4 Blessed is one whom you choose, and cause to come near, that he may live in your courts. We will be filled with the goodness of your house, your holy temple.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Blessed is the man whom thou hast chosen Having already acknowledged that the people had separated themselves from God by their sins, and forfeited all right to be heard, he now takes refuge in the free grace of God, which secures the remission of sin amongst other blessings. He thus casts an additional light upon what he had said on the point of guilt being purged away, by pointing to the cause of God, as being favorable to poor sinners, which can only be found in his fatherly love leading him to welcome them into his presence, however undeserving. That pardon which we daily receive flows from our adoption, and on it also are all our prayers founded. How could the sinner venture into the sight of God, to obtain reconciliation with him, were he not persuaded of his being a Father? In the words before us, David does not speak of the grace of God as reaching to the Gentiles, (which he had done in a preceding part of the psalm,) but in terms which apply only to the times in which he wrote. The Church of God was confined to the Jews, and they only were admitted into the sanctuary; whereas now, when the distinction has been abolished, and other nations called to the same privilege, we are all at liberty to approach him with familiarity. Christ is our peace, (Ephesians 2:14,) who has united in one those who were far off, and those who were nigh. What has been now said may show at once the scope of the Psalmist. The Church and chosen people of God being in possession of the promise of the remission of sin, he calls those blessed whom God has included within that number, and introduced into the enjoyment of such a distinguished privilege. His language intimates, that the election did not at that time terminate upon all; for he insists upon it as the special prerogative of the Jews, that they had been chosen by God in preference to the other nations. Were it supposed that man could do anything to anticipate the grace of God, the election would cease to be with God himself, although the right and power of it are expressly ascribed to him. But the Jews had no excellency above others, except in the one point of having enjoyed the distinguishing favor of God. The middle wall of partition is now broken down, that the Gentiles might be called in. It is evident, however, that all are not alike called; and observation proves the ignorance of those who will assert that the grace of God is extended to all in common, without any choice exerted on his part. Can any reason be imagined why God should not call all alike, except it be that his sovereign election distinguishes some from others? Faith and prayer may be means for procuring us an interest in the grace of God; but the source whence it flows is not within but without us. There is a blessedness in exercising trust upon God, and embracing his promises -- a blessedness experienced when, through faith in Christ the Mediator, we apprehend him as our Father, and direct our prayers to him in that character; -- but ere this faith and prayer can have any existence, it must be supposed that we who are estranged from God by nature have been brought near by an exercise of his favor. We are near him, not as having anticipated his grace, and come to him of ourselves, but because, in his condescension, he has stretched out his hand as far as hell itself to reach us. To speak more properly, he first elects us, and then testifies his love by calling us. It is noticeable, also, that though God separated the seed of Abraham to be a peculiar people, entitled as the circumcision to a place in his temple, there can be no question that David recognised a distinction even amongst those who were Jews, all not having been the subjects of God's effectual calling, nor yet properly entitled to a place in his temple. The Psalmist alludes, indeed, to the outward sanctuary, when he speaks of the Jews as chosen to approach God; but we must remember (what was brought under our attention, Psalm 15:1 and Psalm 24:3) that all were not real members of the Church who trod the court of the temple, but that the great qualifications necessary were the pure heart and the clean hands. Accordingly, we must understand by those brought near to God, such as present themselves before him in the exercise of genuine faith, and not such as merely occupy a place in his temple as to outward appearance. But, again, the being chosen, and the being called to approach God, are two things mentioned here together, to correct any such vain idea as that the sheep of God's flock are allowed to wander at will for any length of time, and not brought into the fold. [1] This is one way by which our gratuitous adoption is evidenced, that we come to the sanctuary under the leading of the Holy Spirit. The Psalmist insists upon the fruit springing out of the blessed privilege of which he had spoken, when he adds, that believers would be satisfied with the fullness of his temple. Hypocrites may go there, but they return empty and unsatisfied as to any spiritual blessing enjoyed. It is noticeable, that the person is changed in this part of the verse, and that David associates himself with other believers, preferring to speak upon this subject from personal experience. We are not to understand that believers are fully replenished with the goodness of God at any one moment; it is conveyed to them gradually; but while the influences of the Spirit are thus imparted in successive measures, each of them is enriched with a present sufficiency, till all be in due time advanced to perfection. I might remark here, that while it is true, as stated, (Psalm 103:5,) that "God satisfieth our mouth with good things," at the same time it is necessary to remember what is said elsewhere, "Open thy mouth, and I will fill it." Our contracted desires is the reason why we do not receive a more copious supply of blessings from God; he sees that we are straitened in ourselves, and accommodates the communications of his goodness to the measure of our expectations. By specifying particularly the goodness of the sanctuary, the Psalmist passes an implied commendation upon the outward helps which God has appointed for leading us into the enjoyment of heavenly blessings. In these former times God could have directly stretched out his hand from heaven to supply the wants of his worshippers, but saw fit to satisfy their souls by means of the doctrine of the law, sacrifices, and other rites and external aids to piety. Similar are the means which he employs in the Church still; and though we are not to rest in these, neither must we neglect them.
1 - "Jam hic vocatio adjungitur electioni, ne quis somniet oves perpetuo vagari, neque unquam colligi in ovile. Nam hoc effectu se ostendit," etc. -- Lat. "Or la vocation exterieure est yci adjointe a l'election, afin que nul n'imagine que les brebis soyent tousjours errantes sans estre recueillies en la bergerie: car l'adoption gratuite de Dieu se declare," etc. -- Fr.
Blessed is the man whom thou choosest - That is, Happy is the man; or, "Oh, the happiness of the man whom thou dost thus permit to approach thee." The construction here in the Hebrew is the same as in Psalm 1:1. See the notes at that passage. The word choosest refers to the fact that true piety regards all such blessings as the result of the divine favor; the fruit of his electing grace and love. Compare the notes at Ephesians 1:3-4; notes at 1-Peter 1:2-3. We approach God with confidence, with the spirit of true worshippers, with the spirit of his children, only as he inclines us to him, and calls us to partake of his favor. Compare John 6:44.
And causest to approach unto thee - That is, that he may worship thee. The idea is here recognized in the word "causest," that it is only by a divine influence that people are led to worship God. The cause - the efficient reason - why any man worships his Maker at all, is to be found in God himself. This idea is fairly implied in the form of the word as it is used in the Hebrew.
That he may dwell in thy courts - That is, either temporarily for the purpose of worship; or permanently, that he may serve thee in the sanctuary. See Psalm 23:6, note; Psalm 27:4, note. Compare Psalm 15:1. The word "courts" refers properly to the area around the tabernacle or the temple, and not to the tabernacle or temple itself. The worship of the people was offered in those courts, and not in the tabernacle or temple. See the notes at Matthew 21:12.
We shall be satisfied with the goodness of thy house - Our souls will find thus what they need; what they long for. See the notes at Psalm 36:8. It is the nature of religion to satisfy the mind; that is, the soul finds in religion what meets its needs, for religion leaves no necessity of its nature unsupplied. It may be added that nothing else will do this but religion. The word "house" here denotes a place where God dwells, and it might be applied to the temple, as it often is in the Scriptures (compare Isaiah 2:3; Isaiah 56:7; Matthew 21:13; Mark 11:17; Luke 19:443; John 2:16; et al.); or to the tabernacle, before the temple was reared. Psalm 42:4; Matthew 12:4; Judges 18:31; Judges 20:18, Judges 20:26, Judges 20:31. The reference here is to the tabernacle or tent which David reared on Mount Zion, and where the worship of God was celebrated before the temple was built. "Even of thy holy temple." The word "temple" is most commonly applied in the Scriptures to the structure which Solomon built for the worship of God; and it is on the ground that the Word is usually so applied, that DeWette and others have argued that this psalm could not have been written by David, but that it was composed after the temple was reared. But the word rendered "temple" - היכל hêykâl - is a word of so general a character that it may be applied to any house erected for the worship of God. It is not unfrequently applied to the tabernacle. See the notes at Psalm 5:7. This psalm, therefore, may have been composed while the tabernacle was standing, and before the temple was built, and hence, may have been composed by David, as the title intimates.
Blessed is the man whom thou choosest - This is spoken in reference to the priests who were chosen of God to minister at the tabernacle; and who were permitted to approach, draw nigh, to the Divine Majesty by the various offerings and sacrifices which they presented.
We shall be satisfied with the goodness of thy house - Though we are not priests, and have not the great felicity to minister before thee in holy things; yet we can worship at thy temple, feel the outpouring of thy Spirit, and be made happy with the blessings which thou dispensest there to thy true worshippers.
Blessed is the man whom thou choosest,.... In eternity; both to grace and glory; for such have true faith in Christ given them, called the faith of God's elect, and shall never perish: they are effectually called by the grace of God, and are justified by the righteousness of Christ, and shall be glorified; or in time, for there is a choice in time, as the fruit, effect, and evidence of the eternal choice, and is no other than effectual calling; see John 15:19, 1-Corinthians 1:26; and happy are those who are both chosen and called; both election and the effectual calling are to grace and glory, and spring from the good will and pleasure of God; and the Targum in the king of Spain's Bible is,
"blessed is the man in whom thou art well pleased;''
and causest to approach unto thee; the same Targum supplies,
"unto the fear of thee;''
or unto thy fear and worship. The persons whom God has chosen for himself are, in their state of nature, at a distance from him by reason of sin; and through the blood and sacrifice of Christ, by which atonement is made, they are brought nigh to him; and in the faith of Christ the Mediator, their hearts are engaged to approach unto God, and come with boldness to his throne, and ask grace and mercy of him; and through the grace of Christ they have nearness to him, and communion with him, Ephesians 2:18;
that he may dwell in thy courts; or "he shall dwell" (l); the man that is chosen of God, and brought nigh by Christ; he shall not only come into the house of God, and tread in his courts, but he shall dwell there, ever abide, and never go out;
we shall be satisfied with the goodness of thy house; even all that are like this man, chosen by the grace of God, redeemed by the blood of Christ, brought into the house of God, and have a place and a name there, better than that of sons and daughters of men: by "the house" of God we are to understand the church of God; and by "the goodness" of it the provisions of grace in it, the word and ordinances, and the blessings of grace held forth in them, and especially Christ the bread of life, whose flesh is meat indeed, and whose blood is drink indeed; of which true believers may eat, and do to full satisfaction; and blessed are they that have such food, and appetites for it, and are filled with it. The Targum paraphrases it,
"the righteous shall say, we shall be satisfied with the goodness of shy house.''
It follows,
even of thy holy temple: which means the same as the house of God; namely, the church; see Ephesians 2:21. Some, as Aben Ezra observes, interpret it, "thou Holy One in thy temple"; as if it was an address to God, and a description of him as in his temple.
(l) "habitabit", Pagninus, Montanus, Tigurine version, Musculus.
dwell in thy courts; . . . [and] satisfied with the goodness . . . temple--denote communion with God (Psalm 15:1; Psalm 23:6; compare Psalm 5:7). This is a blessing for all God's people, as denoted by the change of number.
Approach - To draw near to God in his house and ordinance, by prayer and praise, and other acts of communion with him. Satisfied - With the blessings there conferred upon thy people, the favour and fellowship of God, remission of sins, renovation of heart and life, joy and peace, and well - grounded assurance of eternal life.
*More commentary available at chapter level.