Psalms 84:9

Psa 84:9 Behold, O God our shield, and look upon the face of thine anointed.

Ver. 9. Behold] Not only hear, Psa 34:15, with the note.

Look upon the face of thine anointed] Christi, cuius festina adventum, saith Kimchi; do me good for Christ’s sake.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

10. (Psa 84:9) (Oh) our shield, see, (O) God, and behold the face of thine Anointed. Some make the first noun the object of the verb that follows, see our shield; but in Psa 84:11 God himself is so described, as well as in Psa 3:3, Gen 15:1. Its position, as a vocative, is certainly unusual, but seems to be emphatic. Behold the face, i. e. behold it favour ably, look upon it graciously. Thine Anointed (One), i.e. David, by whom, or in whose name, the psalm was written.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

84:9 Both kings and priests were anointed to dedicate them for service (see 132:17; Exod 28:41; 1 Sam 9:16; 16:1-13; cp. Isa 61:1; Acts 10:38).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, for Christ’s sake, whose figure I represent.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 9. Behold, O God, our shield] We have no Protector but thee. Thou seest the deadly blows that are aimed at us; cover our souls; protect our lives!

Look upon the face of thine anointed.] Consider the supplications sent up by him whom thou hast appointed to be Mediator between thee and man-thy Christ. But some apply this to David, to Zerubbabel, to the people of Israel; and each has his reasons.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(9) Shield . . . . anointed.—These are here in direct parallelism. So in Psa_89:18. (See Note, and comp. Psa_47:9, Note.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. The Psalmist’s prayer for favourable audience in Psa_84:8 is succeeded, after a musical interlude (selah), by a prayer offered by all the pilgrims together. Contrast ‘our shield’ with ‘my prayer’ (Psa_84:8), and the singular which recurs in Psa_84:10.

The first line admits of two renderings. (1) As in the A.V., ‘our shield’ may be taken as a vocative in apposition to God, Who is styled a shield in Psa_84:11, and frequently elsewhere, e.g. Psa_3:3; Psa_28:7; Psa_59:11; Gen_15:1. (2) As in R.V. marg., Behold our shield, O God, ‘our shield’ may be taken as the object of the verb, in parallelism with and referring to ‘thine anointed’ in the next line. This rendering is commended by the parallelism, and not excluded by the order of the words in the original: the king is styled ‘our shield’ in Psa_89:18 (R.V.), and there is nothing unnatural in the application in the same context of the same epithet to the king and to God, Whose representative the king was acknowledged to be.

look upon the face of thine anointed] Graciously accept him. But who is meant by thine anointed? Is it the king, the high-priest, or the people? Those who maintain that the Psalm is post-exilic suppose that the high-priest or the people is thus designated. But though the high-priest is called the anointed priest (Lev_4:3; Lev_4:5; Lev_4:16; Lev_6:22), he is never called the anointed of Jehovah: and it is very doubtful whether this title is ever applied to the people. Psa_89:38 and Hab_3:13 are quoted, but do not establish the usage. The most natural explanation is that the king is meant. Nor is the prayer out of place. The welfare of the nation was bound up with the welfare of the king. And if the king was one who like Hezekiah or Josiah had effected a great reformation, the Psalmist might well feel that the religious privileges which he prized depended upon the continuance of the king’s life. It certainly cannot be inferred from the words that the Psalmist was himself a king, but rather the reverse.

9–12. The pilgrims’ prayer, and the ground of their confidence.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For a day in thy courts is better than a thousand,.... "One day"; so the Septuagint and Vulgate Latin, and all the Oriental versions; and so the Targum, Jarchi, and Kimchi, interpret it; one day in the house of God, in the world to come, so Arama: though rather reference is had to the seventh day sabbath, then in being; and which with the psalmist was a delight, holy and honourable; and though now abolished, as to the time of it, with the rest of the ceremonial law, there is yet a day of public worship, called the Lord's day, and the day of the Son of man; and one of these days spent in the courts of the Lord, in an attendance on the word and ordinances, in worshipping in the fear of God, in spirit and in truth; in divine service, assisted by the Spirit of God, doing everything in faith, from love, and with a view to the glory of God; a day thus spent in religious exercises "is better than a thousand"; that is, than a thousand days; not than a thousand days spent in like manner, but than a thousand other days, common day, of the week; or than a thousand in other places, especially in places of sin, and in the company of wicked men; one day in God's house employed in spiritual exercises, and enjoying communion with him, is better than a thousand days in any of the houses of Satan, of sinful pleasure, or in the houses of sinful men; better as to peace of mind, solid pleasure, real profit, and true honour:

I had rather be a doorkeeper in the house of my God; in the meanest post and place there; alluding to the Levites, who were some of them porters, and kept the doors of the Lord's house, Ch1 26:1 or to the beggars that lay at the gates of the temple for alms; see Act 3:1 or to be fixed to the door post of it, alluding to the servant that was desirous of continuing in his master's house, and serving him for ever; who was brought to the door post, and had his ears bored through with an awl, Exo 21:5. Such a willing servant was the psalmist; and this sense the Targum seems to incline to, which renders it,

"I have chose to cleave to the house of the sanctuary of God;''

or to be a waiter there, to watch daily at Wisdom's gates, and to wait at the posts of her doors; such lie in the way of conversion, and of finding Christ; in the way of spiritual healing, as the man at the pool; and of spiritual instruction, and of spiritual strength, and an increase of it: or to be, or sit, upon the threshold; or to be "thresholding" (i) of it; that is, to frequent the house of God, to be often going over the threshold of it; this the psalmist took delight to do, even to be the threshold (k) itself, for men to tread upon as they go into the house of God:

than to dwell in the tents of wickedness; meaning not houses built by wicked men, or with money ill got; but where wicked men dwelt, and who were so bad as to be called wickedness itself; perhaps the psalmist might have in his mind the tents of Kedar, where he had sometimes been; see Psa 120:5, now to live in the meanest place in the house of God, to wait at the door as a porter, to lie there as a beggar, to sit upon the threshold, and much more to go often over it, or be that itself, was abundantly preferable than to dwell "an age" (l) in the house of princes and great men, being wicked; than to live in the most pompous manner, at ease and in plenty, enjoying all the good things of life that heart can wish for; one hour's communion with God in his house is better than all this, and that for the reason following.

(i) "esse in limine", Pagninus, Montanus; "ad limen esse", Musculus; "desidere ad limen", Tigurine version, Vatablus, so Ainsworth; "frequentare limen", Junius & Tremellius; "commorari limen", Piscator; "ad limen stare", Gejerus, Michaelis. (k) Gusset. Ebr. Comment. p. 565. (l) "quam aetatem agere", Piscator; "vel aetatem omnem agere", Gejerus, Michaelis.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Behold, O God our shield - Our defense, as a shield is a defense in the day of battle. Compare Psa 5:12, note; Psa 18:2, note; Psa 33:20, note. It is an appeal to God as a protector. The psalmist was an exile - a wanderer - and he looked to God as his defense.

And look upon the face of thine anointed - Look favorably upon; look with benignity and kindness. The word anointed here is the word “Messiah” - משׁיח mâshı̂yach (Greek, Χριστός Christos, “Christ”; see the notes at Mat 1:1). Compare the notes at Psa 2:2. It here refers, however, evidently to the author of the psalm; and the word used is evidence that the author was David, as the anointed of the Lord, or someone set apart to the kingly office. It is true that this word was applicable to other kings, and also to priests and prophets, but the circumstances in the case concur best on the supposition that David is referred to. The allusion here is not to Christ; and the language does not suggest or justify the use which is often made of it when prayer is offered, that “God would look upon us in the face of his anointed” - whatever may, or may not be, the propriety of that prayer on other, grounds.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Look upon the face; do not turn away thine eyes from him, as men do from those whom they hate or despise, but cast a favourable eye towards him. By face he means either his person, the word face being oft redundant, as it is Gen 43:3, or his state and condition.

Of thine anointed: either,

1. Of Christ, whose proper name is the Messiah, or the Anointed. So the meaning may be, Lord, I deserve not one good look from thee, because by my great wickedness I have procured thy just displeasure, and this banishment; but look upon thy Christ, whose coming and meritorious passion, though future to us, is present to thee, and for his sake look upon me. Or,

2. Of me, who, though a vile sinner, am thine anointed king, 2Sa 12:7; 23:1.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 9. Behold, O God our shield, and look upon the face of thine anointed. Here we have the nation's prayer for David; and the believer's prayer for the Son of David. Let but the Lord look upon our Lord Jesus, and we shall be shielded from all harm; let him behold the face of his Anointed, and we shall be able to behold his face with joy. We also are anointed by the Lord's grace, and our desire is that he will look upon us with an eye of love in Christ Jesus. Our best prayers when we are in the best place are for our glorious King, and for the enjoyment of his Father's smile.

Ver. 9. While many, alas, are satisfied with mere formalities in religion, or with the dry discussion of doctrines, high or low, as they may be called, see thou and be occupied with Christ himself. It is the knowledge of his person that gives strength and joy to the soul. At all times, under all circumstances, we can say, Look upon the face of thine Anointed. We cannot always say, Look on us; but we may always say, Look on Him. In deepest sorrow through conscious failure, or in trials and difficulties through faithfulness to his name, we can ever plead with God what Christ is. God is ever well pleased with himever occupied with him as risen from the dead and exalted to his own right hand in heaven; and he would have us also to be occupied with him as the heart's exclusive object. True faith can only rest on God's estimate of Christ, not on inward thoughts and feelings. That which may be called the faith of the formalist, rests on the ability of his own mind to judge of these matters. He trusts in himself. This is the essential difference between faith in appearance and faith in reality. Things New and Old.

Ver. 9. Look upon the face of thine anointed. For I shall never come to look upon thy face, if thou vouchsafe not first to look upon mine: if thou afford me not as well the benefit of thine eyes, to look upon me, as the favour of thine ears, to hear me, I shall be left only to a bare expectation, but never come to the happiness of fruition; but when thou vouchsafest to look upon my face, that look of thine hath an influence of all true blessedness, and makes me find what a happiness it is to have the God of Jacob for my shield. Sir Richard Baker.

Ver. 9. Observe,

I. The Faith. Our shield is thine anointedThine

Anointed is our Shield. This is not David, because

he says our Shield, but David's greater Son. A

gleam of Gospel light through the thick clouds.

II. The Prayer. Behold, O God, etc. Look, etc.

Look upon him as our Representative, and look upon us

in him.

III. The Plea.

(1) He has engaged to be our defence from thine

anger;

(2) he has been anointed to this office by thee. G. R.

Ver. 9.

I. What God is to us.

II. What we would have him look at.

III. Where we would be: hidden behind the shieldseen

in the person of Christ.

Psalms 84:10*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

9. Our shield—Our protector; so the word is figuratively used Psa_47:9; Hos_4:18, where shields is rendered rulers, because they are the natural protectors of the people. The title points to the imperilled state of the nation.

Look upon the face of thine anointed—To “look upon the face,” in oriental phrase, is to give assurance of favour. To “look upon the face” of a suppliant is to grant his request. If he has offended and asks mercy, instead of saying, “I forgive you,” the answer is, “I have seen thy face.” David said of Absalom, “Let him turn to his own house, and let him not see my face,” (2Sa_14:24;) a mark of high displeasure. Gen_43:3; 2Sa_3:13. But who is the “anointed” here mentioned? Those who think David wrote the psalm apply the title to him. But Zerubbabel must be understood rather, who, with Joshua the high priest, (one the head of the spiritual, and the other of the secular, interests of the nation,) are called the “anointed ones,” or those consecrated with oil. Zec_4:14. These leaders of the nation built the great altar, (Ezr_3:2,) and also the temple, (Ezr_5:2,) and the public prosperity rested with them. See Hag_1:1, and Zechariah 3, 4, The prayer assumes that if God “look upon the face” of the representatives of the nation in this crisis, the nation will rise from its ruins. Spiritually Christ is our representative, God’s “anointed,” in whose face he can look complacently and grant us peace.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Behold, O God our Shield; i.e. "our Protection and Defense". (comp. Psa_33:20 Psa_59:11 Psa_89:18) And look upon the face of thine anointed. Regard our Mug with favour; let the light of thy countenance shine upon him.

The shield figure.

In this psalm we find three names for God, "God of hosts," "God of Jacob," "God our Shield." To Abraham God had said, "Fear not, I am thy Shield, and thy exceeding great Reward." And in the fifth psalm we read, "Thou, Lord, wilt bless the righteous; with favour wilt thou compass him as with a shield." Moses exclaims, (Deu_33:29) "Happy art thou, O Israel! who is like unto thee, O people saved by the Lord, the Shield of thy help?" And one of the later psalms (Ps 115) has this for a refrain, "O Israel, trust thou in the Lord; he is their Help and their Shield." The prayer of the text is urged by two metaphors my Shield;" "I thine anointed.

I GOD MAY BE THOUGHT OF AS OUR SHIELD. Shields were peculiar to the hand-to-hand warfare of ancient times. They were of two kinds one very large, protecting the whole body; another smaller, used by light-armed troops very skilfully. They were sometimes made of light wood, covered with bull"s hide of two or three thicknesses, plated with metal; sometimes they were studded with nails or metal pins. They were smeared with oil, both to prevent them from injury by weather, and to render them so smooth that missiles might the more readily glance off. Show that so varied and so complicated is religious life we are glad of the help of all kinds of metaphor. As Christ is set under many names, so God is set under many relations. Christian life, conceived as a warfare, has its defensive and offensive sides. Under the shadow of God, as a Shield, men find defence. Compare figure of the "strong Tower," into which "the righteous runs and is safe." There are times in our Christian warfare when we can only act on the defensive. Then God is our Shield. Under the shadow of God, as a Shield, attacks were made. Describe the ancient mode of attacking a fortress, under shields placed together so as to make a protecting roof, which secured the soldiers from hostile missiles. There is "offensive war" sometimes in Christian life. Prevailing evils must be vigorously attacked. We may be sure of God"s shield in all active service.

The psalmist here is writing as a civilian, and a Levite, and thinks lovingly of God as his Defence from the perils of the pilgrim way.

II WE MAY THINK OF OURSELVES AS GOD"S ANOINTED. It is as though the psalmist had said, "Recognize the face that is uplifted to thee." Though the term "anointed" will suit David, it will equally suit the priest and the Levite, as set apart, anointed for the special service of God"s temple. If God has brought us into close and loving relations of service to him, he has given us a plea to use in prayer. We may say, "Look upon the face of thine anointed. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Look - Cast a favourable eye towards him. Anointed - Of me, who though a vile sinner, am thine anointed king.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

hearken to my prayer to build Your house.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.