Verse-by-Verse Bible Commentary
Psalms 84:3

Clarke's Commentary

Verse Psalms 84:3. Yea, the sparrow hath found a house — It is very unlikely that sparrows and swallows, or birds of any kind, should be permitted to build their nests, and hatch their young, in or about altars which were kept in a state of the greatest purity; and where perpetual fires were kept up for the purpose of sacrifice, burning incense, c. Without altering the text, if the clause be read in a parenthesis, the absurdity will be avoided, and the sense be good. "My heart crieth out for the living God, (even the sparrow hath found a house, and the swallow דרור deror, the ring-dove, a nest for herself, where she may lay her young,) for thine altars. O Lord of hosts! " Or, read the parenthesis last: "My heart crieth out for the living God; for thine altars, O Lord of hosts, my King and my God. Even the sparrow hath found out a house, and the swallow (ring-dove) a nest for herself, where she may lay her young;" but I have no place, either of rest or worship, understood. The Chaldee translates thus: "Even the pigeon hath found a house, and the turtle-dove hath a nest because their young may be offered lawfully upon thine altars, O Lord of hosts, my King and my God." Or, as a comparison seems to be here intended, the following may best express the meaning; "Even as the sparrow finds out (seeks) a house, and the swallow her nest in which she may hatch her young; so I, thine altars, O Lord of hosts, my King and my God."

Bridgeway Bible Commentary

Psalms 84:0 Joy in God’s house

On account of the difficulties and dangers people faced in travelling from remote areas to Jerusalem, some Israelites could visit the temple only once or twice each year. The present psalm reflects the joy and satisfaction of one such traveller as he comes to the temple to worship (1-2). Even the birds who make their nests in the temple courtyard have meaning for this man. As they find rest in their nests, so he finds rest in God’s house (3-4).
The traveller is so pleased to have arrived at the temple, that the troubles he experienced on the journey now seem nothing. Although he was faint and weary in a waterless country, God strengthened him to go on (5-7). As he offers praise to God he does not forget to pray for the king (8-9). He finds such joy in worshipping in God’s house, that he would gladly put up with any difficulties, no matter how tiring the journey, just to stand at the door. He would rather go through hardships and be at the temple than remain at ease but be far away from God. The almighty God alone is the source of all true blessing (10-12).

Coffman's Commentaries on the Bible

“How amiable are thy tabernacles, O Jehovah of Hosts! My soul longeth, yea, even fainteth for the courts of Jehovah; My heart and my flesh cry out unto the living God. Yea, the sparrow hath found her a house, where she may lay her young, Even thine altars, O Jehovah of hosts, My King, and my God. Blessed are they that dwell in thy house: They will be still praising thee. (Selah)”

“Amiable” The marginal reading here is `lovely,’ which appears preferable.

“My heart and my flesh cry out unto the living God” “Our hearts, O God, were made for thee; and never shall they rest until they rest in thee.” These immortal words of Augustine always come to mind in the contemplation of the thought written here. There is a deep and unquenchable thirst in the hearts of all men for the knowledge of God, and nothing on earth can satisfy it except the worship and adoration of the Creator. Those who do not worship God do not have to wait until the Judgment Day to be lost; they are lost already. Apart from the love of God, no man has any sure anchor; but those who truly seek God and faithfully strive to serve him have laid hold upon the hope `in Christ,’ “a hope both sure and stedfast and which enters into that which is within the veil” (Hebrews 6:19).

“The sparrow… and the swallow” Small birds had built nests in the temple area, perhaps in crevices and small niches within the temple itself; but the mention of `altars’ cannot be taken as a place where such nests were built. Daily fires upon the temple altars would surely have prevented that. The peace and security which these small creatures found in their temple location suggested to the psalmist the peace and security that he himself felt in coming there to worship.

The mention of the safe nesting place of these tiny birds recalls the plaintive words of Our Savior, who said, “The foxes have holes, and the birds of the heaven have nests; but the Son of Man hath not where to lay his head” (Luke 9:58).

“Blessed are they that dwell in thy house” This blessing of God’s worshippers occurs in all three divisions of the psalm, in the last verse of Division No. 1, in the first verse of Division No. 2, and in the last verse of Division No. 3.

The intense longing of the psalmist for his presence in God’s temple has been used by some as evidence that the psalmist was at the time of this hymn compelled to be absent from the temple, either by exile, illness, or some other hindrance. We cannot find any evidence whatever of such a thing in the psalm.

“The longing after God and the sanctuary, in the first part of this psalm, does not necessarily imply exile from its premises; because such longings for God may be felt when men are nearest to Him, and are, in fact, an element of that nearness.”Alexander Maclaren, Vol. II, p. 441.

Barnes' Notes on the Whole Bible

Yea, the sparrow hath found an house - A home; a place where she may abide, and build her nest, and rear her young. The word here used - צפור tsippôr - is a name given to a bird from its chirping or twittering. It is rendered sparrow in Leviticus 14:4 (margin); Psalms 102:7; and is often rendered bird (Genesis 7:14; Genesis 15:10, et al.), and fowl, Deuteronomy 4:17; Nehemiah 5:18; et al. It may denote a bird of any kind, but is properly applied here to a sparrow, a species of bird very common and abundant in Palestine; a bird that finds its home especially about houses, barns, etc. That sparrows would be likely to gather around the tabernacle and even the altar, will appear not improbable from their well-known habits. “The sparrows which flutter and twitter about dilapidated buildings at Jerusalem, and crevices of the city walls, are very numerous. In some of the more lonely streets they are so noisy as almost to overpower every other sound. Their chirping is almost an articulate utterance of the Hebrew term (צפור tsippôr), which was employed to designate that class of birds. It may be taken for granted that the sparrows are not less numerous in other places where they have similar means for obtaining shelter and building their nests. The sparrows, in their resort to houses and other such places, appear to be a privileged bird. Encouraged by such indulgence, they are not timid - they frequent boldly the haunts of people. The sight of this familiarity reminded me again and again of the passage in the Psalms Psalms 84:3, where the pious Israelite, debarred from the privileges of the sanctuary, felt as if he could envy the lot of the birds, so much more favored than himself.” - Professor Hackett, “Illustrations of Scripture,” pp. 94, 95.

And the swallow a nest for herself - A place where it may make its nest. The word used here - דרור d^erôr - denotes properly, swift flight, a wheeling or gyration; and it is applied to birds which fly in circles or gyrations, and the name is thus appropriately given to the swallow. It occurs in this sense only here and in Proverbs 26:2.

Where she may lay her young - Where she may place her young. The wordplay here is not used in the sense in which we now apply it when we speak of “laying” eggs. It means to place them; to make a home for them; to dispose and arrange them.

Even thine altars ... - The altars where thou art worshipped. The idea here is, that the sparrows and the swallows seemed to have a happy lot; to be in a condition to be envied. Even they might come freely to the place where God was worshipped - to the very altars - and make their home there undisturbed. How strongly in contrast with this was the condition of the wandering - the exiled - author of the psalm!

Calvin's Commentary on the Bible

3The 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; ⁽⁴⁵⁹⁾ from which it might the more evidently appear how hard and distressing his condition was in being kept at a distance from them. This opinion seems to be supported from 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 grateful to him than to behold the altar of God. David then, in the first place, with the view of aggravating the misery of his condition, compares himself with the sparrows and swallows, showing how hard a case it was for the children of Abraham to be driven out of the heritage which had been promised them, whilst 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 state; but so long as he was deprived of liberty of access to the sanctuary, he seemed to himself to be in a manner banished from the whole world. Undoubtedly, the proper end which we ought to propose to ourselves in living, 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 make use of 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 in reference to his present circumstances, that there were many retreats in the world, where he might live in safety and repose, yea, that there were many who would gladly receive him as a guest under their roof, and that therefore he had no cause 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; that he felt no place delightful at a distance from God’s altars; and, in short, that no dwelling-place was agreeable to him beyond the limits of the Holy Land. This he would intimate, by the appellations which he gives to God, My King, and my God. In speaking thus, he gives us to understand 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 afford me shelter and entertainment, yet as thou art my King, what pleasure would it afford me to live in the world, so long as I am excluded from the territory of the Holy Land? And again, as thou art my God, for what end do I live but to seek after thee? Now, when thou castest me off, should I not despise every place of retreat and shelter which is offered me, however pleasant and delightful it may be to my flesh?”

(459) This is the sense given in our English Bible; to the accuracy of which Dr Adam Clarke objects. “It is very unlikely,” says he, “that sparrows and swallows, or birds of any kind, should be permitted to build their nests, and hatch their young, in or about altars, which were kept in a state of the greatest purity, and where perpetual fires were kept for the purpose of sacrifice, burning incense, etc.” He proposes to read the words beginning at the third verse and ending with her young ones, within a parenthesis, and to explain the remaining part of the verse as the conclusion of the sentence commencing at verse 2d; or to read the parenthesis as the close of verse 3d: “Even the sparrow hath found out a house, and the swallow (ring-dove) a nest for herself, where she may lay her young; but I have no place either of rest or worship. ” But though it cannot be reasonably supposed that these birds would be permitted to nestle about the altar itself, before which the priests were continually serving; yet it is not improbable that they were permitted to construct their nests in the houses near the altar. “The altar,” says Dr Paxton, “is here by a synecdoche of a part for the whole, to be understood of the tabernacle, among the rafters of which, the sparrow and the swallow were allowed to nestle; or rather for the buildings which surrounded the sacred edifice where the priests and their assistants had their ordinary residence.” — Paxton ’s Illustrations of Scripture, volume 2, pages 310, 355. Dr Morison, after quoting the criticism of Dr Clarke, observes, “I confess I see a great beauty in adhering to the sense given in the common version. Though the sparrow and ring-dove are represented as finding a nest for themselves at the altars of the sanctuary, it does not follow that the inspired writer intends any thing more than that, while he was exiled from the house of his God, these familiar birds had a home near that sacred spot where he had associated his chief joys.” Parkhurst considers, that a comparison is intended; and that though the particles of similitude “as” and “so” are not in the Hebrew text, they are to be understood. And in the Hebrew Scriptures, there are many instances in which they are omitted, but where it is necessary to supply them to make an intelligible version. He translates as follows: “Even (as) the sparrow findeth her house, and the dove her nest, where she hath laid her young, (so, should I find,) thy altars, O Jehovah of Hosts! my King, and my God.” According to this exposition, the Psalmist illustrates his vehement longing after the sacred tabernacle, and God’s public worship, by the natural affection of birds, and by that joy and delight with which they return to their brood after they have been absent from them. (See Parkhurst’s Lexicon on דרר,2.) Walford takes the same view. His version is: —

“As the sparrow findeth a house, and the swallow a nest,
Where she may place her offspring,
So may thy altars be my abode, O Jehovah of Hosts!
My King, and my God.”

Smith's Bible Commentary

Psalms 84:1-12 is a beautiful psalm of the tabernacles of God.

How amiable are thy tabernacles, O LORD of hosts! My soul longs, even faints for the courts of the LORD: my heart and my flesh cry out for the living God ( Psalms 84:1-2 ).

Jesus said, "Blessed are they which do hunger and thirst after righteousness: for they shall be filled" ( Matthew 5:6 ). What a beautiful expression this is of the psalmist. "My heart, my flesh cries out for the living God." Dr. Henry Drummond in his book, The Natural and the Supernatural, says there is within the very protoplasm of man little tentacles that are reaching out for God. My heart, my flesh crying out for Thee, O Lord. And then he said,

Yea, the sparrow hath found a 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. Blessed are they that dwell in thy house: they will be still praising thee ( Psalms 84:3-4 ).

So he had noticed that the swallows had returned to Capistrano and made their nest in the house of God and he is excited over this. No, they're in the tabernacles. They didn't first come to San Juan, they came to the tabernacle and there in the altars of God they made their little nest to lay their young. We don't have swallows, thankfully, around here, because they are dirty. But we do have sparrows that make their nest in the eaves over here, and every time I walk past and I hear the little sparrows and I see them going up in the eaves and all, carrying grass up in there, I think of this particular psalm of David, how that the birds, the sparrows have made their nest and all there at Your altar.

Oh, how blessed it is to be there in the place where praises are going up to God continually. How blessed it is to dwell in the tabernacle and the sanctuary of the Lord and just a place where praises are being offered.

Blessed is the man whose strength is in thee ( Psalms 84:5 );

Now the word blessed is happy. "Happy is the man whose strength is in the Lord." The man who has learned to draw his strength from the Lord.

in whose hearts are the ways of them. Who through passing through the valley of Baca make it a well; and the rain also fills the pools ( Psalms 84:5-6 ).

The valley of Baca is a phrase that we don't quite understand. It would appear to be sort of a dry place. Who even when he passes through dry places it becomes a well and the rain fills the pools.

They go from strength to strength, every one of them that appeareth before the Lord in Zion. O LORD God of hosts, hear my prayer: give ear, O God of Jacob ( Psalms 84:7-8 ).

And then the final thought:

Behold, O God our shield, and look upon the face of your anointed. For a day in your courts is better than a thousand anywhere else. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness ( Psalms 84:9-10 ).

Moses chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season. "A day in Thy courts is better than a thousand anyplace else. I'd rather be a doorkeeper, Lord, in Your house, the lowest place in the house of God than the highest place in the house of Baal."

For the LORD God is a sun and a shield: the LORD will give grace and glory: and no good thing will he withhold from them that walk uprightly ( Psalms 84:11 ).

Isn't that a beautiful promise? I love that promise, "No good thing will He withhold from those who walk uprightly."

O LORD of hosts, blessed [or happy] is the man that trusts in thee ( Psalms 84:12 ).

So happiness to the man whose strength is in the Lord. Happiness to the man whose trust is in the Lord. "

Dr. Constable's Expository Notes

1. Longing for the Lord’s presence 84:1-4

Dr. Constable's Expository Notes

Psalms 84

This psalm, like Psalms 42, 43, expresses the writer’s desire for the Lord’s sanctuary. It is one of the pilgrim or ascent psalms that the Israelites sang as they traveled to the sanctuary to worship God (cf. Psalms 120-134). In it, the unknown writer declared the blessed condition of those who go to the temple to pray to Yahweh. The sons of Korah were those who arranged and or sang this psalm in Israel’s public worship.

Dr. Constable's Expository Notes

The psalmist considered the birds that made their nests in the temple and its courts as specially privileged since they were always near God and protected by Him. The priests also had a great advantage because they worked in the rooms surrounding the temple. They could praise God always because they were at the center of His worship.

"Three times he uses the word ’Blessed’, or ’Happy’: once wistfully (4), once resolutely (5), once in deep contentment (12). These can guide us in exploring the movement of the psalm." [Note: Kidner, Psalms 73-150, p. 303.]

Gill's Exposition of the Whole Bible

Yea, the sparrow hath found an house,.... One or other of the houses of men, where to build its nest; or its nest itself is called an house, as it seems to be explained in the next clause: the word here used signifies any bird; we translate it a "sparrow", and so Kimchi; the Targum renders it the "dove"; but the Midrash is,

"it is not said as a dove, but as a sparrow: the dove takes its young, and returns to its place; not so the sparrow:''

and the swallow a nest for herself, where she may lay her young; the Septuagint, Vulgate Latin, Syriac, and Arabic versions, have it the "turtle", the stock, or ring dove: and so the Targum, which paraphrases this clause, in connection with the following, thus:

"and the turtle a nest for herself, whose young are fit to be offered up upon thine altars:''

it is translated a swallow in Proverbs 26:2 and has its name in Hebrew from liberty, it not loving confinement, or because it freely visits the houses of men without fear:

even thine altars, O Lord of hosts; that is, as some understand it, there the swallow builds a nest, and lays her young; but it can hardly be thought that this could be done in them, since the priests were so often officiating at them, and there were so much noise, fire, and smoke there; it must be "at the sides of them", as the Syriac and Arabic versions render it, or near unto them; or rather in the rafters of the house where they were; and the rafters and beams of the temple were of cedar, and in such turtles have their nests s; or in the houses adjoining to the tabernacle; or in the trees that might be near it; see Joshua 24:26, and so the psalmist seems to envy and begrudge the place these birds had, and wishes he had the same nearness as they. Kimchi observes, that if this is to be understood of David, when in the land of the Philistines, at that time high places and altars were lawful everywhere, and there birds might build their nests; but if of the captivity, the birds found a place and built their nests in the ruins of the temple and altars; and so Jarchi; for as for the temple, it was not built in the times of David; besides, when built, had a scarecrow on it t: though the words may be considered as in connection with Psalms 84:3 and what goes before be read in a parenthesis, as they are by R. Judah Ben Balsam, cited by R. Aben Ezra;

"my soul longeth for the courts of the Lord, crieth out for the living God: even thine altars, O Lord of hosts'';

that is, for them; or may be supplied thus,

"I desire thine altars, O Lord of hosts'' u:

as the birds above mentioned seek for a nest, and desire to find one, and have what they want, and nature prompts them to; so I desire a place in thine house and courts, and near thine altars; see Matthew 8:20, or thus; as these birds rejoice, when they have found an house or nest for themselves and young; so should I rejoice, might I be favoured once more with attendance on thine altars, O Lord of hosts: mention is made of "altars", referring both to the altar of burnt sacrifice, and the altar of incense, both typical of Christ, Hebrews 13:10 and of his sacrifice and intercession; both which believers have to do with: it is added,

my King, and my God; when, by attending at his tabernacle, courts, and altars, he would testify his subjection to him as his King, and his faith in him, and thankfulness to him, as his God; see John 20:28.

s Vide Theocrit. Idyl. 5. t "To drive away birds", or "to destroy them", Misn. Middot, c. 4. s. 6. Maimon. & Bartenora, in ib. u So Noldius, p. 23.

Henry's Complete Commentary on the Bible

To the chief musician upon Gittith. A psalm for the sons of Korah.

      1 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 a 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 (Psalms 84:1; Psalms 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, Psalms 84:2; Psalms 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! 1 John 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, Psalms 84:3; Psalms 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 (Psalms 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 (Psalms 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, Psalms 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 (Proverbs 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 (Psalms 84:4; Psalms 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, Deuteronomy 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, Psalms 84:5-7; Psalms 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, Proverbs 18:10. Happy is the man whose hope is in the Lord his God,Psalms 40:4; Psalms 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, Psalms 84:6; Psalms 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 (Psalms 84:7; Psalms 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 (Psalms 122:1; Psalms 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,Isaiah 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, John 1:16. They shall be changed from glory to glory (2 Corinthians 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.