Exegetical and Hermeneutical Commentary of Psalms 84:9
Behold, O God our shield, and look upon the face of thine anointed.
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.
Fuente: The Cambridge Bible for Schools and Colleges
9 12. The pilgrims’ prayer, and the ground of their confidence.
Fuente: The Cambridge Bible for Schools and Colleges
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 – mashyach (Greek, 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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. God is addressed as a shield(compare Ps 84:11).
thine anointedDavid(1Sa 16:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, O God our shield,…. Which may be considered either as the character of God, who is addressed, who was David’s shield, and the shield of his people, to protect and defend them from their enemies, and is the shield of all the saints; this favour encompasses them as a shield, and his truth is their shield and buckler; his veracity and faithfulness, in keeping covenant and promises; and so is his power, by which they are kept unto salvation; see Ps 3:3, or else it belongs to other persons and things the psalmist desires God would behold, in agreement with the following clause. Jarchi interprets it of the house of the sanctuary, as a shield unto them; much better Aben Ezra of the king their protector; and makes the sense of the petition to be, that God would save our king; it is best to apply it to Christ, afterwards called a sun and shield; see on
Ps 84:11, and to whom the following clause belongs:
and look upon the face of thine anointed; meaning either himself, David, the anointed of the God of Jacob, who was anointed with oil, in a literal sense, king of Israel, by the appointment and order of the Lord himself; and his request is, that God would look upon his outward state and condition, which was a distressed and an afflicted one, with an eye of pity and compassion, he being deprived of sanctuary worship and service, and of the presence of God there; see Ps 132:1 or rather he has a view to the Messiah, the Lord’s Christ, or Anointed, the anointed Prophet, Priest, and King, anointed with the oil of gladness, the grace of the Spirit, without measure; and so the sense is, that though he and his petitions were unworthy of notice, yet he entreats that God would look upon his Son the Messiah, and for his sake hear and answer him; look upon his person, and accept him in him, the Beloved; upon his future obedience and righteousness, and impute it to him; upon his sufferings, and death he was to endure, to save him from his sins; upon his blood to be shed for the remission of them, as he had looked upon the blood of the passover, upon the doorposts of the Israelites, and saved them when he destroyed the firstborn of Egypt; and upon his sacrifice, which is of a sweet smelling savour; and upon his fulness, for the supply of his wants. Kimchi takes it to be a prayer for the speedy coming of the Messiah.
Fuente: John Gill’s Exposition of the Entire Bible
(9) Shield . . . . anointed.These are here in direct parallelism. So in Psa. 89:18. (See Note, and comp. Psa. 47:9, Note.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
No one can be at a loss to explain this verse, which contains an immediate address to God in the name of Christ. For who is God’s anointed but Jesus? Here is a verse all over gospel. No New Testament believer can put up a more faithful petition with reference to Jesus, than is here put up by the church of the Old Testament saints. Oh! for grace to be in the daily use of it. And while God the Father proclaims, as he doth from heaven concerning Jesus, This is my beloved Son, in whom I am well pleased; hear ye him; do thou, my soul, carry back with thee God’s own words, in God’s own authority, and say, Behold, O God, our shield, and look upon the face of thine Anointed!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
shield: i.e. God’s provision in Messiah. He is our Shield (Gen 15:1). Faith’s shield (Eph 6:16). This shield includes: (1) Favour (Psa 5:12); (2) Salvation (Psa 18:35); (3) Truth (Psa 91:4). And “Favour” includes Life (Psa 30:5); Mercy (Isa 60:10); Preservation (Psa 86:2); Security (Psa 41:11); Remembrance and Salvation (Psa 106:4). Compare Psa 115:9-11.
Thine Anointed = Thy Messiah. Not on us.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 84:9-12
Psa 84:9-12
“Rejoice, O God our shield,
And look upon the face of thine anointed.
For a day in thy courts is better than a thousand.
I had rather be a door-keeper in the house of my God,
Than to dwell in the tents of wickedness.
For Jehovah God is a sun and a shield:
Jehovah will give grace and glory;
No good thing will he withhold from them that walk uprightly.
O Jehovah of hosts,
Blessed is the man that trusteth in thee.”
“O God our shield” (Psa 84:9). Dummelow explained that the word `shield’ in this passage could apply either to God or to the `anointed.’ And, of course, in that spirit which seems so generally characteristic of modern translators of the Bible, such versions as the Good News Bible and the RSV make the word apply to Israel’s king, despite the fact that older versions properly refer it to God. The notion that any of that long line of David’s successors were in any sense a “shield” of the people is ridiculous; and besides that, verse 11 makes it absolutely certain that “our shield” is not some wicked king of Israel but God Himself.
“And look upon the face of thine anointed” (Psa 84:9). Many of the writers accept this as a reference to the king of Israel, more likely, of the Southern Israel.
“In the life of the true Israelite who was acquainted with the promises of God to David, prayer for the royal house would have occupied a place of unusual prominence.
“One day in thy courts is better than a thousand” (Psa 84:10). This being true, Christians should not have any trouble in seeing that one day in worship is better than a thousand on the beach!
“I had rather be a door-keeper in the house of my God than to dwell in the tents of wickedness” (Psa 84:10). “Being doorkeepers in the house of God was the special duty of the sons of Korah, who are mentioned in the title of the Psalm (1Ch 9:19). This has been a memory verse for thousands of Christians.
“Than to dwell in the tents of wickedness” (Psa 84:10). In ancient times, especially among the Hebrews, the common dwelling places were indeed `tents’; and the reference here is actually to any `dwelling places’ of the wicked, however magnificent.
One should not miss the implication here that non-worshippers of God are assumed to be “wicked.” It is also still true that the wicked, generally speaking, are the people who don’t worship God; and the righteous people are those who do. Men may cite exceptions, but the rule is still true.
“Jehovah will give grace and glory” (Psa 84:11). J. S. Norris’ famous hymn, “Where He Leads Me I will Follow” (words by E. W. Blandly) devotes almost all of verse 2 to these words.
“He will give me grace and glory,
He will give me grace and glory,
He will give me grace and glory,
And go with me, with me, all the way.
“Blessed is the man that trusteth in thee” (Psa 84:12). Indeed, indeed! Here is a beatitude fully qualified to rank among the glorious beatitude spoken by the Son of God in the Sermon on the Mount. This is the third time that a blessing is pronounced in this marvelous psalm.
Blessed are they that dwell in thy house (Psa 84:4).
Blessed is the man whose strength is in thee (Psa 84:5).
Blessed is the man that trusteth in thee (Psa 84:12).
E.M. Zerr:
Psa 84:8-9. This is one more of David’s earnest prayers for divine help. God of hosts denotes that all true protection is in Him. Kings or other officials only are literally anointed. Figuratively it means those whom God has chosen as his own.
Psa 84:10. David describes his preference for spiritual things by using contrasts. One is between being a doorkeeper and an occupant. He would prefer the former if it were in the house of his God, rather than being an occupant in an institution of wickedness. The second contrast will explain what is meant by the first. It means that David regarded one day in the house of God as being worth more than a thousand days in the tents of wickedness.
Psa 84:11. A sun gives light and warmth, and a shield is a means of protection. Grace and glory means that the favor which God bestows will be right and therefore will be truly glorious. It is significant that only good things are assured. Man often asks for things that would not be for his own interests; God will not bestow such things upon any man. Another thing to observe is that even the good things will be given only to them that walk uprightly.
Psa 84:12. Again we see that the Lord is over the hosts which means a company of soldiers or other forceful persons. It would be logical, therefore, that the man who trusted in such a Being would be blessed or happy.
Fuente: Old and New Testaments Restoration Commentary
our: Psa 84:11, Psa 98:1, Gen 15:1, Deu 33:29
the face: Psa 2:2, Psa 2:6, *marg. Psa 89:20, 1Sa 2:10, 2Sa 23:1, 2Ch 6:42, Act 4:27
Reciprocal: 2Sa 22:3 – shield Psa 89:38 – wroth Psa 132:10 – turn not Isa 10:27 – because
Fuente: The Treasury of Scripture Knowledge
84:9 Behold, O God our shield, and look upon the face of thine {g} anointed.
(g) That is, for Christ’s sake, whose figure I represent.