As in the superscriptions of Psalms 8 and 81, al gittith in the superscription of Psalm 84 denotes either a song of the winepress or, as in the NKJV, one played "on an instrument of Gath"—Gittite being the adjective form of this Philistine city.

Psalm 84, "the first of the six psalms that make up the final group of Book III...expresses yearning for fellowship with God, who dwells in his temple in Zion and from alone come security and blessing. References to God as ['Lord of hosts' or] 'Lord Almighty' [NIV] and a prayer for 'our shield,' the Lord's 'anointed,' form distinctive links with the final psalm of the group (for the former see Psalm 84:1, Psalm 84:3, Psalm 84:8, Psalm 84:12 and Psalm 89:8; for the latter see Psalm 84:9 and Psalm 89:18, Psalm 89:38, Psalm 89:51). The five psalms thus introduced [85-89] are four cries out of distress arranged around a central song (Psalm 87) that celebrates God's special love of Zion and the care he has for all its citizens. Of these four, the first (Psalm 85) and the last (Psalm 89) are communal prayers, and the remaining two (Psalm 89; 88) are prayers of individuals. They all make much of God's ['mercy and truth' (NKJV) or] 'love and faithfulness' [NIV] (see Psalm 85:7, Psalm 85:10-11; Psalm 86:5, Psalm 86:13, Psalm 86:15; Psalm 88:11; Psalm 89:1-2, Psalm 89:5, Psalm 89:8, Psalm 89:14, Psalm 89:24, Psalm 89:28, Psalm 89:33, Psalm 89:49) and his 'saving' help (see Psalm 85:4, Psalm 85:7, Psalm 85:9; Psalm 86:2, Psalm 86:16; Psalm 88:1; Psalm 89:26). And three of them share another key concept, 'righteousness' (see Psalm 85:10-11, Psalm 85:13; Psalm 88:12; Psalm 89:14)" (Zondervan NIV Study Bible, note on Psalms 84-89).

Of this final cluster of six psalms, four are labeled in the superscriptions as coming from the sons of Korah. Psalm 84, one of these Korahite psalms, is "a prayer of longing for the house of the Lord. In tone and perspective it stands close to Psalm 42 [another Korahite psalm] and may reflect similar circumstances. If so, the author (presumably a Levite who normally functioned in the temple service), now barred from access to God's house [perhaps during a time of national calamity]...gives voice to his longing for the sweet nearness to God in his temple that he had known in the past. References to God and his temple and to the 'blessedness' (see vv. 4-5, 12) of those having free access to both dominates the prayer and highlights its central themes" (note on Psalm 84).

In verses 1-2, the psalmist's unsatisfied longing leaves him faint, his whole being aching to be in God's presence. While this could be merely figurative, it could just as well be literal. Perhaps through long prayer, fasting and mourning, he really was weak to the point of fainting.

In verse 3, "the psalmist is jealous of the small birds that have such unhindered access to the temple and the altar. They are able even to build their nests there for their young—the place where Israel was to have communion with God" (note on verse 3). These birds have found a home with God, which the psalmist himself desires. What a great blessing it is to have God's house as your home (verse 4). We should recognize that the house of God in these verses is also representative today of God's Church and, in an ultimate sense, of God's Kingdom and family for all eternity.

In verse 5, the words translated "whose heart is set on pilgrimage" literally mean "'in whose hearts are (the) highways,' i.e. the highways the Israelites took to observe the religious festivals at Jerusalem (Zion, v. 7)" (note on verse 5). The pilgrimage here is also figurative—that of following the pathway of return to God and of pressing onward to His Kingdom. On this journey, as we see in verse 6, even difficult circumstances (represented by the Valley of Baca or Weeping) will be washed over with God's blessings (symbolized by springs, rain and pools). We should recall here Psalm 23, where God as our Shepherd leads us through the valley of death-darkness (verse 4) on the way to dwelling in His house forever (verse 6).

The journeying pilgrims "go from strength to strength" (Psalm 84:7). The Nelson Study Bible comments: "As one nears the temple, the rigors of the journey become tolerable, for the joy of the approaching arrival strengthens the soul" (note on verses 5-7). Even so, as God's people today continue through life, they build character and rejoice more and more as the time draws ever closer when God's Kingdom will be established on the earth. "God's saints on their hopeful way to Zion experience anew the bountiful hand of God as their ancestors did on their way through the Desert of Sinai to the promised land (see Psalm 78:15-16; Psalm 105:41; Psalm 114:8)—and as their descendants would on their return to Zion from Babylonian exile (see Isaiah 41:17-20; Isaiah 43:19-20; Isaiah 49:10)" (Zondervan, note on Psalm 84:6)—the return from Babylonian exile in the end time being the primary focus in these passages. Spiritual Israel, the Church, follows the highway to God today. Physical Israel and the other nations on earth will follow at Christ's return.

In verses 8-9 the phrases "our shield" and "Your anointed" refer to the king of Israel (see Psalm 89:18, 20). Why would this prayer for the king be included here by the psalmist? "Only as God blesses the king in Jerusalem [perhaps in giving him victory against enemies preventing journey to the temple] will the psalmist once more realize his great desire to return to his accustomed service in the temple" (note on verses 8-11). Of course, in an ultimate sense, the figure of the anointed king looked forward to the future Messiah, whom God will send to establish His Kingdom.

The psalmist concludes that the privilege of spending a single day in God's house is better than a thousand days anywhere else (verse 10). He moreover says that just being a doorkeeper (often considered to be a menial servant) in God's house is worth more than living (presumably the life of luxury) among the wicked (same verse). As a point of consistency, helping to validate the psalm's superscription, we should note that it was the Korahites who served as doorkeepers or gatekeepers at the tabernacle and temple (1 Chronicles 9:17-27; 1 Chronicles 26:1-19). This was in fact a "trusted office" (1 Chronicles 9:22, 26).

Some reckon from Psalm 84:10 that the post of "doorkeeper" will be a position held by some of God's saints in His coming Kingdom—those on the bottom rung, it is derogatorily inferred. First of all, we should recognize that such a position of responsibility would not be a bad thing, as is commonly implied. Yet, secondly, we are told that angels rather than glorified human beings will serve as gatekeepers of the New Jerusalem (Revelation 21:12). And thirdly, the psalmist appears to have been referring to his own particular service or simply using metaphoric language to draw a contrast—or both. In no way is the passage meant to teach that "some will be only mere doorkeepers in God's Kingdom." Yet we are told something here about whatever positions God's people occupy in His Kingdom: "No good thing will He withhold from those who walk uprightly" (Psalm 84:11).

Verse 12 assures us that happiness comes through trusting in God. Be assured that He will deliver on His promises. Whatever circumstances prompted the composition of Psalm 84, this song, given its current placement in the Psalter, "now voices the devotion to and reliance on God that motivate the remaining prayers of the group it introduces" (note on Psalm 84).