Contents
Interpretation 1: To King David
Summary:
The anointed is King David who has been appointed by God to reign over his people.
Arguments in favour of this view:
In all likelihood David is the composer of this psalm (as per John Calvin, supported also by the annotators of the Dort Bible of 1619).
This is what David prayed when he was fleeing from King Saul and thus when he was deprived of the worship service at God’s sanctuary for a long time (John Calvin).
It is also possible that David prayed this when he fled from Jerusalem on account of the rebellion of his son Absalom, while the Ark of the Covenant was in a tent on Mount Zion (as per the Dort Bible annotations).
Arguments against this view:
It is not apparent from the inscription above this psalm that David wrote it. Instead, the Psalm is associated with the sons of Korah. Nor is there anything in the Psalm itself that specifically points in his direction.
The poet mentions Zion as the place for God’s sanctuary (see Psalm 84:7). John Calvin explains this in such a way that in this psalm David is remembering his period of fleeing from Saul and that it is only later on, when he was already living in Jerusalem and had already taken the ark to Zion, that he automatically connects God’s sanctuary to that mountain. This explanation sounds rather contrived.
The desire in the psalm to always be near God’s sanctuary is reminiscent of a longer period of being unable to be in God’s dwelling place than the relatively few days of Absalom’s revolution.
Interpretation 2: To the kings of Israel
Summary:
The anointed implies more generally the king(s) of Israel.
Arguments in favour of this view:
Because it is not possible to determine from the psalm exactly when it was written, the anointed may refer to any king of Israel.
Arguments against this view:
This explanation assumes that “your anointed” refers to the king. However, the word “anointed” may also refer to a prophet or a priest.
A general prayer for the king would imply a separate element in this psalm, and does not fit well within the context.
Interpretation 3: To Israel as people of God
Summary:
The anointed refers to God’s people, Israel. The pilgrims on their way to God’s sanctuary dedicate themselves and all God’s people to the Lord in this psalm.
Arguments in favour of this view:
In Habakkuk 3:13 God’s people are also called anointed.
Arguments against this view:
It is unlikely that in Habakkuk 3:13, God’s people is intended as a parallelism with your anointed. This designation is not used anywhere else in the Bible for God’s people. It is much more likely that in Habakkuk 3:13 an addition is included in the parallel sentence and that it also refers to Israel’s king in those days (from the house of David).
Interpretation 4: To the Messiah
Summary:
The anointed refers to the promised Messianic king. It is therefore a prayer for the coming of Jesus Christ.
Arguments in favour of this view:
Being on their way to God’s sanctuary as well as actually being there, God’s people expressed their longing for the promised Redeemer-King through their Old Testament worship.
Arguments against this view:
This desire may certainly have been present among God’s people. But the direct sequel to verses 9-10 does not fit well with this explanation.
Interpretation 5: To a priest who is scheduled for service
Summary:
The anointed refers to a priest living far from Jerusalem who is on his way to offer the sacrifice according to the schedule.
Arguments in favour of this view:
The psalm is being sung by someone who—along with others—is on his way to the temple but who will not be able to stay there long. In this regard he envies the birds that dwell in and near God’s house.
Being allowed to be in God’s courts even for one day is worth more to him than a thousand days elsewhere (Psalm 84:10).
According to 1 Chronicles 24:1–19 and from what is known from Jewish tradition, a selection was made from among the many priests by casting lots to assign their duty of the sacrificial service at and in the temple for one day.
In Luke 1:9 we read about the priest Zacharias, someone who also did not live in Jerusalem but in the mountainous region of Judea (Luke 1:39–40). He was chosen by lot to offer the incense offering. After completing his ministry he returned home (see Luke 1:23).
A petition of such an officiating priest for himself unifies the whole psalm, more than interpretations 1-4 allow.
9 Behold our shield, O God; look on the face of your anointed!