Psalms 115
KingCommentsPsalms 115:1
Introduction
This psalm is God’s answer to the prayer of the remnant in the last verse of the previous psalm (Psalms 82:8). We see this answer particularly in the last verse of this psalm (Psalms 83:18).
Psalms 83 is the twelfth and final psalm of Asaph (Psalms 50; 73-83). It deals with the enemies of God. These enemies are neighboring nations of Israel who want to attack the land to wipe it off the face of the earth and live there themselves. In Jeremiah 12, God calls them: “My wicked neighbors who strike at the inheritance with which I have endowed My people Israel” (Jeremiah 12:14).
These neighboring nations are ten nations that form an alliance (Psalms 83:2-8). In Israel’s history, these ten nations have never been an alliance against Israel. For example, in 2 Chronicles 20 it is the Moabites, the Ammonites, and part of the Meunites, which are enemies from only three countries (2 Chronicles 20:1). It is clear that this alliance of ten nations is future. This is especially true of Assyria with nine allies, who is represented in Daniel as the king of the North, and in Isaiah as Assyria, the disciplining rod of God.
God declares Himself one with His people and will intervene on their behalf (Revelation 19:11-21). Asaph asks for this intervention. He again interprets the voice of the faithful remnant in the great tribulation. He reminds God of His judgment on some past enemies and refers to two victories of Israel in the days of the judges Barak and Gideon (Psalms 83:9-12). These victories foreshadow God’s judgment on Israel’s enemies in the future. God’s actions in the past are an encouragement in view of the future.
Prayer Because of the Enemy
For “a Song, a Psalm” (Psalms 83:1a) see at Psalms 48:1.
For “of Asaph” see at Psalms 50:1.
The psalm begins with a twofold cry to God – O God, … O God (Psalms 83:1b) – and ends with the testimony about the one true God, the God of Israel, the “LORD”, Who turns out to be the “Most High” (Psalms 83:18). “Most High” is the title of the LORD in the realm of peace. Already in Psalms 9 we see that the LORD is the same as El Elyon, God the Most High (Psalms 9:2).
The remnant is in great distress because of a hostile alliance that wants to destroy Israel. In their distress they cry out to God (Psalms 83:1b). With a passionate “O God” they beg Him not to be silent, not to remain a silent Spectator, but to make Himself heard. Now it seems that He does not hear them, for He keeps Himself deaf. Let Him break His silence and command the destruction of the enemies.
Until now the LORD has deliberately kept silent (Isaiah 18:4). God’s silence puts the people in great distress. If He is going to intervene in the future, it will be enough to speak one word, which is the sword from His mouth (Revelation 19:15), and then all enemies will be defeated (Psalms 2:5; Isaiah 11:4b).
The hostile gathered nations may be bent on their destruction, they are their enemies, but the remnant speaks to God of “Your enemies” (Psalms 83:2). They are essentially God’s enemies. They “make an uproar” against God’s people, as they prepare to attack them (cf. Isaiah 17:12; Jeremiah 6:23).
They are people who do not hate them in the first place, but “You”, God. For example, we hear Hezekiah say to the LORD that Sennacherib’s words are meant to “reproach the living God” (Isaiah 37:4). David says the same thing to Goliath as he approaches the giant: “I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have taunted” (1 Samuel 17:45). Thus God’s people always make their cause God’s cause. That the enemies hated God can be seen by exalting themselves. It is the gesture of defying God with the presumption that their plans will succeed and that God can do nothing against them.
The remnant says to God that the “shrewd plans” the enemies are craftily conspiring are directed “against Your people” (Psalms 83:3). The deliberations they hold are directed against “Your treasured ones”. This indicates that they are taking refuge behind the LORD. The remnant here appeals to their connection to God. They are God’s people. This also means that they are His protectors, who may count on His protection from this enemy alliance.
Then they tell God what the alliance, especially Assyria, is up to: they are up to another shoah, a total destruction of God’s people, to “wipe them out as a nation” (Psalms 83:4). An example in the Bible of someone who has sought to exterminate God’s people is Haman (Esther 3:2-6). In recent history, Hitler has been someone who wanted to do this.
The words with which the enemies introduce their plan, “come, and let us”, prove the spirit of rebellion against God. They are the words by which mankind in their pride set in motion the building of the tower of Babel to make a name for themselves on earth (Genesis 11:4). This pride is expressed more intensely in our days. Man flaunts sovereignty and freedom as if he were God. God and His people are insufferable to him.
The conspirators are not satisfied with Israel being exterminated. Even “the name of Israel” must “be remembered no more” (cf. Jeremiah 11:19). The land must disappear not only from the map, but also from the history books, as if it had never been there. The language uttered by the enemies is regularly heard in the news today from the mouths of islamic leaders. The prophetic Assyrian may be an alliance of ten islamic nations.
This supreme folly is diametrically opposed to God’s plan for His people and will therefore fail completely (cf. Proverbs 21:30). Not only will the nonsensical plan fail, but they themselves will be wiped off the face of the earth by the Messiah and their name will not be remembered for all eternity.
What the hostile alliance has conspired together with one mind (Psalms 83:5) has been made clear in the previous verses. And again the remnant says to God that the enemies not so much make a covenant against them, but “against You they make a covenant” (cf. Psalms 83:3-4). They believe that they are strong because of their joint consultation and solidarity. Everything in them is directed against God and His Anointed, which is the Messiah (Psalms 2:2).
Ten nations have united in a covenant against Israel (Psalms 83:6-8). It is the counterpart of the ten-state alliance of the European Union, or the restored Western Roman Empire (Revelation 17:12; Daniel 7:24), which makes a covenant with Israel (Daniel 9:27a). The ten-state alliance that seeks to wipe out Israel consists primarily of neighboring nations, some of which are also related to Israel.
-
“Edom” is Esau (Psalms 83:6; Genesis 36:1; 8), the twin brother of Jacob (Genesis 26:24-26). It is a brother people of Israel. Edom is the archenemy of Israel (Numbers 20:14-21; Psalms 137:7; Obadiah 1:12-14). “The tents of Edom” refers to their dwelling places. The hatred of God’s people has a home with them; they harbor the hatred.
-
“The Ishmaelites” are the descendants of Ishmael, who was fathered by Abraham with Hagar, Sarah’s maid (Genesis 16:15-16; Genesis 25:12-18). They have the same father as Isaac and are therefore also closely related to Israel.
-
“Moab” is a descendant of Lot (Genesis 19:36-37). Lot is the son of Haran, the brother of Abraham (Genesis 11:24) and thus a nephew of Abraham. Here the family connection with Israel is somewhat more distant than with Edom and Ishmael, but is still clearly present. They have also always been hostile to God’s people (Numbers 22:4-7; Judges 3:12-14).
-
“The Hagrites” are a nomadic tribe, living on the east side of the Jordan (1 Chronicles 5:10).
-
The origin of “Gebal” (Psalms 83:7) is uncertain. From the only two Scriptures where Gebal is mentioned, we can conclude that there is a close connection with Tyre (1 Kings 5:18; Ezekiel 27:9). We can tentatively conclude that Gebal is a city or a tribe that, like Tyre, is out for prosperity.
-
“Ammon”, like Moab, is a descendant of Lot (Genesis 19:36; 38). They, too, have always been hostile to God’s people (Judges 10:9; 1 Samuel 11:1-2; 2 Samuel 10:6; 8; Zephaniah 2:8-10).
-
“Amalek” is a descendant of Esau (Genesis 36:12; 16). They went to meet Israel as the first enemy after Israel was delivered by God from slavery in Egypt and set out for the promised land (Exodus 17:8-13). They are a vicious enemy who attacked the defenseless people at the rear, where all the weak are (Deuteronomy 25:17-18).
-
“Philistia” are the Philistines or Palestinians. These enemies live in the land of Israel and have been a constant plague on God’s people. David has finally defeated them and subdued them (2 Samuel 8:1; cf. 1 Kings 4:21). Here we see them asserting themselves again in the future.
-
“The inhabitants of Tyre” are characterized by their thirst for prosperity. When Jerusalem is destroyed by Nebuchadnezzar, they rejoice over it. A competitor is gone, allowing them to trade more and increase their profit margin (Ezekiel 26:2). This motive drives them to be part of the upcoming coalition.
-
“Assyria” closes the list as the tenth ally (Psalms 83:8). “Assyria also has joined them” because of an agenda of their own and will take charge of the alliance. They have “become a help to the children of Lot”, that are Moab and Ammon, to support them. This makes it plausible that Assyria has been asked to be part of the coalition. The former world power is a tremendous asset to the coalition. They will also set policy.
This has created a coalition of nations that encloses Israel from all sides and can attack from all sides, with the main attack coming from the north. This gives the enemies a good sense of their strategy. As for Israel, they have no option but to cry out to God. They see no way out, but are not without a way out (2 Corinthians 4:8b).
Psalms 115:2
Prayer for Punishment of the Enemy
The remnant asks God to do with the united enemies as He has done in the past with peoples who have held His people in bondage (Psalms 83:9). They point to His dealings with Midian, Sisera and Jabin. The events are recounted in the book of Judges. What they do not refer to is the fact that the nations were given authority over God’s people because of their unfaithfulness to God.
Neither are the judges through whom God acted mentioned. It is about what God has done. He has acted in the judges. They first recount what God did to Sisera, the general of Jabin, the king of Canaan. Sisera met his inglorious end at the torrent of Kishon (Judges 4:2; 7; 21-22), with the result that the power of Jabin was also broken (Judges 4:23-24).
Sisera and Jabin “were destroyed at En-dor” (Psalms 83:10). En-dor is near Taanach and Megiddo, that is, in the region of the battle (Joshua 17:11; Judges 5:19-21). Because of the crushing defeat which God inflicted on these enemies, they “became as dung for the ground”. The latter indicates that after their inglorious end, their dead bodies are also treated with the utmost contempt (cf. Jeremiah 8:2; Jeremiah 9:22; Jeremiah 16:4; Jeremiah 25:33; Isaiah 66:24). This remains of those who offend God’s people.
The remnant asks God for special treatment for the leaders of the enemy coalition (Psalms 83:11). They ask that He treat “their nobles” and “their princes” as He has done with the leaders of Midian. “Oreb and Zeeb” are two princes of Midian who were captured, killed and beheaded by Gideon’s army west of the Jordan (Judges 7:25; cf. Isaiah 10:26a). “Zebah and Zalmunna” are the kings of Midian (Judges 8:5). Gideon captured and killed them east of the Jordan (Judges 8:12; 21).
These nobles and princes in their audacity have said: “Let us possess for ourselves the pastures of God” (Psalms 83:12). This is also what the coalition of hostile nations wants. It shows that they hate Israel because God dwells with them. They want to wipe out Israel because they want to wipe out the memory of God. They want to do this by taking possession of the land so that they can have their idols dwell there, to whom they will attribute the honor of their victory.
What the remnant is asking for will happen in the end time. There is a clear similarity between the events described in Judges 4 and what is described in the book of Revelation. At Megiddo, the enemy armies are defeated and the LORD’s people are delivered.
At Har-Magedon – which means ‘mountain of Megiddo’ – something similar will take place (Revelation 19:11-21). The armies of the then restored Roman Empire, that is, the united Western Europe that will in the future come to the aid of apostate Israel in its battle against the king of the North, will be annihilated by the coming of Christ. The God-fearing part of Israel will then be saved and is called “all Israel” in Romans 11 (Romans 11:26).
The coalition’s efforts to wipe out Israel brings the God-fearing Jew to a prayer in which he asks for God’s judgment on them (Psalms 83:13-17). He speaks to God as “my God”. What the enemy wants is directed against his God. Therefore, He asks God to “make them like the whirling dust, like chaff before the wind” (Psalms 83:13). A whirling dust and chaff have no power in themselves and are blown willy-nilly by the wind in all directions (cf. Deuteronomy 28:7; Isaiah 17:13).
They must not only be a prey to the wind, but also to the consuming fire (Psalms 83:14). Of a forest burned by fire, nothing is left but charred trees, in which life never comes again. Mountains scorched by the flame are blackened. Nothing grows on those mountains that can serve as food. The judgment on Assyria in Isaiah 10 is also described as forest fire (Isaiah 10:16-19).
As fire and flame do their consuming work, so God must pursue them with His tempest (Psalms 83:15). This will rob them of all their strength to be able to do anything against God or His people. He must terrify them with His storm, so that they will forever lose the courage to do something against Him and His people.
God’s action will “fill their faces”, i.e. the faces of the enemies “with dishonor” (Psalms 83:16). The nations have said snidely that the name of Israel will be remembered no more when they have carried out their plans (Psalms 83:4). Now the remnant says that as a result of the disgrace that will be the portion of the nations, there will be those who will seek the Name of the LORD. The prayerful person realizes that God is a merciful God, Who keeps the door of salvation open also for persons of the nations.
Psalms 115:3
Prayer for Punishment of the Enemy
The remnant asks God to do with the united enemies as He has done in the past with peoples who have held His people in bondage (Psalms 83:9). They point to His dealings with Midian, Sisera and Jabin. The events are recounted in the book of Judges. What they do not refer to is the fact that the nations were given authority over God’s people because of their unfaithfulness to God.
Neither are the judges through whom God acted mentioned. It is about what God has done. He has acted in the judges. They first recount what God did to Sisera, the general of Jabin, the king of Canaan. Sisera met his inglorious end at the torrent of Kishon (Judges 4:2; 7; 21-22), with the result that the power of Jabin was also broken (Judges 4:23-24).
Sisera and Jabin “were destroyed at En-dor” (Psalms 83:10). En-dor is near Taanach and Megiddo, that is, in the region of the battle (Joshua 17:11; Judges 5:19-21). Because of the crushing defeat which God inflicted on these enemies, they “became as dung for the ground”. The latter indicates that after their inglorious end, their dead bodies are also treated with the utmost contempt (cf. Jeremiah 8:2; Jeremiah 9:22; Jeremiah 16:4; Jeremiah 25:33; Isaiah 66:24). This remains of those who offend God’s people.
The remnant asks God for special treatment for the leaders of the enemy coalition (Psalms 83:11). They ask that He treat “their nobles” and “their princes” as He has done with the leaders of Midian. “Oreb and Zeeb” are two princes of Midian who were captured, killed and beheaded by Gideon’s army west of the Jordan (Judges 7:25; cf. Isaiah 10:26a). “Zebah and Zalmunna” are the kings of Midian (Judges 8:5). Gideon captured and killed them east of the Jordan (Judges 8:12; 21).
These nobles and princes in their audacity have said: “Let us possess for ourselves the pastures of God” (Psalms 83:12). This is also what the coalition of hostile nations wants. It shows that they hate Israel because God dwells with them. They want to wipe out Israel because they want to wipe out the memory of God. They want to do this by taking possession of the land so that they can have their idols dwell there, to whom they will attribute the honor of their victory.
What the remnant is asking for will happen in the end time. There is a clear similarity between the events described in Judges 4 and what is described in the book of Revelation. At Megiddo, the enemy armies are defeated and the LORD’s people are delivered.
At Har-Magedon – which means ‘mountain of Megiddo’ – something similar will take place (Revelation 19:11-21). The armies of the then restored Roman Empire, that is, the united Western Europe that will in the future come to the aid of apostate Israel in its battle against the king of the North, will be annihilated by the coming of Christ. The God-fearing part of Israel will then be saved and is called “all Israel” in Romans 11 (Romans 11:26).
The coalition’s efforts to wipe out Israel brings the God-fearing Jew to a prayer in which he asks for God’s judgment on them (Psalms 83:13-17). He speaks to God as “my God”. What the enemy wants is directed against his God. Therefore, He asks God to “make them like the whirling dust, like chaff before the wind” (Psalms 83:13). A whirling dust and chaff have no power in themselves and are blown willy-nilly by the wind in all directions (cf. Deuteronomy 28:7; Isaiah 17:13).
They must not only be a prey to the wind, but also to the consuming fire (Psalms 83:14). Of a forest burned by fire, nothing is left but charred trees, in which life never comes again. Mountains scorched by the flame are blackened. Nothing grows on those mountains that can serve as food. The judgment on Assyria in Isaiah 10 is also described as forest fire (Isaiah 10:16-19).
As fire and flame do their consuming work, so God must pursue them with His tempest (Psalms 83:15). This will rob them of all their strength to be able to do anything against God or His people. He must terrify them with His storm, so that they will forever lose the courage to do something against Him and His people.
God’s action will “fill their faces”, i.e. the faces of the enemies “with dishonor” (Psalms 83:16). The nations have said snidely that the name of Israel will be remembered no more when they have carried out their plans (Psalms 83:4). Now the remnant says that as a result of the disgrace that will be the portion of the nations, there will be those who will seek the Name of the LORD. The prayerful person realizes that God is a merciful God, Who keeps the door of salvation open also for persons of the nations.
Psalms 115:4
Prayer for Punishment of the Enemy
The remnant asks God to do with the united enemies as He has done in the past with peoples who have held His people in bondage (Psalms 83:9). They point to His dealings with Midian, Sisera and Jabin. The events are recounted in the book of Judges. What they do not refer to is the fact that the nations were given authority over God’s people because of their unfaithfulness to God.
Neither are the judges through whom God acted mentioned. It is about what God has done. He has acted in the judges. They first recount what God did to Sisera, the general of Jabin, the king of Canaan. Sisera met his inglorious end at the torrent of Kishon (Judges 4:2; 7; 21-22), with the result that the power of Jabin was also broken (Judges 4:23-24).
Sisera and Jabin “were destroyed at En-dor” (Psalms 83:10). En-dor is near Taanach and Megiddo, that is, in the region of the battle (Joshua 17:11; Judges 5:19-21). Because of the crushing defeat which God inflicted on these enemies, they “became as dung for the ground”. The latter indicates that after their inglorious end, their dead bodies are also treated with the utmost contempt (cf. Jeremiah 8:2; Jeremiah 9:22; Jeremiah 16:4; Jeremiah 25:33; Isaiah 66:24). This remains of those who offend God’s people.
The remnant asks God for special treatment for the leaders of the enemy coalition (Psalms 83:11). They ask that He treat “their nobles” and “their princes” as He has done with the leaders of Midian. “Oreb and Zeeb” are two princes of Midian who were captured, killed and beheaded by Gideon’s army west of the Jordan (Judges 7:25; cf. Isaiah 10:26a). “Zebah and Zalmunna” are the kings of Midian (Judges 8:5). Gideon captured and killed them east of the Jordan (Judges 8:12; 21).
These nobles and princes in their audacity have said: “Let us possess for ourselves the pastures of God” (Psalms 83:12). This is also what the coalition of hostile nations wants. It shows that they hate Israel because God dwells with them. They want to wipe out Israel because they want to wipe out the memory of God. They want to do this by taking possession of the land so that they can have their idols dwell there, to whom they will attribute the honor of their victory.
What the remnant is asking for will happen in the end time. There is a clear similarity between the events described in Judges 4 and what is described in the book of Revelation. At Megiddo, the enemy armies are defeated and the LORD’s people are delivered.
At Har-Magedon – which means ‘mountain of Megiddo’ – something similar will take place (Revelation 19:11-21). The armies of the then restored Roman Empire, that is, the united Western Europe that will in the future come to the aid of apostate Israel in its battle against the king of the North, will be annihilated by the coming of Christ. The God-fearing part of Israel will then be saved and is called “all Israel” in Romans 11 (Romans 11:26).
The coalition’s efforts to wipe out Israel brings the God-fearing Jew to a prayer in which he asks for God’s judgment on them (Psalms 83:13-17). He speaks to God as “my God”. What the enemy wants is directed against his God. Therefore, He asks God to “make them like the whirling dust, like chaff before the wind” (Psalms 83:13). A whirling dust and chaff have no power in themselves and are blown willy-nilly by the wind in all directions (cf. Deuteronomy 28:7; Isaiah 17:13).
They must not only be a prey to the wind, but also to the consuming fire (Psalms 83:14). Of a forest burned by fire, nothing is left but charred trees, in which life never comes again. Mountains scorched by the flame are blackened. Nothing grows on those mountains that can serve as food. The judgment on Assyria in Isaiah 10 is also described as forest fire (Isaiah 10:16-19).
As fire and flame do their consuming work, so God must pursue them with His tempest (Psalms 83:15). This will rob them of all their strength to be able to do anything against God or His people. He must terrify them with His storm, so that they will forever lose the courage to do something against Him and His people.
God’s action will “fill their faces”, i.e. the faces of the enemies “with dishonor” (Psalms 83:16). The nations have said snidely that the name of Israel will be remembered no more when they have carried out their plans (Psalms 83:4). Now the remnant says that as a result of the disgrace that will be the portion of the nations, there will be those who will seek the Name of the LORD. The prayerful person realizes that God is a merciful God, Who keeps the door of salvation open also for persons of the nations.
Psalms 115:5
Prayer for Punishment of the Enemy
The remnant asks God to do with the united enemies as He has done in the past with peoples who have held His people in bondage (Psalms 83:9). They point to His dealings with Midian, Sisera and Jabin. The events are recounted in the book of Judges. What they do not refer to is the fact that the nations were given authority over God’s people because of their unfaithfulness to God.
Neither are the judges through whom God acted mentioned. It is about what God has done. He has acted in the judges. They first recount what God did to Sisera, the general of Jabin, the king of Canaan. Sisera met his inglorious end at the torrent of Kishon (Judges 4:2; 7; 21-22), with the result that the power of Jabin was also broken (Judges 4:23-24).
Sisera and Jabin “were destroyed at En-dor” (Psalms 83:10). En-dor is near Taanach and Megiddo, that is, in the region of the battle (Joshua 17:11; Judges 5:19-21). Because of the crushing defeat which God inflicted on these enemies, they “became as dung for the ground”. The latter indicates that after their inglorious end, their dead bodies are also treated with the utmost contempt (cf. Jeremiah 8:2; Jeremiah 9:22; Jeremiah 16:4; Jeremiah 25:33; Isaiah 66:24). This remains of those who offend God’s people.
The remnant asks God for special treatment for the leaders of the enemy coalition (Psalms 83:11). They ask that He treat “their nobles” and “their princes” as He has done with the leaders of Midian. “Oreb and Zeeb” are two princes of Midian who were captured, killed and beheaded by Gideon’s army west of the Jordan (Judges 7:25; cf. Isaiah 10:26a). “Zebah and Zalmunna” are the kings of Midian (Judges 8:5). Gideon captured and killed them east of the Jordan (Judges 8:12; 21).
These nobles and princes in their audacity have said: “Let us possess for ourselves the pastures of God” (Psalms 83:12). This is also what the coalition of hostile nations wants. It shows that they hate Israel because God dwells with them. They want to wipe out Israel because they want to wipe out the memory of God. They want to do this by taking possession of the land so that they can have their idols dwell there, to whom they will attribute the honor of their victory.
What the remnant is asking for will happen in the end time. There is a clear similarity between the events described in Judges 4 and what is described in the book of Revelation. At Megiddo, the enemy armies are defeated and the LORD’s people are delivered.
At Har-Magedon – which means ‘mountain of Megiddo’ – something similar will take place (Revelation 19:11-21). The armies of the then restored Roman Empire, that is, the united Western Europe that will in the future come to the aid of apostate Israel in its battle against the king of the North, will be annihilated by the coming of Christ. The God-fearing part of Israel will then be saved and is called “all Israel” in Romans 11 (Romans 11:26).
The coalition’s efforts to wipe out Israel brings the God-fearing Jew to a prayer in which he asks for God’s judgment on them (Psalms 83:13-17). He speaks to God as “my God”. What the enemy wants is directed against his God. Therefore, He asks God to “make them like the whirling dust, like chaff before the wind” (Psalms 83:13). A whirling dust and chaff have no power in themselves and are blown willy-nilly by the wind in all directions (cf. Deuteronomy 28:7; Isaiah 17:13).
They must not only be a prey to the wind, but also to the consuming fire (Psalms 83:14). Of a forest burned by fire, nothing is left but charred trees, in which life never comes again. Mountains scorched by the flame are blackened. Nothing grows on those mountains that can serve as food. The judgment on Assyria in Isaiah 10 is also described as forest fire (Isaiah 10:16-19).
As fire and flame do their consuming work, so God must pursue them with His tempest (Psalms 83:15). This will rob them of all their strength to be able to do anything against God or His people. He must terrify them with His storm, so that they will forever lose the courage to do something against Him and His people.
God’s action will “fill their faces”, i.e. the faces of the enemies “with dishonor” (Psalms 83:16). The nations have said snidely that the name of Israel will be remembered no more when they have carried out their plans (Psalms 83:4). Now the remnant says that as a result of the disgrace that will be the portion of the nations, there will be those who will seek the Name of the LORD. The prayerful person realizes that God is a merciful God, Who keeps the door of salvation open also for persons of the nations.
Psalms 115:6
Prayer for Punishment of the Enemy
The remnant asks God to do with the united enemies as He has done in the past with peoples who have held His people in bondage (Psalms 83:9). They point to His dealings with Midian, Sisera and Jabin. The events are recounted in the book of Judges. What they do not refer to is the fact that the nations were given authority over God’s people because of their unfaithfulness to God.
Neither are the judges through whom God acted mentioned. It is about what God has done. He has acted in the judges. They first recount what God did to Sisera, the general of Jabin, the king of Canaan. Sisera met his inglorious end at the torrent of Kishon (Judges 4:2; 7; 21-22), with the result that the power of Jabin was also broken (Judges 4:23-24).
Sisera and Jabin “were destroyed at En-dor” (Psalms 83:10). En-dor is near Taanach and Megiddo, that is, in the region of the battle (Joshua 17:11; Judges 5:19-21). Because of the crushing defeat which God inflicted on these enemies, they “became as dung for the ground”. The latter indicates that after their inglorious end, their dead bodies are also treated with the utmost contempt (cf. Jeremiah 8:2; Jeremiah 9:22; Jeremiah 16:4; Jeremiah 25:33; Isaiah 66:24). This remains of those who offend God’s people.
The remnant asks God for special treatment for the leaders of the enemy coalition (Psalms 83:11). They ask that He treat “their nobles” and “their princes” as He has done with the leaders of Midian. “Oreb and Zeeb” are two princes of Midian who were captured, killed and beheaded by Gideon’s army west of the Jordan (Judges 7:25; cf. Isaiah 10:26a). “Zebah and Zalmunna” are the kings of Midian (Judges 8:5). Gideon captured and killed them east of the Jordan (Judges 8:12; 21).
These nobles and princes in their audacity have said: “Let us possess for ourselves the pastures of God” (Psalms 83:12). This is also what the coalition of hostile nations wants. It shows that they hate Israel because God dwells with them. They want to wipe out Israel because they want to wipe out the memory of God. They want to do this by taking possession of the land so that they can have their idols dwell there, to whom they will attribute the honor of their victory.
What the remnant is asking for will happen in the end time. There is a clear similarity between the events described in Judges 4 and what is described in the book of Revelation. At Megiddo, the enemy armies are defeated and the LORD’s people are delivered.
At Har-Magedon – which means ‘mountain of Megiddo’ – something similar will take place (Revelation 19:11-21). The armies of the then restored Roman Empire, that is, the united Western Europe that will in the future come to the aid of apostate Israel in its battle against the king of the North, will be annihilated by the coming of Christ. The God-fearing part of Israel will then be saved and is called “all Israel” in Romans 11 (Romans 11:26).
The coalition’s efforts to wipe out Israel brings the God-fearing Jew to a prayer in which he asks for God’s judgment on them (Psalms 83:13-17). He speaks to God as “my God”. What the enemy wants is directed against his God. Therefore, He asks God to “make them like the whirling dust, like chaff before the wind” (Psalms 83:13). A whirling dust and chaff have no power in themselves and are blown willy-nilly by the wind in all directions (cf. Deuteronomy 28:7; Isaiah 17:13).
They must not only be a prey to the wind, but also to the consuming fire (Psalms 83:14). Of a forest burned by fire, nothing is left but charred trees, in which life never comes again. Mountains scorched by the flame are blackened. Nothing grows on those mountains that can serve as food. The judgment on Assyria in Isaiah 10 is also described as forest fire (Isaiah 10:16-19).
As fire and flame do their consuming work, so God must pursue them with His tempest (Psalms 83:15). This will rob them of all their strength to be able to do anything against God or His people. He must terrify them with His storm, so that they will forever lose the courage to do something against Him and His people.
God’s action will “fill their faces”, i.e. the faces of the enemies “with dishonor” (Psalms 83:16). The nations have said snidely that the name of Israel will be remembered no more when they have carried out their plans (Psalms 83:4). Now the remnant says that as a result of the disgrace that will be the portion of the nations, there will be those who will seek the Name of the LORD. The prayerful person realizes that God is a merciful God, Who keeps the door of salvation open also for persons of the nations.
Psalms 115:7
Prayer for Punishment of the Enemy
The remnant asks God to do with the united enemies as He has done in the past with peoples who have held His people in bondage (Psalms 83:9). They point to His dealings with Midian, Sisera and Jabin. The events are recounted in the book of Judges. What they do not refer to is the fact that the nations were given authority over God’s people because of their unfaithfulness to God.
Neither are the judges through whom God acted mentioned. It is about what God has done. He has acted in the judges. They first recount what God did to Sisera, the general of Jabin, the king of Canaan. Sisera met his inglorious end at the torrent of Kishon (Judges 4:2; 7; 21-22), with the result that the power of Jabin was also broken (Judges 4:23-24).
Sisera and Jabin “were destroyed at En-dor” (Psalms 83:10). En-dor is near Taanach and Megiddo, that is, in the region of the battle (Joshua 17:11; Judges 5:19-21). Because of the crushing defeat which God inflicted on these enemies, they “became as dung for the ground”. The latter indicates that after their inglorious end, their dead bodies are also treated with the utmost contempt (cf. Jeremiah 8:2; Jeremiah 9:22; Jeremiah 16:4; Jeremiah 25:33; Isaiah 66:24). This remains of those who offend God’s people.
The remnant asks God for special treatment for the leaders of the enemy coalition (Psalms 83:11). They ask that He treat “their nobles” and “their princes” as He has done with the leaders of Midian. “Oreb and Zeeb” are two princes of Midian who were captured, killed and beheaded by Gideon’s army west of the Jordan (Judges 7:25; cf. Isaiah 10:26a). “Zebah and Zalmunna” are the kings of Midian (Judges 8:5). Gideon captured and killed them east of the Jordan (Judges 8:12; 21).
These nobles and princes in their audacity have said: “Let us possess for ourselves the pastures of God” (Psalms 83:12). This is also what the coalition of hostile nations wants. It shows that they hate Israel because God dwells with them. They want to wipe out Israel because they want to wipe out the memory of God. They want to do this by taking possession of the land so that they can have their idols dwell there, to whom they will attribute the honor of their victory.
What the remnant is asking for will happen in the end time. There is a clear similarity between the events described in Judges 4 and what is described in the book of Revelation. At Megiddo, the enemy armies are defeated and the LORD’s people are delivered.
At Har-Magedon – which means ‘mountain of Megiddo’ – something similar will take place (Revelation 19:11-21). The armies of the then restored Roman Empire, that is, the united Western Europe that will in the future come to the aid of apostate Israel in its battle against the king of the North, will be annihilated by the coming of Christ. The God-fearing part of Israel will then be saved and is called “all Israel” in Romans 11 (Romans 11:26).
The coalition’s efforts to wipe out Israel brings the God-fearing Jew to a prayer in which he asks for God’s judgment on them (Psalms 83:13-17). He speaks to God as “my God”. What the enemy wants is directed against his God. Therefore, He asks God to “make them like the whirling dust, like chaff before the wind” (Psalms 83:13). A whirling dust and chaff have no power in themselves and are blown willy-nilly by the wind in all directions (cf. Deuteronomy 28:7; Isaiah 17:13).
They must not only be a prey to the wind, but also to the consuming fire (Psalms 83:14). Of a forest burned by fire, nothing is left but charred trees, in which life never comes again. Mountains scorched by the flame are blackened. Nothing grows on those mountains that can serve as food. The judgment on Assyria in Isaiah 10 is also described as forest fire (Isaiah 10:16-19).
As fire and flame do their consuming work, so God must pursue them with His tempest (Psalms 83:15). This will rob them of all their strength to be able to do anything against God or His people. He must terrify them with His storm, so that they will forever lose the courage to do something against Him and His people.
God’s action will “fill their faces”, i.e. the faces of the enemies “with dishonor” (Psalms 83:16). The nations have said snidely that the name of Israel will be remembered no more when they have carried out their plans (Psalms 83:4). Now the remnant says that as a result of the disgrace that will be the portion of the nations, there will be those who will seek the Name of the LORD. The prayerful person realizes that God is a merciful God, Who keeps the door of salvation open also for persons of the nations.
Psalms 115:8
Prayer for Punishment of the Enemy
The remnant asks God to do with the united enemies as He has done in the past with peoples who have held His people in bondage (Psalms 83:9). They point to His dealings with Midian, Sisera and Jabin. The events are recounted in the book of Judges. What they do not refer to is the fact that the nations were given authority over God’s people because of their unfaithfulness to God.
Neither are the judges through whom God acted mentioned. It is about what God has done. He has acted in the judges. They first recount what God did to Sisera, the general of Jabin, the king of Canaan. Sisera met his inglorious end at the torrent of Kishon (Judges 4:2; 7; 21-22), with the result that the power of Jabin was also broken (Judges 4:23-24).
Sisera and Jabin “were destroyed at En-dor” (Psalms 83:10). En-dor is near Taanach and Megiddo, that is, in the region of the battle (Joshua 17:11; Judges 5:19-21). Because of the crushing defeat which God inflicted on these enemies, they “became as dung for the ground”. The latter indicates that after their inglorious end, their dead bodies are also treated with the utmost contempt (cf. Jeremiah 8:2; Jeremiah 9:22; Jeremiah 16:4; Jeremiah 25:33; Isaiah 66:24). This remains of those who offend God’s people.
The remnant asks God for special treatment for the leaders of the enemy coalition (Psalms 83:11). They ask that He treat “their nobles” and “their princes” as He has done with the leaders of Midian. “Oreb and Zeeb” are two princes of Midian who were captured, killed and beheaded by Gideon’s army west of the Jordan (Judges 7:25; cf. Isaiah 10:26a). “Zebah and Zalmunna” are the kings of Midian (Judges 8:5). Gideon captured and killed them east of the Jordan (Judges 8:12; 21).
These nobles and princes in their audacity have said: “Let us possess for ourselves the pastures of God” (Psalms 83:12). This is also what the coalition of hostile nations wants. It shows that they hate Israel because God dwells with them. They want to wipe out Israel because they want to wipe out the memory of God. They want to do this by taking possession of the land so that they can have their idols dwell there, to whom they will attribute the honor of their victory.
What the remnant is asking for will happen in the end time. There is a clear similarity between the events described in Judges 4 and what is described in the book of Revelation. At Megiddo, the enemy armies are defeated and the LORD’s people are delivered.
At Har-Magedon – which means ‘mountain of Megiddo’ – something similar will take place (Revelation 19:11-21). The armies of the then restored Roman Empire, that is, the united Western Europe that will in the future come to the aid of apostate Israel in its battle against the king of the North, will be annihilated by the coming of Christ. The God-fearing part of Israel will then be saved and is called “all Israel” in Romans 11 (Romans 11:26).
The coalition’s efforts to wipe out Israel brings the God-fearing Jew to a prayer in which he asks for God’s judgment on them (Psalms 83:13-17). He speaks to God as “my God”. What the enemy wants is directed against his God. Therefore, He asks God to “make them like the whirling dust, like chaff before the wind” (Psalms 83:13). A whirling dust and chaff have no power in themselves and are blown willy-nilly by the wind in all directions (cf. Deuteronomy 28:7; Isaiah 17:13).
They must not only be a prey to the wind, but also to the consuming fire (Psalms 83:14). Of a forest burned by fire, nothing is left but charred trees, in which life never comes again. Mountains scorched by the flame are blackened. Nothing grows on those mountains that can serve as food. The judgment on Assyria in Isaiah 10 is also described as forest fire (Isaiah 10:16-19).
As fire and flame do their consuming work, so God must pursue them with His tempest (Psalms 83:15). This will rob them of all their strength to be able to do anything against God or His people. He must terrify them with His storm, so that they will forever lose the courage to do something against Him and His people.
God’s action will “fill their faces”, i.e. the faces of the enemies “with dishonor” (Psalms 83:16). The nations have said snidely that the name of Israel will be remembered no more when they have carried out their plans (Psalms 83:4). Now the remnant says that as a result of the disgrace that will be the portion of the nations, there will be those who will seek the Name of the LORD. The prayerful person realizes that God is a merciful God, Who keeps the door of salvation open also for persons of the nations.
Psalms 115:9
Prayer for Punishment of the Enemy
The remnant asks God to do with the united enemies as He has done in the past with peoples who have held His people in bondage (Psalms 83:9). They point to His dealings with Midian, Sisera and Jabin. The events are recounted in the book of Judges. What they do not refer to is the fact that the nations were given authority over God’s people because of their unfaithfulness to God.
Neither are the judges through whom God acted mentioned. It is about what God has done. He has acted in the judges. They first recount what God did to Sisera, the general of Jabin, the king of Canaan. Sisera met his inglorious end at the torrent of Kishon (Judges 4:2; 7; 21-22), with the result that the power of Jabin was also broken (Judges 4:23-24).
Sisera and Jabin “were destroyed at En-dor” (Psalms 83:10). En-dor is near Taanach and Megiddo, that is, in the region of the battle (Joshua 17:11; Judges 5:19-21). Because of the crushing defeat which God inflicted on these enemies, they “became as dung for the ground”. The latter indicates that after their inglorious end, their dead bodies are also treated with the utmost contempt (cf. Jeremiah 8:2; Jeremiah 9:22; Jeremiah 16:4; Jeremiah 25:33; Isaiah 66:24). This remains of those who offend God’s people.
The remnant asks God for special treatment for the leaders of the enemy coalition (Psalms 83:11). They ask that He treat “their nobles” and “their princes” as He has done with the leaders of Midian. “Oreb and Zeeb” are two princes of Midian who were captured, killed and beheaded by Gideon’s army west of the Jordan (Judges 7:25; cf. Isaiah 10:26a). “Zebah and Zalmunna” are the kings of Midian (Judges 8:5). Gideon captured and killed them east of the Jordan (Judges 8:12; 21).
These nobles and princes in their audacity have said: “Let us possess for ourselves the pastures of God” (Psalms 83:12). This is also what the coalition of hostile nations wants. It shows that they hate Israel because God dwells with them. They want to wipe out Israel because they want to wipe out the memory of God. They want to do this by taking possession of the land so that they can have their idols dwell there, to whom they will attribute the honor of their victory.
What the remnant is asking for will happen in the end time. There is a clear similarity between the events described in Judges 4 and what is described in the book of Revelation. At Megiddo, the enemy armies are defeated and the LORD’s people are delivered.
At Har-Magedon – which means ‘mountain of Megiddo’ – something similar will take place (Revelation 19:11-21). The armies of the then restored Roman Empire, that is, the united Western Europe that will in the future come to the aid of apostate Israel in its battle against the king of the North, will be annihilated by the coming of Christ. The God-fearing part of Israel will then be saved and is called “all Israel” in Romans 11 (Romans 11:26).
The coalition’s efforts to wipe out Israel brings the God-fearing Jew to a prayer in which he asks for God’s judgment on them (Psalms 83:13-17). He speaks to God as “my God”. What the enemy wants is directed against his God. Therefore, He asks God to “make them like the whirling dust, like chaff before the wind” (Psalms 83:13). A whirling dust and chaff have no power in themselves and are blown willy-nilly by the wind in all directions (cf. Deuteronomy 28:7; Isaiah 17:13).
They must not only be a prey to the wind, but also to the consuming fire (Psalms 83:14). Of a forest burned by fire, nothing is left but charred trees, in which life never comes again. Mountains scorched by the flame are blackened. Nothing grows on those mountains that can serve as food. The judgment on Assyria in Isaiah 10 is also described as forest fire (Isaiah 10:16-19).
As fire and flame do their consuming work, so God must pursue them with His tempest (Psalms 83:15). This will rob them of all their strength to be able to do anything against God or His people. He must terrify them with His storm, so that they will forever lose the courage to do something against Him and His people.
God’s action will “fill their faces”, i.e. the faces of the enemies “with dishonor” (Psalms 83:16). The nations have said snidely that the name of Israel will be remembered no more when they have carried out their plans (Psalms 83:4). Now the remnant says that as a result of the disgrace that will be the portion of the nations, there will be those who will seek the Name of the LORD. The prayerful person realizes that God is a merciful God, Who keeps the door of salvation open also for persons of the nations.
Psalms 115:10
End Result
God stretches out His hand in grace to the individual for the last time in the judgments on the nations (cf. Revelation 22:17b). If he does not accept this, but continues in his enmity, no salvation is possible. The remnant asks God for the hostile nations that He “let them be ashamed and dismayed forever” (Psalms 83:17). There remains no other option but for Him to “let them be humiliated and perish”.
All who stubbornly refuse to bow before God’s judgments will know “that You alone, whose name is the LORD, are the Most High over all the earth” (Psalms 83:18). He, Who stands in a special relationship to His people Israel, indicated by His Name “LORD”, stands as “the Most High over all the earth”. All is His and He rules over all, not just Israel. The name “Most High” is the name of God that has a special connection with the realm of peace.
The time will come when everyone will acknowledge Him in this way. That will happen at the beginning of the realm of peace (Isaiah 45:23). It is the pre-fulfillment of what will be so in eternity, “that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10-11).
Psalms 115:11
End Result
God stretches out His hand in grace to the individual for the last time in the judgments on the nations (cf. Revelation 22:17b). If he does not accept this, but continues in his enmity, no salvation is possible. The remnant asks God for the hostile nations that He “let them be ashamed and dismayed forever” (Psalms 83:17). There remains no other option but for Him to “let them be humiliated and perish”.
All who stubbornly refuse to bow before God’s judgments will know “that You alone, whose name is the LORD, are the Most High over all the earth” (Psalms 83:18). He, Who stands in a special relationship to His people Israel, indicated by His Name “LORD”, stands as “the Most High over all the earth”. All is His and He rules over all, not just Israel. The name “Most High” is the name of God that has a special connection with the realm of peace.
The time will come when everyone will acknowledge Him in this way. That will happen at the beginning of the realm of peace (Isaiah 45:23). It is the pre-fulfillment of what will be so in eternity, “that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10-11).
Psalms 115:13
Introduction
This psalm is of the sons of Korah (Psalms 84:1a). Prophetically this psalm is about the faithful remnant. Father Korah is a type of the unbelieving part of Israel under the antichrist and his followers. His sons, on the other hand, are a type of the believing remnant (Numbers 26:10; 11).
After the false leaders of Israel (Psalms 82) and the king of the North and his allies (Psalms 83) are eliminated, we find in Psalms 84 prophetically the spiritual exercises of the ten tribes realm still in dispersion. We read in this psalm of their desire to return to the land of Israel, the aliyah – means ‘going up’, that is returning to the promised land, in this case the return of the ten tribes –, and in particular their desire to meet God’s anointed, the Messiah, Christ Jesus (Psalms 84:9).
This psalm is a pilgrim’s psalm. The believer is on his way to Jerusalem and specifically to the temple. The wish of every Jew outside of Israel is: see you next year in Jerusalem. It is the same with this believing Israelite. We also see this after the redemption of Israel from slavery in Egypt. Then the people go on a journey to the land and the house of God (Exodus 15:13-17; Deuteronomy 12:1-7). While in the land, they march three times a year to Jerusalem and the temple (Deuteronomy 16:16). Also on the way to the land, in the wilderness, they have a sanctuary: the tabernacle.
As an application to us, we can remember that we are on a journey to the place where the Lord Jesus is in the midst (Matthew 18:20). Each time we may gather as a church around Him. That is what our life is all about. For us, the temple is not a building, but the assembled believers are the temple. It is a spiritual temple that consists of living stones (1 Peter 2:5a). When believers come together, they bring spiritual sacrifices, which are the songs of praise that ascend to God (1 Peter 2:5b).
We can also remember that we are on a journey to heaven, the Father’s house. There we are allowed to dwell forever. Even now, on our journey to that place, we may boldly enter into God’s presence and continually offer Him sacrifices of praise (Hebrews 10:19; Hebrews 13:15).
In Psalms 81 we have the Feast of the blowing of the Trumpets, which is the call to humility. Now that, prophetically, according to Psalms 83, the Lord Jesus, the Messiah, has appeared, we see in Psalms 84 the Feast of Booths, (see at Psalms 84:6) which speaks symbolically of the realm of peace.
Longing For the Sanctuary
For “for the choir director” see at Psalms 4:1.
“On the Gittith“ also occurs in the heading of Psalm 8 and Psalms 81 (Psalms 8:1; Psalms 81:1). This links these three psalms together. Psalms 8 speaks of the reign of the Lord Jesus in the realm of peace. Psalms 81 speaks of the Feast of the blowing of the Trumpets, which is the feast of the restoration of Israel to its relationship with the Messiah in the realm of peace. Psalms 84 connects to this with the desire to be in the presence of the LORD. See further at Psalms 8:1.
This is the first “psalm of the sons of Korah” of the four that appear in the third book of Psalms (Psalms 84-85; 87-88). They form an appendix to the eight psalms that are of them at the beginning of the second book of Psalms (Psalms 42-49). Psalms 84 has similarities with Psalms 42. Both psalms are about longing for the sanctuary of God, from which they are now far away. See further at Psalms 42:1.
There is this difference that in Psalms 42 it is the desire of the remnant of the Jews, the two tribes, and in Psalms 84 it is the desire of the remaining ten tribes of Israel. That the two tribes and the ten tribes will again be united is seen, for example, in Ezekiel 37 (Ezekiel 37:21-22). The following psalms of the sons of Korah also elaborate on the restoration of these ten tribes. These believers are the elect of the ten tribes, whom the angels will gather together “from the four winds, from one end of the sky to the other” (Matthew 24:31).
The passionate love of the remnant for God’s dwellings contrasts sharply with the destruction by the enemies of those dwelling places (Psalms 84:1b; Psalms 83:12). To the remnant, “Your dwelling places” are “lovely”. That is because He, Who is so dear to them, dwells there. He is the Anointed (Psalms 84:9), Who is also their King and their God (Psalms 84:3). There is nothing else on earth that their heart desires so much.
Opposite the enemies gathered to take possession of God’s dwellings, the remnant speaks to the “LORD of hosts”. All powers, including the God-hating ones, are under His supreme authority. He controls, rules, governs and orders everything. This title occurs three more times in this short psalm: in Psalms 84:3; 8; 12.
The “soul” of the sons of Korah, and of every one who knows God, like the remnant, has a great longing “for the courts of the LORD” (Psalms 84:2). The soul is the inner being, the thinking, all that is in him. “My soul” is the same as ‘I’, but with emphasis and poetic, and then continues with “my heart” and “my flesh”.
This longing is so great that his soul “even yearned”. Everything in him yearns for God. He is consumed by it. There is a fierce thirst for God (cf. Psalms 42:1b-2; Psalms 63:1b). If only he will be in “the courts of the LORD”, then his longing will be satisfied. Then he will be in the direct presence of the living God.
The New Testament believer is also permitted to know this longing, a longing that is stilled when he consciously enters God’s sanctuary. The way to this has been opened for him by the Lord Jesus. He has free access to God, Who is Father to him (Hebrews 10:19-22; Romans 5:1-2; Ephesians 2:18). When the Lord Jesus has taken the church to Himself in the Father’s house, there will be an undisturbed, full, eternal fulfillment of this longing.
The remnant longs with their whole being, “my heart and my flesh”, to be in the presence of God. They “sing for joy to the living God” that He will satisfy their longing (cf. Psalms 42:3; Hosea 1:10). He is the living God in contrast to the dead idols of the enemies, who could not prevent their destruction (cf. Isaiah 46:1-2; 5-7). It is useless to cry out to dead idols. The living God listens when people call to Him (cf. 1 Kings 18:25-29,36-39).
They know that God cares for the insignificant “bird”, or “sparrow” (Luke 12:6) by providing this little animal with “a home” (Psalms 84:3). He also gives the restless “swallow a nest for herself, where she may lay her young”. These two little birds, who are a picture of man, who does not mean anything and goes his way restlessly (cf. Proverbs 26:2), have found a place of rest, not only for themselves, but also for their young.
These little birds have their nests in the buildings of the temple. It is the privileged place close to the altar. Thus – in picture – the insignificant, but to God valuable remnant finds a resting place in the presence of God. That is what the psalmist wishes for himself. How happy, how blessed (Psalms 84:4) is one who dwells in the presence of God. When this desire of the psalmist is fulfilled, he will have a home, fellowship and company with God.
The place of rest is at “Your altars”. There are two altars in God’s house: the bronze burnt offering altar and the golden altar of incense. The burnt offering altar stands in the court and speaks of the work of the Lord Jesus on the cross. Here man finds rest for his conscience. The altar of incense speaks of worship. It stands in the sanctuary, in the presence of God, where the believer enjoys fellowship with Him.
The remnant here speaks directly to God. They again call Him “LORD of hosts”. He is above all the heavenly and earthly hosts. They now add their personal relationship with Him. Each member of the remnant also has his own personal relationship with Him. Therefore, each one personally says it to God: “My King and my God.”
The sons of Korah – as the voice of the remnant, the ten tribes in exile – who are far from the sanctuary, praise them “blessed … who dwell in Your house!” (Psalms 84:4). ‘Blessed’ means ‘happy’ or ‘full of happiness’. In Psalms 1, “blessed” is for those who delight in the law of the LORD (Psalms 1:1-3). The Word of God brings us into the presence of God. Psalms 1 also suggests the two paths to choose. Here, in Psalms 84, the remnant makes the right choice. That is why the word ‘blessed’ is added here. That ‘blessed’ sounds here for those who dwell in the house of God.
“Christ also died for sins once for all, [the] just for [the] unjust, so that He might bring us to God” (1 Peter 3:18). His suffering was for the purpose of bringing us into the presence of God. When you are there, you cannot be silent. Therefore, being “blessed” here is connected to “ever praising” the LORD. To dwell in God’s house means to be at home there, to have rest there in the fellowship with God (cf. Psalms 23:6). Those who dwell there are full of God’s glory and are “ever praising” Him (Hebrews 13:15). In God’s house is taking place what will also take place without interruption in eternity: singing praises to God. There is every reason to do so. After all, He has redeemed His own and brought them into His presence (Colossians 1:12-15).
Psalms 115:14
Introduction
This psalm is of the sons of Korah (Psalms 84:1a). Prophetically this psalm is about the faithful remnant. Father Korah is a type of the unbelieving part of Israel under the antichrist and his followers. His sons, on the other hand, are a type of the believing remnant (Numbers 26:10; 11).
After the false leaders of Israel (Psalms 82) and the king of the North and his allies (Psalms 83) are eliminated, we find in Psalms 84 prophetically the spiritual exercises of the ten tribes realm still in dispersion. We read in this psalm of their desire to return to the land of Israel, the aliyah – means ‘going up’, that is returning to the promised land, in this case the return of the ten tribes –, and in particular their desire to meet God’s anointed, the Messiah, Christ Jesus (Psalms 84:9).
This psalm is a pilgrim’s psalm. The believer is on his way to Jerusalem and specifically to the temple. The wish of every Jew outside of Israel is: see you next year in Jerusalem. It is the same with this believing Israelite. We also see this after the redemption of Israel from slavery in Egypt. Then the people go on a journey to the land and the house of God (Exodus 15:13-17; Deuteronomy 12:1-7). While in the land, they march three times a year to Jerusalem and the temple (Deuteronomy 16:16). Also on the way to the land, in the wilderness, they have a sanctuary: the tabernacle.
As an application to us, we can remember that we are on a journey to the place where the Lord Jesus is in the midst (Matthew 18:20). Each time we may gather as a church around Him. That is what our life is all about. For us, the temple is not a building, but the assembled believers are the temple. It is a spiritual temple that consists of living stones (1 Peter 2:5a). When believers come together, they bring spiritual sacrifices, which are the songs of praise that ascend to God (1 Peter 2:5b).
We can also remember that we are on a journey to heaven, the Father’s house. There we are allowed to dwell forever. Even now, on our journey to that place, we may boldly enter into God’s presence and continually offer Him sacrifices of praise (Hebrews 10:19; Hebrews 13:15).
In Psalms 81 we have the Feast of the blowing of the Trumpets, which is the call to humility. Now that, prophetically, according to Psalms 83, the Lord Jesus, the Messiah, has appeared, we see in Psalms 84 the Feast of Booths, (see at Psalms 84:6) which speaks symbolically of the realm of peace.
Longing For the Sanctuary
For “for the choir director” see at Psalms 4:1.
“On the Gittith“ also occurs in the heading of Psalm 8 and Psalms 81 (Psalms 8:1; Psalms 81:1). This links these three psalms together. Psalms 8 speaks of the reign of the Lord Jesus in the realm of peace. Psalms 81 speaks of the Feast of the blowing of the Trumpets, which is the feast of the restoration of Israel to its relationship with the Messiah in the realm of peace. Psalms 84 connects to this with the desire to be in the presence of the LORD. See further at Psalms 8:1.
This is the first “psalm of the sons of Korah” of the four that appear in the third book of Psalms (Psalms 84-85; 87-88). They form an appendix to the eight psalms that are of them at the beginning of the second book of Psalms (Psalms 42-49). Psalms 84 has similarities with Psalms 42. Both psalms are about longing for the sanctuary of God, from which they are now far away. See further at Psalms 42:1.
There is this difference that in Psalms 42 it is the desire of the remnant of the Jews, the two tribes, and in Psalms 84 it is the desire of the remaining ten tribes of Israel. That the two tribes and the ten tribes will again be united is seen, for example, in Ezekiel 37 (Ezekiel 37:21-22). The following psalms of the sons of Korah also elaborate on the restoration of these ten tribes. These believers are the elect of the ten tribes, whom the angels will gather together “from the four winds, from one end of the sky to the other” (Matthew 24:31).
The passionate love of the remnant for God’s dwellings contrasts sharply with the destruction by the enemies of those dwelling places (Psalms 84:1b; Psalms 83:12). To the remnant, “Your dwelling places” are “lovely”. That is because He, Who is so dear to them, dwells there. He is the Anointed (Psalms 84:9), Who is also their King and their God (Psalms 84:3). There is nothing else on earth that their heart desires so much.
Opposite the enemies gathered to take possession of God’s dwellings, the remnant speaks to the “LORD of hosts”. All powers, including the God-hating ones, are under His supreme authority. He controls, rules, governs and orders everything. This title occurs three more times in this short psalm: in Psalms 84:3; 8; 12.
The “soul” of the sons of Korah, and of every one who knows God, like the remnant, has a great longing “for the courts of the LORD” (Psalms 84:2). The soul is the inner being, the thinking, all that is in him. “My soul” is the same as ‘I’, but with emphasis and poetic, and then continues with “my heart” and “my flesh”.
This longing is so great that his soul “even yearned”. Everything in him yearns for God. He is consumed by it. There is a fierce thirst for God (cf. Psalms 42:1b-2; Psalms 63:1b). If only he will be in “the courts of the LORD”, then his longing will be satisfied. Then he will be in the direct presence of the living God.
The New Testament believer is also permitted to know this longing, a longing that is stilled when he consciously enters God’s sanctuary. The way to this has been opened for him by the Lord Jesus. He has free access to God, Who is Father to him (Hebrews 10:19-22; Romans 5:1-2; Ephesians 2:18). When the Lord Jesus has taken the church to Himself in the Father’s house, there will be an undisturbed, full, eternal fulfillment of this longing.
The remnant longs with their whole being, “my heart and my flesh”, to be in the presence of God. They “sing for joy to the living God” that He will satisfy their longing (cf. Psalms 42:3; Hosea 1:10). He is the living God in contrast to the dead idols of the enemies, who could not prevent their destruction (cf. Isaiah 46:1-2; 5-7). It is useless to cry out to dead idols. The living God listens when people call to Him (cf. 1 Kings 18:25-29,36-39).
They know that God cares for the insignificant “bird”, or “sparrow” (Luke 12:6) by providing this little animal with “a home” (Psalms 84:3). He also gives the restless “swallow a nest for herself, where she may lay her young”. These two little birds, who are a picture of man, who does not mean anything and goes his way restlessly (cf. Proverbs 26:2), have found a place of rest, not only for themselves, but also for their young.
These little birds have their nests in the buildings of the temple. It is the privileged place close to the altar. Thus – in picture – the insignificant, but to God valuable remnant finds a resting place in the presence of God. That is what the psalmist wishes for himself. How happy, how blessed (Psalms 84:4) is one who dwells in the presence of God. When this desire of the psalmist is fulfilled, he will have a home, fellowship and company with God.
The place of rest is at “Your altars”. There are two altars in God’s house: the bronze burnt offering altar and the golden altar of incense. The burnt offering altar stands in the court and speaks of the work of the Lord Jesus on the cross. Here man finds rest for his conscience. The altar of incense speaks of worship. It stands in the sanctuary, in the presence of God, where the believer enjoys fellowship with Him.
The remnant here speaks directly to God. They again call Him “LORD of hosts”. He is above all the heavenly and earthly hosts. They now add their personal relationship with Him. Each member of the remnant also has his own personal relationship with Him. Therefore, each one personally says it to God: “My King and my God.”
The sons of Korah – as the voice of the remnant, the ten tribes in exile – who are far from the sanctuary, praise them “blessed … who dwell in Your house!” (Psalms 84:4). ‘Blessed’ means ‘happy’ or ‘full of happiness’. In Psalms 1, “blessed” is for those who delight in the law of the LORD (Psalms 1:1-3). The Word of God brings us into the presence of God. Psalms 1 also suggests the two paths to choose. Here, in Psalms 84, the remnant makes the right choice. That is why the word ‘blessed’ is added here. That ‘blessed’ sounds here for those who dwell in the house of God.
“Christ also died for sins once for all, [the] just for [the] unjust, so that He might bring us to God” (1 Peter 3:18). His suffering was for the purpose of bringing us into the presence of God. When you are there, you cannot be silent. Therefore, being “blessed” here is connected to “ever praising” the LORD. To dwell in God’s house means to be at home there, to have rest there in the fellowship with God (cf. Psalms 23:6). Those who dwell there are full of God’s glory and are “ever praising” Him (Hebrews 13:15). In God’s house is taking place what will also take place without interruption in eternity: singing praises to God. There is every reason to do so. After all, He has redeemed His own and brought them into His presence (Colossians 1:12-15).
Psalms 115:15
Introduction
This psalm is of the sons of Korah (Psalms 84:1a). Prophetically this psalm is about the faithful remnant. Father Korah is a type of the unbelieving part of Israel under the antichrist and his followers. His sons, on the other hand, are a type of the believing remnant (Numbers 26:10; 11).
After the false leaders of Israel (Psalms 82) and the king of the North and his allies (Psalms 83) are eliminated, we find in Psalms 84 prophetically the spiritual exercises of the ten tribes realm still in dispersion. We read in this psalm of their desire to return to the land of Israel, the aliyah – means ‘going up’, that is returning to the promised land, in this case the return of the ten tribes –, and in particular their desire to meet God’s anointed, the Messiah, Christ Jesus (Psalms 84:9).
This psalm is a pilgrim’s psalm. The believer is on his way to Jerusalem and specifically to the temple. The wish of every Jew outside of Israel is: see you next year in Jerusalem. It is the same with this believing Israelite. We also see this after the redemption of Israel from slavery in Egypt. Then the people go on a journey to the land and the house of God (Exodus 15:13-17; Deuteronomy 12:1-7). While in the land, they march three times a year to Jerusalem and the temple (Deuteronomy 16:16). Also on the way to the land, in the wilderness, they have a sanctuary: the tabernacle.
As an application to us, we can remember that we are on a journey to the place where the Lord Jesus is in the midst (Matthew 18:20). Each time we may gather as a church around Him. That is what our life is all about. For us, the temple is not a building, but the assembled believers are the temple. It is a spiritual temple that consists of living stones (1 Peter 2:5a). When believers come together, they bring spiritual sacrifices, which are the songs of praise that ascend to God (1 Peter 2:5b).
We can also remember that we are on a journey to heaven, the Father’s house. There we are allowed to dwell forever. Even now, on our journey to that place, we may boldly enter into God’s presence and continually offer Him sacrifices of praise (Hebrews 10:19; Hebrews 13:15).
In Psalms 81 we have the Feast of the blowing of the Trumpets, which is the call to humility. Now that, prophetically, according to Psalms 83, the Lord Jesus, the Messiah, has appeared, we see in Psalms 84 the Feast of Booths, (see at Psalms 84:6) which speaks symbolically of the realm of peace.
Longing For the Sanctuary
For “for the choir director” see at Psalms 4:1.
“On the Gittith“ also occurs in the heading of Psalm 8 and Psalms 81 (Psalms 8:1; Psalms 81:1). This links these three psalms together. Psalms 8 speaks of the reign of the Lord Jesus in the realm of peace. Psalms 81 speaks of the Feast of the blowing of the Trumpets, which is the feast of the restoration of Israel to its relationship with the Messiah in the realm of peace. Psalms 84 connects to this with the desire to be in the presence of the LORD. See further at Psalms 8:1.
This is the first “psalm of the sons of Korah” of the four that appear in the third book of Psalms (Psalms 84-85; 87-88). They form an appendix to the eight psalms that are of them at the beginning of the second book of Psalms (Psalms 42-49). Psalms 84 has similarities with Psalms 42. Both psalms are about longing for the sanctuary of God, from which they are now far away. See further at Psalms 42:1.
There is this difference that in Psalms 42 it is the desire of the remnant of the Jews, the two tribes, and in Psalms 84 it is the desire of the remaining ten tribes of Israel. That the two tribes and the ten tribes will again be united is seen, for example, in Ezekiel 37 (Ezekiel 37:21-22). The following psalms of the sons of Korah also elaborate on the restoration of these ten tribes. These believers are the elect of the ten tribes, whom the angels will gather together “from the four winds, from one end of the sky to the other” (Matthew 24:31).
The passionate love of the remnant for God’s dwellings contrasts sharply with the destruction by the enemies of those dwelling places (Psalms 84:1b; Psalms 83:12). To the remnant, “Your dwelling places” are “lovely”. That is because He, Who is so dear to them, dwells there. He is the Anointed (Psalms 84:9), Who is also their King and their God (Psalms 84:3). There is nothing else on earth that their heart desires so much.
Opposite the enemies gathered to take possession of God’s dwellings, the remnant speaks to the “LORD of hosts”. All powers, including the God-hating ones, are under His supreme authority. He controls, rules, governs and orders everything. This title occurs three more times in this short psalm: in Psalms 84:3; 8; 12.
The “soul” of the sons of Korah, and of every one who knows God, like the remnant, has a great longing “for the courts of the LORD” (Psalms 84:2). The soul is the inner being, the thinking, all that is in him. “My soul” is the same as ‘I’, but with emphasis and poetic, and then continues with “my heart” and “my flesh”.
This longing is so great that his soul “even yearned”. Everything in him yearns for God. He is consumed by it. There is a fierce thirst for God (cf. Psalms 42:1b-2; Psalms 63:1b). If only he will be in “the courts of the LORD”, then his longing will be satisfied. Then he will be in the direct presence of the living God.
The New Testament believer is also permitted to know this longing, a longing that is stilled when he consciously enters God’s sanctuary. The way to this has been opened for him by the Lord Jesus. He has free access to God, Who is Father to him (Hebrews 10:19-22; Romans 5:1-2; Ephesians 2:18). When the Lord Jesus has taken the church to Himself in the Father’s house, there will be an undisturbed, full, eternal fulfillment of this longing.
The remnant longs with their whole being, “my heart and my flesh”, to be in the presence of God. They “sing for joy to the living God” that He will satisfy their longing (cf. Psalms 42:3; Hosea 1:10). He is the living God in contrast to the dead idols of the enemies, who could not prevent their destruction (cf. Isaiah 46:1-2; 5-7). It is useless to cry out to dead idols. The living God listens when people call to Him (cf. 1 Kings 18:25-29,36-39).
They know that God cares for the insignificant “bird”, or “sparrow” (Luke 12:6) by providing this little animal with “a home” (Psalms 84:3). He also gives the restless “swallow a nest for herself, where she may lay her young”. These two little birds, who are a picture of man, who does not mean anything and goes his way restlessly (cf. Proverbs 26:2), have found a place of rest, not only for themselves, but also for their young.
These little birds have their nests in the buildings of the temple. It is the privileged place close to the altar. Thus – in picture – the insignificant, but to God valuable remnant finds a resting place in the presence of God. That is what the psalmist wishes for himself. How happy, how blessed (Psalms 84:4) is one who dwells in the presence of God. When this desire of the psalmist is fulfilled, he will have a home, fellowship and company with God.
The place of rest is at “Your altars”. There are two altars in God’s house: the bronze burnt offering altar and the golden altar of incense. The burnt offering altar stands in the court and speaks of the work of the Lord Jesus on the cross. Here man finds rest for his conscience. The altar of incense speaks of worship. It stands in the sanctuary, in the presence of God, where the believer enjoys fellowship with Him.
The remnant here speaks directly to God. They again call Him “LORD of hosts”. He is above all the heavenly and earthly hosts. They now add their personal relationship with Him. Each member of the remnant also has his own personal relationship with Him. Therefore, each one personally says it to God: “My King and my God.”
The sons of Korah – as the voice of the remnant, the ten tribes in exile – who are far from the sanctuary, praise them “blessed … who dwell in Your house!” (Psalms 84:4). ‘Blessed’ means ‘happy’ or ‘full of happiness’. In Psalms 1, “blessed” is for those who delight in the law of the LORD (Psalms 1:1-3). The Word of God brings us into the presence of God. Psalms 1 also suggests the two paths to choose. Here, in Psalms 84, the remnant makes the right choice. That is why the word ‘blessed’ is added here. That ‘blessed’ sounds here for those who dwell in the house of God.
“Christ also died for sins once for all, [the] just for [the] unjust, so that He might bring us to God” (1 Peter 3:18). His suffering was for the purpose of bringing us into the presence of God. When you are there, you cannot be silent. Therefore, being “blessed” here is connected to “ever praising” the LORD. To dwell in God’s house means to be at home there, to have rest there in the fellowship with God (cf. Psalms 23:6). Those who dwell there are full of God’s glory and are “ever praising” Him (Hebrews 13:15). In God’s house is taking place what will also take place without interruption in eternity: singing praises to God. There is every reason to do so. After all, He has redeemed His own and brought them into His presence (Colossians 1:12-15).
Psalms 115:16
Introduction
This psalm is of the sons of Korah (Psalms 84:1a). Prophetically this psalm is about the faithful remnant. Father Korah is a type of the unbelieving part of Israel under the antichrist and his followers. His sons, on the other hand, are a type of the believing remnant (Numbers 26:10; 11).
After the false leaders of Israel (Psalms 82) and the king of the North and his allies (Psalms 83) are eliminated, we find in Psalms 84 prophetically the spiritual exercises of the ten tribes realm still in dispersion. We read in this psalm of their desire to return to the land of Israel, the aliyah – means ‘going up’, that is returning to the promised land, in this case the return of the ten tribes –, and in particular their desire to meet God’s anointed, the Messiah, Christ Jesus (Psalms 84:9).
This psalm is a pilgrim’s psalm. The believer is on his way to Jerusalem and specifically to the temple. The wish of every Jew outside of Israel is: see you next year in Jerusalem. It is the same with this believing Israelite. We also see this after the redemption of Israel from slavery in Egypt. Then the people go on a journey to the land and the house of God (Exodus 15:13-17; Deuteronomy 12:1-7). While in the land, they march three times a year to Jerusalem and the temple (Deuteronomy 16:16). Also on the way to the land, in the wilderness, they have a sanctuary: the tabernacle.
As an application to us, we can remember that we are on a journey to the place where the Lord Jesus is in the midst (Matthew 18:20). Each time we may gather as a church around Him. That is what our life is all about. For us, the temple is not a building, but the assembled believers are the temple. It is a spiritual temple that consists of living stones (1 Peter 2:5a). When believers come together, they bring spiritual sacrifices, which are the songs of praise that ascend to God (1 Peter 2:5b).
We can also remember that we are on a journey to heaven, the Father’s house. There we are allowed to dwell forever. Even now, on our journey to that place, we may boldly enter into God’s presence and continually offer Him sacrifices of praise (Hebrews 10:19; Hebrews 13:15).
In Psalms 81 we have the Feast of the blowing of the Trumpets, which is the call to humility. Now that, prophetically, according to Psalms 83, the Lord Jesus, the Messiah, has appeared, we see in Psalms 84 the Feast of Booths, (see at Psalms 84:6) which speaks symbolically of the realm of peace.
Longing For the Sanctuary
For “for the choir director” see at Psalms 4:1.
“On the Gittith“ also occurs in the heading of Psalm 8 and Psalms 81 (Psalms 8:1; Psalms 81:1). This links these three psalms together. Psalms 8 speaks of the reign of the Lord Jesus in the realm of peace. Psalms 81 speaks of the Feast of the blowing of the Trumpets, which is the feast of the restoration of Israel to its relationship with the Messiah in the realm of peace. Psalms 84 connects to this with the desire to be in the presence of the LORD. See further at Psalms 8:1.
This is the first “psalm of the sons of Korah” of the four that appear in the third book of Psalms (Psalms 84-85; 87-88). They form an appendix to the eight psalms that are of them at the beginning of the second book of Psalms (Psalms 42-49). Psalms 84 has similarities with Psalms 42. Both psalms are about longing for the sanctuary of God, from which they are now far away. See further at Psalms 42:1.
There is this difference that in Psalms 42 it is the desire of the remnant of the Jews, the two tribes, and in Psalms 84 it is the desire of the remaining ten tribes of Israel. That the two tribes and the ten tribes will again be united is seen, for example, in Ezekiel 37 (Ezekiel 37:21-22). The following psalms of the sons of Korah also elaborate on the restoration of these ten tribes. These believers are the elect of the ten tribes, whom the angels will gather together “from the four winds, from one end of the sky to the other” (Matthew 24:31).
The passionate love of the remnant for God’s dwellings contrasts sharply with the destruction by the enemies of those dwelling places (Psalms 84:1b; Psalms 83:12). To the remnant, “Your dwelling places” are “lovely”. That is because He, Who is so dear to them, dwells there. He is the Anointed (Psalms 84:9), Who is also their King and their God (Psalms 84:3). There is nothing else on earth that their heart desires so much.
Opposite the enemies gathered to take possession of God’s dwellings, the remnant speaks to the “LORD of hosts”. All powers, including the God-hating ones, are under His supreme authority. He controls, rules, governs and orders everything. This title occurs three more times in this short psalm: in Psalms 84:3; 8; 12.
The “soul” of the sons of Korah, and of every one who knows God, like the remnant, has a great longing “for the courts of the LORD” (Psalms 84:2). The soul is the inner being, the thinking, all that is in him. “My soul” is the same as ‘I’, but with emphasis and poetic, and then continues with “my heart” and “my flesh”.
This longing is so great that his soul “even yearned”. Everything in him yearns for God. He is consumed by it. There is a fierce thirst for God (cf. Psalms 42:1b-2; Psalms 63:1b). If only he will be in “the courts of the LORD”, then his longing will be satisfied. Then he will be in the direct presence of the living God.
The New Testament believer is also permitted to know this longing, a longing that is stilled when he consciously enters God’s sanctuary. The way to this has been opened for him by the Lord Jesus. He has free access to God, Who is Father to him (Hebrews 10:19-22; Romans 5:1-2; Ephesians 2:18). When the Lord Jesus has taken the church to Himself in the Father’s house, there will be an undisturbed, full, eternal fulfillment of this longing.
The remnant longs with their whole being, “my heart and my flesh”, to be in the presence of God. They “sing for joy to the living God” that He will satisfy their longing (cf. Psalms 42:3; Hosea 1:10). He is the living God in contrast to the dead idols of the enemies, who could not prevent their destruction (cf. Isaiah 46:1-2; 5-7). It is useless to cry out to dead idols. The living God listens when people call to Him (cf. 1 Kings 18:25-29,36-39).
They know that God cares for the insignificant “bird”, or “sparrow” (Luke 12:6) by providing this little animal with “a home” (Psalms 84:3). He also gives the restless “swallow a nest for herself, where she may lay her young”. These two little birds, who are a picture of man, who does not mean anything and goes his way restlessly (cf. Proverbs 26:2), have found a place of rest, not only for themselves, but also for their young.
These little birds have their nests in the buildings of the temple. It is the privileged place close to the altar. Thus – in picture – the insignificant, but to God valuable remnant finds a resting place in the presence of God. That is what the psalmist wishes for himself. How happy, how blessed (Psalms 84:4) is one who dwells in the presence of God. When this desire of the psalmist is fulfilled, he will have a home, fellowship and company with God.
The place of rest is at “Your altars”. There are two altars in God’s house: the bronze burnt offering altar and the golden altar of incense. The burnt offering altar stands in the court and speaks of the work of the Lord Jesus on the cross. Here man finds rest for his conscience. The altar of incense speaks of worship. It stands in the sanctuary, in the presence of God, where the believer enjoys fellowship with Him.
The remnant here speaks directly to God. They again call Him “LORD of hosts”. He is above all the heavenly and earthly hosts. They now add their personal relationship with Him. Each member of the remnant also has his own personal relationship with Him. Therefore, each one personally says it to God: “My King and my God.”
The sons of Korah – as the voice of the remnant, the ten tribes in exile – who are far from the sanctuary, praise them “blessed … who dwell in Your house!” (Psalms 84:4). ‘Blessed’ means ‘happy’ or ‘full of happiness’. In Psalms 1, “blessed” is for those who delight in the law of the LORD (Psalms 1:1-3). The Word of God brings us into the presence of God. Psalms 1 also suggests the two paths to choose. Here, in Psalms 84, the remnant makes the right choice. That is why the word ‘blessed’ is added here. That ‘blessed’ sounds here for those who dwell in the house of God.
“Christ also died for sins once for all, [the] just for [the] unjust, so that He might bring us to God” (1 Peter 3:18). His suffering was for the purpose of bringing us into the presence of God. When you are there, you cannot be silent. Therefore, being “blessed” here is connected to “ever praising” the LORD. To dwell in God’s house means to be at home there, to have rest there in the fellowship with God (cf. Psalms 23:6). Those who dwell there are full of God’s glory and are “ever praising” Him (Hebrews 13:15). In God’s house is taking place what will also take place without interruption in eternity: singing praises to God. There is every reason to do so. After all, He has redeemed His own and brought them into His presence (Colossians 1:12-15).
Psalms 115:17
From Strength to Strength
In this new section, which is separated from the previous by a “selah” (Psalms 84:4), it appears that the blessing of dwelling in God’s house results from having fellowship with God. This is experienced by “the man whose strength is in” God, and “in whose heart are the highways” (Psalms 84:5). It begins with the restatement in this psalm of a ‘blessed’. In Psalms 84:12, a ‘blessed’ sounds for the third and last time in this psalm. There it indicates by what the blessing of ‘blessed’ is obtained, namely ‘the trust in the LORD of hosts’!
Psalms 84:1b-4 are about dwelling in God’s house. Psalms 84:5-8 are about the pilgrim’s way to come there. Those who dwell in God’s house are “blessed” (Psalms 84:4), but the pilgrim is also “blessed” (Psalms 84:5), even though he is not yet in God’s house. He is “blessed” because his heart is in God’s house and he is on his way there. Those who are in God’s house are blessed. Those who are on their way there are also blessed, as the following verses show.
In principle, every believer is “blessed” because his transgressions are forgiven (Psalms 32:1). Here, however, it goes a step further. The sons of Korah say that this applies to the man “whose strength is in You”. Such people do not look to their own abilities. They see themselves as powerless to go the way to the sanctuary, but they know that God is powerful to bring them there. Therefore, they seek their strength in Him (cf. 2 Timothy 2:1; Ephesians 6:10).
The consequence of this is that in their “heart are the highways”. In Jeremiah 31 we also find this expression: “Direct your mind to the highway” (Jeremiah 31:21; cf. Isaiah 33:8). This means that they are walking on the pilgrim way to Jerusalem with the confidence that the LORD will bring them there safely.
There is an undivided, a united, heart in them (Psalms 86:11). They do not hesitate between two opinions (1 Kings 18:21). Their heart is completely set on God (2 Chronicles 16:9). The highway is the way that leads to God’s house, to God, to heaven. The highway is free from all obstacles (cf. Isaiah 40:3-4; Luke 3:2-9). He who has the highways in his heart is upright and departs from evil (Proverbs 16:17). He has judged sin and thus cleared the way for the power of God’s Spirit to work in him.
When the heart is undivided and completely focused on God, pilgrims can overcome the difficulties they encounter along the way (Psalms 84:6). Not only do they overcome them, but the difficulties become blessings. “The valley of Baca” can be translated as “the valley of the balsam trees” or “the valley of weeping”. Balsam trees grow in an arid landscape.
It is an arid valley, while in many cases the soil of a valley is more humid, so that trees can still grow in the depths. The myrtle, a symbol of the remnant, also grows in the depth, namely in the bottom of a valley (Zechariah 1:8). When a branch of balsam trees breaks off, a milky juice drips from it, as if tears were flowing.
The translation “valley of tears” comes from the Septuagint, the Greek translation of the Old Testament. It reminds the pilgrim that the way through life is not a painless one. It is arid and dry, and therefore hard for a pilgrim who needs water (cf. Genesis 21:14-19). Then the transition to a place of springs and early rain is special. Often life is difficult and tears appear. The tears of the pilgrim who has his strength in God become pearls in the light of God. He can sing psalms in the night (Acts 16:25; Job 35:10).
Difficulties and sorrows drive out to God. Thereby the way through the valley of tears becomes a source of blessing. God’s presence is experienced in a way that is not possible during times of prosperity. The tears give way to “the early rain” that will “cover it with blessings”. Countless believers have testified that the need has driven them out to God and that they have found a comfort in Him that they would not want to miss for the world.
The rain here is “the early rain”. The early rain falls in September/October. This is pointing to the fact that this is prophetically about the Feast of Booths, because that is also celebrated in September/October.
Thus the pilgrims “go from strength to strength” (Psalms 84:7). Each new trial, each new suffering, is an occasion to experience the strength of God (cf. Isaiah 40:31; Proverbs 4:18). We strengthen ourselves in grace when we are aware that we need it. Grace is the strength by which “[every one of them] appears before God in Zion”. The pilgrims know this. The assurance of their safe arrival at God’s house gives strength to persevere. For us, Christians, the same applies, but with regard to the heavenly Zion to which we are on our way (Hebrews 12:22).
At the same time, there is once again the awareness that in our own strength we will not succeed in reaching the final goal. Certainty of arrival does not blind one to the circumstances or to one’s own weakness. Therefore the pilgrim prays to the “LORD God of hosts” (Psalms 84:8) and asks Him to listen to his prayer.
At the same time he also calls God the “God of Jacob”. The God who stands above all powers is the God of the weak Jacob. With an appeal to that Name the pilgrim asks Him to hear his prayer. They know the God of Jacob as the God Who has shown his grace to him countless times in his life. They recognize themselves in Jacob. Therefore, by appealing to God in this way they appeal to that grace.
Psalms 115:18
From Strength to Strength
In this new section, which is separated from the previous by a “selah” (Psalms 84:4), it appears that the blessing of dwelling in God’s house results from having fellowship with God. This is experienced by “the man whose strength is in” God, and “in whose heart are the highways” (Psalms 84:5). It begins with the restatement in this psalm of a ‘blessed’. In Psalms 84:12, a ‘blessed’ sounds for the third and last time in this psalm. There it indicates by what the blessing of ‘blessed’ is obtained, namely ‘the trust in the LORD of hosts’!
Psalms 84:1b-4 are about dwelling in God’s house. Psalms 84:5-8 are about the pilgrim’s way to come there. Those who dwell in God’s house are “blessed” (Psalms 84:4), but the pilgrim is also “blessed” (Psalms 84:5), even though he is not yet in God’s house. He is “blessed” because his heart is in God’s house and he is on his way there. Those who are in God’s house are blessed. Those who are on their way there are also blessed, as the following verses show.
In principle, every believer is “blessed” because his transgressions are forgiven (Psalms 32:1). Here, however, it goes a step further. The sons of Korah say that this applies to the man “whose strength is in You”. Such people do not look to their own abilities. They see themselves as powerless to go the way to the sanctuary, but they know that God is powerful to bring them there. Therefore, they seek their strength in Him (cf. 2 Timothy 2:1; Ephesians 6:10).
The consequence of this is that in their “heart are the highways”. In Jeremiah 31 we also find this expression: “Direct your mind to the highway” (Jeremiah 31:21; cf. Isaiah 33:8). This means that they are walking on the pilgrim way to Jerusalem with the confidence that the LORD will bring them there safely.
There is an undivided, a united, heart in them (Psalms 86:11). They do not hesitate between two opinions (1 Kings 18:21). Their heart is completely set on God (2 Chronicles 16:9). The highway is the way that leads to God’s house, to God, to heaven. The highway is free from all obstacles (cf. Isaiah 40:3-4; Luke 3:2-9). He who has the highways in his heart is upright and departs from evil (Proverbs 16:17). He has judged sin and thus cleared the way for the power of God’s Spirit to work in him.
When the heart is undivided and completely focused on God, pilgrims can overcome the difficulties they encounter along the way (Psalms 84:6). Not only do they overcome them, but the difficulties become blessings. “The valley of Baca” can be translated as “the valley of the balsam trees” or “the valley of weeping”. Balsam trees grow in an arid landscape.
It is an arid valley, while in many cases the soil of a valley is more humid, so that trees can still grow in the depths. The myrtle, a symbol of the remnant, also grows in the depth, namely in the bottom of a valley (Zechariah 1:8). When a branch of balsam trees breaks off, a milky juice drips from it, as if tears were flowing.
The translation “valley of tears” comes from the Septuagint, the Greek translation of the Old Testament. It reminds the pilgrim that the way through life is not a painless one. It is arid and dry, and therefore hard for a pilgrim who needs water (cf. Genesis 21:14-19). Then the transition to a place of springs and early rain is special. Often life is difficult and tears appear. The tears of the pilgrim who has his strength in God become pearls in the light of God. He can sing psalms in the night (Acts 16:25; Job 35:10).
Difficulties and sorrows drive out to God. Thereby the way through the valley of tears becomes a source of blessing. God’s presence is experienced in a way that is not possible during times of prosperity. The tears give way to “the early rain” that will “cover it with blessings”. Countless believers have testified that the need has driven them out to God and that they have found a comfort in Him that they would not want to miss for the world.
The rain here is “the early rain”. The early rain falls in September/October. This is pointing to the fact that this is prophetically about the Feast of Booths, because that is also celebrated in September/October.
Thus the pilgrims “go from strength to strength” (Psalms 84:7). Each new trial, each new suffering, is an occasion to experience the strength of God (cf. Isaiah 40:31; Proverbs 4:18). We strengthen ourselves in grace when we are aware that we need it. Grace is the strength by which “[every one of them] appears before God in Zion”. The pilgrims know this. The assurance of their safe arrival at God’s house gives strength to persevere. For us, Christians, the same applies, but with regard to the heavenly Zion to which we are on our way (Hebrews 12:22).
At the same time, there is once again the awareness that in our own strength we will not succeed in reaching the final goal. Certainty of arrival does not blind one to the circumstances or to one’s own weakness. Therefore the pilgrim prays to the “LORD God of hosts” (Psalms 84:8) and asks Him to listen to his prayer.
At the same time he also calls God the “God of Jacob”. The God who stands above all powers is the God of the weak Jacob. With an appeal to that Name the pilgrim asks Him to hear his prayer. They know the God of Jacob as the God Who has shown his grace to him countless times in his life. They recognize themselves in Jacob. Therefore, by appealing to God in this way they appeal to that grace.