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Psalms 84:2
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- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
longeth--most intensely (Gen 31:30; Psa 17:12). fainteth--exhausted with desire. courts--as tabernacles (Psa 84:1) --the whole building. crieth out--literally, "sings for joy"; but here, and Lam 2:19, expresses an act of sorrow as the corresponding noun (Psa 17:1; Psa 61:2). heart and . . . flesh--as in Psa 63:1.
John Gill Bible Commentary
Yea, the sparrow hath found an house,.... One or other of the houses of men, where to build its nest; or its nest itself is called an house, as it seems to be explained in the next clause: the word here used signifies any bird; we translate it a "sparrow", and so Kimchi; the Targum renders it the "dove"; but the Midrash is, "it is not said as a dove, but as a sparrow: the dove takes its young, and returns to its place; not so the sparrow:'' and the swallow a nest for herself, where she may lay her young; the Septuagint, Vulgate Latin, Syriac, and Arabic versions, have it the "turtle", the stock, or ring dove: and so the Targum, which paraphrases this clause, in connection with the following, thus: "and the turtle a nest for herself, whose young are fit to be offered up upon thine altars:'' it is translated a swallow in Pro 26:2 and has its name in Hebrew from liberty, it not loving confinement, or because it freely visits the houses of men without fear: even thine altars, O Lord of hosts; that is, as some understand it, there the swallow builds a nest, and lays her young; but it can hardly be thought that this could be done in them, since the priests were so often officiating at them, and there were so much noise, fire, and smoke there; it must be "at the sides of them", as the Syriac and Arabic versions render it, or near unto them; or rather in the rafters of the house where they were; and the rafters and beams of the temple were of cedar, and in such turtles have their nests (s); or in the houses adjoining to the tabernacle; or in the trees that might be near it; see Jos 24:26, and so the psalmist seems to envy and begrudge the place these birds had, and wishes he had the same nearness as they. Kimchi observes, that if this is to be understood of David, when in the land of the Philistines, at that time high places and altars were lawful everywhere, and there birds might build their nests; but if of the captivity, the birds found a place and built their nests in the ruins of the temple and altars; and so Jarchi; for as for the temple, it was not built in the times of David; besides, when built, had a scarecrow on it (t): though the words may be considered as in connection with Psa 84:3 and what goes before be read in a parenthesis, as they are by R. Judah Ben Balsam, cited by R. Aben Ezra; "my soul longeth for the courts of the Lord, crieth out for the living God: even thine altars, O Lord of hosts''; that is, for them; or may be supplied thus, "I desire thine altars, O Lord of hosts'' (u): as the birds above mentioned seek for a nest, and desire to find one, and have what they want, and nature prompts them to; so I desire a place in thine house and courts, and near thine altars; see Mat 8:20, or thus; as these birds rejoice, when they have found an house or nest for themselves and young; so should I rejoice, might I be favoured once more with attendance on thine altars, O Lord of hosts: mention is made of "altars", referring both to the altar of burnt sacrifice, and the altar of incense, both typical of Christ, Heb 13:10 and of his sacrifice and intercession; both which believers have to do with: it is added, my King, and my God; when, by attending at his tabernacle, courts, and altars, he would testify his subjection to him as his King, and his faith in him, and thankfulness to him, as his God; see Joh 20:28. (s) Vide Theocrit. Idyl. 5. (t) "To drive away birds", or "to destroy them", Misn. Middot, c. 4. s. 6. Maimon. & Bartenora, in ib. (u) So Noldius, p. 23.
Psalms 84:2
Better Is One Day in Your Courts
1How lovely is Your dwelling place, O LORD of Hosts! 2My soul longs, even faints, for the courts of the LORD; my heart and my flesh cry out for the living God.
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Psalm 84-01
By James K. Boswell94639:08PSA 23:1PSA 84:2ROM 8:17EPH 1:3PHP 4:19In this sermon, the speaker outlines five key ingredients for a fulfilling relationship with God. The first ingredient is the recognition of God's power, as seen in verse one. The second ingredient is the desire for God, emphasized in verse two. The third ingredient is working with God, as mentioned in verse six. The fourth ingredient is speaking to God, highlighted in verse eight. Lastly, the fifth ingredient is trusting in God, as stated in verse twelve. The speaker also provides practical illustrations to help understand these concepts, such as the example of a plane defying gravity. The sermon emphasizes the importance of recognizing God's power, desiring a relationship with Him, actively working with Him, speaking to Him, and ultimately trusting in Him.
The Happy Man 04 Prescription for Joy
By James K. Boswell43437:07PSA 23:1PSA 84:2PSA 84:4ROM 8:16EPH 1:3PHP 4:19COL 2:9In this sermon, the preacher emphasizes the importance of recognizing God in our lives. He refers to Psalm 14:1, where it says that the fool says in his heart, "there is no God." However, the preacher suggests that the fool actually means "there is no God for me," indicating a lack of personal recognition of God. The preacher then presents a prescription for lasting joy, which includes recognizing God, desiring God, walking with God, talking to God, and trusting in God. He concludes by urging the congregation to have a personal relationship with Christ and to find complete satisfaction in Him.
Meeting as a Congregation.
By Andrew Bonar0Congregational WorshipPresence of ChristGEN 4:26PSA 84:2PSA 87:2MAL 3:16MAT 18:20JHN 3:16JHN 20:19ACT 2:42HEB 10:25REV 7:17Andrew Bonar emphasizes the significance of congregational gatherings in worship, rooted in the biblical promise that where two or three are gathered in Christ's name, He is present among them. He traces the origins of public worship back to Genesis, highlighting the importance of communal worship as a means of receiving God's blessings and fostering spiritual growth. Bonar warns against the dangers of neglecting assembly, noting that true worshippers gather to reflect on God's name and attributes, which enhances their spiritual experience. He encourages believers to expect the presence of Christ and the outpouring of the Holy Spirit during these gatherings, urging them to share the message of salvation with others. Ultimately, Bonar calls for a renewed commitment to congregational worship, anticipating the eternal gathering with the Lord.
The Dejected Believer's Soliloquy. a Discourse Occasioned by the Decease of Mrs. Ann Button.
By John Gill0Hope in GodOvercoming DespairJOB 6:21JOB 22:29PSA 40:11PSA 84:2PSA 115:3ISA 45:2MAT 11:28ROM 7:23EPH 1:31PE 2:11John Gill preaches on the theme of the dejected believer's struggle with despair, drawing from Psalm 40:11. He reflects on the Psalmist's longing for God's presence amidst trials and afflictions, emphasizing the importance of self-encouragement and hope in God. Gill highlights that believers often face dejection due to sin, Satan's temptations, and the hiddenness of God, yet they are called to remember God's past faithfulness and to praise Him for His grace and mercy. He encourages the congregation to maintain faith and hope, assuring them that they will yet praise God, who is the health of their countenance and their God. The sermon serves as a reminder of the eternal hope and comfort found in God, especially in times of distress.
A Test of Assurance
By Thomas Watson0PSA 63:8PSA 84:2PSA 97:10MAT 26:75PHP 3:81JN 5:1Thomas Watson emphasizes that true love for God is evidenced by a deep desire for His presence in all aspects of life, a genuine hatred for sin, a coolness towards worldly things, an inability to live without Him, and a willingness to go to great lengths to seek Him. Those who love God prioritize Him above all else, including wealth and even life itself. Additionally, genuine love for God is reflected in a love for His saints and a fear of dishonoring Him, leading to repentance and a deep sorrow for sin.
Receiving and Walking
By James Bourne0PSA 62:5PSA 73:26PSA 84:2ISA 40:31LAM 3:26JHN 6:35GAL 2:16GAL 6:9COL 2:6TIT 3:5James Bourne preaches on the importance of walking with Christ as we first received Him, emphasizing the need to maintain a fervent spirit and constant communion with Jesus. He warns against losing our first love and becoming indifferent towards Christ and His teachings, urging believers to guard against spiritual decay and seek to keep their conscience blameless. Bourne encourages the congregation to hold fast to the truths of God, maintain a strong faith, and diligently use the means appointed by God for spiritual nourishment and growth.
Heavenly Meditation
By Richard Baxter0PSA 84:2MAT 5:10MAT 25:34MAT 26:41ROM 4:201CO 2:91CO 15:54REV 4:8REV 22:17REV 22:20Richard Baxter preaches about the importance of daily meditation and prayer, urging believers to retire to a private place, set aside worldly thoughts, and focus on heavenly realities to ignite a transformation from a forgetful sinner to an ardent lover of God. He emphasizes the anticipation of everlasting rest, the nearness of Christ's return, and the joy of being welcomed into God's kingdom. Baxter encourages a longing for heavenly glory, a surrender to God's will, and a readiness for Christ's return, highlighting the ultimate hope of eternal rest and joy in God's presence.
That They Have Great Effects on the Body, Is No Sign
By Jonathan Edwards0PSA 84:2PSA 119:120DAN 10:8HAB 3:16REV 1:17Jonathan Edwards discusses the effects of affections on the body, emphasizing that all affections, whether spiritual or not, have some impact on the body due to the close connection between the soul and body. He argues that great effects on the body do not necessarily indicate spiritual affections, as strong emotions can also arise from temporal or natural sources. Edwards challenges the notion that high spiritual affections cannot have a significant effect on the body, pointing out that divine revelations of God's glory can overwhelm the physical frame. He highlights biblical examples where intense religious affections led to bodily manifestations, suggesting that such bodily effects can be a sign of genuine spiritual experiences.
- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
longeth--most intensely (Gen 31:30; Psa 17:12). fainteth--exhausted with desire. courts--as tabernacles (Psa 84:1) --the whole building. crieth out--literally, "sings for joy"; but here, and Lam 2:19, expresses an act of sorrow as the corresponding noun (Psa 17:1; Psa 61:2). heart and . . . flesh--as in Psa 63:1.
John Gill Bible Commentary
Yea, the sparrow hath found an house,.... One or other of the houses of men, where to build its nest; or its nest itself is called an house, as it seems to be explained in the next clause: the word here used signifies any bird; we translate it a "sparrow", and so Kimchi; the Targum renders it the "dove"; but the Midrash is, "it is not said as a dove, but as a sparrow: the dove takes its young, and returns to its place; not so the sparrow:'' and the swallow a nest for herself, where she may lay her young; the Septuagint, Vulgate Latin, Syriac, and Arabic versions, have it the "turtle", the stock, or ring dove: and so the Targum, which paraphrases this clause, in connection with the following, thus: "and the turtle a nest for herself, whose young are fit to be offered up upon thine altars:'' it is translated a swallow in Pro 26:2 and has its name in Hebrew from liberty, it not loving confinement, or because it freely visits the houses of men without fear: even thine altars, O Lord of hosts; that is, as some understand it, there the swallow builds a nest, and lays her young; but it can hardly be thought that this could be done in them, since the priests were so often officiating at them, and there were so much noise, fire, and smoke there; it must be "at the sides of them", as the Syriac and Arabic versions render it, or near unto them; or rather in the rafters of the house where they were; and the rafters and beams of the temple were of cedar, and in such turtles have their nests (s); or in the houses adjoining to the tabernacle; or in the trees that might be near it; see Jos 24:26, and so the psalmist seems to envy and begrudge the place these birds had, and wishes he had the same nearness as they. Kimchi observes, that if this is to be understood of David, when in the land of the Philistines, at that time high places and altars were lawful everywhere, and there birds might build their nests; but if of the captivity, the birds found a place and built their nests in the ruins of the temple and altars; and so Jarchi; for as for the temple, it was not built in the times of David; besides, when built, had a scarecrow on it (t): though the words may be considered as in connection with Psa 84:3 and what goes before be read in a parenthesis, as they are by R. Judah Ben Balsam, cited by R. Aben Ezra; "my soul longeth for the courts of the Lord, crieth out for the living God: even thine altars, O Lord of hosts''; that is, for them; or may be supplied thus, "I desire thine altars, O Lord of hosts'' (u): as the birds above mentioned seek for a nest, and desire to find one, and have what they want, and nature prompts them to; so I desire a place in thine house and courts, and near thine altars; see Mat 8:20, or thus; as these birds rejoice, when they have found an house or nest for themselves and young; so should I rejoice, might I be favoured once more with attendance on thine altars, O Lord of hosts: mention is made of "altars", referring both to the altar of burnt sacrifice, and the altar of incense, both typical of Christ, Heb 13:10 and of his sacrifice and intercession; both which believers have to do with: it is added, my King, and my God; when, by attending at his tabernacle, courts, and altars, he would testify his subjection to him as his King, and his faith in him, and thankfulness to him, as his God; see Joh 20:28. (s) Vide Theocrit. Idyl. 5. (t) "To drive away birds", or "to destroy them", Misn. Middot, c. 4. s. 6. Maimon. & Bartenora, in ib. (u) So Noldius, p. 23.