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Psalms 63:1
Verse
Context
Thirsting for God
1O God, You are my God. Earnestly I seek You; my soul thirsts for You. My body yearns for You in a dry and weary land without water.
Sermons
Wesley H. Wakefield
Chuck Smith
Bob Jones III
Gerhard Du Toit
Wesley Duewel
Leonard RavenhillSummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
If the words in Psa 63:2 were אלהים אתּה אשׁחרך, then we would render it, with Bצttcher, after Gen 49:8 : Elohim, Thee do I seek, even Thee! But אלי forbids this construction; and the assertion that otherwise it ought to be, "Jahve, my God art Thou" (Psa 140:7), rests upon a non-recognition of the Elohimic style. Elohim alone by itself is a vocative, and accordingly has Mehupach legarme. The verb שׁחר signifies earnest, importunate seeking and inquiring (e.g., Psa 78:34), and in itself has nothing to do with שׁחר, the dawn; but since Psa 63:7 looks back upon the night, it appears to be chosen with reference to the dawning morning, just as in Isa 26:9 also, שׁחר stands by the side of אוּה בלּילה. The lxx is therefore not incorrect when it renders it: πρὸς δὲ ὀρθρίζω (cf. ὁ λαὸς ὤρθριζεν πρὸς αὐτὸν, Luk 21:38); and Apollinaris strikes the right note when he begins his paraphrase, Νύκτα μετ ̓ ἀμφιλύκην σὲ μάκαρ μάκαρ ἀμφιχορεύσω - At night when the morning dawns will I exult around Thee, most blessed One. The supposition that בּארץ is equivalent to כּאשׁר בּארץ, or even that the Beth is Beth essentiae ("as a," etc.), are views that have no ground whatever, except as setting the inscription at defiance. What is meant is the parched thirsty desert of sand in which David finds himself. We do not render it: in a dry and languishing land, for ציּה is not an adjective, but a substantive - the transition of the feminine adjective to the masculine primary form, which sometimes (as in Kg1 19:11) occurs, therefore has no application here; nor: in the land of drought and of weariness, for who would express himself thus? ואיף, referring to the nearest subject בּשׂרי, continues the description of the condition (cf. Gen 25:8). In a region where he is surrounded by sun-burnt aridity and a nature that bears only one uniform ash-coloured tint, which casts its unrefreshing image into his inward part, which is itself in much the same parched condition, his soul thirsts, his flesh languishes, wearied and in want of water (languidus deficiente aqua), for God, the living One and the Fountain of life. כּמהּ (here with the tone drawn back, כּמהּ, like בּחר, Ch1 28:10, עמד, Hab 3:11) of ardent longing which consumes the last energies of a man (root כם, whence כּמן and כּמס to conceal, and therefore like עטף, עלף, proceeding from the idea of enveloping; Arabic Arab. kamiha, to be blind, dark, pale, and disconcerted). The lxx and Theodotion erroneously read כּמּה (how frequently is this the case!); whereas Aquila renders it ἐπετάθη, and Symmachus still better, ἱμείρεται (the word used of the longing of love). It is not a small matter that David is able to predicate such languishing desire after God even of his felsh; it shows us that the spirit has the mastery within him, and not only forcibly keeps the flesh in subjection, but also, so far as possible, draws it into the realm of its own life - an experience confessedly more easily attained in trouble, which mortifies our carnal nature, than in the midst of the abundance of outward prosperity. The God for whom he is sick [lit. love-sick] in soul and body is the God manifest upon Zion. Now as to the כּן in Psa 63:3 - a particle which is just such a characteristic feature in the physiognomy of this Psalm as אך is in that of the preceding Psalm - there are two notional definitions to choose from: thus = so, as my God (Ewald), and: with such longing desire (as e.g., Oettinger). In the former case it refers back to the confession, "Elohim, my God art Thou," which stands at the head of the Psalm; in the latter, to the desire that has just been announced, and that not in its present exceptional character, but in its more general and constant character. This reference to what has immediately gone before, and to the modality, not of the object, but of the disposition of mind, deserves the preference. "Thus" is accordingly equivalent to "longing thus after Thee." The two כן in Psa 63:3 and Psa 63:5 are parallel and of like import. The alternation of the perfect (Psa 63:3) and of the future (Psa 63:5) implies that what has been the Psalmist's favourite occupation heretofore, shall also be so in the future. Moreover, בארץ ציה and בּקּדשׁ form a direct antithesis. Just as he does not in a dry land, so formerly in the sanctuary he looked forth longingly towards God (חזה with the conjoined idea of solemnity and devotion). We have now no need to take לראות as a gerundive (videndo), which is in itself improbable; for one looks, peers, gazes at anything just for the purpose of seeing what the nature of the object is (Psa 14:2; Isa 42:18). The purpose of his gazing upon God as to gain an insight into the nature of God, so far as it is disclosed to the creature; or, as it is expressed here, to see His power and glory, i.e., His majesty on its terrible and on its light and loving side, to see this, viz., in its sacrificial appointments and sacramental self-attestations. Such longing after God, which is now all the more intense in the desert far removed from the sanctuary, filled and impelled him; for God's loving-kindness is better than life, better than this natural life (vid., on Psa 17:14), which is also a blessing, and as the prerequisite of all earthly blessings a very great blessing. The loving-kindness of God, however, is a higher good, is in fact the highest good and the true life: his lips shall praise this God of mercy, his morning song shall be of Him; for that which makes him truly happy, and after which he even now, as formerly, only and solely longs, is the mercy or loving-kindness (חסד) of this God, the infinite wroth of which is measured by the greatness of His power (עז) and glory (כבוד). It might also be rendered, "Because Thy loving-kindness is better than life, my lips shall praise Thee;" but if כּי is taken as demonstrative (for), it yields a train of thought that that is brought about not merely by what follows (as in the case of the relative because), but also by what precedes: "for Thy loving-kindness...my lips shall then praise Thee" (ישׁבּחוּנך with the suffix appended to the energetic plural form ûn, as in Isa 60:7, Isa 60:10; Jer 2:24).
John Gill Bible Commentary
O God, thou art my God,.... Not by nature only, or by birth; not merely as an Israelite and son of Abraham; but by grace through Christ, and in virtue of an everlasting covenant, the blessings and promises of which were applied unto him; and he, by faith, could now claim his interest in them, and in his God as his covenant God; who is a God at hand and afar off, was his God in the wilderness of Judea, as in his palace at Jerusalem. The Targum is, "thou art my strength;'' early will I seek thee; or "I will morning thee" (o); I will seek thee as soon as the morning appears; and so the Targum, "I will arise in the morning before thee;'' it has respect to prayer in the morning, and to seeking God early, and in the first place; see Psa 5:3; or "diligently" (p); as a merchant seeks for goodly pearls, or other commodities suitable for him; so Aben Ezra suggests, as if the word was to be derived, not from "the morning", but from "merchandise"; and those who seek the Lord both early and diligently shall find him, and not lose their labour, Pro 2:4; my soul thirsteth for thee; after his word, worship, and ordinances; after greater knowledge of him, communion with him, and more grace from him; particularly after pardoning grace and justifying righteousness; see Psa 42:1; My flesh longeth for thee; which is expressive of the same thing in different words; and denotes, that he most earnestly desired, with his whole self, his heart, soul, and strength, that he might enjoy the presence of God; in a dry and thirsty land, where no water is; such was the wilderness of Judea, where he now was, and where he was destitute of the means of grace, of the ordinances of God's house, and wanted comfort and refreshment for his soul, which he thirsted and longed after, as a thirsty man after water in a desert place. (o) "sub auroram quaero te", Piscator. (p) "Studiosissime", Gejerus, Michaelis.
Matthew Henry Bible Commentary
The title tells us when the psalm was penned, when David was in the wilderness of Judah; that is, in the forest of Hareth (Sa1 22:5) or in the wilderness of Ziph, Sa1 23:15. 1. Even in Canaan, though a fruitful land and the people numerous, yet there were wildernesses, places less fruitful and less inhabited than other places. It will be so in the world, in the church, but not in heaven; there it is all city, all paradise, and no desert ground; the wilderness there shall blossom as the rose. 2. The best and dearest of God's saints and servants may sometimes have their lot cast in a wilderness, which speaks them lonely and solitary, desolate and afflicted, wanting, wandering, and unsettled, and quite at a loss what to do with themselves. 3. All the straits and difficulties of a wilderness must not put us out of tune for sacred songs; but even then it is our duty and interest to keep up a cheerful communion with God. There are psalms proper for a wilderness, and we have reason to thank God that it is the wilderness of Judah we are in, not the wilderness of Sin. David, in these verses, stirs up himself to take hold on God, I. By a lively active faith: O God! thou art my God. Note, In all our addresses to God we must eye him as God, and our God, and this will be our comfort in a wilderness-state. We must acknowledge that God is, that we speak to one that really exists and is present with us, when we say, O God! which is a serious word; pity it should ever be used as a by-word. And we must own his authority over us and propriety in us, and our relation to him: "Thou art my God, mine by creation and therefore my rightful owner and ruler, mine by covenant and my own consent." We must speak it with the greatest pleasure to ourselves, and thankfulness to God, as those that are resolved to abide by it: O God! thou art my God. II. By pious and devout affections, pursuant to the choice he had made of God and the covenant he had made with him. 1. He resolves to seek God, and his favour and grace: Thou art my God, and therefore I will seek thee; for should not a people seek unto their God? Isa 8:19. We must seek him; we must covet his favour as our chief good and consult his glory as our highest end; we must seek acquaintance with him by his word and seek mercy from him by prayer. We must seek him, (1.) Early, with the utmost care, as those that are afraid of missing him; we must begin our days with him, begin every day with him: Early will I seek thee. (2.) Earnestly: "My soul thirsteth for thee and my flesh longeth for thee (that is, my whole man is affected with this pursuit) here in a dry and thirsty land." Observe, [1.] His complaint in the want of God's favourable presence. He was in a dry and thirsty land; so he reckoned it, not so much because it was a wilderness as because it was at a distance from the ark, from the word and sacraments. This world is a weary land (so the word is); it is so to the worldly that have their portion in it - it will yield them no true satisfaction; it is so to the godly that have their passage through it - it is a valley of Baca; they can promise themselves little from it. [2.] His importunity for that presence of God: My soul thirsteth, longeth, for thee. His want quickened his desires, which were very intense; he thirsted as the hunted hart for the water-brooks; he would take up with nothing short of it. His desires were almost impatient; he longed, he languished, till he should be restored to the liberty of God's ordinances. Note, Gracious souls look down upon the world with a holy disdain and look up to God with a holy desire. 2. He longs to enjoy God. What is it that he does so passionately wish for? What is his petition and what is his request? It is this (Psa 63:2), To see thy power and thy glory, so as I have seen thee in the sanctuary. That is, (1.) "To see it here in this wilderness as I have seen it in the tabernacle, to see it in secret as I have seen it in the solemn assembly." Note, When we are deprived of the benefit of public ordinances we should desire and endeavour to keep up the same communion with God in our retirements that we have had in the great congregation. A closet may be turned into a little sanctuary. Ezekiel had the visions of the Almighty in Babylon, and John in the isle of Patmos. When we are alone we may have the Father with us, and that is enough. (2.) "To see it again in the sanctuary as I have formerly seen it there." He longs to be brought out of the wilderness, not that he might see his friends again and be restored to the pleasures and gaieties of the court, but that he might have access to the sanctuary, not to see the priests there, and the ceremony of the worship, but to see thy power and glory (that is, thy glorious power, or thy powerful glory, which is put for all God's attributes and perfections), "that I may increase in my acquaintance with them and have the agreeable impressions of them made upon my heart" - so to behold the glory of the Lord as to be changed into the same image, Co2 3:18. "That I may see thy power and glory," he does not say, as I have seen them, but "as I have seen thee." We cannot see the essence of God, but we see him in seeing by faith his attributes and perfections. These sights David here pleases himself with the remembrance of. Those were precious minutes which he spent in communion with God; he loved to think them over again; these he lamented the loss of, and longed to be restored to. Note, That which has been the delight and is the desire of gracious souls, in their attendance on solemn ordinances, is to see God and his power and glory in them.
Tyndale Open Study Notes
Ps 63 The king longs for God’s presence so vividly that he eats, drinks, and sees God’s goodness. Though worn out and harassed by the wicked, the king sees God, and this animates him with praise. God becomes his life (63:3), while the wicked perish (63:9). 63:1 Together, soul and whole body refer to a person’s entire being. • parched and weary land: When David was living in the desert, he also found himself in a spiritual wasteland, separated from God’s people and the sanctuary.
Psalms 63:1
Thirsting for God
1O God, You are my God. Earnestly I seek You; my soul thirsts for You. My body yearns for You in a dry and weary land without water.
- Scripture
- Sermons
- Commentary
How Deep Is Your Digging
By Wesley H. Wakefield2.1K36:51GEN 5:241KI 18:412KI 3:16PSA 63:1PRO 16:2MAT 5:6MAT 7:24In this sermon, the preacher shares a story about Mr. Finney and a little girl who taught him a valuable lesson about revival. The preacher emphasizes that revival is not just about external excitement or church growth, but about a deep spiritual transformation. He uses the analogy of digging ditches to illustrate the importance of obedience to God and sincere devotion. The preacher also references Luke 6:47, where Jesus teaches about building a house on a solid foundation, emphasizing the need to dig deep and build our lives on the rock of God's word.
(Through the Bible) 2 Samuel 1-7
By Chuck Smith1.8K1:36:222SA 7:82SA 7:182SA 7:25PSA 40:2PSA 63:1ACT 2:30In this sermon, the preacher emphasizes the importance of resting in God's ability to do His work without the need for excessive promotion or striving. He contrasts the constant effort required to attain and maintain worldly goals with the peace that comes from trusting in God's provision. The preacher references the story of David, who humbly recognized that his kingship and the promises for his future were not his own doing, but a result of God's goodness. The sermon also highlights David's joyful celebration and praise as the Ark of the Covenant was brought into Jerusalem, contrasting it with the negative response of his wife, Michelle.
God's Chosen People Have Forgotten Him
By Bob Jones III1.6K31:40Forgetting GodDEU 32:18DEU 32:20PSA 63:1PSA 63:3JER 18:17MAT 6:33In this sermon, the speaker emphasizes the importance of remembering and acknowledging God in our lives. He warns against becoming complacent and forgetting the source of our blessings. The speaker uses the analogy of clay and the potter to illustrate our dependence on God. He also highlights the challenge of maintaining a strong relationship with God in a fast-paced and worldly society. The sermon encourages listeners to actively seek and prioritize their connection with God in their daily lives.
(The Sermon on the Mount and Prayer - Session 1) - Part 1
By Gerhard Du Toit1.6K04:59Prayer2CH 7:14PSA 27:8PSA 51:17PSA 63:1ISA 40:31ISA 44:3JER 29:13In this sermon, the speaker emphasizes the importance of waiting upon God and seeking His face. They reference the story of David sitting before the Lord and how it can be an encouragement for believers to linger in the presence of God. The speaker also highlights the need for humility, prayer, and turning away from wickedness in order to receive forgiveness and healing from God. They emphasize the importance of seeking God with all of one's heart and the promise that God will be found by those who diligently seek Him. The sermon concludes with a prayer for God to pour out His Spirit and bring conviction, transparency, vulnerability, purity, and brokenness among the listeners.
Sermon on the Mount: Hunger & Thrist for Righteousness
By J. Glyn Owen1.3K46:09Sermon on the MountPSA 42:1PSA 63:1ISA 64:6MAT 5:3JHN 4:14In this sermon, the speaker emphasizes the importance of hungering and thirsting for righteousness. He highlights that Jesus is the preacher of this sermon and brings good news to humanity. The speaker mentions that the world has changed since Jesus' time and wonders how Jesus would depict the world today. He emphasizes the need for believers to have a deep hunger and thirst for righteousness and encourages prayer for a new hunger and thirst for the souls of oneself, family, and church. The sermon concludes by emphasizing that the Word of God and the Holy Spirit have the power to transform and create a deep longing for righteousness within believers.
Prayer Is Seeking
By Wesley Duewel1.3K19:35PSA 27:8PSA 63:1MAT 7:7
This sermon emphasizes the importance of moving beyond just asking in prayer to seeking God's answers. It discusses the difference between asking and seeking, highlighting the need to persist in prayer for important matters. The sermon encourages believers to seek God's will, especially in praying for the salvation of others, and to examine any hindrances in their lives that may be affecting their prayers. It also shares powerful testimonies of individuals who experienced the impact of seeking salvation for others through prayer.
A Man of God - Part 13
By Leonard Ravenhill1.2K05:39PSA 63:1MAT 6:33PHP 3:13COL 3:2JAS 4:8
This sermon reflects on the lives of two individuals, A. B. Simpson and Keith Green, who had deep devotion to God and a zeal for spiritual matters. A. B. Simpson focused on shutting out worldliness and immersing himself in the Word of God, while Keith Green, a passionate musician, had a hunger for God and a desire for holiness. Both individuals were known for their fervent prayer lives and dedication to seeking God's will above all else.
Christians Have a Seeking Problem
By Shane Idleman1.2K07:332CH 7:14PSA 63:1ISA 55:6MAT 5:6JAS 4:8
This sermon emphasizes the importance of seeking God wholeheartedly, highlighting the need for a deep hunger and thirst for His presence and power. It addresses the lack of seeking God in the church, the necessity of breaking and surrendering fully to Him, and the transformative impact of experiencing the manifest power of God in our lives. The speaker calls for a return to true seeking, away from lukewarmness and compromise, and towards a genuine pursuit of God's presence and holiness.
How the Spirit Leads Us - Part 6
By Zac Poonen1.1K08:39PSA 63:1ISA 58:11LUK 1:35JHN 3:5JHN 4:14JHN 7:37ROM 8:13GAL 5:16EPH 5:26TIT 3:5
This sermon emphasizes the process of spiritual cleansing and growth in a believer's life. It distinguishes between the initial cleansing of past sins through Christ's blood at salvation and the ongoing daily cleansing through the Word of God, symbolized by water representing the Holy Spirit. The message highlights the concept of being born again as a new birth through the Holy Spirit, akin to the supernatural birth of Jesus in Mary's womb, and the subsequent growth and satisfaction that the Holy Spirit brings, leading to a life free from worldly addictions and a deep thirst for God's presence.
Understanding the Anointing
By Shane Idleman94156:461SA 10:1PSA 63:1
This sermon emphasizes the desperate need to experience God's anointing, highlighting the importance of surrender, humility, and radical departure from nominal Christianity. It addresses the dangers of partial obedience, the power of worship in being filled with the Spirit, and the impact of pride in hindering spiritual growth. The speaker urges listeners to seek more of God, acknowledge their need for Him, and avoid being satisfied with a superficial faith.
Meditate on the Greatness and Love of God
By Hans R. Waldvogel91110:14Love Of GodPSA 63:1PSA 100:3JHN 4:23ROM 5:8EPH 2:8COL 1:27HEB 11:6In this sermon, the preacher emphasizes the privilege and honor bestowed upon believers by God to worship Him. The Father seeks those who worship Him in spirit and truth, desiring rivers of living water to flow from their inner being. The preacher highlights the incredible love of God, who loves us even when we were His enemies and sinners. He encourages believers to be joyful in God's presence and to meditate on His greatness, both in the visible creation and the eternal, invisible creation. The sermon also emphasizes the concept of justification by faith, explaining how through faith in God's love and the sacrifice of Jesus Christ, believers are justified and freed from sin and guilt.
Seeking the Lord
By Rolfe Barnard87346:17PSA 63:1JER 29:13ACT 17:22ROM 10:171CO 8:32TI 2:191JN 3:9In this sermon, the preacher emphasizes that God is the creator and ruler of the world. He does not need worship from human hands, as He is the source of all life and everything we have. The preacher also highlights that God has made all nations from one blood and has appointed times for everything. The sermon encourages listeners to seek the Lord and have a personal encounter with Him, leading to repentance and a Christ-centered life. The preacher also mentions a story from the Bible where a woman with a health issue was healed by touching Jesus, emphasizing the power and presence of God.
If My People Seek My Face Part 4
By Shane Idleman68426:472CH 7:14EZR 8:21PSA 27:8PSA 63:1JER 29:13
This sermon emphasizes the importance of seeking God with all our hearts, aligning our lives with His will, and removing hindrances that prevent us from truly seeking Him. It highlights the need for spiritual disciplines, repentance, and prioritizing God above all else in our lives. The speaker encourages a deep, earnest desire to seek God continually, acknowledging that seeking involves effort, fighting against distractions, and maintaining a consistent course of seeking Him.
Presence of God
By David Ravenhill381:04:21Intimacy With GodLonging for God's PresencePresence of GodEXO 33:15JOB 26:14PSA 16:11PSA 27:4PSA 63:1PSA 132:1SNG 1:2PHP 3:10COL 1:17REV 3:20David Ravenhill emphasizes the profound longing for the presence of God, drawing parallels between the experiences of Moses and David in their pursuit of divine intimacy. He highlights the dangers of focusing on individual doctrines or parts of faith rather than the whole essence of God, which is found in His presence. Ravenhill illustrates this through the metaphor of a bride and bridegroom, showcasing how true love for God transcends mere religious practices and seeks a deep, personal relationship. He urges the congregation to prioritize God's presence above all earthly desires, echoing the sentiments of David who yearned for closeness with God. Ultimately, the sermon calls for a return to a passionate pursuit of God's presence, emphasizing that it is the distinguishing factor of a true believer.
Walking With God - Part 1
By Phil Beach Jr.231:05:55Spiritual FellowshipWalking With GodGodGEN 3:8PSA 42:1PSA 63:1ISA 55:1MAT 5:6JHN 21:18PHP 3:14HEB 12:1JAS 4:81JN 2:6Phil Beach Jr. emphasizes the profound calling of walking with God, highlighting that this relationship is rooted in fellowship and communication with the Creator. He reflects on the significance of walking as a spiritual metaphor, contrasting it with the contemporary focus on physical exercise, and stresses that true fulfillment comes from a deep connection with God. The sermon explores the biblical foundation of this calling, beginning with Genesis 3:8, where God seeks fellowship with humanity, and discusses the necessity of spiritual hunger and brokenness to truly desire a relationship with Him. Beach encourages believers to recognize God's pursuit of them and to respond by seeking a deeper communion with Him, especially during times of spiritual dryness or wilderness experiences.
David Brainerd's Life Text
By David Brainerd2PSA 42:1PSA 63:1ISA 55:1ISA 58:11MAT 11:28JHN 4:14JHN 6:35JHN 7:37REV 21:6REV 22:17David Brainerd, a missionary pioneer, reflects on the powerful message of Jesus at the Feast of Tabernacles, 'If any man thirst, let him come unto Me and drink.' Initially, Brainerd struggled to understand the concept of faith and coming to Christ, feeling irritated and bewildered. However, upon a divine revelation, he was captivated by the infinite wisdom and excellency of salvation in Christ, leading to a profound transformation in his life. This encounter ignited a passion in Brainerd to share the gospel with a thirsty world, particularly among the Native American tribes, where he dedicated his life to preaching the message of Jesus' invitation to quench the spiritual thirst of humanity.
Back to Your First Love
By David Wilkerson1Passion for GodReturning to First LovePSA 42:1PSA 63:1PSA 73:25REV 2:4David Wilkerson emphasizes the urgent call for Christians to return to their first love for Christ, as highlighted in Revelation 2:4. He warns that mere acts of service, moral living, and suffering for faith are insufficient if they do not stem from a deepening affection for Jesus. Wilkerson draws parallels with David's passionate longing for God, urging believers to rekindle their desire for Him above all else. He encourages the church to recognize when their hearts have drifted and to seek grace to restore their love for the Lord. Ultimately, the message is a heartfelt plea to prioritize a genuine relationship with Jesus.
Faith the Reality
By Richard E. Bieber0PSA 63:1MAT 13:44MAT 25:6LUK 5:10LUK 12:32HEB 11:6Richard E. Bieber emphasizes the importance of having true faith in God, not just religious practices. He illustrates this through the stories of Noah, Abraham, and Peter, who all took bold steps of faith by letting go of the familiar and embracing the unknown to follow God's calling. Bieber challenges the congregation to joyfully abandon distractions and idols in their lives to pursue a deeper relationship with God, comparing it to the priceless treasure hidden in a field that requires everything to obtain. He urges believers to seek God diligently, expect His manifestation, and rid themselves of anything that hinders their faith, emphasizing that faith is a personal journey that no one else can undertake for them.
Notes of an Address Psalms 63 and 84
By John Nelson Darby0Experiencing GodTrust in TrialsPSA 63:1PSA 84:1John Nelson Darby explores the distinct blessings of God as expressed in Psalms 63 and 84, emphasizing the importance of experiencing God both in solitude and in community. Psalm 63 reflects a deep, personal longing for God in a barren land, while Psalm 84 celebrates the joy of God's presence amidst His blessings and fellowship with others. Darby highlights that true satisfaction comes from knowing God Himself, rather than merely enjoying His gifts. He encourages believers to trust in God through trials, recognizing that even in difficult times, His grace and strength sustain us. Ultimately, he reminds us that our journey towards glory is filled with divine refreshment and hope in Christ's return.
A Simple Creature Unlettered.-Which Creature Afore Desired Three Gifts of God
By Julian of Norwich0PSA 34:18PSA 51:17PSA 63:1LUK 22:44PHP 3:10Julian of Norwich shares her revelations from the year 1373, where she desired three gifts from God: a deeper understanding of Christ's Passion, a severe sickness to draw closer to God, and to receive three spiritual wounds. She longed to experience the physical and emotional pain of Christ's suffering, to be purged through sickness for a deeper connection with God, and to receive spiritual wounds of contrition, compassion, and longing for God. Julian's ultimate desire was to fully surrender to God's will, seeking a closer relationship and a deeper spiritual journey.
The Unsatisfying Nature of Earthly Things
By Thomas Reade0PSA 63:1ECC 2:11JER 9:23MAT 6:241CO 1:272CO 5:17PHP 4:11HEB 12:6HEB 12:11JAS 2:5Thomas Reade preaches about the unsatisfying nature of earthly things, emphasizing the emptiness and fleetingness of worldly pursuits, contrasting it with the benefit of sanctified affliction that leads to a harvest of right living. He highlights the importance of choosing to serve God over the world, as earthly greatness and pleasures ultimately leave a void that only God can fill, offering true happiness and satisfaction through Jesus Christ. Reade encourages believers to find rest and peace in Christ, who offers everlasting righteousness and grace, transforming hearts and bringing peace with God. He reminds listeners that afflictions, though challenging, are used by God to humble, purify, and strengthen faith, ultimately yielding the fruit of righteousness.
Seeking God ("Every One That Seeketh findeth.")
By Hans R. Waldvogel0Seeking GodSpiritual Transformation1CH 16:11PSA 63:1PSA 119:10JER 2:8JER 29:13DAN 9:3MAT 7:7ACT 17:27HEB 11:6JAS 4:8Hans R. Waldvogel emphasizes the necessity of seeking God with our whole heart, as true salvation is found in knowing Him. He reflects on the common dissatisfaction among believers who settle for lesser things instead of pursuing a genuine relationship with God. Waldvogel urges listeners to recognize that finding God requires earnest effort and a heart fully devoted to Him, contrasting this with the complacency often seen in religious leaders. He highlights the transformative power of seeking God, which leads to a profound change in one's life and character. Ultimately, Waldvogel calls for a deeper commitment to seeking God, as it is the key to true fulfillment and spiritual growth.
Going Through a Dry Spell
By David Wilkerson0God's PresenceSpiritual DrynessDEU 32:9PSA 42:1PSA 63:1ISA 40:31ISA 43:19JER 29:13MAT 11:28JHN 7:37ROM 8:38HEB 13:5David Wilkerson addresses the experience of spiritual dryness that many believers face, emphasizing that even in moments of feeling distant from God, faith and love for Jesus remain intact. He acknowledges the struggle of watching others receive blessings while feeling empty, yet reassures that such dry spells are common in the Christian journey. Wilkerson highlights the importance of seeking God's presence to dispel despair and ignite the fire of the Holy Spirit within us. He reminds us that God is always near, calling us to come to Him, and that He will guide us through our wilderness experiences. Ultimately, he encourages believers to trust in God's promise to provide refreshment and renewal in times of need.
It Is Profitable to Receive Communion Often
By Thomas a Kempis0PSA 63:1MAT 26:26JHN 6:351CO 10:161JN 1:9Thomas a Kempis preaches about the deep longing of the soul for communion with God, expressing the desire to be united with Jesus through the sacrament. He emphasizes the necessity of frequent prayer, confession, and receiving the Holy Communion to renew, cleanse, and strengthen the soul against the temptations of the world. Kempis highlights the incredible condescension of God to come to humanity in the Eucharist, offering spiritual joy and companionship to those who partake in faith and devotion.
Even More on David and the Lord's Lovingkindness
By Bob Hoekstra0PSA 32:1PSA 36:7PSA 51:5PSA 63:1Bob Hoekstra preaches on the precious lovingkindness of God as highlighted in Psalms, emphasizing how it draws hearts to seek God's protection and satisfaction in His fullness. He contrasts the spiritual bankruptcy of man with the abundance and sufficiency found in God, stressing the need for humble dependence on God's resources. Despite being born in sin, God offers forgiveness and salvation to meet our desperate needs. The new man must find satisfaction in God's fullness, just as David did, to experience spiritual abundance and joy.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
If the words in Psa 63:2 were אלהים אתּה אשׁחרך, then we would render it, with Bצttcher, after Gen 49:8 : Elohim, Thee do I seek, even Thee! But אלי forbids this construction; and the assertion that otherwise it ought to be, "Jahve, my God art Thou" (Psa 140:7), rests upon a non-recognition of the Elohimic style. Elohim alone by itself is a vocative, and accordingly has Mehupach legarme. The verb שׁחר signifies earnest, importunate seeking and inquiring (e.g., Psa 78:34), and in itself has nothing to do with שׁחר, the dawn; but since Psa 63:7 looks back upon the night, it appears to be chosen with reference to the dawning morning, just as in Isa 26:9 also, שׁחר stands by the side of אוּה בלּילה. The lxx is therefore not incorrect when it renders it: πρὸς δὲ ὀρθρίζω (cf. ὁ λαὸς ὤρθριζεν πρὸς αὐτὸν, Luk 21:38); and Apollinaris strikes the right note when he begins his paraphrase, Νύκτα μετ ̓ ἀμφιλύκην σὲ μάκαρ μάκαρ ἀμφιχορεύσω - At night when the morning dawns will I exult around Thee, most blessed One. The supposition that בּארץ is equivalent to כּאשׁר בּארץ, or even that the Beth is Beth essentiae ("as a," etc.), are views that have no ground whatever, except as setting the inscription at defiance. What is meant is the parched thirsty desert of sand in which David finds himself. We do not render it: in a dry and languishing land, for ציּה is not an adjective, but a substantive - the transition of the feminine adjective to the masculine primary form, which sometimes (as in Kg1 19:11) occurs, therefore has no application here; nor: in the land of drought and of weariness, for who would express himself thus? ואיף, referring to the nearest subject בּשׂרי, continues the description of the condition (cf. Gen 25:8). In a region where he is surrounded by sun-burnt aridity and a nature that bears only one uniform ash-coloured tint, which casts its unrefreshing image into his inward part, which is itself in much the same parched condition, his soul thirsts, his flesh languishes, wearied and in want of water (languidus deficiente aqua), for God, the living One and the Fountain of life. כּמהּ (here with the tone drawn back, כּמהּ, like בּחר, Ch1 28:10, עמד, Hab 3:11) of ardent longing which consumes the last energies of a man (root כם, whence כּמן and כּמס to conceal, and therefore like עטף, עלף, proceeding from the idea of enveloping; Arabic Arab. kamiha, to be blind, dark, pale, and disconcerted). The lxx and Theodotion erroneously read כּמּה (how frequently is this the case!); whereas Aquila renders it ἐπετάθη, and Symmachus still better, ἱμείρεται (the word used of the longing of love). It is not a small matter that David is able to predicate such languishing desire after God even of his felsh; it shows us that the spirit has the mastery within him, and not only forcibly keeps the flesh in subjection, but also, so far as possible, draws it into the realm of its own life - an experience confessedly more easily attained in trouble, which mortifies our carnal nature, than in the midst of the abundance of outward prosperity. The God for whom he is sick [lit. love-sick] in soul and body is the God manifest upon Zion. Now as to the כּן in Psa 63:3 - a particle which is just such a characteristic feature in the physiognomy of this Psalm as אך is in that of the preceding Psalm - there are two notional definitions to choose from: thus = so, as my God (Ewald), and: with such longing desire (as e.g., Oettinger). In the former case it refers back to the confession, "Elohim, my God art Thou," which stands at the head of the Psalm; in the latter, to the desire that has just been announced, and that not in its present exceptional character, but in its more general and constant character. This reference to what has immediately gone before, and to the modality, not of the object, but of the disposition of mind, deserves the preference. "Thus" is accordingly equivalent to "longing thus after Thee." The two כן in Psa 63:3 and Psa 63:5 are parallel and of like import. The alternation of the perfect (Psa 63:3) and of the future (Psa 63:5) implies that what has been the Psalmist's favourite occupation heretofore, shall also be so in the future. Moreover, בארץ ציה and בּקּדשׁ form a direct antithesis. Just as he does not in a dry land, so formerly in the sanctuary he looked forth longingly towards God (חזה with the conjoined idea of solemnity and devotion). We have now no need to take לראות as a gerundive (videndo), which is in itself improbable; for one looks, peers, gazes at anything just for the purpose of seeing what the nature of the object is (Psa 14:2; Isa 42:18). The purpose of his gazing upon God as to gain an insight into the nature of God, so far as it is disclosed to the creature; or, as it is expressed here, to see His power and glory, i.e., His majesty on its terrible and on its light and loving side, to see this, viz., in its sacrificial appointments and sacramental self-attestations. Such longing after God, which is now all the more intense in the desert far removed from the sanctuary, filled and impelled him; for God's loving-kindness is better than life, better than this natural life (vid., on Psa 17:14), which is also a blessing, and as the prerequisite of all earthly blessings a very great blessing. The loving-kindness of God, however, is a higher good, is in fact the highest good and the true life: his lips shall praise this God of mercy, his morning song shall be of Him; for that which makes him truly happy, and after which he even now, as formerly, only and solely longs, is the mercy or loving-kindness (חסד) of this God, the infinite wroth of which is measured by the greatness of His power (עז) and glory (כבוד). It might also be rendered, "Because Thy loving-kindness is better than life, my lips shall praise Thee;" but if כּי is taken as demonstrative (for), it yields a train of thought that that is brought about not merely by what follows (as in the case of the relative because), but also by what precedes: "for Thy loving-kindness...my lips shall then praise Thee" (ישׁבּחוּנך with the suffix appended to the energetic plural form ûn, as in Isa 60:7, Isa 60:10; Jer 2:24).
John Gill Bible Commentary
O God, thou art my God,.... Not by nature only, or by birth; not merely as an Israelite and son of Abraham; but by grace through Christ, and in virtue of an everlasting covenant, the blessings and promises of which were applied unto him; and he, by faith, could now claim his interest in them, and in his God as his covenant God; who is a God at hand and afar off, was his God in the wilderness of Judea, as in his palace at Jerusalem. The Targum is, "thou art my strength;'' early will I seek thee; or "I will morning thee" (o); I will seek thee as soon as the morning appears; and so the Targum, "I will arise in the morning before thee;'' it has respect to prayer in the morning, and to seeking God early, and in the first place; see Psa 5:3; or "diligently" (p); as a merchant seeks for goodly pearls, or other commodities suitable for him; so Aben Ezra suggests, as if the word was to be derived, not from "the morning", but from "merchandise"; and those who seek the Lord both early and diligently shall find him, and not lose their labour, Pro 2:4; my soul thirsteth for thee; after his word, worship, and ordinances; after greater knowledge of him, communion with him, and more grace from him; particularly after pardoning grace and justifying righteousness; see Psa 42:1; My flesh longeth for thee; which is expressive of the same thing in different words; and denotes, that he most earnestly desired, with his whole self, his heart, soul, and strength, that he might enjoy the presence of God; in a dry and thirsty land, where no water is; such was the wilderness of Judea, where he now was, and where he was destitute of the means of grace, of the ordinances of God's house, and wanted comfort and refreshment for his soul, which he thirsted and longed after, as a thirsty man after water in a desert place. (o) "sub auroram quaero te", Piscator. (p) "Studiosissime", Gejerus, Michaelis.
Matthew Henry Bible Commentary
The title tells us when the psalm was penned, when David was in the wilderness of Judah; that is, in the forest of Hareth (Sa1 22:5) or in the wilderness of Ziph, Sa1 23:15. 1. Even in Canaan, though a fruitful land and the people numerous, yet there were wildernesses, places less fruitful and less inhabited than other places. It will be so in the world, in the church, but not in heaven; there it is all city, all paradise, and no desert ground; the wilderness there shall blossom as the rose. 2. The best and dearest of God's saints and servants may sometimes have their lot cast in a wilderness, which speaks them lonely and solitary, desolate and afflicted, wanting, wandering, and unsettled, and quite at a loss what to do with themselves. 3. All the straits and difficulties of a wilderness must not put us out of tune for sacred songs; but even then it is our duty and interest to keep up a cheerful communion with God. There are psalms proper for a wilderness, and we have reason to thank God that it is the wilderness of Judah we are in, not the wilderness of Sin. David, in these verses, stirs up himself to take hold on God, I. By a lively active faith: O God! thou art my God. Note, In all our addresses to God we must eye him as God, and our God, and this will be our comfort in a wilderness-state. We must acknowledge that God is, that we speak to one that really exists and is present with us, when we say, O God! which is a serious word; pity it should ever be used as a by-word. And we must own his authority over us and propriety in us, and our relation to him: "Thou art my God, mine by creation and therefore my rightful owner and ruler, mine by covenant and my own consent." We must speak it with the greatest pleasure to ourselves, and thankfulness to God, as those that are resolved to abide by it: O God! thou art my God. II. By pious and devout affections, pursuant to the choice he had made of God and the covenant he had made with him. 1. He resolves to seek God, and his favour and grace: Thou art my God, and therefore I will seek thee; for should not a people seek unto their God? Isa 8:19. We must seek him; we must covet his favour as our chief good and consult his glory as our highest end; we must seek acquaintance with him by his word and seek mercy from him by prayer. We must seek him, (1.) Early, with the utmost care, as those that are afraid of missing him; we must begin our days with him, begin every day with him: Early will I seek thee. (2.) Earnestly: "My soul thirsteth for thee and my flesh longeth for thee (that is, my whole man is affected with this pursuit) here in a dry and thirsty land." Observe, [1.] His complaint in the want of God's favourable presence. He was in a dry and thirsty land; so he reckoned it, not so much because it was a wilderness as because it was at a distance from the ark, from the word and sacraments. This world is a weary land (so the word is); it is so to the worldly that have their portion in it - it will yield them no true satisfaction; it is so to the godly that have their passage through it - it is a valley of Baca; they can promise themselves little from it. [2.] His importunity for that presence of God: My soul thirsteth, longeth, for thee. His want quickened his desires, which were very intense; he thirsted as the hunted hart for the water-brooks; he would take up with nothing short of it. His desires were almost impatient; he longed, he languished, till he should be restored to the liberty of God's ordinances. Note, Gracious souls look down upon the world with a holy disdain and look up to God with a holy desire. 2. He longs to enjoy God. What is it that he does so passionately wish for? What is his petition and what is his request? It is this (Psa 63:2), To see thy power and thy glory, so as I have seen thee in the sanctuary. That is, (1.) "To see it here in this wilderness as I have seen it in the tabernacle, to see it in secret as I have seen it in the solemn assembly." Note, When we are deprived of the benefit of public ordinances we should desire and endeavour to keep up the same communion with God in our retirements that we have had in the great congregation. A closet may be turned into a little sanctuary. Ezekiel had the visions of the Almighty in Babylon, and John in the isle of Patmos. When we are alone we may have the Father with us, and that is enough. (2.) "To see it again in the sanctuary as I have formerly seen it there." He longs to be brought out of the wilderness, not that he might see his friends again and be restored to the pleasures and gaieties of the court, but that he might have access to the sanctuary, not to see the priests there, and the ceremony of the worship, but to see thy power and glory (that is, thy glorious power, or thy powerful glory, which is put for all God's attributes and perfections), "that I may increase in my acquaintance with them and have the agreeable impressions of them made upon my heart" - so to behold the glory of the Lord as to be changed into the same image, Co2 3:18. "That I may see thy power and glory," he does not say, as I have seen them, but "as I have seen thee." We cannot see the essence of God, but we see him in seeing by faith his attributes and perfections. These sights David here pleases himself with the remembrance of. Those were precious minutes which he spent in communion with God; he loved to think them over again; these he lamented the loss of, and longed to be restored to. Note, That which has been the delight and is the desire of gracious souls, in their attendance on solemn ordinances, is to see God and his power and glory in them.
Tyndale Open Study Notes
Ps 63 The king longs for God’s presence so vividly that he eats, drinks, and sees God’s goodness. Though worn out and harassed by the wicked, the king sees God, and this animates him with praise. God becomes his life (63:3), while the wicked perish (63:9). 63:1 Together, soul and whole body refer to a person’s entire being. • parched and weary land: When David was living in the desert, he also found himself in a spiritual wasteland, separated from God’s people and the sanctuary.