John Calvin Commentary Psalms 84

How amiable are thy tabernacles, O Jehovah of Hosts! David complains of being deprived of the freedom to access the Church of God, there to make a profession of his faith, to improve in godliness, and to engage in divine worship. Some would understand the tabernacles of God to mean the kingdom of heaven, as if David mourned over his continuation in this state of earthly pilgrimage. However, they do not sufficiently consider the nature of his present afflicted circumstances—that he was barred from the sanctuary.

He knew that God had not appointed the holy assemblies in vain, and that the godly need such helps as long as they are sojourners in this world. He was also deeply aware of his own infirmity, nor was he ignorant of how far short he came of approaching the perfection of angels.

He therefore had good reason to lament being deprived of those means, the usefulness of which is well known to all true believers. His attention was, no doubt, directed to the proper purpose for which the external ritual was appointed. For his character was widely different from that of hypocrites, who, while they frequent the solemn assemblies with great pomp and seem to burn with ardent zeal in serving God, yet in all this, aim at nothing more than by an ostentatious display of piety to obtain the credit of having performed their duty toward Him. David’s mind was far from being occupied with this crude notion.

The purpose he had in view in desiring so earnestly to enjoy free access to the sanctuary was that he might there worship God with sincerity of heart and in a spiritual manner. The opening words are in the form of an exclamation, which is an indication of ardent affection; and this state of feeling is expressed still more fully in the second verse. From this we learn that those who carelessly neglect God’s instituted worship, as if they were able to ascend to heaven by their own unaided efforts, are seriously lacking in understanding.

I have observed that in the second verse a more than ordinary ardor of desire is expressed. The first verb, כספ, casaph, signifies vehemently to desire. But not content with this word, David adds that his soul fainteth after the courts of the Lord, which is equivalent to our pining away when, under the influence of extreme mental emotion, we are in a way transported out of ourselves.

He speaks only of the courts of the tabernacle because, not being a priest, it was not lawful for him to go beyond the outer court. Only the priests, as is well known, were permitted to enter the inner sanctuary. At the end of the verse, he declares that this longing extended even to his body, that is, it manifested itself in the utterance of the mouth, the languor of the eyes, and the action of the hands.

The reason he longed so intensely to have access to the tabernacle was to enjoy the living God; not that he conceived of God as confined in such a narrow place as the tent of the ark, but he was convinced of his need for steps by which to rise to heaven. He knew that the visible sanctuary served the purpose of a ladder, because by it the minds of the godly were directed and conducted to the heavenly model.

And certainly, when we consider that the sluggishness of our flesh hinders us from elevating our minds to the height of the divine majesty, God would call us to Himself in vain if He did not at the same time, on His part, come down to us; or if He did not at least, by the provision of means, stretch out His hand to us, so to speak, to lift us up to Himself.

The sparrow also hath found a house for herself, and the swallow a nest for herself. Some read this verse as one continuous sentence, conveying the idea that the birds made their nests near the altars, from which it might more evidently appear how hard and distressing his condition was in being kept at a distance from them.

This opinion seems to be supported by the circumstance that, immediately before the Hebrew word for altars, there is the particle את, eth, which is commonly joined with the accusative case. But as it is also sometimes used in exclamations, the prophet, I have no doubt, breaking off in the middle of his sentence, all at once exclaims that nothing would be more pleasing to him than to behold the altar of God.

David then, in the first place, to emphasize the misery of his condition, compares himself with the sparrows and swallows, showing how hard it was for the children of Abraham to be driven out of the heritage which had been promised them, while the little birds found some place or other for building their nests.

He might sometimes find a comfortable retreat and might even dwell among unbelievers with some degree of honor and status; but as long as he was deprived of liberty of access to the sanctuary, he seemed to himself to be, in a way, banished from the whole world. Undoubtedly, the true purpose we ought to set for ourselves in life is to be engaged in the service of God.

The manner in which he requires us to serve him is spiritual; but still it is necessary for us to use those external aids which he has wisely appointed for our observance. This is the reason why David all at once breaks forth into the exclamation, O thine altars! thou Jehovah of Hosts! Some might be ready to say, regarding his present circumstances, that there were many retreats in the world where he might live in safety and repose, yes, that there were many who would gladly receive him as a guest under their roof, and that therefore he had no reason to be so greatly distressed.

To this he answers that he would rather relinquish the whole world than continue in a state of exclusion from the holy tabernacle. He felt no place delightful at a distance from God’s altars; and, in short, no dwelling-place was pleasing to him beyond the limits of the Holy Land.

He intimates this by the appellations he gives to God: My King, and my God. In speaking this way, he shows us that his life was uncomfortable and embittered because he was banished from the kingdom of God.

“Although all men,” as if he had said, “should vie with each other in their eagerness to offer me shelter and entertainment, yet as you are my King, what pleasure would it give me to live in the world as long as I am excluded from the territory of the Holy Land? And again, as you are my God, for what purpose do I live but to seek you? Now, when you cast me off, should I not despise every place of retreat and shelter offered to me, however pleasant and delightful it may be to my flesh?”

Blessed are they who dwell in thy house. Here the Psalmist expresses more distinctly the proper and legitimate use of the sanctuary. Thus, he distinguishes himself from hypocrites, who are diligently attentive to the observance of outward ceremonies but lack genuine godliness of heart. David, on the contrary, testifies that the true worshippers of God offer to Him the sacrifice of praise, which can never be dissociated from faith. No one will ever praise God from the heart unless, relying upon His grace, they partake of spiritual peace and joy.

Blessed is the man whose strength is in you. David again informs us that the purpose for which he desired freedom of access to the sanctuary was not merely to gratify his eyes with what was to be seen there, but to make progress in faith. To lean with the whole heart on God is to attain a high degree of spiritual advancement; and this cannot be attained by anyone unless all their pride is laid prostrate in the dust and their heart truly humbled.

In choosing this way of seeking God for himself, David’s object is to borrow from Him by prayer the strength of which he feels himself to be destitute. The concluding clause of the verse, the ways are in their hearts, is interpreted by some as meaning, That those are happy who walk in the way God has appointed; for nothing is more harmful to a person than to trust in their own understanding.

It is rightly said of the law, This is the way, walk you in it (Isaiah 30:21). Whenever, then, people turn aside, however slightly, from the divine law, they go astray and become entangled in perverse errors. But it is more appropriate to limit this clause to the context of the passage and to understand it as implying that those are happy whose highest ambition is to have God as the guide of their life, and who therefore desire to draw near to Him.

God, as we have previously observed, is not satisfied with mere outward ceremonies. What He desires is to rule and keep in subjection to Himself all whom He invites to His tabernacle. Whoever, then, has learned how great a blessing it is to rely on God, will direct all the desires and faculties of their mind, so that with all speed they may hasten to Him.

They passing through the valley of weeping, will together make it a well. The Psalmist's meaning is that no obstacles can prevent enlightened and courageous worshippers of God from conscientiously attending the sanctuary.

By speaking this way, he confirms the statement he had previously made: that nothing is more desirable than to be daily engaged in God's worship. He thereby shows that no difficulties can stop the ardent longings of the godly and prevent them from hastening eagerly—indeed, even though their way should be through dry and barren deserts—to meet together to observe the holy assemblies.

Since the Hebrew word הבחא, habbacha, when the final letter is ה, he, means tears, and when the final letter is א, aleph, a mulberry tree, some here read valley of tears, and others, valley of the mulberry. The majority of interpreters adopt the first reading, but the other opinion is not without probability.

However, there is no doubt that dry and barren deserts are meant here. Traveling through them involves much difficulty and hardship, particularly from the lack of water, as drink is the most necessary item for travelers.

David intended this as an argument to prove the steadfastness of the godly. The scarcity of water, which often discourages travelers from continuing their journey, will not hinder them from hastening to seek God, even if their way should be through sandy and barren vales.

These words rebuke the laziness of those who will not endure any inconvenience to benefit from God's service. They indulge in their own ease and pleasures and allow nothing to interfere with these. Therefore, as long as they are not required to make any effort or sacrifice, they will readily claim to be God's servants. However, they would not give a hair of their head, or make the smallest sacrifice, to gain the freedom to hear the gospel preached and to enjoy the sacraments.

This lazy spirit, as daily observation clearly shows, keeps many people firmly bound to their nests, so that they cannot bear to give up any part of their own ease and convenience. Indeed, even in those places where they are summoned by the sound of the church bell to public prayers, to hear the doctrine of salvation, or to partake of the holy mysteries, we see that some give themselves to sleep, some think only of gain, some are entangled with worldly affairs, and others are engaged in their amusements.

It is therefore not surprising if those who live at a distance, and who cannot enjoy these religious services and means of salvation without sacrificing some of their worldly possessions, remain lolling at home.

So that such people may not live securely and self-satisfied while enjoying outward prosperity, David declares that those who have true, heartfelt religion and sincerely serve God make their way to God's sanctuary. They do this not only when the way is easy and pleasant, under the shade and through delightful paths, but also when they must walk through rugged and barren deserts. Indeed, they would rather make cisterns for themselves with immense effort than be prevented from continuing their journey because of the country's drought.