TRV
Translation
King James Version
¶ To the chief Musician upon Gittith, A Psalm for the sons of Korah. How amiable are thy tabernacles, O LORD of hosts!
Complete Jewish Bible
For the leader. On the gittit. A psalm of the sons of Korach: How deeply loved are your dwelling-places, ADONAI-Tzva'ot!
Geneva Bible (1599)
To him that excelleth upon Gittith. A Psalme committed to the sonnes of Korah. O Lord of hostes, howe amiable are thy Tabernacles!
Young's Literal Translation
To the Overseer. --`On the Gittith By sons of Korah.' --A Psalm. How beloved Thy tabernacles, Jehovah of Hosts!
In the KJVVerse 15,261 of 31,102
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Commentary on Psalms 84 verses 1–7
1 ¶ 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.
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! Jo1 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. 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 (Co2 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 84
If therefore you feel the passions of this world, even when you are happy, you understand now that you are in the winepress....If therefore the world smile upon you with happiness, imagine yourself in the winepress, and say, "I found trouble and heaviness, and I did call upon the name of the Lord." He said not, I found trouble, without meaning, of such a kind as was hidden: for some troubles are hidden from some in this world, who think they are happy while they are absent from God. "For as long as we are in the body," he says, "we are absent from the Lord." [2 Corinthians 5:6] If you were absent from your father, you would be unhappy: are you absent from the Lord, and happy? There are then some who think it is well with them. But those who understand, that in whatever abundance of wealth and pleasures, though all things obey their beck, though nothing troublesome creep in, nothing adverse terrify, yet that they are in a bad case as long as they are absent from the Lord; with a most keen eye these have found trouble, and grief, and have called on the name of the Lord. Such is he who sings in this Psalm. Who is he? The Body of Christ. Who is that? You, if you will: all we, if we will: for Christ's Body is one....
"How lovely are Your tabernacles, O Lord of Hosts" [Psalm 84:1]. He was in some tabernacles, that is, in winepresses: but he longed for other tabernacles, where is no pressure: in this he sighed for them, from these, he, as it were, flowed down into them by the channel of longing desire.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 84:1, the opening verse of a beloved "Pilgrim's Psalm," expresses a profound and intense longing for God's dwelling place. The psalmist, likely one of the Sons of Korah, declares the supreme loveliness and desirability of God's "tabernacles," which refer to the Temple in Jerusalem, the earthly locus of divine presence. This exclamation, directed to "O LORD of hosts," immediately establishes a tone of deep affection, reverence, and spiritual yearning for communion with the almighty and sovereign God, whose abode is inherently beautiful and cherished.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 84:1 employs several literary devices to convey its profound message. The most prominent is Exclamation, seen in "How amiable [are] thy tabernacles!" The use of "How" intensifies the emotion, expressing an overwhelming sense of admiration, delight, and longing rather than a mere statement of fact. This immediately draws the reader into the psalmist's fervent spiritual state. Apostrophe is also present, as the psalmist directly addresses God ("O LORD of hosts!"), creating an intimate and reverent tone. The term "tabernacles" functions as Metonymy or Symbolism, where the physical structure of the Temple stands in for the spiritual reality of God's presence, communion, and worship. The plural "tabernacles" can also be seen as a Plural of Majesty or Intensification, emphasizing the grandeur and multifaceted sacredness of God's dwelling. Finally, "LORD of hosts" is a powerful Divine Epithet, a recurring title that emphasizes God's sovereign power, His command over all creation, and His role as the divine warrior, adding a layer of awe and reverence to the description of His dwelling.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 84:1 articulates a profound theological truth: the inherent desirability and beauty of God's presence. It transcends a mere appreciation for a physical building, pointing to the spiritual reality of finding delight and security in drawing near to the Almighty. The psalmist's longing for the "tabernacles" reflects a universal spiritual hunger for communion with God, recognizing that true blessedness is found in His presence. This verse establishes God's dwelling as a place of holiness, power, and ultimate satisfaction, rooted in the majestic character of the "LORD of hosts." It sets the stage for the psalm's exploration of the joy of pilgrimage and the blessedness of those who trust in God.
REFLECTION AND APPLICATION
While the physical Temple no longer stands, the spiritual longing expressed in Psalms 84:1 remains profoundly relevant for believers today. This verse invites us to examine the depth of our own affection for God's presence. Do we find God's "tabernacles"—His presence in personal devotion, corporate worship, and the indwelling Holy Spirit—as "amiable" and desirable as the psalmist did? This psalm calls us to cultivate a deep spiritual thirst for God, prioritizing communion with Him above all else. It encourages us to cherish the privilege of drawing near to Him, whether in quiet prayer, diligent study of His Word, or vibrant fellowship with other believers, recognizing that true joy and security are found in His glorious presence.
Questions for Reflection
FAQ
What does the superscription "To the chief Musician upon Gittith, A Psalm for the sons of Korah" mean?
Answer: This superscription provides critical context for the psalm. "To the chief Musician" (H5329) indicates that the psalm was intended for liturgical performance under the direction of the temple choirmaster, suggesting its use in public worship. "Upon Gittith" (H1665) likely refers to a specific musical instrument or a particular melody, possibly originating from the Philistine city of Gath, indicating the tune or style in which the psalm was to be sung. "A Psalm for the sons of Korah" (H4210, H1121, H7141) attributes the psalm to this prominent Levitical family, who served as temple musicians and gatekeepers. Their vocational role would have naturally fostered a deep connection and longing for God's dwelling place, which is the central theme of the psalm.
Why does the psalmist refer to God's dwelling as "tabernacles" (plural) when there was only one Temple?
Answer: The Hebrew word mishkanot (מִשְׁכָּנוֹת) is indeed plural. While the physical Temple in Jerusalem was a singular structure, the use of the plural can be understood in several ways. It may be a "plural of majesty" or "plural of intensity," a common Hebrew idiom used to emphasize the grandeur, holiness, and multifaceted nature of God's dwelling place. It could also refer to the various courts, chambers, and sacred spaces within the expansive Temple complex, all of which were considered part of God's "dwelling." This poetic usage highlights the awe and reverence the psalmist held for every aspect of God's sacred abode.
What is the significance of calling God "O LORD of hosts!"?
Answer: "O LORD of hosts!" (Hebrew: Yᵉhôvâh Tsâbâʼ, H3068, H6635) is one of the most powerful and majestic divine titles in the Old Testament, emphasizing God's supreme authority and omnipotence. Yᵉhôvâh is God's personal covenant name, revealing His self-existent and relational nature. Tsâbâʼ means "armies" or "hosts," referring primarily to the celestial armies of angels, but also encompassing all the forces of creation—heavenly and earthly. By addressing God as "LORD of hosts," the psalmist acknowledges Him as the sovereign commander of all spiritual and physical powers. This title reinforces the immense power, holiness, and unchallengeable authority of the God who dwells in the "amiable tabernacles," making His presence a source of ultimate security and awe, as seen in 1 Samuel 1:3.
CHRIST-CENTERED FULFILLMENT
Psalms 84:1, with its fervent longing for God's earthly dwelling, finds its ultimate fulfillment and spiritual transformation in Jesus Christ. The "tabernacles" that the psalmist found so amiable were but a shadow of the ultimate dwelling of God among humanity. John 1:14 declares that "the Word became flesh and dwelt among us," using a Greek word (eskēnōsen) that literally means "tabernacled" or "pitched His tent." Jesus Himself is the true and perfect "tabernacle" of God, the very presence of God incarnate, in whom "all the fullness of God was pleased to dwell" (Colossians 1:19). He is the ultimate access point to God, the one through whom we can draw near to the Father (Hebrews 10:19-22). Furthermore, Christ's resurrection established His body as the new and indestructible Temple (John 2:19-21), and through the Holy Spirit, believers individually become temples of God (1 Corinthians 6:19) and corporately form the Church, which is God's dwelling place by the Spirit (Ephesians 2:19-22). The psalmist's longing for a physical dwelling is ultimately satisfied in Christ, who not only brings God's presence to us but also enables us to become His dwelling, culminating in the glorious vision of the New Jerusalem where God's "dwelling place is with man" forever (Revelation 21:3).