacies against Christ and his kingdom, and rejoicing in the hope that all their projects will be baffled and the gates of hell shall not prevail against the church.

A song or psalm of Asaph. — Henry 

Psa 83:1-8 — Sometimes God seems not to be concerned at the unjust treatment of his people. But then we may call upon him, as the psalmist here. All wicked people are God's enemies, especially wicked persecutors. The Lord's people are his hidden one; the world knows them not. He takes them under his special protection. Do the enemies of the church act with one consent to destroy it, and shall not the friends of the church be united? Wicked men wish that there might be no religion among mankind. They would gladly see all its restraints shaken off, and all that preach, profess, or practise it, cut off. This they would bring to pass if it were in their power. The enemies of God's church have always been many: this magnifies the power of the Lord in preserving to himself a church in the world. — MHCC

[daniel1212av]

Psa 83:1-8 — The Israel of God were now in danger, and fear, and great distress, and yet their prayer is called, A song or psalm; for singing psalms is not unseasonable, no, not when the harps are hung upon the willow-trees.

I. The psalmist here begs of God to appear on the behalf of his injured threatened people (Psa_83:1): “Keep not thou silence, O God! but give judgment for us against those that do us an apparent wrong.” Thus Jehoshaphat prayed upon occasion of that invasion (2Ch_20:11), Behold, how they reward us, to come to cast us out of thy possession. Sometimes God seems to connive at the unjust treatment which is given to his people; he keeps silence, as one that either did not observe it or did not concern himself in it; he holds his peace, as if he would observe an exact neutrality, and let them fight it out; he is still, and gives not the enemies of his people any disturbance or opposition, but seems to sit by as a man astonished, or as a mighty man that cannot save. Then he gives us leave to call upon him, as here, “Keep not thou silence, O God! Lord, speak to us by the prophets for our encouragement against our fears” (as he did in reference to that invasion, 2Ch_20:14, etc.); “Lord, speak for us by the providence and speak against our enemies; speak deliverance to us and disappointment to them.” God's speaking is his acting; for with him saying and doing are the same thing.

II. He here gives an account of the grand alliance of the neighbouring nations against Israel, which he begs of God to break, and blast the projects of. Now observe here,

1. Against whom this confederacy is formed; it is against the Israel of God, and so, in effect, against the God of Israel. Thus the psalmist takes care to interest God in their cause, not doubting but that, if it appeared that they were for God, God would make it to appear that he was for them, and then they might set all their enemies at defiance; for whom then could be against them? “Lord,” says he, “they are thy enemies, and they hate thee.” All wicked people are God's enemies (the carnal mind is enmity against God), but especially wicked persecutors; they hated the religious worshippers of God, because they hated God's holy religion and the worship of him. This was that which made God's people so zealous against them - that they fought against God: They are confederate against thee, Psa_83:5. Were our interest only concerned, we could the better bear it; but, when God himself is struck at, it is time to cry, Help, Lord. Keep not thou silence, O God! He proves that they are confederate against God, for they are so against the people of God, who are near and dear to him, his son, his first-born, his portion, and the lot of his inheritance; he may truly be said to fight against me that endeavours to destroy my children, to root out my family, and to ruin my estate. “Lord,” says the psalmist, “they are thy enemies, for they consult against thy hidden ones.” Note, God's people are his hidden ones, hidden,

(1.) In respect of secresy. Their life is hid with Christ in God; the world knows them not; if they knew them, they would not hate them as they do.

(2.) In respect of safety. God takes them under his special protection, hides them in the hollow of his hand; and yet, in defiance of God and his power and promise to secure his people, they will consult to ruin them and cast them down from their excellency (Psa_62:4), and to make a prey of those whom the Lord has set apart for himself, Psa_4:3. They resolve to destroy those whom God resolves to preserve.

2. How this confederacy is managed. The devil is at the bottom of it, and therefore it is carried on,

(1.) With a great deal of heat and violence: Thy enemies make a tumult, Psa_83:2. The heathen rage, Psa_2:1. The nations are angry, Rev_11:18. They are noisy in their clamours against the people whom they hope to run down with their loud calumnies. This comes in as a reason why God should not keep silence: “The enemies talk big and talk much; Lord, let them not talk all, but do thou speak to them in thy wrath,” Psa_2:5.

(2.) With a great deal of pride and insolence: They have lifted up the head. In confidence of their success, they are so elevated as if they could over-top the Most High and overpower the Almighty.

(3.) With a great deal of art and policy: They have taken crafty counsel, Psa_83:3. The subtlety of the old serpent appears in their management, and they contrive by all possible means, though ever so base, ever so bad, to gain their point. They areprofound to make slaughter (Hos_5:2), as if they could outwit Infinite Wisdom.

(4.) With a great deal of unanimity. Whatever separate clashing interest they have among themselves, against the people of God they consult with one consent (Psa_83:5), nor is Satan's kingdom divided against itself. To push on this unholy war, they lay their heads together, and their horns, and their hearts too. Fas est et ab hoste doceri - Even an enemy may instruct. Do the enemies of the church act with one consent to destroy it? Are the kings of the earth of one mind to give their power and honour to the beast? And shall not the church's friends be unanimous in serving her interests? If Herod and Pilate are made friends, that they may join in crucifying Christ, surely Paul and Barnabas, Paul and Peter, will soon be made friends, that they may join in preaching Christ.

3. What it is that is aimed at in this confederacy. They consult not like the Gibeonites to make a league with Israel, that they might strengthen themselves by such a desirable alliance, which would have been their wisdom. They consult, not only to clip the wings of Israel, to recover their new conquests, and check the progress of their victorious arms, not only to keep the balance even between them and Israel, and to prevent their power from growing exorbitant; this will not serve. It is no less than the utter ruin and extirpation of Israel that they design (Psa_83:4): “Come, let us cut them off from being a nation, as they cut off the seven nations of Canaan; let us leave them neither root nor branch, but lay their country so perfectly waste that the name of Israel may be no more in remembrance, no, not in history;” for with them they would destroy their Bibles and burn all their records. Such is the enmity of the serpent's seed against the seed of the woman. It is the secret wish of many wicked men that the church of God might not have a being in the world, that there might be no such thing as religion among mankind. Having banished the sense of it out of their own hearts, they would gladly see the whole earth as well rid of it, all its laws and ordinances abolished, all its restraints and obligations shaken off, and all that preach, profess, or practise it cut off. This they would bring it to if it were in their power; but he that sits in heaven shall laugh at them.

4. Who they are that are drawn into this confederacy. The nations that entered into this alliance are here mentioned (Psa_83:6-8 ); the Edomites and Ishmaelites, both descendants from Abraham, lead the van; for apostates from the church have been its most bitter and spiteful enemies, witness Julian. These were allied to Israel in blood and yet in alliance against Israel. There are no bonds of nature so strong but the spirit of persecution has broken through them. The brother shall betray the brother to death. Moab and Ammon were the children of righteous Lot; but, as an incestuous, so a degenerate race. The Philistines were long a thorn in Israel's side, and very vexatious. How the inhabitants of Tyre, who in David's time were Israel's firm allies, come in among their enemies, I know not; but that Assur (that is, the Assyrian) also is joined with them is not strange, or that (as the word is) they were an arm to the children of Lot. See how numerous the enemies of God's church have always been. Lord, how are those increased that trouble it! God's heritage was as a speckled bird; all the birds round about were against her (Jer_12:9), which highly magnifies the power of God in preserving to himself a church in the world, in spite of the combined force of earth and hell. — Henry 

Vs. 3-4 “They have taken crafty counsel against thy people, and consulted against thy hidden ones.  They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.“

This cry from the enemies of Israel continues today. The peculiar hatred that has been manifest toward the Jews and the nation of Israel throughout history, and which seeks not their salvation — for which both Moses and Paul were willing to be accursed if that would gain it (Ex. 32:32; Rm. 9:1-3) —  but their utter destruction, is demonic in origin and racially and religiously based, and is due to them being a testimony to the  character and power of almighty God.  While any Jews or any souls who die in their sins are damned,  having loved darkness over light (Jn. 3:19-21), and those who effectually believe on Christ for salvation are a holy nation of God (1 Pt. 2:9), and alone are “accepted in the Beloved” (Eph. 1:6), yet as the purpose of God according to the election of God will  stand, the “natural branches” are covenantally beloved for the fathers' sakes, and the judicial blindness imposed upon Israel will one day be removed, and “so all Israel shall be saved” (Rm. 11:26) — both those of the Israel of God (Gal. 6:16) now and the natural branches who turn to the LORD and their veil is taken away (Rm. 11; 2 Cor. 3:16). To God be the glory. http://peacebyjesus.witnesstoday.org/israel-chosenorforgotten.html
 
Meanwhile, their fall from grace is presented as a warning to believers today (Rm. 11:22), "Wherefore let him that thinketh he standeth take heed lest he fall."  (1 Cor 10:12; cf. Gal. 5:1-14).

[daniel1212av]

Psa 83:9-18 — All who oppose the kingdom of Christ may here read their doom. God is the same still that ever he was; the same to his people, and the same against his and their enemies. God would make their enemies like a wheel; unsettled in all their counsels and resolves. Not only let them be driven away as stubble, but burnt as stubble. And this will be the end of wicked men. Let them be made to fear thy name, and perhaps that will bring them to seek thy name. We should desire no confusion to our enemies and persecutors but what may forward their conversion. The stormy tempest of Divine vengeance will overtake them, unless they repent and seek the pardoning mercy of their offended Lord. God's triumphs over his enemies, clearly prove that he is, according to his name JEHOVAH, an almighty Being, who has all power and perfection in himself. May we fear his wrath, and yield ourselves to be his willing servants. And let us seek deliverance by the destruction of our fleshly lusts, which war against the soul. — MHCC

Psa 83:9-18 — The psalmist here, in the name of the church, prays for the destruction of those confederate forces, and, in God's name, foretels it; for this prayer that it might be so amounts to a prophecy that it shall be so, and this prophecy reaches to all the enemies of the gospel-church; whoever they be that oppose the kingdom of Christ, here they may read their doom. The prayer is, in short, that these enemies, who were confederate against Israel, might be defeated in all their attempts, and that they might prove their own ruin, and so God's Israel might be preserved and perpetuated. Now this is here illustrated,

I. By some precedents. Let that be their punishment which has been the fate of others who have formerly set themselves against God's Israel. The defeat and discomfiture of former combinations may be pleaded in prayer to God and improved for the encouragement of our own faith and hope, because God is the same still that ever he was, the same to his people and the same against his and their enemies; with him is no variableness.

1. He prays that their armies might be destroyed as the armies of former enemies had been (Psa_83:9, Psa_83:10): Do to them as to the Midianites; let them be routed by their own fears, for so the Midianites were, more than by Gideon's 300 men. Do to them as to the army under the command of Sisera (who was general under Jabin king of Canaan) which God discomfited (Jdg_4:15) at the brook Kishon, near to which was Endor. They became as dung on the earth; their dead bodies were thrown like dung laid in heaps, or spread, to fatten the ground; they were trodden to dirt by Barak's small but victorious army; and this was fitly made a precedent here, because Deborah made it so to aftertimes when it was fresh. Jdg_5:31, So let all thy enemies perish, O Lord! that is, So they shall perish.

2. He prays that their leaders might be destroyed as they had been formerly. The common people would not have been so mischievous if their princes had not set them on, and therefore they are particularly prayed against, Psa_83:11, Psa_83:12. Observe,

(1.) What their malice was against the Israel of God. They said, Let us take to ourselves the houses of God in possession (Psa_83:12), the pleasant places of God (so the word is), by which we may understand the land of Canaan, which was a pleasant land and was Immanuel's land, or the temple, which was indeed God's pleasant place (Isa_64:11), or (as Dr. Hammond suggests) the pleasant pastures, which these Arabians, who traded in cattle, did in a particular manner seek after. The princes and nobles aimed to enrich themselves by this war; and their armies must be made as dung for the earth, to serve their covetousness and their ambition.

(2.) What their lot should be. They shall be made like Oreb and Zeeb (two princes of the Midianites, who, when their forces were routed, were taken in their flight by the Ephraimites and slain, Jdg_7:25), and like Zeba and Zalmunna, whom Gideon himself slew, Jdg_8:21. “Let these enemies of ours be made as easy a prey to us as they were to the conquerors then.” We may not prescribe to God, but we may pray to God that he will deal with the enemies of his church in our days as he did with those in the days of our fathers.

II. He illustrates it by some similitudes, and prays,

1. That God would make them like a wheel (Psa_83:13), that they might be in continual motion, unquiet, unsettled, and giddy in all their counsels and resolves, that they might roll down easily and speedily to their own ruin. Or, as some think, that they might be broken by the judgments of God, as the corn is broken, or beaten out, by the wheel which was then used in threshing. Thus, when a wise king scatters the wicked, he is said to bring the wheel over them, Pro_20:26. Those that trust in God have their hearts fixed; those that fight against him are unfixed, like a wheel.

2. That they might be chased as stubble, or chaff, before the fierce wind. “The wheel, though it continually turn round, is fixed on its own axis; but let them have no more fixation than the light stubble has, which the wind hurries away, and nobody desires to save it, but is willing it should go,” Psa_1:4. Thus shall the wicked be driven away in his wickedness, and chased out of the world.

3. That they might be consumed, as wood by the fire, or as briers and thorns, as fern or furze, upon the mountains, by the flames, Psa_83:14. When the stubble is driven by the wind it will rest, at last, under some hedge, in some ditch or other; but he prays that they might not only be driven away as stubble, but burnt up as stubble. And this will be the end of wicked men (Heb_6:8 ) and particularly of all the enemies of God's church. The application of these comparisons we have (Psa_83:15): So persecute them with thy tempest, persecute them to their utter ruin, and make them afraid with thy storm. See how sinners are made miserable; the storm of God's wrath raises terrors in their own hearts, and so they are made completely miserable. God can deal with the proudest and most daring sinner that has bidden defiance to his justice, and can make him afraid as a grasshopper. It is the torment of devils that they tremble.

III. He illustrates it by the good consequences of their confusion, Psa_83:16-18. He prays here that God, having filled their hearts with terror, would thereby fill their faces with shame, that they might be ashamed of their enmity to the people of God (Isa_26:11), ashamed of their folly in acting both against Omnipotence itself and their own true interest. They did what they could to put God's people to shame, but the shame will at length return upon themselves. Now,

1. The beginning of this shame might be a means of their conversion: “Let them be broken and baffled in their attempts, that they may seek thy name, O Lord! Let them be put to a stand, that they may have both leisure and reason to pause a little, and consider who it is that they are fighting against and what an unequal match they are for him, and may therefore humble and submit themselves and desire conditions of peace. Let them be made to fear thy name, and perhaps that will bring them to seek thy name.” Note, That which we should earnestly desire and beg of God for our enemies and persecutors is that God would bring them to repentance, and we should desire their abasement in order to this, no other confusion to them than what may be a step towards their conversion.

2. If it did not prove a means of their conversion, the perfecting of it would redound greatly to the honour of God. If they will not be ashamed and repent, let them be put to shame and perish; if they will not be troubled and turned, which would soon put an end to all their trouble, a happy end, let them be troubled for ever, and never have peace: this will be for God's glory (Psa_83:18), that other men may know and own, if they themselves will not, that thou, whose name alone is JEHOVAH (that incommunicable, though not ineffable name) art the Most High over all the earth. God's triumphs over his and his church's enemies will be incontestable proofs,

(1.) That he is, according to his name JEHOVAH, a self-existent self-sufficient Being, that has all power and perfection in himself.

(2.) That he is the most high God, sovereign Lord of all, above all gods, above all kings, above all that exalt themselves and pretend to be high.

(3.) That he is so, not only over the land of Israel, but over all the earth, even those nations of the earth that do not know him or own him; for his kingdom rules over all. These are great and unquestionable truths, but men will hardly be persuaded to know and believe them; therefore the psalmist prays that the destruction of some might be the conviction of others. The final ruin of all God's enemies, in the great day, will be the effectual proof of this, before angels and men, when the everlasting shame and contempt to which sinners shall rise (Dan_12:2) shall redound to the everlasting honour and praise of that God to whom vengeance belongs. — Henry 

[daniel1212av]

(Psa 84)  "To the chief Musician upon Gittith, A Psalm for the sons of Korah. How amiable are thy tabernacles, O LORD of hosts! {2} My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God. {3} Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God. {4} Blessed are they that dwell in thy house: they will be still praising thee. Selah. {5} Blessed is the man whose strength is in thee; in whose heart are the ways of them. {6} Who passing through the valley of Baca make it a well; the rain also filleth the pools. {7} They go from strength to strength, every one of them in Zion appeareth before God.

{8} O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah. {9} Behold, O God our shield, and look upon the face of thine anointed. {10} For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness. {11} For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly. {12} O LORD of hosts, blessed is the man that trusteth in thee."

[daniel1212av]

Psalms 84 - Title and Subject. - To the chief musician upon Gittith. A Psalm for the sons of Korah. This Psalm well deserved to be committed to the noblest of the sons of song. No music could be too sweet for its theme, or too exquisite in sound to match the beauty of its language. Sweeter than the joy of the wine press, (for that is said to be the meaning of the word rendered upon Gittith), is the joy of the holy assemblies of the Lord's house; not even the favoured children of grace, who are like the sons of Korah, can have a richer subject for song than Zion's sacred festivals.

It matters little when this Psalm was written, or by whom; for our part it exhales to us a Davidic perfume, it smells of the mountain heather and the lone places of the wilderness, where King David must have often lodged during his many wars. This sacred ode is one of the choicest of the collection; it has a mild radiance about it, entitling it to be called The Pearl of Psalms. If the twenty-third be the most popular, the one-hundred-and-third the most joyful, the one-hundred-and-nineteenth the most deeply experimental, the fifty-first the most plaintive, this is one of the most sweet of the Psalms of Peace.

Pilgrimages to the tabernacle were a great feature of Jewish life. In our own country, pilgrimages to the shrine of Thomas of Canterbury, and our Ladye of Walsingham, were so general as to affect the entire population, cause the formation of roads, the erection and maintenance of hostelries, and the creation of a special literature; this may help us to understand the influence of pilgrimage upon the ancient Israelites. Families journeyed together, making bands which grew at each halting place; they camped in sunny glades, sang in unison along the roads, toiled together over the hill and through the slough, and, as they went along, stored up happy memories which would never be forgotten. One who was debarred the holy company of the pilgrims, and the devout worship of the congregation, would find in this Psalm fit expression for his mournful spirit.

Division. - We will make our pauses where the poet or the musician placed them, namely, at the Selahs.  — Psalms   

Psalms 84 - 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. — Henry 

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. — MHCC

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.

[daniel1212av]

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. — Henry 

[daniel1212av]

Psa 84:8-12 — In all our addresses to God, we must desire that he would look on Christ, his Anointed One, and accept us for his sake: we must look to Him with faith, and then God will with favour look upon the face of the Anointed: we, without him, dare not show our faces. The psalmist pleads love to God's ordinances. Let us account one day in God's courts better than a thousand spent elsewhere; and deem the meanest place in his service preferable to the highest earthly preferment. We are here in darkness, but if God be our God, he will be to us a Sun, to enlighten and enliven us, to guide and direct us. We are here in danger, but he will be to us a Shield, to secure us from the fiery darts that fly thick about us. Through he has not promised to give riches and dignities, he has promised to give grace and glory to all that seek them in his appointed way. And what is grace, but heaven begun below, in the knowledge, love, and service of God? What is glory, but the completion of this happiness, in being made like to him, and in fully enjoying him for ever? Let it be our care to walk uprightly, and then let us trust God to give us every thing that is good for us. If we cannot go to the house of the Lord, we may go by faith to the Lord of the house; in him we shall be happy, and may be easy. That man is really happy, whatever his outward circumstances may be, who trusts in the Lord of hosts, the God of Jacob. — MHCC

Psa 84:8-12 — Here,

I. The psalmist prays for audience and acceptance with God, not mentioning particularly what he desired God would do for him. He needed to say no more when he had professed such an affectionate esteem for the ordinances of God, which now he was restrained and banished from. All his desire was, in that profession, plainly before God, and his longing, his groaning, was not hidden from him; therefore he prays (Psa_84:8, Psa_84:9) only that God would hear his prayer and give ear, that he would behold his condition, behold his good affection, and look upon his face, which way it was set, and how his countenance discovered the longing desire he had towards God's courts. He calls himself (as many think) God's anointed, for David was anointed by him and anointed for him. In this petition, 1. He has an eye to God under several of his glorious titles - as the Lord God of hosts, who has all the creatures at his command, and therefore has all power both in heaven and in earth, - as the God of Jacob, a God in covenant with his own people, a God who never said to the praying seed of Jacob, Seek you me in vain, - and as God our shield, who takes his people under his special protection, pursuant to his covenant with Abraham their father. Gen_15:1, Fear not, Abraham, I am thy shield. When David could not be hidden in the secret of God's tabernacle (Psa_27:5), being at a distance from it, yet he hoped to find God his shield ready to him wherever he was. 2. He has an eye to the Mediator; for of him I rather understand those words, Look upon the face of thy Messiah, thy anointed one, for of his anointing David spoke, Psa_45:7. In all our addresses to God we must desire that he would look upon the face of Christ, accept us for his sake, and be well-pleased with us in him. We must look with an eye of faith, and then God will with an eye of favour look upon the face of the anointed, who does show his face when we without him dare not show ours.

II. He pleads his love to God's ordinances and his dependence upon God himself.

1. God's courts were his choice, Psa_84:10. A very great regard he had for holy ordinances: he valued them above any thing else, and he expresses his value for them, (1.) By preferring the time of God's worship before all other time: A day spent in thy courts, in attending on the services of religion, wholly abstracted from all secular affairs, is better than a thousand, not than a thousand in thy courts, but any where else in this world, though in the midst of all the delights of the children of men. Better than a thousand, he does not say days, you may supply it with years, with ages, if you will, and yet David will set his hand to it. “A day in thy courts, a sabbath day, a holy day, a feast-day, though but one day, would be very welcome to me; nay” (as some of the rabbin paraphrase it), “though I were to die for it the next day, yet that would be more sweet than years spent in the business and pleasure of this world. One of these days shall with its pleasure chase a thousand, and two put ten thousand to flight, to shame, as not worthy to be compared.”

(2.) By preferring the place of worship before any other place: I would rather be a door-keeper, rather be in the meanest place and office, in the house of my God, than dwell in state, as master, in the tents of wickedness. Observe, He calls even the tabernacle a house, for the presence of God in it made even those curtains more stately than a palace and more strong than a castle. It is the house of my God; the covenant-interest he had in God as his God was the sweet string on which he loved dearly to be harping; those, and those only, who can, upon good ground, call God theirs, delight in the courts of his house. I would rather be a porter in God's house than a prince in those tents where wickedness reigns, rather lie at the threshold (so the word is); that was the beggar's place (Act_3:2): “no matter” (says David), “let that be my place rather than none.” The Pharisees loved synagogues well enough, provided they might have the uppermost seats there (Mat_23:6), that they might make a figure. Holy David is not solicitous about that; if he may but be admitted to the threshold, he will say, Master, it is good to be here. Some read it, I would rather be fixed to a post in the house of my God than live at liberty in the tents of wickedness, alluding to the law concerning servants, who, if they would not go out free, were to have their ear bored to the door-post, Exo_21:5, Exo_21:6. David loved his master and loved his work so well that he desired to be tied to this service for ever, to be more free to it, but never to go out free from it, preferring bonds to duty far before the greatest liberty to sin. Such a superlative delight have holy hearts in holy duties; no satisfaction in their account comparable to that in communion with God.

2. God himself was his hope, and joy, and all. Therefore he loved the house of his God, because his expectation was from his God, and there he used to communicate himself, Psa_84:11. See, (1.) What God is, and will be, to his people: The Lord God is a sun and shield. We are here in darkness, but, if God be our God, he will be to us a sun, to enlighten and enliven us, to guide and direct us. We are here in danger, but he will be to us a shield to secure us from the fiery darts that fly thickly about us. With his favour he will compass us as with a shield. Let us therefore always walk in the light of the Lord, and never throw ourselves out of his protection, and we shall find him a sun to supply us with all good and a shield to shelter us from all evil.

(2.) What he does, and will, bestow upon them: The Lord will give grace and glory. Grace signifies both the good-will of God towards us and the good work of God in us; glory signifies both the honour which he now puts upon us, in giving us the adoption of sons, and that which he has prepared for us in the inheritance of sons. God will give them grace in this world as a preparation for glory, and glory in the other world as the perfection of grace; both are God's gift, his free gift. And as, on the one hand, wherever God gives grace he will give glory (for grace is glory begun, and is an earnest of it), so, on the other hand, he will give glory hereafter to none to whom he does not give grace now, or who receive his grace in vain. And if God will give grace and glory, which are the two great things that concur to make us happy in both worlds, we may be sure that no good thing will be withheld from those that walk uprightly. It is the character of all good people that they walk uprightly, that they worship God in spirit and in truth, and have their conversation in the world in simplicity and godly sincerity; and such may be sure that God will withhold no good thing from them, that is requisite to their comfortable passage through this world. Make sure grace and glory, and other things shall be added. This is a comprehensive promise, and is such an assurance of the present comfort of the saints that, whatever they desire, and think they need, they may be sure that either Infinite Wisdom sees it is not good for them or Infinite Goodness will give it to them in due time. Let it be our care to walk uprightly, and then let us trust God to give us every thing that is good for us.

Lastly, He pronounces those blessed who put their confidence in God, as he did, Psa_84:12. Those are blessed who have the liberty of ordinances and the privileges of God's house. But, though we should be debarred from them, yet we are not therefore debarred from blessedness if we trust in God. If we cannot go to the house of the Lord, we may go by faith to the Lord of the house, and in him we shall be happy and may be easy. — Henry

[daniel1212av]

(Psa 85)  "To the chief Musician, A Psalm for the sons of Korah. LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob. {2} Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. {3} Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. {4} Turn us, O God of our salvation, and cause thine anger toward us to cease. {5} Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations? {6} Wilt thou not revive us again: that thy people may rejoice in thee? {7} Show us thy mercy, O LORD, and grant us thy salvation.

{8} I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. {9} Surely his salvation is nigh them that fear him; that glory may dwell in our land. {10} Mercy and truth are met together; righteousness and peace have kissed each other. {11} Truth shall spring out of the earth; and righteousness shall look down from heaven. {12} Yea, the LORD shall give that which is good; and our land shall yield her increase. {13} Righteousness shall go before him; and shall set us in the way of his steps."

[daniel1212av]

Psalms 85 — Title. - To the Chief Musician, A Psalm for the Sons of Korah. There is no need to repeat our observations upon a title which is of so frequent occurrence; the reader is referred to notes placed in the headings of preceding Psalms. Yet it may not be out of place to quote Neh_12:46. - “In the days of David and Asaph of old there were chief of the singers, and songs of praise and thanksgiving unto God.”

Subject and Occasion. - It is the prayer of a patriot for his afflicted country, in which he pleads the Lord's former mercies, and by faith foresees brighter days. We believe that David wrote it, but many question that assertion. Certain interpreters appear to grudge the Psalmist David the authorship of any of the Psalms, and refer the sacred songs by wholesale to the times of Hezekiah, Josiah, the Captivity, and the Maccabees, it is remarkable that, as a rule, the more sceptical a writer is, the more resolute is he to have done with David; while the purely evangelic annotators are for the most part content to leave the royal poet in the chair of authorship. The charms of a new theory also operate greatly upon writers who would have nothing at all to say if they did not invent a novel hypothesis, and twist the language of the Psalm in order to justify it. The present Psalm has of course been referred to the Captivity, the critics could not resist the temptation to do that, though, for our part, we see no need to do so: it is true a captivity is mentioned in Psa_85:1, but that does not necessitate the nation's having been carried away into exile, since Job's captivity was turned, and yet he had never left his native land: moreover, the text speaks of the captivity of Jacob as brought back, but, had it referred to the Babylonian emigration, it would have spoken of Judah; for Jacob or Israel, as such, did not return. Psa_85:1 in speaking of “the land” proves that the author was not an exile. Our own belie! is that David penned this national hymn when the land was oppressed by the Philistines, and in the spirit of prophecy he foretold the peaceful years of his own reign and the repose of the rule of Solomon, the Psalm having all along an inner sense of which Jesus and his salvation are the key. The presence of Jesus the Saviour reconciles earth and heaven, and secures to us the golden age, the balmy days of universal peace.

Divisions. - In the Psa_85:1-4 the poet sings of the Lord's former mercies and begs him to remember his people; from Psa_85:5-7 he pleads the cause of afflicted Israel; and then, having listened to the sacred oracle in Psa_85:8, he publishes joyfully the tidings of future good, Psa_85:9-13.  — Psalms   

Psalms 85 - Interpreters are generally of the opinion that this psalm was penned after the return of the Jews out of their captivity in Babylon, when they still remained under some tokens of God's displeasure, which they here pray for the removal of. And nothing appears to the contrary, but that it might be penned then, as well as Psa_137:1-9. They are the public interests that lie near the psalmist's heart here, and the psalm is penned for the great congregation. The church was here in a deluge; above were clouds, below were waves; every thing was dark and dismal. The church is like Noah in the ark, between life and death, between hope and fear; being so, 

I. Here is the dove sent forth in prayer. The petitions are against sin and wrath (Psa_85:4) and for mercy and grace (Psa_85:7). The pleas are taken from former favours (Psa_85:1-3) and present distresses (Psa_85:5, Psa_85:6). 

II. Here is the dove returning with an olive branch of peace and good tidings; the psalmist expects her return (Psa_85:8 ) and then recounts the favours to God's Israel which by the spirit of prophecy he gave assurance of to others, and by the spirit of faith he took the assurance of to himself (Psa_85:9-13). In singing this psalm we may be assisted in our prayers to God both for his church in general and for the land of our nativity in particular. The former part will be of use to direct our desires, the latter to encourage our faith and hope in those prayers.

To the chief musician. A psalm for the sons of Korah. — Henry 

Psa 85:1-7 — The sense of present afflictions should not do away the remembrance of former mercies. The favour of God is the fountain of happiness to nations, as well as to particular persons. When God forgives sin, he covers it; and when he covers the sin of his people, he covers it all. See what the pardon of sin is. In compassion to us, when Christ our Intercessor has stood before thee, thou hast turned away thine anger. When we are reconciled to God, then, and not till then, we may expect the comfort of his being reconciled to us. He shows mercy to those to whom he grants salvation; for salvation is of mere mercy. The Lord's people may expect sharp and tedious afflictions when they commit sin; but when they return to him with humble prayer, he will make them again to rejoice in him. — MHCC

[daniel1212av]

Psa 85:1-7 — The church, in affliction and distress, is here, by direction from God, making her application to God. So ready is God to hear and answer the prayers of his people that by his Spirit in the word, and in the heart, he indites their petitions and puts words into their mouths. The people of God, in a very low and weak condition, are here taught how to address themselves to God.

I. They are to acknowledge with thankfulness the great things God had done for them (Psa_85:1-3): “Thou has done so and so for us and our fathers.” Note, The sense of present afflictions should not drown the remembrance of former mercies; but, even when we are brought very low, we must call to remembrance past experiences of God's goodness, which we must take notice of with thankfulness, to his praise. They speak of it here with pleasure,

1. That God had shown himself propitious to their land, and had smiled upon it as his own: “Thou hast been favourable to thy land, as thine, with distinguishing favours.” Note, The favour of God is the spring-head of all good, and the fountain of happiness, to nations, as well as to particular persons. It was by the favour of God that Israel got and kept possession of Canaan (Psa_44:3); and, if he had not continued very favourable to them, they would have been ruined many a time.

2. That he had rescued them out of the hands of their enemies and restored them to their liberty: “Thou hast brought back the captivity of Jacob, and settled those in their own land again that had been driven out and were strangers in a strange land, prisoners in the land of their oppressors.” The captivity of Jacob, though it may continue long, will be brought back in due time.

3. That he had not dealt with them according to the desert of their provocations (Psa_85:2): “Thou hast forgiven the iniquity of thy people, and not punished them as in justice thou mightest. Thou hast covered all their sin.” When God forgives sin he covers it; and, when he covers the sin of his people, he covers it all. The bringing back of their captivity was then an instance of God's favour to them, when it was accompanied with the pardon of their iniquity.

4. That he had not continued his anger against them so far, and so long, as they had reason to fear (Psa_85:3): “Having covered all their sin, thou hast taken away all thy wrath;” for when sin is set aside God's anger ceases; God is pacified if we are purified. See what the pardon of sin is: Thou hast forgiven the iniquity of thy people, that is, “Thou hast turned thy anger from waxing hot, so as to consume us in the flame of it. In compassion to us thou hast not stirred up all thy wrath, but, when an intercessor has stood before thee in the gap, thou hast turned away thy anger.”

II. They are taught to pray to God for grace and mercy, in reference to their present distress; this is inferred from the former: “Thou hast done well for our fathers; do well for us, for we are the children of the same covenant.”

1. They pray for converting grace: “Turn us, O God of our salvation! in order to the turning of our captivity; turn us from iniquity; turn us to thyself and to our duty; turn us, and we shall be turned.” All those whom God will save sooner or later he will turn. If no conversion, no salvation.

2. They pray for the removal of the tokens of God's displeasure which they were under: “Cause thine anger towards us to cease, as thou didst many a time cause it to cease in the days of our fathers, when thou didst take away thy wrath from them.” Observe the method, “First turn us to thee, and then cause thy anger to turn from us.” When we are reconciled to God, then, and not till then, we may expect the comfort of his being reconciled to us.

3. They pray for the manifestation of God's good-will to them (Psa_85:7): “Show us thy mercy, O Lord! show thyself merciful to us; not only have mercy on us, but let us have the comfortable evidences of that mercy; let us know that thou hast mercy on us and mercy in store for us.”

4. They pray that God would, graciously to them and gloriously to himself, appear on their behalf: “Grant us thy salvation; grant it by thy promise, and then, no doubt, thou wilt work it by thy providence.” Note, The vessels of God's mercy are the heirs of his salvation; he shows mercy to those to whom he grants salvation; for salvation is of mere mercy.

III. They are taught humbly to expostulate with God concerning their present troubles, Psa_85:5, Psa_85:6. Here observe,

1. What they dread and deprecate: “Wilt thou be angry with us for ever? We are undone if thou art, but we hope thou wilt not. Wilt thou draw out thy anger unto all generations? No; thou art gracious, slow to anger, and swift to show mercy, and wilt not contend for ever. Thou wast not angry with our fathers for ever, but didst soon turn thyself from the fierceness of thy wrath; why then wilt thou be angry with us for ever? Are not thy mercies and compassions as plentiful and powerful as ever they were? Impenitent sinners God will be angry with for ever; for what is hell but the wrath of God drawn out unto endless generations? But shall a hell upon earth be the lot of thy people?”

2. What they desire and hope for: “Wilt thou not revive us again (Psa_85:6), revive us with comforts spoken to us, revive us with deliverances wrought for us? Thou hast been favourable to thy land formerly, and that revived it; wilt thou not again be favourable, and so revive it again?” God had granted to the children of the captivity some reviving in their bondage, Ezr_9:8. Their return out of Babylon was as life from the dead, Eze_37:11, Eze_37:12. Now, Lord (say they), wilt thou not revive us again, and put thy hand again the second time to gather us in? Isa_11:11; Psa_126:1, Psa_126:4. Revive thy work in the midst of the years, Hab_3:2. “Revive us again,”

(1.) “That thy people may rejoice; and so we shall have the comfort of it,” Psa_14:7. Give them life, that they may have joy.

(2.) “That they may rejoice in thee; and so thou wilt have the glory of it.” If God be the fountain of all our mercies, he must be the centre of all our joys. — Henry   

Psa 85:8-13 — Sooner or later, God will speak peace to his people. If he do not command outward peace, yet he will suggest inward peace; speaking to their hearts by his Spirit. Peace is spoken only to those who turn from sin. All sin is folly, especially backsliding; it is the greatest folly to return to sin. Surely God's salvation is nigh, whatever our difficulties and distresses are. Also, his honour is secured, that glory may dwell in our land. And the truth of the promises is shown by the Divine mercy in sending the Redeemer. The Divine justice is now satisfied by the great atonement. Christ, the way, truth, and life, sprang out of the earth when he took our nature upon him, and Divine justice looked upon him well pleased and satisfied. For his sake all good things, especially his Holy Spirit, are given to those who ask him. Through Christ, the pardoned sinner becomes fruitful in good works, and by looking to and trusting in the Saviour's righteousness, finds his feet set in the way of his steps. Righteousness is a sure guide, both in meeting God, and in following him. — MHCC