Psa 84:5 | KingComments | STEP | In this new section, which is separated from the previous by a “selah” ( ), 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” ( ). It begins with the restatement in this psalm of a ‘blessed’. In , 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’! are about dwelling in God’s house. are about the pilgrim’s way to come there. Those who dwell in God’s house are “blessed” ( ), but the pilgrim is also “blessed” ( ), 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 ( ). 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. ; ). 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” ( ; cf. ). 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 ( ). They do not hesitate between two opinions ( ). Their heart is completely set on God ( ). The highway is the way that leads to God’s house, to God, to heaven. The highway is free from all obstacles (cf. ; ). He who has the highways in his heart is upright and departs from evil ( ). 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 ( ). 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 ( ). 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. ). 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 ( ; ). 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” ( ). Each new trial, each new suffering, is an occasion to experience the strength of God (cf. ; ). 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 ( ). 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” ( ) 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 84:5

From Strength to Strength

In this new section, which is separated from the previous by a “selah” (Psa 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” (Psa 84:5). It begins with the restatement in this psalm of a ‘blessed’. In Psa 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’!

Psa 84:1b-4 are about dwelling in God’s house. Psa 84:5-8 are about the pilgrim’s way to come there. Those who dwell in God’s house are “blessed” (Psa 84:4), but the pilgrim is also “blessed” (Psa 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 (Psa 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. 2Tim 2:1; Eph 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” (Jer 31:21; cf. Isa 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 (Psa 86:11). They do not hesitate between two opinions (1Kgs 18:21). Their heart is completely set on God (2Chr 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. Isa 40:3-4; Lk 3:2-9). He who has the highways in his heart is upright and departs from evil (Pro 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 (Psa 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 (Zec 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. Gen 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” (Psa 84:7). Each new trial, each new suffering, is an occasion to experience the strength of God (cf. Isa 40:31; Pro 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 (Heb 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” (Psa 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.