◄ Psalm 84:10 ►














Pulpit Commentary Homiletics
Strange Preferences
Psalm 84:10
S. Conway

I. THOSE HERE NAMED.

1. That a day spent in God's courts is better than a thousand anywhere else. But such preference makes it certain that not any day in God's courts can be meant; for too many days are spent there which might just as well be spent elsewhere. They bring no good to any one, but rather harm. For the worship on such days is but formal, hypocritical, has no heart in it. But the day the psalm tells of must be one in which the soul really communes with God, in which God is worshipped in spirit and in truth.

2. That the humblest service in the house of God is better than the most rich and luxurious life in the tents of wickedness. But here again the service meant must be the reverse of formal, perfunctory, grudging; for if the service were of such sort, one might almost as well be in the tents of wickedness. And that dwelling in those tents cannot mean an unwilling, a forced dwelling, like that told of in Psalm 120:5. Many servants of God have had and still have so to dwell amongst wickedness; they are not happy in it, would not be where they are could they help it, but they cannot. Hence if they be "lights shining in the darkness," then they are rendering high service to God, and great shall be their reward. But the dwelling told of is one which is chosen and loved. But, the psalmist says, the meanest place in God's house is better than that. "I had rather be a doorkeeper," etc.

II. SUCH PREFERENCES ARE VERY STRANGE. For few sympathize with them; even good people might be slow to make such affirmation about a single day in God's house being better than a thousand anywhere else. Most people think that those who make such choice are either madmen or fools. They are despised as enthusiasts, or hypocrites, or fanatics.

III. NEVERTHELESS, SUCH PREFERENCES ARE REAL FACTS. He who wrote this psalm was but one of myriads more. He who does not put God first may have much good about him, as had the young ruler told of in the Gospels, but he cannot have eternal life.

IV. AND THEY CAN BE ABUNDANTLY JUSTIFIED.

1. The first-named can - the one day over the thousand. For what gives value to time? Not its duration, but its employment, what you do with it. Which do we deem most worth - the comparatively short-lived empire of Greece, or the thousands of years of Chinese life - if life it can be called? There may be one day in your life which you remember more than whole years beside, for it more influenced and blessed you than all the myriad other days which have gone by and are forgotten. It is the day filled with energies of the mind, heart, spirit; with memories of inspiring deeds; with influences which tell upon you and others. Cf. King Henry V.'s address to his soldiers at Agincourt -

"He that outlives this day and comes safe home, Will stand a tip-toe when this day is named," etc. But the day of real worship and communion with God is a day more filled with energies, memories, influences, than can any others be. How many of these others only drag down the soul! but a day with God!

2. And so the humblest service/or God is to be preferred. For such service is shared in by the noblest, unites us to God, breaks the chain of sin, prepares for heaven, robs care of its sting, etc. Therefore the psalmist's choice is right; let it be ours! - S.C.

Biblical Illustrator
For a day in Thy courts is better than a thousand.
Psalm 84:10
Time spent in worship is time best spent
Homilist.
I. There is no time like it for the DEVELOPMENT OF THE HIGHEST THOUGHTS. Mind quickens mind. The greater the mind with which we are in conscious contact, the more power it has to rouse the intellect and set the wheels of thought a-going. Conscious contact with God's mind is the strongest impulse to thought, and to thought of the highest kind. Thought upon Him, His attributes, operations, laws, claims, etc. Hence no engagement like that of genuine worship can evoke and develop the wonderful powers of human thought. It is by thought alone that a man rises.

II. There is no time like it for THE EXCITATION OF THE SUBLIMEST EMOTIONS. As our physical life is in the flowing blood, so our happiness is in the current of our emotions.

1. Gratitude is an element of happiness. The mind full of thankfulness is the mind full of joy. In true worship gratitude rises to the highest point.

2. Adoration is an element of happiness. When the mind is wrapped even in the admiration of physical or artistic beauty, it is happy; but when raised to an adoration of the highest moral beauty, its happiness is ecstatic. In true worship this is the case, the whole soul, so to speak, seems to float on the calm and sunny sea of infinite love.

III. There is no time like it for the PROMOTION OF SOUL GROWTH. Our well-being consists in the healthy growth of all the wonderful germs of thought and feeling and faculty which are embedded in our spiritual natures. As there were in the earth when first it came from the hands of Almighty God the germs of all the vegetable and sentient life that have appeared during the untold ages that have gone, so in the human soul all the germs of power, greatness, and blessedness that a man will ever become are slumbering as embryonic germs in his soul. His paradise consists in their development. Now, genuine worship is the means, the only means, that can bring these powers out. It is only as the earth turns its face to the sun that its seeds of life are quickened, and it is only as the soul turns itself into conscious contact with God that its unbounded potentialities are quickened into vitality and brought into growth.

(Homilist.)

Delight in public ordinances
D. Dickson.
The true servants of God may esteem a day in His courts better than a thousand —

I. On account of the DISTINGUISHING HONOUR with which it is attended.

II. On account of the SUBLIME PLEASURE which is there experienced.

III. On account of the HIGH ADVANTAGE that results from it. The service of the sanctuary tends to —

1. Improve the heart.

2. Regulate the conduct.

3. Afford comfort in affliction.

4. Prepare us for heaven.

(D. Dickson.)

The Divine reckoning of time
John Thomas, M. A.
The great need of the world is a vision of the vast unities of truth. Little thoughts make little lives. Vast inner apprehensions of truth are necessary to create a greater outer life. Now, it is clear that the psalmist in our text desires to lead us no little way beneath the surface of things. We have here first a measurement of time made in the light of the kingdom of God. It is the measurement of the sanctuary of the courts of the Lord — what we should now call the kingdom of God. In as far as we realize within our lives the power of this kingdom, we enter into the experience which the psalmist expresses in our text. Now, following the psalmist's suggestion, a little consideration will show that time is anything or nothing according to the intensity of our life. On the one hand you can conceive of a man's life becoming more and more vacant of thought and feeling and deed until time is scarcely existent for him. Such life is a living death, and death knows no dominion of time. On the other hand, you can conceive of a life so intense that vaster and vaster extents of life are crowded into a single moment. until length measurements of months and days and years are almost annihilated by depth, and time is on the verge of appearing as eternity. The fact that between these two extremes there are greatly varying measurements of time affects our earthly life at every point. There are two or three simple facts concerning time related to our present subject which from their very simplicity may evade our attention. The first is, that our ordinary measurements of time are purely conventional, being taken from without us, and not from within our own lives. Another thing worth remembering is that time, whether inside or outside of us, is always measured by intensity, and can never be reduced to mere extension. Try as you will, you can only measure time by some expression of force, energy, power, movement. The next thing to be noted is, that the vast variations of intensities even in external things make any fixed measurement of time impossible. When we are told, for example, that certain rays of light are caused by some thousands of millions of vibrations in a second of time, thought has no possible way of reconciling the ordinary idea of a second with such an infinity of movement. The difficulty arises from the fact that the sunlight does not set its time by the revolutions of the earth, as we do, but by its own transcendent energies. Our thought is baffled because we try to measure the energies of one thing by the time of another. One day in the sunlight is better than a thousand. Yet all these external energies are as nothing compared with those that are possible for the human spirit. Here we stand in the very territories of the infinite. One great thought in a human heart has more intensity and mighty force of movement in it than all the forces of the external world put together. In human life, then, time has a completely new meaning, a meaning closely akin to eternity. But in human life also deep stretches beneath deep, and in man's grandest possibility, in the place where he feels the presence of God and consciously unites himself with the Infinite, time reaches its highest intensities. Here lifetimes are often lived in moments. One day in such a life and in such experiences is better than a thousand. What, then, shall we say to this? There are cases where men, seeking to live as long as possible, spare themselves the heat and the burden of the day, and reach their four score years and ten by contributing nothing of the blood of their heart to the healing of the world. There are others that burn with fiery zeal for God and His kingdom, with a great passion of love for men and of devotion to the cause of righteousness. To them length of days has been promised, yet the fires consume their life, and in the bloom of youth or the pride of manhood they are laid in the grave. This is, of course, not a universal rule, but appears often enough to demand our attention. It is just at this point that the psalmist intervenes, saying, "Be careful how you measure. This is not a question of the revolution of the earth, but of the history of a soul. Here the measurements of the days and years vary infinitely. You have written four score years upon the tomb of the man that spent his years like a living death. Tell the sculptor to chisel out the falsehood without delay. Time is movement and energy, and he has been an idler. Even this slow revolving earth has outstripped him. Write clearly above his grave so that all may read it, 'Time was within his reach for eighty circling courses of the earth around the sun. But he never grasped it, and he died an infant of days, an ephemeral creature without a life and without a history.'" And turning to the other tomb where lamentation is written for the brevity of a consecrated life, he would say, "Poor, blind calculators, to measure such a life by rising and setting suns, by changing moons, and by returns of summer and winter. In this life cycles of time gathered into single moments. For every day write down a thousand, and let the epitaph be, 'Died in fulness of days, according to the promise, "With long life will I satisfy him.' This measurement of time gives us also a new measurement of happiness. The Christian is sometimes scoffingly told by the sceptic that he, also, like everybody else, is simply seeking a maximum of pleasure, and working for a summum bonum of happiness. There is a plausibility in this accusation that makes it sometimes difficult to meet and refute. The first step towards meeting it is to make a great admission. Namely this, that the goal of the Christian life is unquestionably the point of highest and intensest happiness, and that such happiness is undoubtedly one of the glowing aims of the Christian life. It must further be allowed that, if anything called Virtue brought with it a maximum of misery and something called Vice entailed a maximum of happiness, the principles of Christianity would lead to the courting of vice and not of virtue. This apparent contradiction arises from the absurdity of the supposition that we have made concerning virtue and vice. To be flung into real and essential misery is an indication that the life is out of joint, that the unity of the spirit is shattered and lost, and its harmonies destroyed. To be really and essentially happy is an indication that the life has attained its highest powers and its noblest harmonies. By whatever game you may call these, the Christian life is a strenuous movement towards the latter, and must therefore have the maximum of happiness for its goal, and therefore in part for its aim. But when the scorner proceeds to say that all pleasure is essentially of the same nature, and that the difference is not one of morality but of taste, he puts himself at our mercy to be smitten hip and thigh. The human spirit must measure its happiness as it measures its time, not by length, but by depth. By this measurement the meaning of happiness, like that of its sources, varies to infinity. It may either be an ephemeral thing on the surface of the life, or it may sing its eternal song in the infinite depths of the human spirit. It may be simply the expression of a passing harmony of quivering nerves, or it may be the expression of the eternal harmonies of the Godlike moral forces that make man Divine.

(John Thomas, M. A.)

On the threshold
W. L. Watkinson.
Literally, "I would rather lie on the threshold," rather fill the lowest place and execute the meanest office in God's house, than be the greatest and happiest of those found elsewhere. We sometimes say, "I have only a little religion, but I would not part with it for all the world"; and that is substantially what David says here. The meanest living member of the Church of God is greater than the most honourable outside.

1. The least of saints is superior to the world's greatest men. The doorkeeper represents the least glorious and least powerful member of the spiritual congregation; but even he is more influential than the richest and greatest of the children of ungodliness. The ultimate power in the universe is the power of righteous mind, the power of righteous character; and he who possesses these in the most modest degree is mysteriously noble and efficient.

2. The least of saints is superior to the world's happiest men. The position of the doorkeeper on the threshold is the least desirable of all positions in the spiritual kingdom. He has the faintest glimpse of the temple glories, hears the least of its music, tastes little of its delicacies; yet the psalmist in effect says, "I would rather be the saddest of the saints than enjoy the pleasures of sin for a season." And we feel that his judgment was just. Communion with God, however faint, faith in the promises, however feeble, a sense of infinite truth and love, however dull, and a glimpse of heaven, however dim, give us a satisfaction beyond all gratifications of time and sense.

3. The briefest life of goodness is better than the longest life of worldliness: "One day in Thy courts is better than a thousand" elsewhere. A life of worldliness and sin properly speaking is not life at all. When Lizio, an Italian, was told of the death of his dissipated son, he replied, "It is no news to me; he never was alive." A life destitute of the spiritual element is not truly life. To live is to feel the spirit in contact with God, to be filled with His light, to be thrilled with His joy, to be warmed by His love, to be satisfied with His likeness. This is life, and the youngest believer in Christ knows more of the quality and fulness of existence than does the voluptuous patriarch.

(W. L. Watkinson.)

The good man's love for the house of God
W. Brock.
The good man loves the house of God —

1. Because it is a constant testimony for God in the midst of a crooked and perverse generation.

2. Because it is a refuge to him from the inhospitable and uncongenial influences by which he is surrounded in the world.

3. Because it is a school in which he becomes more fully instructed in the truth as it is in Jesus.

4. Because it is the home where he enjoys the communion of saints.

5. Because there he enjoys fellowship with the Father and with His Son Jesus Christ.

6. Because it identifies him more and more with the paradise of God above.

(W. Brock.)

People
Jacob, Korah, Psalmist
Places
Jerusalem
Topics
Better, Chosen, Courts, Doorkeeper, Door-keeper, Dwell, Elsewhere, O, Outside, Rather, Sin, Stand, Teacher, Tents, Thousand, Threshold, Wicked, Wickedness
Outline
1. The prophet, longing for the communion of the sanctuary
4. Shows how blessed they are that dwell therein
8. He prays to be restored unto it.

Dictionary of Bible Themes
Psalm 84:10

     5270   court
     5299   door
     5340   house
     5478   property, houses
     5578   tents

Psalm 84:9-11

     5527   shield

Library
All Sufficiency
"The LORD GOD is a Sun and Shield: the LORD will give grace and glory: "No good thing will He withhold from them that walk uprightly." --PSALM LXXXIV. 11. How pleasant to the heart of a true child to hear his father well spoken of, and to rejoice that he is the child of such a father. We feel that we can never thank GOD sufficiently for our privileged lot, who have been blessed with true and loving Christian parents. But if this be the case with regard to the dim and at best imperfect earthly reflections, …
J. Hudson Taylor—A Ribband of Blue

March 16. "The Lord Will Give Grace and Glory" (Ps. Lxxxiv. 11).
"The Lord will give grace and glory" (Ps. lxxxiv. 11). The Lord will give grace and glory. This word glory is very difficult to translate, define and explain; but there is something in the spiritual consciousness of the quickened Christian that interprets it. It is the overflow of grace; it is the wine of life; it is the foretaste of heaven; it is a flash from the Throne and an inspiration from the heart of God which we may have and in which we may live. "The glory which Thou hast given Me I have …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Blessed Trust
'O Lord of Hosts, blessed is the man that trusteth in Thee.' --PSALM lxxxiv. 12. In my last sermon from the central portion of this psalm I pointed out that the Psalmist thrice celebrates the blessedness of certain types of character, and that these threefold benedictions constitute, as it were, the keynotes of the portions of the psalm in which they respectively occur. They are these: 'Blessed are they that dwell in Thy house'; 'Blessed is the man in whose heart are the ways'; and this final one, …
Alexander Maclaren—Expositions of Holy Scripture

Sparrows and Altars
'Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even Thine altars, O Lord of Hosts, my King, and my God.'--PSALM lxxxiv. 3. The well-known saying of the saintly Rutherford, when he was silenced and exiled from his parish, echoes and expounds these words. 'When I think,' said he, 'upon the sparrows and swallows that build their nests in the kirk of Anwoth, and of my dumb Sabbaths, my sorrowful, bleared eyes look asquint upon Christ, and present …
Alexander Maclaren—Expositions of Holy Scripture

Happy Pilgrims
'Blessed is the man whose strength is in Thee; in whose heart are the highways to Zion. 6. Passing through the valley of Weeping they make it a place of springs; yea, the early rain covereth it with blessings. 7. They go from strength to strength, every one of them appeareth before God in Zion.'--PSALM lxxxiv. 5-7. Rightly rendered, the first words of these verses are not a calm, prosaic statement, but an emotional exclamation. The Psalmist's tone would be more truly represented if we read, 'How …
Alexander Maclaren—Expositions of Holy Scripture

11TH DAY. After Grace, Glory.
"He is Faithful that Promised." "The Lord will give grace and glory."--PSALM lxxxiv. 11. After Grace, Glory. Oh! happy day, when this toilsome warfare will all be ended, Jordan crossed, Canaan entered, the legion-enemies of the wilderness no longer dreaded; sorrow, sighing, death, and, worst of all, sin, no more either to be felt or feared! Here is the terminating link in the golden chain of the everlasting covenant. It began with predestination; it ends with glorification. It began with sovereign …
John Ross Macduff—The Faithful Promiser

At Last!
Gerhard Ter Steegen Ps. lxxxiv. 4 Draw me to Thee, till far within Thy rest, In stillness of Thy peace, Thy voice I hear-- For ever quieted upon Thy breast, So loved, so near. By mystery of Thy touch my spirit thrilled, O Magnet all Divine; The hunger of my soul for ever stilled, For Thou art mine. For me, O Lord, the world is all too small, For I have seen Thy face, Where Thine eternal love irradiates all Within Thy secret place. And therefore from all others, from all else, Draw Thou my soul to …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The Church Militant 467. Pleasant are Thy Courts Above
[1792]Maidstone: Walter Bond Gilbert, 1862 Psalm 84 Henry F. Lyte, 1834 Pleasant are thy courts above, In the land of light and love; Pleasant are thy courts below, In this land of sin and woe. O my spirit longs and faints For the converse of thy saints, For the brightness of thy face, For thy fullness, God of grace! Happy birds that sing and fly Round thy altars, O Most High! Happier souls that find a rest In a heavenly Father's breast! Like the wandering dove, that found No repose on earth around, …
Various—The Hymnal of the Protestant Episcopal Church in the USA

Reverence in Worship.
"Samuel ministered before the Lord, being a child, girded with a linen ephod."--1 Samuel ii. 18. Samuel, viewed in his place in sacred history, that is, in the course of events which connect Moses with Christ, appears as a great ruler and teacher of his people; this is his prominent character. He was the first of the prophets; yet, when we read the sacred narrative itself, in which his life is set before us, I suppose those passages are the more striking and impressive which represent him, in …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Minstrel
ELISHA needed that the Holy Spirit should come upon him to inspire him with prophetic utterances. "Holy men of God spake as they were moved by the Holy Ghost." We need that the hand of the Lord should be laid upon us, for we can never open our mouths in wisdom except we are under the divine touch. Now, the Spirit of God works according to his own will. "The wind bloweth where it listeth," and the Spirit of God operates as he chooseth. Elisha could not prophesy just when he liked; he must wait until …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 27: 1881

The Old Man and the New.
"That we being dead unto sin should live unto righteousness."--1 Peter iv. 24. The Psalmist sings: "They go from strength to strength, every one of them in Zion appeareth before God." (Psalm lxxxiv. 7) We must maintain this glorious testimony, altho our own experience often seems to contradict it. Not experience, but the Scripture, teaches us divine truth; nor is it as tho the procedure of the divine operation in our own heart could differ from the testimony of the Sacred Scripture, but that our …
Abraham Kuyper—The Work of the Holy Spirit

It Remains Then that we Understand as Concerning those Women...
33. It remains then that we understand as concerning those women, whether in Egypt or in Jericho, that for their humanity and mercy they received a reward, in any wise temporal, which indeed itself, while they wist not of it, should by prophetical signification prefigure somewhat eternal. But whether it be ever right, even for the saving of a man's life, to tell a lie, as it is a question in resolving which even the most learned do weary themselves, it did vastly surpass the capacity of those poor …
St. Augustine—Against Lying

A Book for Boys and Girls Or, Temporal Things Spritualized.
by John Bunyan, Licensed and entered according to order. London: Printed for, and sold by, R. Tookey, at his Printing House in St. Christopher's Court, in Threadneedle Street, behind the Royal Exchange, 1701. Advertisement by the Editor. Some degree of mystery hangs over these Divine Emblems for children, and many years' diligent researches have not enabled me completely to solve it. That they were written by Bunyan, there cannot be the slightest doubt. 'Manner and matter, too, are all his own.'[1] …
John Bunyan—The Works of John Bunyan Volumes 1-3

Various Experiences in Gospel Work
Soon after I discerned the one body, my brother and I visited St. James, Mo. We had labored there but a short time when Brother Warner and his company came to the town to hold a camp-meeting. When I was first introduced to Brother Warner, he made the remark, "And so you are the sister that wanted to stay in Babylon in order to get wolves to take care of Iambs?" and then broke into a hearty laugh. He referred to my remark that I was going to continue to work with the sects, so that whenever a congregation …
Mary Cole—Trials and Triumphs of Faith

The Tests of Love to God
LET us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden. 1. The first fruit of love is the musing of the mind upon God. He who is in love, his thoughts are ever upon the object. He who loves God is ravished and transported with the contemplation of …
Thomas Watson—A Divine Cordial

Letter Xlvi (Circa A. D. 1125) to Guigues, the Prior, and to the Other Monks of the Grand Chartreuse
To Guigues, the Prior, And to the Other Monks of the Grand Chartreuse He discourses much and piously of the law of true and sincere charity, of its signs, its degrees, its effects, and of its perfection which is reserved for Heaven (Patria). Brother Bernard, of Clairvaux, wishes health eternal to the most reverend among fathers, and to the dearest among friends, Guigues, Prior of the Grande Chartreuse, and to the holy Monks who are with him. 1. I have received the letter of your Holiness as joyfully …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

In Judaea
If Galilee could boast of the beauty of its scenery and the fruitfulness of its soil; of being the mart of a busy life, and the highway of intercourse with the great world outside Palestine, Judaea would neither covet nor envy such advantages. Hers was quite another and a peculiar claim. Galilee might be the outer court, but Judaea was like the inner sanctuary of Israel. True, its landscapes were comparatively barren, its hills bare and rocky, its wilderness lonely; but around those grey limestone …
Alfred Edersheim—Sketches of Jewish Social Life

Growth in Grace
'But grow in grace.' 2 Pet 3:38. True grace is progressive, of a spreading and growing nature. It is with grace as with light; first, there is the crepusculum, or daybreak; then it shines brighter to the full meridian. A good Christian is like the crocodile. Quamdiu vivet crescit; he has never done growing. The saints are not only compared to stars for their light, but to trees for their growth. Isa 61:1, and Hos 14:4. A good Christian is not like Hezekiah's sun that went backwards, nor Joshua's …
Thomas Watson—A Body of Divinity

First Attempts on Jerusalem.
Jesus, almost every year, went to Jerusalem for the feast of the passover. The details of these journeys are little known, for the synoptics do not speak of them,[1] and the notes of the fourth Gospel are very confused on this point.[2] It was, it appears, in the year 31, and certainly after the death of John, that the most important of the visits of Jesus to Jerusalem took place. Many of the disciples followed him. Although Jesus attached from that time little value to the pilgrimage, he conformed …
Ernest Renan—The Life of Jesus

The Universal Chorus
And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that stteth upon the throne, and unto the Lamb for ever and ever. M en have generally agreed to dignify their presumptuous and arrogant ^* disquisitions on the works and ways of God, with the name of wisdom ; though the principles upon which they proceed, and the conclusions which they draw from …
John Newton—Messiah Vol. 2

Under the Shepherd's Care.
A NEW YEAR'S ADDRESS. "For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."--1 Peter ii. 25. "Ye were as sheep going astray." This is evidently addressed to believers. We were like sheep, blindly, willfully following an unwise leader. Not only were we following ourselves, but we in our turn have led others astray. This is true of all of us: "All we like sheep have gone astray;" all equally foolish, "we have turned every one to his own way." Our first …
J. Hudson Taylor—A Ribband of Blue

I Fear, I Say, Greatly for Thee, Lest...
39. I fear, I say, greatly for thee, lest, when thou boastest that thou wilt follow the Lamb wheresoever He shall have gone, thou be unable by reason of swelling pride to follow Him through strait ways. It is good for thee, O virgin soul, that thus, as thou art a virgin, thus altogether keeping in thy heart that thou hast been born again, keeping in thy flesh that thou hast been born, thou yet conceive of the fear of the Lord, and give birth to the spirit of salvation. [2142] "Fear," indeed, "there …
St. Augustine—Of Holy Virginity.

The History of the Psalter
[Sidenote: Nature of the Psalter] Corresponding to the book of Proverbs, itself a select library containing Israel's best gnomic literature, is the Psalter, the compendium of the nation's lyrical songs and hymns and prayers. It is the record of the soul experiences of the race. Its language is that of the heart, and its thoughts of common interest to worshipful humanity. It reflects almost every phase of religious feeling: penitence, doubt, remorse, confession, fear, faith, hope, adoration, and …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

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