Psalms 18:2(vv2–3)Yahweh is my rock, my fortress, and my deliverer; my God, my rock, in whom I take refuge; my shield, and the horn of my salvation, my high…
Psalms 139:9-10(v2)If I take the wings of the dawn, and settle in the uttermost parts of the sea, even there your hand will lead me, and your right hand will…
Philippians 4:6(v1)In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God.
Psalms 4:1(v1)Answer me when I call, God of my righteousness. Give me relief from my distress. Have mercy on me, and hear my prayer.
Isaiah 32:2(v2)A man shall be as a hiding place from the wind, and a covert from the storm, as streams of water in a dry place, as the shade of a large…
Show all 85 cross-references
Psalms 62:6(v2)He alone is my rock and my salvation, my fortress. I will not be shaken.
Deuteronomy 4:29(v2)But from there you shall seek Yahweh your God, and you shall find him when you search after him with all your heart and with all your soul.
Psalms 62:2(v2)He alone is my rock, my salvation, and my fortress. I will never be greatly shaken.
Psalms 77:3(v2)I remember God, and I groan. I complain, and my spirit is overwhelmed.
Psalms 18:46(v2)Yahweh lives! Blessed be my rock. Exalted be the God of my salvation,
Psalms 23:6(v4)Surely goodness and loving kindness shall follow me all the days of my life, and I will dwell in Yahweh’s house forever.
Psalms 27:5(v2)For in the day of trouble, he will keep me secretly in his pavilion. In the secret place of his tabernacle, he will hide me. He will lift…
Proverbs 18:10(v3)Yahweh’s name is a strong tower: the righteous run to him, and are safe.
Psalms 27:4(v4)One thing I have asked of Yahweh, that I will seek after: that I may dwell in Yahweh’s house all the days of my life, to see Yahweh’s…
Psalms 142:3(v2)When my spirit was overwhelmed within me, you knew my route. On the path in which I walk, they have hidden a snare for me.
Psalms 17:8(v4)Keep me as the apple of your eye. Hide me under the shadow of your wings,
Psalms 91:4(v4)He will cover you with his feathers. Under his wings you will take refuge. His faithfulness is your shield and rampart.
Psalms 40:2(v2)He brought me up also out of a horrible pit, out of the miry clay. He set my feet on a rock, and gave me a firm place to stand.
Jonah 2:2-4(v2)He said, “I called because of my affliction to Yahweh. He answered me. Out of the belly of Sheol I cried. You heard my voice. For you threw…
Psalms 40:11(v7)Don’t withhold your tender mercies from me, Yahweh. Let your loving kindness and your truth continually preserve me.
Isaiah 54:11(v2)“You afflicted, tossed with storms, and not comforted, behold, I will set your stones in beautiful colors, and lay your foundations with…
Psalms 62:7(vv3–4)My salvation and my honor is with God. The rock of my strength, and my refuge, is in God.
Ruth 2:12(v4)May Yahweh repay your work, and a full reward be given to you from Yahweh, the God of Israel, under whose wings you have come to take…
Psalms 15:1(v4)Yahweh, who shall dwell in your sanctuary? Who shall live on your holy hill?
Psalms 57:1(v4)Be merciful to me, God, be merciful to me, for my soul takes refuge in you. Yes, in the shadow of your wings, I will take refuge, until…
Psalms 63:7(v4)For you have been my help. I will rejoice in the shadow of your wings.
Psalms 86:6(v1)Hear, Yahweh, my prayer. Listen to the voice of my petitions.
Psalms 143:4(v2)Therefore my spirit is overwhelmed within me. My heart within me is desolate.
Psalms 21:4(v6)He asked life of you and you gave it to him, even length of days forever and ever.
Psalms 42:6(v2)My God, my soul is in despair within me. Therefore I remember you from the land of the Jordan, the heights of Hermon, from the hill Mizar.
Psalms 43:5(v2)Why are you in despair, my soul? Why are you disturbed within me? Hope in God! For I shall still praise him: my Savior, my helper, and my…
Psalms 55:5(v2)Fearfulness and trembling have come on me. Horror has overwhelmed me.
Psalms 91:1(v4)He who dwells in the secret place of the Most High will rest in the shadow of the Almighty.
Psalms 116:2(v3)Because he has turned his ear to me, therefore I will call on him as long as I live.
Psalms 140:7(v3)Yahweh, the Lord, the strength of my salvation, you have covered my head in the day of battle.
Matthew 23:37(v4)“Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often I would have gathered your children…
Genesis 24:27(v7)He said, “Blessed be Yahweh, the God of my master Abraham, who has not forsaken his loving kindness and his truth toward my master. As for…
Psalms 56:12(v5)Your vows are on me, God. I will give thank offerings to you.
Psalms 89:36-37(v6)His offspring will endure forever, his throne like the sun before me. It will be established forever like the moon, the faithful witness in…
Malachi 3:16-18(v5)Then those who feared Yahweh spoke one with another; and Yahweh listened, and heard, and a book of memory was written before him, for those…
Psalms 65:1(vv5, 8)Praise waits for you, God, in Zion. Vows shall be performed to you.
Psalms 21:6(v6)For you make him most blessed forever. You make him glad with joy in your presence.
Psalms 41:12(v7)As for me, you uphold me in my integrity, and set me in your presence forever.
Psalms 57:3(v7)He will send from heaven, and save me, he rebukes the one who is pursuing me. God will send out his loving kindness and his truth.
Psalms 86:11(v5)Teach me your way, Yahweh. I will walk in your truth. Make my heart undivided to fear your name.
Psalms 115:13(v5)He will bless those who fear Yahweh, both small and great.
Psalms 130:2(v1)Lord, hear my voice. Let your ears be attentive to the voice of my petitions.
Psalms 142:4-5(v4)Look on my right, and see; for there is no one who is concerned for me. Refuge has fled from me. No one cares for my soul. I cried to you,…
Isaiah 9:6-7(v7)For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor,…
Luke 1:33(v7)and he will reign over the house of Jacob forever. There will be no end to his Kingdom.”
2 Corinthians 1:10(v3)who delivered us out of so great a death, and does deliver; on whom we have set our hope that he will also still deliver us;
Revelation 3:12(v4)He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of…
Psalms 4:6-7(v3)Many say, “Who will show us any good?” Yahweh, let the light of your face shine on us. You have put gladness in my heart, more than when…
Psalms 16:5-6(v5)Yahweh assigned my portion and my cup. You made my lot secure. The lines have fallen to me in pleasant places. Yes, I have a good…
Psalms 43:3(v7)Oh, send out your light and your truth. Let them lead me. Let them bring me to your holy hill, to your tents.
Psalms 55:1-2(v1)Listen to my prayer, God. Don’t hide yourself from my supplication. Attend to me, and answer me. I am restless in my complaint, and moan
Psalms 66:19(v5)But most certainly, God has listened. He has heard the voice of my prayer.
Psalms 90:1(v4)Lord, you have been our dwelling place for all generations.
Psalms 92:13(v4)They are planted in Yahweh’s house. They will flourish in our God’s courts.
Psalms 145:1-2(v8)I will exalt you, my God, the King. I will praise your name forever and ever. Every day I will praise you. I will extol your name forever…
Proverbs 20:28(v7)Love and faithfulness keep the king safe. His throne is sustained by love.
Isaiah 46:3-4(v3)“Listen to me, house of Jacob, and all the remnant of the house of Israel, that have been carried from their birth, that have been carried…
Micah 7:20(v7)You will give truth to Jacob, and mercy to Abraham, as you have sworn to our fathers from the days of old.
Luke 1:54-55(v7)He has given help to Israel, his servant, that he might remember mercy, as he spoke to our fathers, to Abraham and his offspring forever.”
Luke 22:44(v2)Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground.
Acts 10:35(v5)but in every nation he who fears him and works righteousness is acceptable to him.
Hebrews 6:18(v4)that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to…
Hebrews 9:24(v7)For Christ hasn’t entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in…
Genesis 32:10(v7)I am not worthy of the least of all the loving kindnesses, and of all the truth, which you have shown to your servant; for with just my…
Psalms 5:1-3(v1)Give ear to my words, Yahweh. Consider my meditation. Listen to the voice of my cry, my King and my God; for I pray to you. Yahweh, in the…
Psalms 17:1(v1)Hear, Yahweh, my righteous plea; Give ear to my prayer, that doesn’t go out of deceitful lips.
Psalms 54:1(v1)Save me, God, by your name. Vindicate me in your might.
Psalms 66:13-16(v8)I will come into your temple with burnt offerings. I will pay my vows to you, which my lips promised, and my mouth spoke, when I was in…
Psalms 71:22(v8)I will also praise you with the harp for your faithfulness, my God. I sing praises to you with the lyre, Holy One of Israel.
Psalms 72:15-17(v6)They shall live, and to him shall be given of the gold of Sheba. Men shall pray for him continually. They shall bless him all day long.…
Psalms 79:13(v8)So we, your people and sheep of your pasture, will give you thanks forever. We will praise you forever, to all generations.
Isaiah 53:10(v6)Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He…
Mark 14:33-34(v2)He took with him Peter, James, and John, and began to be greatly troubled and distressed. He said to them, “My soul is exceedingly…
Psalms 6:1(v1)Yahweh, don’t rebuke me in your anger, neither discipline me in your wrath.
Psalms 28:2(v1)Hear the voice of my petitions, when I cry to you, when I lift up my hands toward your Most Holy Place.
Psalms 61:7(v4)He shall be enthroned in God’s presence forever. Appoint your loving kindness and truth, that they may preserve him.
Psalms 64:1(v1)Hear my voice, God, in my complaint. Preserve my life from fear of the enemy.
Psalms 146:2(v8)While I live, I will praise Yahweh. I will sing praises to my God as long as I exist.
Hebrews 7:21-25(v7)(for they indeed have been made priests without an oath), but he with an oath by him that says of him, “The Lord swore and will not change…
Psalms 30:12(v8)to the end that my heart may sing praise to you, and not be silent. Yahweh my God, I will give thanks to you forever!
85 distinct cross-references across this passage (88 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (28 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv1, 3, 5, 6, 71. Hear my cry, O God! It is not…
1. Hear my cry, O God! It is not exactly ascertained at what time this psalm was composed; but there seems to be some probability in the conjecture, that David had been for a considerable period in possession of the throne before he fell into the circumstances of distress which are here mentioned. I agree with those who refer it to the time of the conspiracy of Absalom; for, had he not been an exile, he could not speak, as in the second verse, of crying from the ends of the earth. By using the term cry, he would intimate the vehemency of his desire; and it is a word which expresses inward fervency of spirit, without reference to the fact whether he may have prayed aloud, or in a low and subdued tone. The repetition which is employed denotes his diligence and perseverance in prayer, and teaches us that we should not faint and become discouraged in this exercise, because God may not have immediately and openly testified his acceptance of our petitions. There can be no question that, by the ends of the earth, he refers to the place of his banishment, as being cut off from access to the temple and the royal city. By some, indeed, the words have been understood figuratively, as meaning, that he prayed from the lowest deeps of distress; but I can see no foundation for this. In a subsequent part of the psalm, he calls himself King, a title never assumed by him before the death of Saul, and from this circumstance we may at once infer, that the time referred to was that when he fled in trepidation from the fury of his son Absalom, and hid himself in the wilderness of Mahanaim, and places of a similarly solitary description. Mount Zion was the place where the ark of the covenant had been deposited, and it was the seat of royalty; and David, when banished from this, which was the principal and most eligible locality, speaks as if he had been driven to the uttermost parts of the earth. Living, though he did, under the shadows of a legal dispensation, he did not cease to pray, because removed to a distance from the temple; and how inexcusable must our conduct be, privileged as we are of God, and called to draw near by the way which has been opened through the blood of Christ, if we break not through every hinderance which Satan presents to our communications with heaven? Let those who may have been deprived of the hearing of the word, and the dispensation of the sacraments, so as, in a manner, to be banished out of the Church, learn from the example of David to persevere in crying to God, even under these solitary circumstances. He adverts, in what follows, to his grief and anguish. He adds the fact of his being shut up from every method of escape, that the grace of God might be made more apparent in his deliverance. The Hebrew word עטף, ataph, which I have translated vexed, means occasionally to cover, or involve, which has led some to render the clause, while my heart is turned about; that is, tossed hither and thither, or agitated. This is a harsh translation. Others read with more propriety, while my heart is involved in cares and troubles, or overwhelmed. I have adopted a simpler rendering, although I would not be understood as denying the metaphor, to which they suppose that there is an allusion. The clause, there can be no question, is inserted to intimate that he was not prevented by trouble from having recourse to God. Notice was taken already of the outward trial to which he was subjected, in distance from the sanctuary, and of his rising above this, so as to direct his cry to God; and in the words before us, we have his confession that he was far from being stoically insensible, being conscious of a severe inward struggle with grief and perplexity of mind. It is the duty, then, of believers, when oppressed with heaviness and spiritual distress, to make only the more strenuous efforts for breaking through these obstacles in their approaches to God. His prayer is, that God would bring him to that safety from which he seems to be excluded. By a rock or citadel, he means, in general, secure protection, from which he complains of being shut out, as it was impossible to reach it unless he were raised by the hand of God. In looking round him, it seemed as if every place of shelter and safety were lifted up above his head and rendered inaccessible. He was cut off from all help, and yet, hopeless as deliverance appeared, he had no doubt of his safety, should God only extend his hand for interposition. This is the plain meaning of the passage, when divested of figure, that God was able to rescue him from danger, though all other help should be withdrawn, and the whole world should stand between him and deliverance; a truth which we would do well to consider seriously. In looking for deliverance from God, we must beware of yielding to the suggestions of sense; we should remember that he does not always work by apparent means, but delivers us when he chooses by methods inscrutable to reason. If we attempt to prescribe any one particular line of procedure, we do no less than wilfully limit his almighty power.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv2, 5, 6, 7From the place where I was banished, being driven…
From the place where I was banished, being driven out of the city and Temple by my son Absalom.
Unto the which without thy help I cannot attain.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv1–8Psa 61:1 « To the chief Musician upon Neginah,…
Psa 61:1 « To the chief Musician upon Neginah, [A Psalm] of David. » Hear my cry, O God; attend unto my prayer.
To the chief Musician upon Neginah, &c.] Vincenti in melodiis Davidis (Vatab.). It is probable that he made this psalm when, driven out of his kingdom by his son Absalom, he took up at Mahanaim beyond Jordan, 2Sa 17:24, and therehence prayed from the ends of the earth, or rather of the land, Psa 61:2. Howbeit R. Obadiah saith, that this psalm is De pugna cum Aram in confinibus Israel, concerning the battle with the Syrians in the borders of the land. See 2Sa 10:14, &c., and 1Ch 19:16, &c.
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Ver. 1. Hear my cry, O God] Heb. my shouting, my sad outcry; for he was in great extremity, Psa 61:2, and seeks ease by prayer. This is the way, Job 22:21 Php 4:6-7, walk in it. Prayer hath virtutem pacativam; it doth sweetly settle the soul, and lodge a blessed security in it.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv2, 4, 5, 6, 7, 8Of the earth; or rather, of the land; to…
Of the earth; or rather, of the land; to which David was driven by the tyranny of his enemies.
Lead me to the rock that is higher than I; convey me into some high and secure fortress, which I could not reach without thy succour, and where mine enemies cannot come at me. He alludes to their custom of securing themselves in rocks, 1Sa 13:6.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn vv1, 5In these verses we may observe,
In these verses we may observe,
I. David's close adherence and application to God by prayer in the day of his distress and trouble: "Whatever comes, I will cry unto thee (Psa 61:2), - not cry unto other gods, but to thee only, - not fall out with thee because thou afflictest me, but still look unto thee, and wait upon thee, - not speak to thee in a cold and careless manner, but cry to thee with the greatest importunity and fervency of spirit, as one that will not let thee go except thou bless me." This he will do, 1. Notwithstanding his distance from the sanctuary, the house of prayer, where he used to attend as in the court of requests: "From the end of the earth, or of the land, from the most remote and obscure corner of the country, will I cry unto thee." Note, Wherever we are we may have liberty of access to God, and may find a way open to the throne of grace. Undique ad coelos tantundem est viae - Heaven is equally accessible from all places. "Nay, because I am here in the end of the earth, in sorrow and solitude, therefore I will cry unto thee." Note, That which separates us from our other comforts should drive us so much the nearer to God, the fountain of all comfort. 2. Notwithstanding the dejection and despondency of his spirit: "Though my heart is overwhelmed, it is not so sunk, so burdened, but that it may be lifted up to God in prayer; if it is not capable of being thus raised, it is certainly too much cast down. Nay, because my heart is ready to be overwhelmed, therefore I will cry unto thee, for by that means it will be supported and relived." Note, Weeping must quicken praying, and not deaden it. Is any afflicted? Let him pray, Jam 5:13; Ps. 102, title.
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II. The particular petition he put up to God when his heart was overwhelmed and he was ready to sink: Lead me to the rock that is higher than I; that is, 1. "To the rock which is too high for me to get up to unless thou help me to it. Lord, give me such an assurance and satisfaction of my own safety as I can never attain to but by thy special grace working such a faith in me." 2. "To the rock on the top of which I shall be set further out of the reach of my troubles, and nearer the serene and quiet region, than I can be by any power or wisdom of my own." God's power and promise are a rock that is higher than we. This rock is Christ; those are safe that are in him. We cannot get upon this rock unless God by his power lead us. I will put thee in the cleft of the rock, Exo 33:22. We should therefore by faith and prayer put ourselves under the divine management, that we may be taken under the divine protection.
III. His desire and expectation of an answer of peace. He begs in faith (Psa 61:1): "Hear my cry, O God! attend unto my prayer; that is, let me have the present comfort of knowing that I am heard (Psa 20:6), and in due time let me have that which I pray for."
IV. The ground of this expectation, and the plea he uses to enforce his petition (Psa 61:3): "Thou hast been a shelter for me; I have found in thee a rock higher than I: therefore I trust thou wilt still lead me to that rock." Note, Past experiences of the benefit of trusting in God, as they should engage us still to keep close to him, so they should encourage us to hope that it will not be in vain. "Thou hast been my strong tower from the enemy, and thou art as strong a ever, and thy name is as much a refuge to the righteous as ever it was." Pro 18:10.
V. His resolution to continue in the way of duty to God and dependence on him, Psa 61:4. 1. The service of God shall be his constant work and business. All those must make it so who expect to find God their shelter and strong tower: none but his menial servants have the benefit of his protection. I will abide in thy tabernacle for ever. David was now banished from the tabernacle, which was his greatest grievance, but he is assured that God by his providence would bring him back to his tabernacle, because he had by his grace wrought in him such a kindness for the tabernacle as that he was resolved to make it his perpetual residence, Psa 27:4. He speaks of abiding in it for ever because that tabernacle was a type and figure of heaven, Heb 9:8, Heb 9:9, Heb 9:24. Those that dwell in God's tabernacle, as it is a house of duty, during their short ever on earth, shall dwell in that tabernacle which is the house of glory during an endless ever. 2. The grace of God and the covenant of grace shall be his constant comfort: I will make my refuge in the covert of his wings, as the chickens seek both warmth and safety under the wings of the hen. Those that have found God a shelter to them ought still to have recourse to him in all their straits. This advantage those have that abide in God's tabernacle, that in the time of trouble he shall there hide them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv1–8Hear my cry, O God,.... Being in distress; and…
Hear my cry, O God,.... Being in distress; and which was vocally expressed with great fervency and importunity;
attend unto my prayer; which psalm was made by him, and not for him; inwrought in his heart by the Spirit of God, and put up by him with a true heart and full assurance of faith, and related to his own case in particular. Aben Ezra thinks that the former word designs public prayer, vocally and openly expressed; and that this intends prayer in the heart, or mental prayer; both the Lord hears and attends unto, and is here requested; which is marvellous grace and condescension in him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv1, 2, 4, 5, 6David flees to God, and resolves to trust him,…
David flees to God, and resolves to trust him, ver. 1-4. Praises God from an assurance of future blessings, ver. 5-8. To the chief musician upon Neginah, A psalm of David.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv1–8The psalmist's prayer for those who were banished from…
PSALM LXI
The psalmist's prayer for those who were banished from their
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own land, and from the ordinances of God, 1, 2.
He praises God for his past mercies, 3;
purposes to devote himself entirely to his service, 4, 5.
He prays for the king, 6, 7;
and promises to perform his vow to the Lord daily, 8.
NOTES ON PSALM LXI
The title, To the chief Musician upon Neginath, נגינת. The verb נגן nagan signifies to strike or play on a musical instrument, especially one of the stringed kind; but the נגינות neginoth, as it is written in about thirty MSS., may signify either the players on the instruments or the instruments themselves. The Psalm appears to have been written about the close of the captivity, and the most judicious interpreters refer it to that period. On this supposition the notes are formed.
Verse 1. Hear my cry, O God] In the midst of a long and painful captivity, oppressed with suffering, encompassed with cruel enemies and insolent masters, I address my humble prayer to THEE, O my God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv2, 4, 5, 6Psa 61:2-3. From the end of the earth —…
Psa 61:2-3. From the end of the earth — Or rather, of the land, to which, it seems, David had been driven by the violence of his enemies; will I cry unto thee — And not to other gods, but to thee only. It is our happiness that, wherever we are, we may have liberty of access to God, and may find a way open to a throne of grace. Lead me to the rock that is higher than I — Convey to a place of safety, where mine enemies cannot approach to hurt me: take me under thy peculiar care and protection. He alludes to their custom of securing themselves in rocks. God’s power and promise are a rock that is higher than we. In these we must take refuge, and in these must we abide. Christ is the rock of our salvation, and they, and only they, are safe that are in him. But we cannot get upon this rock unless God lead us by his power. I will put thee in the cleft of the rock — We should therefore, by faith and prayer, put ourselves under the divine conduct, that we may be taken under the divine protection. For thou hast been a shelter to me — I have found in thee a rock higher than I, therefore I trust thou wilt still lead me to that rock. Our past experience of the benefit of trusting in God, as it should engage us still to keep close to him, so it should encourage us to hope that it will not be in vain. Thou hast been my strong tower from the enemy, and thou art as strong as ever, and thy name as much a refuge for the righteous as ever it was, Pro 18:10.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv1–8Hear my cry, O God - See the notes…
Hear my cry, O God - See the notes at Psa 5:2. The word rendered cry in this place sometimes denotes a joyful shout - a shout of triumph; but the connection makes it certain that it here refers to the voice of prayer. It is implied that it was audible prayer, or that the psalmist gave utterance to his desires in words. It is language such as would be produced by deep distress; when a sad and burdened heart gives vent to its feelings in a loud cry for mercy.
Attend unto my prayer - Give ear; incline the ear to me, Psa 5:1; Psa 17:1, Psa 17:6; Psa 39:12; Psa 71:2.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v1Psalms 61
Psalms 61
To the chief Musician upon Neginah, A Psalm of David
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1 Hear my cry, O God;
Attend unto my prayer.
2 From the end of the earth will I cry unto thee, when my heart is overwhelmed:
Lead me to the rock that is higher than I.
3 For thou hast been a shelter for me,
And a strong tower from the enemy.
4 I will abide in thy tabernacle for ever:
I will trust in the covert of thy wings. Selah.
5 For thou, O God, hast heard my vows:
Thou hast given me the heritage of those that fear thy name.
6 Thou wilt prolong the king’s life:
And his years as many generations.
7 He shall abide before God for ever:
O prepare mercy and truth, which may preserve him.
8 So will I sing praise unto thy name for ever,
That I may daily perform my vows.
EXEGETICAL AND CRITICAL
Its Contents and Composition—The Psalmist calls from afar for deliverance to God (Psa_61:1-2), who has previously afforded it to him (Psa_61:3), and he prays for shelter and protection in God’s tent (Psa_61:4), on the ground of previous special tokens of grace (Psa_61:5). Upon this is based the prayer for special blessings for the king (Psa_61:6-7), for which the Psalmist will offer without cessation the thanksgiving he has vowed (Psa_61:8). Although the king is referred o in the third person, this does not necessarily show that he and the Psalmist are two different persons. The objection that such a petition in he mouth of the speaker would be immodest, amounts to nothing, when we consider that the contents of the prayer refer to the eternal royal position before God’s face and the worthy fulfilment of this position as well as enduring establishment in it by Divine blessing. The king thus praying gives his petition naturally and involuntarily a more objective form, and if we hold fast to its composition by David, and accordingly refer Psa_61:5 to the special promise, 2 Samuel 7, it has likewise a prophetic character. It is unnecessary, therefore, to put this verse into the mouth of a chorus (Paulus), which Psa_61:2 would not allow, or to understand this of the dynasty of David (Hengstenberg), or the rule of the Messiah (many of the older interpreters after the Chald.), which would be against the wording and context. It thus resembles Psalms 21 Since now the expression: to be a guest in the tent of God, is entirely in David’s style (Psalms 15), and the “end of the earth” can be satisfactorily explained, there is no reason to give up the statement of the title, and think of a prophet under King Josiah and his successors at the time of the exile at Babylon (Ewald), or of a priest in a Jewish colony living among the heathen in the time of the Seleucidæ (Hitzig), or a poet living in a distant land, perhaps in banishment (Hupfeld), or indeed of King Cyrus (Böttcher).
Str. I. Psa_61:2. From the end of the earth.—This is an expression for the greatest distance from the dwelling of God, as the place of protection, help and salvation, not indeed mathematically, but in accordance with the feelings, but yet on a geographical foundation in accordance with the ideas of the Israelites, not in contrast to heaven and its centre=out from the earth (Luther), or out of the uttermost depths of the earth (Clauss), but in contrast to Zion as the middle of the earth (Psa_74:12; Eze_5:5), and in connection with the usage of the language, in accordance with which the land to the east of the Jordan did not belong to the land of Canaan in the strictest sense (Num_32:29 sq.), and a foreign land included generally the idea of banishment from the face of God (Psalms 42). We have therefore properly to think of the abode of David in the district of Gilead at the time of his flight before Absalom, and the translation: from the end of the land (Geier, et al ), is to be rejected.—In the covering of my heart.—[This word is used of covering with a garment, of clothing the valleys with corn, Ps. 65:14, etc. Thus by a natural metaphor of clothing the mind or soul, covering it over, enveloping it, clouding it with care, anxiety, trouble, Psa_102:1; Isa_57:16.—Upon a rock, too high for me.—A rock which was inaccessible to him by his own power, and hence still more inaccessible to his enemies. The high rock is a usual figure of security, comp. Psa_27:5.
Psa_61:3. A strong tower before the face of the enemy.—Comp. Jdg_9:51; Pro_18:10. This is parallel with the high rock, both of which afford a sure refuge before the enemy. They are alike inaccessible to him.—C. A. B.]
[Str. II. Psa_61:4. Let me be a guest.—Compare Psa_15:1; Psa_27:4.—In Thy tent.—Perowne: “The expression is figurative, no doubt, but would hardly have been employed after the Temple was built, and hence it is almost certain that the Psalm belongs to the time of David.”—Forever—Hupfeld: “The plural עוֹלָמים is not used with reference to the double eternity of this and the future life, as the Rabbins, but instead of the singular עולָם, usually עוֹלָם וָעֶד.” The reference is entirely personal.—Let me find refuge in the shelter of Thy wings.—Comp. Psa_17:8; Psa_57:1. Perowne thinks the reference here is evidently to the outstretched wings of the cherubim, but it is better to think of the more simple figure of the hen, or eagle, as in the other passages.
Psa_61:5. The possession of those that fear Thy name.—Perowne: “Primarily this would be the land of Canaan, and then it would include all blessings, temporal and spiritual, which were in fact implied and comprised in the possession of the land.—C. A. B.]
[Str. III. Psa_61:6-7. Add days to the days of the king! (May) his years (be) as generation and generation. May he sit (enthroned) before God’s face, appoint grace and truth that they may guard him.—The king David here prays that he as the anointed of Jehovah may have a long life, seeing one generation after another, that he may sit on his throne enjoying the sunshine of God’s countenance, and that God’s grace and truth may be the appointed guards, to stand at the side of his throne, to protect him from his enemies and rebellious subjects. David, realizing that he is the anointed of the Lord, does not always distinguish between himself and the Messianic dynasty, so that the latter thought fills up as it were the background of his consciousness. The translation of the A. V., Perowne, Alexander, et al. of the verbs as futures of confident expectation, is not so good, The translation given above is essentially that of Hupfeld and Moll.—C. A. B.]
DOCTRINAL AND ETHICAL
1. It is worse to be separated from the house of God than it is to be far from home. When the pious experience both painfully, they long above all in hope of return to the former. But where ever we may be on earth, we can call upon God and implore in prayer, with the assurance of faith, the consolation of the Divine promises and the assistance of Divine help in order to a deliverance unattainable by our own power.
2. The faith of an afflicted man finds great strength in looking at previous exhibitions of Divine help in words and deeds, and arises on this foundation not unfrequently to the boldest hopes of faith, especially to the desire for a communion with God, which reaches from time into eternity, and to the prayer for the blessings necessary thereto. For the possession of the promised land secured to those who fear God and allotted to them, forms the foundation, the sweet pledge, the symbolical type of the inheritance involved in it.
HOMILETICAL AND PRACTICAL
Fresh hopes spring forth from experiences of grace, and when prayer is heard anew, new vows are entwined with the thanksgivings to which we have been accustomed of old.—A long life is a blessing only when grace and truth are its guardians.—Communion with God is best strengthened by prefering to be a guest in the house of God.—Our welfare is best provided for when we are provided with the good things of the house of God.—God sees us and hears us everywhere, but He prefers to see us in His house and in His ways.—Children of God need to pray likewise for temporal welfare and earthly good things, but their special desire is for communion with their God.—Communion with God is spiritually attained through grace and faith in the heart; it presents itself as intercourse with God in prayer and the service of God; it is accomplished as an eternal sitting on a throne before God’s face with submission to God’s grace and truth—He who would gain abiding blessings, must not only flee to God’s protection, but must keep himself at the house of God and allow himself to be led in his calling by God’s grace and truth.—It is likewise the king’s honor and surest gain to show himself to be a servant of God.
Starke: God is to us all things and will be all by faith.—God is more inclined to hear our prayers than we are to send them up to Him.—The reward which the God-fearing are to receive, is not based on their own merits, but God’s gracious promises.
Frisch: To lift up holy hands is everywhere good and nowhere fruitless.—Franke: So long as we have an earthly mind, we have a heart unfaithful to God.—Arndt: We are so much indebted to God that we should pay something daily.—Tholuck The inheritance of those who fear God is His rich grace.—Taube: Truly it is equally far from earth to heaven in all places, and God is everywhere near those who call upon Him.
[Matt. Henry: That which separates us from our other comforts, should drive us so much nearer to God, the fountain of all comfort.—Weeping must quicken praying, and not deaden it.—We need not desire to be better secured than under the protection of God’s mercy and truth.—Spurgeon: Tribulation brings us to God, and brings God to us. Faith’s greatest triumphs are achieved in her heaviest trials.—How infinitely higher than we are is the salvation of God We are low and grovelling, but it towers like some tall cliff far above us.—Experience is the nurse of faith. From the past we gather arguments for present confidence.—He who communes with God is always at home.—There should be a parallel between our supplications and our thanksgivings. We ought not to leap in prayer, and limp in praise.—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv2–8heart is overwhelmed--literally, "covered over with darkness," or, "distress."
heart is overwhelmed--literally, "covered over with darkness," or, "distress."
to the rock-- (Psa 18:2; Psa 40:2).
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higher than I--which otherwise I cannot ascend.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv2–82. From the end of the earth—Or, taking ארצ,…
2. From the end of the earth—Or, taking ארצ, (arets,) “earth,” in the sense of land, that is, the Hebrew territory, as it sometimes signifies, the description would be literally true, for Mahanaim, where we suppose David now was, lay not far from the eastern border, in the central mountains of Gilead. But it seems far to be separated from the sanctuary.
Overwhelmed—Or, faint, as Lam_2:19, “children that faint for hunger.” See Psalms 102, title.
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Rock that is higher than I— “Rock,” here, is to be taken in the figurative sense of fortress, stronghold, place of security. The “Rock that is higher than I,” is one that is above his kingly command, safer than all his military defences—the immediate protection of God himself. Out of himself, above himself, he seeks his refuge in God.
The fundamental passage is Deu_32:4, and it is parallel to Isa_26:4, where “everlasting strength” is in Hebrew, the rock of ages, from which comes our hymn of that title. Compare Psa_62:2; Psa_62:7, also, Psa_71:3, where “strong habitation” denotes rock of habitation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv1–81. my cry … my prayer] Synonynas often coupled…
1. my cry … my prayer] Synonynas often coupled together to express the urgency of supplication. Cp. Psa_17:1; 1Ki_8:28; Jer_7:16; Jer_11:14.
1–4. David prays that God will prove Himself a refuge as in time past, and that he may again live in His presence and under His protection in Jerusalem.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv2–7(2) From the end. of the earth . .…
(2) From the end. of the earth . . .—A hyperbolic expression for a great distance. Isaiah (Isa_5:26) uses the expression of Assyria, and it would be natural in an exile’s mouth, but must not be pressed to maintain any theory of the psalm’s date.
When my heart is overwhelmed.—Literally, in the covering of my heart, the verb being used (Psa_65:13) of the valleys covered with corn, and metaphorically, as here, of “the garment of heaviness,” which wraps a sad heart (Psalms 102 title; Isa_57:16). (Comp. Tennyson’s “muffled round with woe.”)
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Lead me to the rock . . .—Literally, upon the rock lead me, which is probably a constructio prægnans for lead me to the rock too high for me to climb by myself, and place me there. The elevated rock is a symbol of security, which cannot be obtained without the Divine help. Others take the expression as figurative for a difficulty which it needs God’s help to surmount.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv1–8This short psalm is one of much beauty, and…
This short psalm is one of much beauty, and was sung daily at Matins in the earliest ages of the Church. It is, however, somewhat obscure, especially in its later portion, where a king is spoken of (ver. 6), who may be David, or may represent David"s house, or may be the Messiah, the "King" of Psa_2:6. The Davidical authorship, asserted in the "title," is probable, though some contend for a captive exile of a later date. The psalm consists of an earnest prayer (vers. 1, 2), followed by expressions of trust and confidence (vers. 3-7), and by a burst of praise in conclusion (ver. 8). Metrically, it consists of two strophes of four verses each, separated by the pause mark, "Selah.
Hear my cry, O God. (see the comment on Psa_17:1) The word rinnah expresses a shrill, piercing cry, but one which may be of joy or of lamentation. Attend unto my prayer; i.e. "hear and answer it.
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HOMILIES BY W. FORSYTH Vers. 1-8. The power of prayer in trouble.
"My cry." Every one has his own needs. Think how it is this day. In how many lands, by what various voices, with what manifold emotions, the cries of men are uttered! What sighs of pain, what plaints of desire, what passionate prayers for help, go up to heaven! Who but God could "attend" to them all? Moses groaned under "the burden of all the people". (Num_11:11) Paul was oppressed with "the care of all the Churches". (2Co_11:28) But increase the "burden," and multiply the "cares" ten thousand times, and what is it all compared with what falls upon God? What mind but the eternal mind of God could attend to all? What love but the infinite and unchanging love of God would not grow weary by the continual comings and the countless importunities of such multitudes of suppliants? But God bends his ear to all. Not one, not the humblest or the poorest, is neglected. Wherever we are, however great and sore may be our troubles, though weak and sinful and unworthy of the least of God"s mercies, yet if we call upon him he will hear us; if we commit our cause to him, he will bring us deliverance. The psalm illustrates the power of prayer in trouble.
I PRAYER SPRINGING FROM FAITH IN GOD. Like an exile, we may be far off from friends, solitary and sad. But God is always near. Though all help from man should fail, God is with us to deliver us. The enemy may be coming in like a flood. There may seem to be no way to escape. But God will, when we cry to him, stretch forth his mighty arm from above, and lead us to "the Rock" where we shall find safety and peace.
II PRAYER SUSTAINED BY THE MEMORY OF PAST MERCIES. (Vers. 3-5) We trust our friends. The remembrance of their kindness in the past emboldens us to confide in them for the future. How much more should we trust in God! Thou hast been a Shelter for me" is a strong plea. Our past life is not lost. It is gone, but it has left its lessons and its memories. Looking back, we can see the hand of God. Our memories may be turned to hopes. Our remembrance of God"s gracious dealings may be converted into inspiration and guidance for the future.
III PRAYER RISING TO THE HEIGHTS OF ASSURANCE. (Vers. 6, 7) When we are sincere in our prayers, we feel that we have not only pledged ourselves to God, but that God has pledged himself to us. He will not only give us "the heritage" of his people, but the "life" that will enable us to enjoy it. His white-robed angels of "mercy and truth" will go with us and preserve us, and we shall "abide before God forever.
IV PRAYER CULMINATING IN JOYFUL CONSECRATION TO GOD. (Ver. 8) Prayer ends in praise. True praise is not in words only, but in the free and joyous devotion of cur lives. Religion will be a daily duty. Our service here will be a preparation for our service hereafter forever and ever. W.F.
HOMILIES BY C. SHORT Vers. 1-4. A cry from the wilderness.
I THE HEART BECOMES "FAINT" WHEN IT IS CONSCIOUS OF BEING FAR FROM GOD. (Ver. 1)
II WHEN THUS OVERWHELMED (OR FAINT), OUR DIFFICULTIES ARE TOO GREAT FOR US. (Ver. 2)
III WE ARE THEN DRIVEN FOR HELP TO GOD, WHO ALONE CAN ENABLE US TO SURMOUNT THEM. "Land me upon the rock that is too high for me.
IV PAST EXPERIENCE WARRANTS US TO EXPECT THE INTERPOSITION OF GOD. (Ver. 3)
V TO DWELL NEAR GOD ALWAYS AND CONSCIOUSLY IS THE GREATEST BLESSEDNESS. (Ver. 4) S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv1–8To the Chief Musician upon Neginah, a Psalm of…
To the Chief Musician upon Neginah, a Psalm of David. The original indicates that both the hymn and the musical instrument were David's. He wrote the verses and himself sang them to the stringed instrument whose sound he loved so well. We have left the Psalms entitled Michtam, but we shall still find much precious meaning though the golden name be wanting. We have met with the title of this Psalm before, in Psalms 4, 6, 54, and 55, but with this difference, that in the present case the word is in the singular number: the Psalm itself is very personal, and well adapted for the private devotion of a single individual.
This Psalm is a pearl. It is little, but precious. To many a mourner it has furnished utterance when the mind could not have devised a speech for itself. It was evidently composed by David after he had come to the throne, --see Ps 61:6. The second verse leads us to believe that it was written during the psalmist's enforced exile from the tabernacle, which was the visible abode of God: if so, the period of Absalom's rebellion has been most suitably suggested as the date of its authorship, and Delitzsch is correct in entitling it, "Prayer and thanksgiving of an expelled King on his way back to his throne." We might divide the verses according to the sense, but it is preferable to follow the author's own arrangement, and make a break at each SELAH.
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Ver. 1. Hear my cry, O God. He was in terrible earnest; he shouted, he lifted up his voice on high. He is not however content with the expression of his need: to give his sorrows vent is not enough for him, he wants actual audience of heaven, and manifold succour as the result. Pharisees may rest in their prayers; true believers are eager for an answer to them: ritualists may be satisfied when they have, "said or sung" their litanies and collects, but living children of God will never rest till their supplications have entered the ears of the Lord God of Sabaoth.
Attend unto my prayer. Give it thy consideration, and such an answer as thy wisdom sees fit. When it comes to crying with us, we need not doubt but that it will come to attending with God. Our heavenly Father is not hardened against the cries of his own children. What a consoling thought it is that the Lord at all times hears his people's cries, and is never forgetful of their prayers; whatever else fails to move him, praying breath is never spent in vain!
Title. The word Neginah (the singular of Neginoth) may be understood to be synonymous with the kinnor or harp: that is to say, the instrument of eight strings, probably played with a bow or plectrum. John Jess.
Ver. 1. Hear my cry, O God; attend unto my prayer. Aquinas saith that some read the words thus, Intende ad cantica mea, attend unto my songs--and so the words may be safely read, from the Hebrew word hgr ranah, which signifies to shout or shrill out for joy-- to note that the prayers of the saints are like pleasant songs and delightful ditties in the ears of God. No mirth, no music, can be so pleasing to us as the prayers of the saints are pleasing to God. So 2:14 Ps 141:2. Thomas Brooks.
Ver. 1. My cry. There is a text in Job where the "hypocrites in heart" are spoken of condemningly, because "they cry not when he bindeth them." I like to feel that no hard fortitude is required of the chastened child of God, but that it ought to feel, and may cry, under the rod, without a single rebellious thought. Mary B. M. Duncan.
Ver. 1-2. One ejaculation begetteth another. Hear my cry; attend unto my prayer (yet no words thereof mentioned); and Ps 61:2. From the end of the earth will I cry: he had thus cried, and he will therefore cry again and again. As billows of temptation ever and anon stop his mouth and interrupt him, so as he now and then doth but peep above water, and get breathing space, he will thus cry, Lead me, or "guide me, "or carry me to yonder rock which is higher than I. Thomas Cobbet (1608-1686), on Prayer.
Whole Psalm. The progressive I wills.
I. I will cry.
II. I will abide in thy tabernacle.
III. I will trust.
IV. I will sing praise.
Ver. 1. Answers to prayer to be earnestly sought.
I. What hinders the answer of prayer?
II. What is our duty when answers are denied?
III. What encouragements we have to believe that the delay
is only temporary.
Psalms 61:2*
Ver. 1-2. See Psalms on "Ps 61:1" for further information.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv1–6Hear my cry, O God; attend unto my prayer.
Psa_61:1-8
Hear my cry, O God; attend unto my prayer.
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A meditation on the sixty-first psalm
In the first verse it is not the Jew but the man that speaks. The same idea can be found in all languages. When David speaks thus, he speaks for the whole world! There is no doubt the most intense personality in the petition; it is my cry, it is my prayer. What then? Even when the man individualizes himself most carefully, he does but mingle most familiarly with all other men. This is the voice of an exile--a man far from the city which he loves most; yet even at the extremity of the land he says he will cry unto God. Why not? God can give the exile a home! Wherever God reveals himself in loving pity and all the riches of His grace, the soul may take its rest, knowing that no lion shall be there, neither shall any ravenous beast go up thereon. David cried from the end of the land! We have cried from the same extremity. By processes too subtle for us to comprehend, God has often caused our misfortunes to become our blessings, In the midst of the psalmists trouble there rises an aspiration--lead me to the rock that is higher than I. The self-helplessness expressed in this prayer moves our entire sympathy. Lead me--what a blind man who had wandered from the accustomed path would say; lead me--what a lame man would say who had fallen by reason of his great weakness; lead me--what a terrified man would say who had to pass along the edge of a bottomless abyss. It is in such extremities that men best know themselves. David wished to be led to the rock; he wished to stand firmly, to stand above the flood-line, to have rest after so great disquietude. Then there is a rock higher than we? We have heard of Jesus Christ by this strange name; we have heard of Him as the Rock of ages; we have heard of Him as the Rock in the wilderness; we have heard of Him as the Stone rejected of the builders but elected of God to the chief place. The aspiration is succeeded by a recollection (Psa_61:3). History is rightly used when it becomes the guide of hope. The days of a mans life seem to be cut off from each other by the nights which intervene; but they are continuous when viewed from the altitude of Divine providence. Yesterday enriches to-day. All the historic triumphs of the Divine arm stimulate us in the present battle. We may say of God--What Thou hast been, Thou wilt be; because Thou hast inclined Thine ear unto us, therefore will we call upon Thee as long as we live. I will abide in Thy tabernacle for ever, I will trust in the covert of Thy wings. Here is a beautiful combination--worship and confidence! The relation is not only beautiful, but strictly sequential; for worship is confidence, and confidence is worship. Truly to kneel before God is to express trust in Him, and truly to express trust in Him is to bow down and worship at His footstool. This is the complete idea of worship: not prayer only, not hope only, not adoration only, not a blind dependence only; but all combined, all rounded into one great act of life. Under the covert of Thy wings--how tender the figure! The bird spreads her wings over the nest where her young ones lie, and thus gives them warmth, and affords them all the little protection in her power. What a beautiful image of unity, defence, completeness, safety, is so frail a thing as the nest of a bird! Multiply that image by infinitude; carry it far above all the mischances which may befall the little home of the bird, and then see how full of comfort is the idea. We have heard of a shelter, and a tower, and a tabernacle,--words which have much meaning for the heart when its distresses are not to be numbered, and which reach their full explanation only in that great Saving Man who was wounded for our transgressions. (J. Parker, D. D.)
The pious experiences of an exile
I. A deep sense of isolation. From the end of the earth will I cry unto Thee. Few feelings are more saddening than the feeling of lonelihood. It hangs like a cold leaden cloud over the heart. In this lonelihood, and far away from the scenes of his home and populations of men, he prays. The Great Father is accessible in all seasons of the soul, and all points of space.
II. A felt need for Divine helps. Many things would tend to overwhelm the heart of David with sorrow--the conduct of Absalom his son, the treachery of professed friends, the disorders of his country, and, above all, remorse on account of the many wrong things he had done and which had perhaps brought all these distresses upon him. Under such a load of sadness, he feels that his only hope is in God. The soul in its sorrow requires something outside of itself and greater, and there is a Rock for tempest-tossed souls.
III. A yearning for lost privileges. I will abide in Thy tabernacle for ever. He was far away from this tabernacle now,--a scene where he had often worshipped and experienced the raptures of religion. Profoundly does he feel the loss, and hence he resolves on his return to abide there, not only to visit it occasionally, but to continue as a resident, dwell in the house of the Lord all the days of his life. When there, he had felt like the young bird under the wing of its parent, warm, safe, and happy; and this privilege he yearned for again. I will trust in the covert of Thy wings. It is an old adage, that the well is not missed until it is dried up. The loss of blessings is evermore the means of deepening our impressions as to their value.
IV. As acknowledgment of Divine kindness (Psa_61:5). The heritage mentioned is participation in the honours and privileges of the chosen people, and such were indeed great (Rom_9:4-5). What a heritage! And this David acknowledges as being given to him by God. Whatever privileges we have, personal, social, political, or religious, our heritage is the gift of God.
V. An assurance of future prosperity. Thou wilt prolong the kings life. He seems to have been assured of two things.
1. The lengthening of his rule as a king. Thou wilt prolong the kings life--add days to that reign which was nearly brought to an abrupt termination.
2. The continuation of his privileges as a saint. He shall abide before God for ever. These two things he seems to have been assured of--that he should live for years, and for years to come enjoy the presence of his God. Blessed assurance this!
VI. A cry for moral excellence. Mercy and truth. These are the cardinal virtues. Grace and truth came by Jesus Christ. A soul full of benevolence and in harmony with eternal realities. In this all good is comprised. Herein Paradise blooms and blossoms. The profoundest hunger Of all souls should be for these two things, grace and truth. Having these, all else follows.
VII. A resolution to worship for ever. Worship is the highest end of being. Religion, or worship, is not the means to an end, it is the grandest end of existence. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v1Psalms 61
Psalms 61
THE situation of the singer in this psalm is the same as in Psalms 63. In both he is an exile longing for the sanctuary, and in both "the king" is referred to in a way which leaves his identity with the psalmist questionable. There are also similarities in situation, sentiment, and expression with Psalms 42 and 43-e.g., the singers exile, his yearning to appear in the sanctuary, the command given by God to His Lovingkindness {Psa_42:8 and Psa_61:8} the personification of Light and Troth as his guides, {Psa_43:3} compared with the similar representation here of Lovingkindness and Troth as guards set by God over the psalmist. The traditional attribution of the psalm to David has at least the merit of providing an appropriate setting for its longings and hopes, in his flight from Absalom. No one of the other dates proposed by various critics seems to satisfy anybody but its proposer. Hupfeld calls Hitzigs suggestion "wunderbar zu lesen." Graetz inclines to the reign of Hezekiah, and thinks that "the connection gains" if the prayer for the preservation of the kings life refers to that monarchs sickness. The Babylonish captivity, with Zedekiah for "the king," is preferred by others. Still later dates are in favour now. Cheyne lays it down that "pre-Jeremian such highly spiritual hymns (i.e., Psalms 61 and 63) obviously cannot be," and thinks that "it would not be unplausible to make them contemporanaeous with Psalms 42, the king being Antiochus the Great," but prefers to assign them to the Maccabean period, and to take "Jonathan, or (better) Simon" as the king. Are "highly spiritual hymns" probable products of that time?
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If the Selah is accepted as marking the end of the first part of the psalm, its structure is symmetrical, so far as it is then divided into two parts of four verses each; but that division cuts off the prayer in Psa_61:4 from its ground in Psa_61:5. Selah frequently occurs in the middle of a period, and is used to mark emphasis, but not necessarily division. It is therefore better to keep Psa_61:4 and Psa_61:5 together, thus preserving their analogy with Psa_61:2 and Psa_61:3. The scheme of this little psalm will then be an introductory verse, followed by two parallel pairs of verses, each consisting of petition and its grounding in past mercies (Psa_61:2, Psa_61:3, and Psa_61:4-5), and these again succeeded by another pair containing petitions for "the king," while a final single verse, corresponding to the introductory one, joyfully foresees life-long praise evoked by the certain answers to the singers prayer.
The fervour of the psalmists supplication is strikingly expressed by his use in the first clause, of the word which is ordinarily employed for the shrill notes of rejoicing. It describes the quality of the sound as penetrating and emotional, not the nature of the emotion expressed by it. Joy is usually louder tongued than sorrow; but this suppliants need has risen so high that his cry is resonant. To himself he seems to be at "the end of the earth"; for he measures distance not as a map maker, but as a worshipper. Love and longing are potent magnifiers of space. His heart "faints," or is "overwhelmed." The word means literally "covered," and perhaps the metaphor may be preserved by some such phrase as wrapped in gloom. He is, then, an exile and therefore sunk in sadness. But while he had external separation from the sanctuary chiefly in view, his cry wakes an echo in all devout hearts. They who know most about the inner life of communion with God best know how long and dreary the smallest separation between Him and them seems, and how thick is the covering spread over the heart thereby.
The one desire of such a suppliant is for restoration of interrupted access to God. The psalmist embodies that yearning in its more outward form, but not without penetrating to the inner reality in both the parallel petitions which follow. In the first of these, (Psa_61:2 b) the thought is fuller than the condensed expression of it. "Lead me on" or in, says he, meaning, Lead me to and set me on. His imagination sees towering above him a great cliff, on which, if he could be planted, he might defy pursuit or assault. But he is distant from it, and the inaccessibility which, were he in its clefts, would be his safety, is now his despair. Therefore he turns to God and asks Him to bear him up in His hands, that he may set his foot on that rock. The figure has been, strangely enough, interpreted to mean a rock of difficulty, but against the usage in the Psalter. But we do not reach the whole significance of the figure if we give it the mere general meaning of a place of safety. While it would be too much to say that "rock" is here an epithet of God (the absence of the definite article and other considerations are against that), it may be affirmed that the psalmist, like all devout men, knew that his only place of safety was in God. "A rock" will not afford adequate shelter; our perils and storms need "the Rock." And, therefore, this singer bases his prayer on his past experience of the safe hiding that he had found in God. "Place of refuge" and "strong tower" are distinctly parallel with "rock." The whole, then, is like the prayer in Psa_31:2-3 : "Be Thou to me a strong rock. For Thou art my rock."
The second pair of verses, containing petition and its ground in past experience (Psa_61:4-5), brings out still more clearly the psalmists longing for the sanctuary. The futures in Psa_61:4 may be taken either as simple expressions of certainty, or, more probably, as precative, as is suggested by the parallelism with the preceding pair. The "tent" of God is the sanctuary, possibly so called because at the date of the psalm "the ark of God dwelt in curtains." The "hiding place of Thy wings" may then be an allusion to the Shechinah and outspread pinions of the Cherubim. But the inner reality is more to the psalmist than the external symbols, however his faith was trained to connect the two more indissolubly than is legitimate for us. His longing was no superstitious wish to be near that sanctuary, as if external presence brought blessing, but a reasonable longing, grounded on the fact for his stage of revelation, that such presence was the condition of fullest realisation of spiritual communion, and of the safety and blessedness thence received. His prayer is the deepest desire of every soul that has rightly apprehended the facts of life, its own needs and the riches of God. The guests in Gods dwelling have guest rights of provision and protection. Beneath His wings are safety, warmth, and conscious nearness to His heart. The suppliant may feel far off, at the end of the world: but one strong desire has power to traverse all the distance in a moment. "Where the treasure is, there will the heart be also"; and where the heart is, there the man is.
The ground of this second petition is laid in Gods past listening to vows, and His having given the psalmist "the heritage of those that fear Thy name." That is most naturally explained as meaning primarily the land of Israel, and as including therein all other blessings needful for life there. While it is capable of being otherwise understood, it is singularly appropriate to the person of David during the period of Absaloms rebellion, when victory was beginning to declare itself for the king. If we suppose that he had already won a battle, {2Sa_18:6} we can understand how he takes that success as an omen and urges it as a plea. The pair of verses will then be one instance of the familiar argument which trustful hearts instinctively use, when they present past and incomplete mercies as reasons for continued gifts, and for the addition of all which is needed to "perfect that which concerneth" them. It rests on the confidence that God is not one who "begins and is not able to finish."
Very naturally, then, follows the closing prayer in Psa_61:6-7. The purely individual character of the rest of the psalm, which is resumed in the last verse, where the singer speaking in the first person, represents his continual praise as the result of the answer to his petitions for the king, makes these petitions hopelessly irrelevant, unless the psalmist is the king and these prayers are for himself. The transition to the third person does not necessarily negative this interpretation, which seems to be required by the context. The prayer sounds hyperbolical, but has a parallel in Psa_21:4, and need not be vindicated by taking the dynasty rather than the individual to be meant, or by diverting it to a Messianic reference. It is a prayer for length of days, in order that the deliverance already begun may be perfected, and that the psalmist may dwell in the house of the Lord forever {cf. Psa_23:6; Psa_27:4} He asks that he may sit enthroned before God forever-that is, that his dominion may by Gods favour be established and his throne upheld in peace. The psalm is in so far Messianic that the everlasting kingdom of the Christ alone fulfils its prayer.
The final petition has, as has been noticed above, parallels in Psalms 42 and Psalms 43, to which may be added the personifications of Goodness and Lovingkindness in Psa_23:6. These bright harnessed angels stand sentries over the devout suppliant, set on their guard by the great Commander; and no harm can come to him over whom Gods Lovingkindness and Faithfulness keep daily and nightly watch;
Thus guarded, the psalmists prolonged life will be one long anthem of praise, and the days added to his days will be occupied with the fulfilment of his vows made in trouble and redeemed in his prosperity. What congruity is there between this closing verse which is knit closely to the preceding by that "So," and the previous pair of verses, unless the king is himself the petitioner? "Let him sit before God forever"-how comes that to lead up to "So will I harp to Thy name forever"? Surely the natural answer is, Because "he" and "I" are the same person.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v1Superscription.—“To the Chief Musician.” See Introduction to Psalms 57.…
INTRODUCTION
Superscription.—“To the Chief Musician.” See Introduction to Psalms 57. “Upon Neginah.” Hebrew: Neginath. “The LXX. and Vulg., evidently read Neginoth in the plural, which occurs in the title of five psalms, and is perhaps the true reading. Whether the word be singular or plural, it is the general term by which all stringed instruments are described.” “Of David.” The contents of the psalm confirm the title as to its Davidic authorship. The psalm was probably composed by David When he was in exile in consequence of the rebellion of Absalom (2 Samuel 15-18, especially 2Sa_17:22).
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THE CRY OF A TROUBLED HEART
(Psa_61:1-4.)
We have here—
I. A painful experience. “From the end of the earth will I cry unto Thee, when my heart is overwhelmed.” The experience of David included—
1. Distressing exile. “From the end of the earth” is an expression denoting a painful sense of removal to a great distance from the dwelling-place of God. The country to the east of Jordan, into which David had been compelled to retreat, was not accounted the Lord’s land properly. (Comp. Num_32:29; Jos_22:19). In this country the Psalmist felt himself as it were banished to the extremity of the earth, far from the face of God. He was far from the city that he loved most, from his home, from his throne, and from the tabernacle of his God. To the godly soul separation from the ordinances of worship is a sore trial.
2. Overwhelming sorrow. “When my heart is overwhelmed.” Moll: “In the covering of my heart.” The idea is that his heart was enveloped with trouble. Anxiety and grief wrapped his soul as a garment. Terribly bitter and painful were the experiences of the Psalmist at this time. Our souls, too, have known the bitterness and desolation of great sorrows and severe trials. Like David, there are times when we are in anguish because of the feeling of absence from God, and the rebellion of our own children, and the ingratitude and treachery of those we esteemed our friends, &c.
II. A fervent prayer. “Hear my cry, O God,” &c.
1. The object of the prayer. The Psalmist seeks Divine audience. “Hear my cry, O God.” And Divine consideration. “Attend unto my prayer.” But the chief object of his prayer was Divine protection. “Lead me to the rock that is higher than L” More correctly: “Lead me to a rock that is too high for me;” i.e., a rock so high that he could not ascend it by his own power, and which his enemies would not be able to ascend. His own resources were inadequate to secure his safety; so he seeks the protection of God. The high rock is a frequent figure for security. He who stands upon it is far above the reach of his enemies. Our Lord Jesus Christ is the true Rock for human souls.
2. The self-distrust involved in this prayer. “Lead me” is the cry of the man who feels incompetent to direct his own steps, or choose his own path. “To a rock that is too high for me,” indicates a sense of insufficiency and the abandonment of self-dependence. If we are to be secure and blessed, we must be led to ONE who is far above us in wisdom, power, &c.
3. The personality of this prayer. “Hear my cry, O God; attend unto my prayer,” &c. “Though all men pray,” says Dr. Parker, “yet each man has his own prayer. The heart has its own way of telling its own tales, and cannot be satisfied with paraphrase or generalisation. It must tell all its sins, and set forth in order its troubles, its plagues, and its high desires; with brokenness of speech, which is often the most perfect of eloquence, it must recite the number of its failures, and tell of all its groping and stumbling along the path of life. No man will it accept as a hired advocate; no voice could do it justice; it must utter my cry and my prayer, and where it cannot find words it will heave the sigh or the groan which asks God to be His own interpreter. We may have great helps in prayer, the spirit may accept the choicely wise and tender words of other men; yet there is a point at which the heart breaks away to hold secret intercourse with the Father and Saviour of men.”
This is indeed a fervent prayer—a pathetic, urgent, earnest cry of the human heart to God.
III. A cheering recollection. “Thou hast been a shelter for me, a strong tower from the enemy.” In former times God had been to the Psalmist a sure refuge, had preserved him safely amid many and great dangers, &c. To the thoughtful and devout heart life abounds with memorials of the Divine goodness and faithfulness. “It is inexpressibly important to keep the mind up to a full realisation of all that God has done in one’s personal history. When a man’s own history goes for nothing with him, he may be regarded as having sunk below the level of a man; but if he will watch how God has developed his life, how wondrously He has turned it, how gently He has withdrawn it into ‘shelter’ when the storm was coming, how graciously He has placed it in the ‘strong tower’ when sounds of war shook the air, he will be moved from thankfulness to eloquence, and will say to those who doubtfully look on—‘In God is my salvation and my glory;’ ” &c. Recollections such as this of David’s should be cherished; because—
1. They impress us with our obligations to God.
2. They inspire us with hope in time of trial, and courage in time of danger.
IV. An exemplary resolution. “I will abide in Thy tabernacle for ever;” &c. The Psalmist’s recollection of past mercies inspired him with confidence in his present dangers. “Few of us would be doubtful of the future if we would make a right use of the past.” “Experience is the nurse of faith.” Trusting in God, the Psalmist looks forward to a life of—
1. Perpetual worship. “I will abide in Thy tabernacle for ever.” He has a firm assurance that he will be restored to his home and to the public worship of God. It may be, perhaps, that he looked forward to a home in heaven with God for ever. A life of worship is ennobling and blessed.
2. Hearty confidence. “I will trust in the covert of Thy wings.” A very tender and assuring figure, suggestive of affection, security, rest. Such was the full and hearty trust of the Psalmist in God.
CONCLUSION.—Let us aspire and strive after a life of confidence and worship. Such a life will raise us above the dread of dangers, will bring to us rest and comfort in the midst of sore trials, and will lead us to the tabernacle of God as our eternal home.
THE SHELTERING ROCK
(Psa_61:2.)
I. The season referred to. “When my heart is overwhelmed.” There are seasons in which the soul of the Christian is overwhelmed:—
1. From a sense of the Divine claims on our obedience (Deu_6:5; Mat_22:37).
2. From the pressure of heavy trials (Psa_55:12-14).
3. From the keenness of temptation. The very best of men are subject to temptation. Moses and David, Daniel and Job. Yea, Christ Himself.
4. From the anticipations of future evils.
II. Whither the Psalmist desires to be led. “To the rock that is higher than I.” The rock gives the idea—
1. Of strength (Psa_62:2; Psa_62:6; Psa_62:8).
2. Durability. “I am the Lord, I change not.” “Jesus Christ, the same yesterday, and to-day, and for ever.”
III. The grounds of the Psalmist’s plea. “From the ends of the earth,” &c.
1. This prayer is prompted by a consciousness of need.
2. In this prayer we have the true source of ability addressed.
3. In this prayer we see the encouragement he derives from past experience. “For Thou hast been a shelter for me, a strong tower from the enemy.”—GEO. STOCKDALE, in “The Pulpit Analyst.”
THE CONFIDENCE OF A TROUBLED HEART
(Psa_61:5-8.)
We have here—
I. Confidence of safety and stability in God. “Thou wilt prolong the king’s life; his years as many generations. He shall abide before God for ever.” These expressions of confidence are variously interpreted. They are interpreted of (ɑ) David himself—that God would deliver him out of the danger in which he was placed, would grant him long life, and restore him to the throne and the tabernacle without danger of being driven into exile again. (β) Of the dynasty of David. Hengstenberg: “David speaks designedly of the days of the king instead of his own days for the purpose of showing that he considered the promise of eternal dominion as relating not to himself personally, but to his family—the royal family of David.” (γ) Of the Messiah. “David, realising that he is the anointed of the Lord, does not always distinguish between himself and the Messianic dynasty, so that the latter thought fills up as it were the background of his consciousness.”
We certainly have here an expression of his assurance of his own safety and stability. His occupancy of the throne was imperilled. Absalom and the rebel army sought to take even his life. But he was confident that God would preserve his life, and restore him to his throne. “He shall abide before God for ever,” may signify more than a constant abode at Jerusalem in the enjoyment of the ordinances of worship. Barnes: “His restoration to his home, to his throne, and to the privileges of the sanctuary, he may have regarded as an emblem of his ultimate reception into a peaceful heaven, and his mind may have glanced rapidly from the one to the other. On earth, after his restoration, he would have no fear that he would be banished again; in heaven, of which such a restoration might be regarded as an emblem, there would be no change, no exile.”
Notwithstanding the subtlety and malice and power of his enemies, the spiritual interests of the godly man are perfectly secured by Divine grace (Joh_10:28-29; Rom_8:31-39; 2Ti_1:12). Every faithful disciple of the Lord Jesus may through Him triumph in the assurance of “a crown of glory that fadeth not away,” and of “an inheritance incorruptible and undefiled,” &c.
II. Confidence arising out of past experiences. “Thou, O God, hast heard my vows; Thou hast given me the heritage of those that fear Thy name.”
1. David had proved the efficacy of prayer. His vows included petitions. They were prayers accompanied with solemn promises. Prayer was not a mere theory or form with David, not a spiritual gymnastic either. He knew its reality and power and preciousness by experience.
2. He had received the heritage of the godly. “Thou hast given me the heritage of those that fear Thy name.” Perowne: “Primarily this would be the land of Canaan, and then it would include all blessings, temporal and spiritual, which were in fact implied and comprised in the possession of the land.” Glorious is the heritage of those who fear God now (Rom_8:16-17). It is clear, from both the experience of the Psalmist and the statement of the apostle, that the heritage of the godly may include severe trials. It is a point of great practical importance.
These past experiences were an encouragement to the Psalmist to trust God in his present dangers and trials. “History is rightly used when it becomes the guide of hope. Yesterday enriches to-day. All the historic triumphs of the Divine arm stimulate us in the present battle.” What God has been and done is an earnest of what He will yet be and do. “Because Thou hast been my help, therefore in the shadow of Thy wings will I rejoice.”
III. Confidence expressing itself in prayer. “Oh, prepare mercy and truth which may preserve him.”
1. He looks for preservation to God as the covenant God. “Mercy and truth,” loving-kindness and faithfulness, are the attributes which the Psalmist is accustomed to mention when he looks to God as a Being in covenant relations with His people. In His “mercy” God has entered into gracious engagements with His people; and in His “truth” He will fulfil those engagements.
2. His confidence does not supersede, but stimulate prayer. Presumption may lead to neglect of prayer; but faith quickens it. The attitude of true confidence is that of the bent knee and the uplifted eye.
IV. Confidence issuing in constant praise. “So will I sing praise unto Thy name for ever, that I may daily perform my vows.” As the result of his trial and prayer and assurance the Psalmist looked forward to—
1. The ascription of praise to God. “His praising God was itself the performance of his vows.” He felt and acknowledged the binding force of the vows which he had made to God. And their fulfilment he regarded not as a duty merely, but as a joyous privilege.
2. The ascription of praise to God constantly. “Praise for ever, … daily perform my vows.” Praise to God should not be an occasional exercise, but a permanent element in the spirit of our entire life. Gratitude, reverence, and trust should characterise us at all times and under all circumstances.
CONCLUSION.—In the trials of life let the Psalmist, in this-exercise of strong and devout confidence in God in the time of his great trial, be to us both an example and an encouragement. Be encouraged to exercise trust in God, and imitate the character of this trust.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible1900 · Public DomainOn v1How many confessions underlie these words. Blindness, else David…
Psa 61:2
How many confessions underlie these words. Blindness, else David would not have said, "Lead me." Weakness, otherwise he would not have thought of a rock. Littleness; therefore he says, "Higher than I." The words of the text may convey (1) the notion of safety, for the metaphor may be taken from a ship in stormy water, or from a man travelling through the desert, subject to the simooms which sweep over the sand. In either case there would be security under the lee of a "rock," and the higher the rock the more complete would be the shelter. (2) The words may carry the idea of elevation. "Lead me to that which I may climb," or rather "Place me at that height from which I may look down on things around me, and see them little."
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I. The first thing that we all want is the feeling of safety. We need a calm, quiet place, where our heaving thoughts will grow still, and where no external circumstances shall be able to move us greatly. That calm and refuge is Christ, and all who come nearer to Him do at His side pass strangely into peace. His work is so strong, His faithfulness is so sure, His presence is so tranquillising, that those who are brought to Him are always at rest.
II. Look at the image of elevation. There are few of us who, at some time or other of life, have not been occupied in going up certain heights. But outside self, and altogether apart from self, there is another object of ambition: truth. You will never have an object and an employment worthy of your being until you begin to make the ascent of truth. And what is truth? The Lord Jesus Christ. Then you will rise to the grand intention for which you were created, when you mount up higher and higher, into the mind, and the counsel, and the image, and the work, and the glory of the Lord Jesus Christ. And hence the wisdom of that prayer, "Lead me to the rock that is higher than I."
J. Vaughan, Fifty Sermons, 4th series, p. 75.
References: Psa 61:2.—Preacher’s Monthly, vol. vii., p. 69; J. Martineau, Hours of Thought, vol. ii., p. 270; Spurgeon, Evening by Evening, p. 268.
Psa 61:2-4
Consider:—
I. In what sense David could say, "Thou hast been a shelter to me," and then that he was fully justified in concluding, "I will abide in Thy tabernacle for ever; I will trust in the covert of Thy wings." The argument before us is not precisely that which we could venture in all cases to employ with our fellow-men. Man is changeable, and the goodwill which he once showed to us may no longer exist, but may have been transferred to others, who will, in their turn, be forced to give way to new objects. But the case is wholly changed when the benefactor is God. Here there is no limitation to the power, for "the eyes of all wait upon Him, and He satisfieth the desire of every living thing." Neither can there be change in the will, for "with Him is no variableness, neither shadow of turning." There is not a single answer received to prayer which may not serve as a promise that if we ask again, again we shall obtain.
II. Consider how past mercies may be used as motives to the expecting fresh at God’s hands. Let mercies be remembered as well as enjoyed, and they must be as lights in our dark days and as shields in our perilous. If I find a believer in Christ cast down because exposed to vehement temptation, I would tell that man that he does wrong in looking thus on the future; he is bound to look also on the past. Can he remember no former temptation from which he came out a conqueror, no seasons of danger when God showed Himself a very present help? And what then has he to do but to gird up the loins of his mind, and to "pray without ceasing"? In one way or another, keep the past before you if you would look the future calmly in the face. Treasure your experience. Double life by living over again every case of trial in which God has shown Himself your Friend. Let experience do its part, and faith shall hardly be languid. When you pray, "Lead me to the rock that is higher than I," call earnestly to mind what cause you have to say, "Thou hast been a shelter for me, and a strong tower from the enemy," and your language shall soon be that of confidence and exultation: "I will abide in Thy tabernacle for ever; I will trust in the covert of Thy wings."
H. Melvill, Penny Pulpit, No. 2151 (see also Voices of the Year, vol. i., p. 97).
References: Psa 61:3.—M. G. Pearse, Sermons to Children, p. 131; Bishop Woodford, Sermons on Subjects from the Old Testament, p. 129. Psa 61:7.—Spurgeon, Evening by Evening, p. 43. Psa 62:1, Psa 62:2.—A. Maclaren, Expository Sermons and Outlines on the Old Testament, p. 229.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant1903 · Public DomainOn v1The King’s vows.
The King’s vows.
To the chief musician; upon a stringed instrument: [a psalm] of David.
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In this, accordingly, we find the King’s vows -vows taken up and fulfilled in place of Israel’s, which have failed so utterly of fulfillment. The thirtieth chapter of Numbers will be found instructive as to this (see the notes). The title of the psalm has significantly here, al neginah, "upon a stringed instrument," instead of the usual plural, al neginoth. One Hand alone is upon the strings at this time. We may be assured, it is the hand of One who is a Master in harmony, amply sufficient to make all creation responsive. We have already heard Him say, In the midst of the congregation will I praise Thee." And that this is in direct connection with His vow, both the twenty-second psalm (ver. 25) and the present one assure us: "So will I psalm unto Thy Name for aye: that I may daily perform my vows."
1. The identification of the King with His people is the explanation of the first part of the psalm. The voice is like that with which the book began, as being the cry of an outcast, "from the end of the earth," which may be of the land," but is perhaps better given its whole depth of meaning. We find as we go on, that the voices are not the same; but the connection between them is full of significance. The Speaker here is pleading to be heard, to gain attention, to be led to a Rock that is higher than He. As the Representative of those whose ease He has taken up, we can understand this, and we have heard Him thus crying out of lower depths than this. And immediately God is owned as His sanctuary-refuge, "a tower of strength from the face of the enemy." As one exposed to danger, He finds His shelter where man must ever find it, "under the covert of Thy wings."
When we realize the Person that is here, there is a remarkable and blessed word which He utters, which cannot be left unnoticed. "I will sojourn in Thy tent for ever," He says. The last word is olamim, "ages," but which is applied to the ages of eternity; and there can hardly be a doubt of its meaning in this case. The use of the plural form is, I think, as we may say, pictorial, -to make emphatic that measureless duration; all the more significant in contrast with the thought of a "tent" and "sojourner," in the same sentence.
But the tent is God’s, and must contemplate that which He pitches among men, and which, though it be a "tent," in view of the glory of Him who dwells in it, does not necessarily imply any transience of the abode of the glory in it. For in relation to the new earth, and therefore the eternal state, we have in Revelation exactly the same expression: "The tent of God shall be with men, and He will tent among them" (Rev 21:3, Gk.): the thing said over twice, after the peculiar emphatic manner that we find in John, and which is the sweet divine assurance of what might seem for man too good to be true.
Thus God abides forever in a "tent," manifesting Himself in infinite condescension to His creatures in such a manner as that they shall know Him in the intimacy of perfect grace. This indeed the humanity of Christ already pledges to us. The Word made flesh could be no temporary condition, nor an isolated, however glorious, witness to the love of God. Rather must its witness be maintained and justified in all things being made conformable to it. The very throne is characterized thus as "the throne of God and the Lamb." The Lamb thus governs all; and the tent of God among men shows how this is to be realized, not simply by the saints in heaven, but by the inhabitants of earth also, -when once the banishment of sin from the earth shall make this possible.
But if this "tent" of God speak of final earthly blessing, how sweetly does the voice of Him who in this psalm is seen acquainted with the trials and sorrows of men, echo and confirm this grace! "I," He says, "will sojourn in Thy tent for ever": if Thou art pleased to have a tent, and sojournest, I too will be a sojourner; and not apart from this, but in the tent in which Thou sojournest, there will I sojourn! Blessed Lord, no wonder that when Thou wast born upon earth, the angels heralded Thee with "on earth peace, good pleasure in men"!
2. In the three verses following, which are thus the normal division of a seven, the eighth verse following not interfering with this, as we know, the same Speaker declares therefore the answer to His vows, in the "possession of those that fear God’s Name" being given to Him. His vows are in behalf of these; He takes His place as their Head and Representative; and their blessing comes through Him who has interposed for them. He openly takes accordingly the King’s place, with days "added" to the "shortened days" (Psa 102:1-28) of a life that was for their sake "taken from the earth" (Act 8:33). The prophet Isaiah, of whose words this is the Septuagint version, beautifully supplements and explains these "added days," which at first have a strange look in connection with this glorious Person: "Yet it pleased Jehovah to bruise Him: He hath put Him to grief: when Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of Jehovah shall prosper in His hand" (Isa 53:10). And these prolonged days are not to be simply the still limited days of a merely human life lengthened beyond the natural time: "His years shall be as those of successive generations." The peculiar words show how He still clings to men.
The next verse shows how the kingdoms of earth and of heaven, for so long separated, have come together. "He" -this blessed King -"shall dwell in the presence of God forever." No fear of a breach any more. And the latter part of the verse intimates that this is the voice of the people breaking in. Well may they, not doubtfully, but with the full accord of hearts filled with the prospect before them, cry: "Appoint loving-kindness and truth to preserve Him!"*
{*The verse as it stands in the ordinary text has, however, some difficulty. A few Hebrew MSS. put min instead of man, but then the preposition cannot stand alone, and Coleman therefore proposes a different division of the letters of the two words that come together (originally written without division), and to read thus, "mercy and faithfulness from Me preserve Him." It would thus be the divine voice and not that of the people. The Septuagint reads again differently, and other alterations have been proposed.}
3. With the eighth verse the original voice takes up the word again, and the concord of different speakers has fitness and beauty. "So will I psalm unto Thy Name forever," He says: "that I may daily perform My vows."
For it is to glorify God in the face of sin and rebellion that He has come in, lifting up the fallen and sustaining in its place the new creation, with henceforth no failure. Thus His "vows," which began to be fulfilled in His life on earth, and then in His atoning death, shall still be performed by Him as the Leader of the unending praise that shall fill eternity. And there shall not be a dull note there: no heart but shall be tuned to full harmony with His. Blessed be God!
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow1909 · Public DomainOn v1This Ps. was written at a distance from Jerusalem,…
This Ps. was written at a distance from Jerusalem, and is either the prayer of a king for himself, or the prayer of a subject for himself and the king. In the former case it would naturally be assigned to David, and to the time of his stay at Mahanaim beyond Jordan, during Absalom's rebellion. In the latter it might belong to any time before the exile. In present trouble the memory of past mercies inspires confidence for the future.
2. The end of the earth] or perhaps 'of the land.' Jerusalem is the centre, absence from which is banishment. The rock that is higher than I] 'a rock too high for me,' some inaccessible place of security.
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4. Tabernacle] tent. The word may be purely figurative (cp. Ps 23:7), or it may refer to the 'tabernacle' which David made for the ark. Trust] RV 'take refuge': see Psa_17:8.
5. Vows] here stand for the prayers which accompanied them. Thou hast given me, etc.] RM 'Thou hast given an heritage unto those that fear thy name.' This may mean that Absalom's rebellion has been crushed, and that the land is in the possession of loyal Israelites.
6. If David is the writer he speaks of himself here in the third person: cp. Zedekiah's words in Jer_38:5. The v. is an assurance rather than a prayer.
7. Abide.. for ever] in the continuance of his royal line: see 2Sa_7:12-13, 2Sa_7:16.; Prepare] or appoint. Mercy (RV 'lovingkindness') and truth are personified as guardian angels: see Psa_57:3.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v4(See Scofield "Psa 2:12").
trust
(See Scofield "Psa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein1922 · Public DomainOn v1Psalm 61-68
Psalm 61-68
Psalm 61
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The Identification of the King with His People
1. His cry and their cry (Psa 61:1-4)
2. His answer and exaltation (Psa 61:5-8)
The following eight Psalms are grouped together leading up again to the final deliverance of Israel and the glory of the Lord. The question in connection with this Psalm is, who is the king whose years shall be from generations to generations, that is forever, who shall abide in God’s presence forever? The ancient Jewish Targum says it is King Messiah, which is the true answer. This is the key to this Psalm. The King, Christ, is seen as identified with the remnant. He walked on earth trusting, having as the dependent Man His shelter in God. And so does the godly remnant trust and fleeing to the rock which is higher than they, find their shelter there also. And when the King comes back they will have their full deliverance.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v1A Confident Prayer for Divine Aid.
A Confident Prayer for Divine Aid.
To the chief musician upon Neginah, with the accompaniment upon stringed instruments, a psalm of David.
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v. 1. Hear my cry, O God; attend unto my prayer, the plea being all the more urgent since David at that time, probably on account of the rebellion of Absalom, was cut off from his usual privileges, particularly that of attending worship with the congregation.
v. 2. From the end of the earth, places remote from the Sanctuary, to which he was now banished, will I cry unto Thee when my heart is overwhelmed, literally, "in the covering of my heart," while his heart was enveloped, or clouded, with anxiety and care. Lead me to the rock that is higher than I, one inaccessible to him by his own strength, and therefore also to the enemies, where he would be secure under God’s protection.
v. 3. For Thou hast been a Shelter for me, a Refuge in the midst of dangers, and a strong Tower from the enemy, affording that absolute safety which only God’s power can grant.
v. 4. I will abide in Thy Tabernacle, satisfied with the privilege of a guest in the tent of God’s worship, forever; I will trust in the covert of Thy wings, the fine figure of absolute protection and safety again being used, Psa 91:1; Deu 33:27. Selah.
v. 5. For Thou, O God, hast heard my vows, those connected with his prayer; Thou hast given me the heritage of those that fear Thy name, a part in the spiritual blessings of Israel.
v. 6. Thou wilt prolong the king’s life, adding to the days of his own life, and his years as many generations, or, "May his years be as generation and generation! "For David sees in spirit the royal line ending in Christ and thus enduring throughout eternity.
v. 7. He shall abide before God forever, the king enthroned before God’s face, enjoying the light of His favor: O prepare mercy and truth, Psa 40:11; Psa 57:3, which may preserve him, the grace of God, in accordance with His faithful promise, guarding him from his enemies and rebellious subjects.
v. 8. So will I sing praise unto Thy name forever, extolling the essence of God and all His divine attributes and making them known by the proclamation of His Word, that I may daily perform my vows, the measure of his thanksgiving being the same as that of his prayers to the Lord. We Christians know how this prayer of David was heard, namely, that God preserved the throne of David through the darkness of many centuries, until the true light and salvation came in the person of Jesus Christ.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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General Information:
This is a song about God's faithfulness.
For the chief musician
"This is for the director of music to use in worship"
on a stringed instrument
"people should play a stringed instrument with this song"
A psalm of David
Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.
Hear my cry, God; attend to my prayer
These clauses have a similar meaning. AT: "God, listen to me and answer my prayer" (See: Doublet)
lead me to the rock that is higher than I
Here the writer speaks of God as if he were a high rock that he could climb for protection. (See: Metaphor)
a strong tower from the enemy
Here the writer speaks of God as if he were a "strong tower" that provides protection from his enemies. AT: "a strong tower that protects me from my enemy" or "like a strong tower that keeps me safe from my enemy" (See: Metaphor)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv1, 2, 4, 5Pss 61–63 In these royal prayers, the psalmist longs…
Pss 61–63 In these royal prayers, the psalmist longs for God’s presence. All three psalms concern themselves with the king’s security.
Ps 61 The lamenting psalmist petitions God to protect him and lead him into his presence (61:4-5). He prays for God to extend and protect the king’s rule and makes vows to praise God.
John Calvin 1540 · Public Domain On vv1, 3, 5, 6, 7 1. Hear my cry, O God! It is not…
1. Hear my cry, O God! It is not exactly ascertained at what time this psalm was composed; but there seems to be some probability in the conjecture, that David had been for a considerable period in possession of the throne before he fell into the circumstances of distress which are here mentioned. I agree with those who refer it to the time of the conspiracy of Absalom; for, had he not been an exile, he could not speak, as in the second verse, of crying from the ends of the earth. By using the term cry, he would intimate the vehemency of his desire; and it is a word which expresses inward fervency of spirit, without reference to the fact whether he may have prayed aloud, or in a low and subdued tone. The repetition which is employed denotes his diligence and perseverance in prayer, and teaches us that we should not faint and become discouraged in this exercise, because God may not have immediately and openly testified his acceptance of our petitions. There can be no question that, by the ends of the earth, he refers to the place of his banishment, as being cut off from access to the temple and the royal city. By some, indeed, the words have been understood figuratively, as meaning, that he prayed from the lowest deeps of distress; but I can see no foundation for this. In a subsequent part of the psalm, he calls himself King, a title never assumed by him before the death of Saul, and from this circumstance we may at once infer, that the time referred to was that when he fled in trepidation from the fury of his son Absalom, and hid himself in the wilderness of Mahanaim, and places of a similarly solitary description. Mount Zion was the place where the ark of the covenant had been deposited, and it was the seat of royalty; and David, when banished from this, which was the principal and most eligible locality, speaks as if he had been driven to the uttermost parts of the earth. Living, though he did, under the shadows of a legal dispensation, he did not cease to pray, because removed to a distance from the temple; and how inexcusable must our conduct be, privileged as we are of God, and called to draw near by the way which has been opened through the blood of Christ, if we break not through every hinderance which Satan presents to our communications with heaven? Let those who may have been deprived of the hearing of the word, and the dispensation of the sacraments, so as, in a manner, to be banished out of the Church, learn from the example of David to persevere in crying to God, even under these solitary circumstances. He adverts, in what follows, to his grief and anguish. He adds the fact of his being shut up from every method of escape, that the grace of God might be made more apparent in his deliverance. The Hebrew word עטף, ataph, which I have translated vexed, means occasionally to cover, or involve, which has led some to render the clause, while my heart is turned about; that is, tossed hither and thither, or agitated. This is a harsh translation. Others read with more propriety, while my heart is involved in cares and troubles, or overwhelmed. I have adopted a simpler rendering, although I would not be understood as denying the metaphor, to which they suppose that there is an allusion. The clause, there can be no question, is inserted to intimate that he was not prevented by trouble from having recourse to God. Notice was taken already of the outward trial to which he was subjected, in distance from the sanctuary, and of his rising above this, so as to direct his cry to God; and in the words before us, we have his confession that he was far from being stoically insensible, being conscious of a severe inward struggle with grief and perplexity of mind. It is the duty, then, of believers, when oppressed with heaviness and spiritual distress, to make only the more strenuous efforts for breaking through these obstacles in their approaches to God. His prayer is, that God would bring him to that safety from which he seems to be excluded. By a rock or citadel, he means, in general, secure protection, from which he complains of being shut out, as it was impossible to reach it unless he were raised by the hand of God. In looking round him, it seemed as if every place of shelter and safety were lifted up above his head and rendered inaccessible. He was cut off from all help, and yet, hopeless as deliverance appeared, he had no doubt of his safety, should God only extend his hand for interposition. This is the plain meaning of the passage, when divested of figure, that God was able to rescue him from danger, though all other help should be withdrawn, and the whole world should stand between him and deliverance; a truth which we would do well to consider seriously. In looking for deliverance from God, we must beware of yielding to the suggestions of sense; we should remember that he does not always work by apparent means, but delivers us when he chooses by methods inscrutable to reason. If we attempt to prescribe any one particular line of procedure, we do no less than wilfully limit his almighty power.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2, 5, 6, 7 From the place where I was banished, being driven…
From the place where I was banished, being driven out of the city and Temple by my son Absalom.
Unto the which without thy help I cannot attain.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–8 Psa 61:1 « To the chief Musician upon Neginah,…
Psa 61:1 « To the chief Musician upon Neginah, [A Psalm] of David. » Hear my cry, O God; attend unto my prayer.
To the chief Musician upon Neginah, &c.] Vincenti in melodiis Davidis (Vatab.). It is probable that he made this psalm when, driven out of his kingdom by his son Absalom, he took up at Mahanaim beyond Jordan, 2Sa 17:24, and therehence prayed from the ends of the earth, or rather of the land, Psa 61:2. Howbeit R. Obadiah saith, that this psalm is De pugna cum Aram in confinibus Israel, concerning the battle with the Syrians in the borders of the land. See 2Sa 10:14, &c., and 1Ch 19:16, &c.
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Ver. 1. Hear my cry, O God] Heb. my shouting, my sad outcry; for he was in great extremity, Psa 61:2, and seeks ease by prayer. This is the way, Job 22:21 Php 4:6-7, walk in it. Prayer hath virtutem pacativam; it doth sweetly settle the soul, and lodge a blessed security in it.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 4, 5, 6, 7, 8 Of the earth; or rather, of the land; to…
Of the earth; or rather, of the land; to which David was driven by the tyranny of his enemies.
Lead me to the rock that is higher than I; convey me into some high and secure fortress, which I could not reach without thy succour, and where mine enemies cannot come at me. He alludes to their custom of securing themselves in rocks, 1Sa 13:6.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 5 In these verses we may observe,
In these verses we may observe,
I. David's close adherence and application to God by prayer in the day of his distress and trouble: "Whatever comes, I will cry unto thee (Psa 61:2), - not cry unto other gods, but to thee only, - not fall out with thee because thou afflictest me, but still look unto thee, and wait upon thee, - not speak to thee in a cold and careless manner, but cry to thee with the greatest importunity and fervency of spirit, as one that will not let thee go except thou bless me." This he will do, 1. Notwithstanding his distance from the sanctuary, the house of prayer, where he used to attend as in the court of requests: "From the end of the earth, or of the land, from the most remote and obscure corner of the country, will I cry unto thee." Note, Wherever we are we may have liberty of access to God, and may find a way open to the throne of grace. Undique ad coelos tantundem est viae - Heaven is equally accessible from all places. "Nay, because I am here in the end of the earth, in sorrow and solitude, therefore I will cry unto thee." Note, That which separates us from our other comforts should drive us so much the nearer to God, the fountain of all comfort. 2. Notwithstanding the dejection and despondency of his spirit: "Though my heart is overwhelmed, it is not so sunk, so burdened, but that it may be lifted up to God in prayer; if it is not capable of being thus raised, it is certainly too much cast down. Nay, because my heart is ready to be overwhelmed, therefore I will cry unto thee, for by that means it will be supported and relived." Note, Weeping must quicken praying, and not deaden it. Is any afflicted? Let him pray, Jam 5:13; Ps. 102, title.
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II. The particular petition he put up to God when his heart was overwhelmed and he was ready to sink: Lead me to the rock that is higher than I; that is, 1. "To the rock which is too high for me to get up to unless thou help me to it. Lord, give me such an assurance and satisfaction of my own safety as I can never attain to but by thy special grace working such a faith in me." 2. "To the rock on the top of which I shall be set further out of the reach of my troubles, and nearer the serene and quiet region, than I can be by any power or wisdom of my own." God's power and promise are a rock that is higher than we. This rock is Christ; those are safe that are in him. We cannot get upon this rock unless God by his power lead us. I will put thee in the cleft of the rock, Exo 33:22. We should therefore by faith and prayer put ourselves under the divine management, that we may be taken under the divine protection.
III. His desire and expectation of an answer of peace. He begs in faith (Psa 61:1): "Hear my cry, O God! attend unto my prayer; that is, let me have the present comfort of knowing that I am heard (Psa 20:6), and in due time let me have that which I pray for."
IV. The ground of this expectation, and the plea he uses to enforce his petition (Psa 61:3): "Thou hast been a shelter for me; I have found in thee a rock higher than I: therefore I trust thou wilt still lead me to that rock." Note, Past experiences of the benefit of trusting in God, as they should engage us still to keep close to him, so they should encourage us to hope that it will not be in vain. "Thou hast been my strong tower from the enemy, and thou art as strong a ever, and thy name is as much a refuge to the righteous as ever it was." Pro 18:10.
V. His resolution to continue in the way of duty to God and dependence on him, Psa 61:4. 1. The service of God shall be his constant work and business. All those must make it so who expect to find God their shelter and strong tower: none but his menial servants have the benefit of his protection. I will abide in thy tabernacle for ever. David was now banished from the tabernacle, which was his greatest grievance, but he is assured that God by his providence would bring him back to his tabernacle, because he had by his grace wrought in him such a kindness for the tabernacle as that he was resolved to make it his perpetual residence, Psa 27:4. He speaks of abiding in it for ever because that tabernacle was a type and figure of heaven, Heb 9:8, Heb 9:9, Heb 9:24. Those that dwell in God's tabernacle, as it is a house of duty, during their short ever on earth, shall dwell in that tabernacle which is the house of glory during an endless ever. 2. The grace of God and the covenant of grace shall be his constant comfort: I will make my refuge in the covert of his wings, as the chickens seek both warmth and safety under the wings of the hen. Those that have found God a shelter to them ought still to have recourse to him in all their straits. This advantage those have that abide in God's tabernacle, that in the time of trouble he shall there hide them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–8 Hear my cry, O God,.... Being in distress; and…
Hear my cry, O God,.... Being in distress; and which was vocally expressed with great fervency and importunity;
attend unto my prayer; which psalm was made by him, and not for him; inwrought in his heart by the Spirit of God, and put up by him with a true heart and full assurance of faith, and related to his own case in particular. Aben Ezra thinks that the former word designs public prayer, vocally and openly expressed; and that this intends prayer in the heart, or mental prayer; both the Lord hears and attends unto, and is here requested; which is marvellous grace and condescension in him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 4, 5, 6 David flees to God, and resolves to trust him,…
David flees to God, and resolves to trust him, ver. 1-4. Praises God from an assurance of future blessings, ver. 5-8. To the chief musician upon Neginah, A psalm of David.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–8 The psalmist's prayer for those who were banished from…
PSALM LXI
The psalmist's prayer for those who were banished from their
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own land, and from the ordinances of God, 1, 2.
He praises God for his past mercies, 3;
purposes to devote himself entirely to his service, 4, 5.
He prays for the king, 6, 7;
and promises to perform his vow to the Lord daily, 8.
NOTES ON PSALM LXI
The title, To the chief Musician upon Neginath, נגינת. The verb נגן nagan signifies to strike or play on a musical instrument, especially one of the stringed kind; but the נגינות neginoth, as it is written in about thirty MSS., may signify either the players on the instruments or the instruments themselves. The Psalm appears to have been written about the close of the captivity, and the most judicious interpreters refer it to that period. On this supposition the notes are formed.
Verse 1. Hear my cry, O God] In the midst of a long and painful captivity, oppressed with suffering, encompassed with cruel enemies and insolent masters, I address my humble prayer to THEE, O my God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 4, 5, 6 Psa 61:2-3. From the end of the earth —…
Psa 61:2-3. From the end of the earth — Or rather, of the land, to which, it seems, David had been driven by the violence of his enemies; will I cry unto thee — And not to other gods, but to thee only. It is our happiness that, wherever we are, we may have liberty of access to God, and may find a way open to a throne of grace. Lead me to the rock that is higher than I — Convey to a place of safety, where mine enemies cannot approach to hurt me: take me under thy peculiar care and protection. He alludes to their custom of securing themselves in rocks. God’s power and promise are a rock that is higher than we. In these we must take refuge, and in these must we abide. Christ is the rock of our salvation, and they, and only they, are safe that are in him. But we cannot get upon this rock unless God lead us by his power. I will put thee in the cleft of the rock — We should therefore, by faith and prayer, put ourselves under the divine conduct, that we may be taken under the divine protection. For thou hast been a shelter to me — I have found in thee a rock higher than I, therefore I trust thou wilt still lead me to that rock. Our past experience of the benefit of trusting in God, as it should engage us still to keep close to him, so it should encourage us to hope that it will not be in vain. Thou hast been my strong tower from the enemy, and thou art as strong as ever, and thy name as much a refuge for the righteous as ever it was, Pro 18:10.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–8 Hear my cry, O God - See the notes…
Hear my cry, O God - See the notes at Psa 5:2. The word rendered cry in this place sometimes denotes a joyful shout - a shout of triumph; but the connection makes it certain that it here refers to the voice of prayer. It is implied that it was audible prayer, or that the psalmist gave utterance to his desires in words. It is language such as would be produced by deep distress; when a sad and burdened heart gives vent to its feelings in a loud cry for mercy.
Attend unto my prayer - Give ear; incline the ear to me, Psa 5:1; Psa 17:1, Psa 17:6; Psa 39:12; Psa 71:2.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 61
Psalms 61
To the chief Musician upon Neginah, A Psalm of David
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1 Hear my cry, O God;
Attend unto my prayer.
2 From the end of the earth will I cry unto thee, when my heart is overwhelmed:
Lead me to the rock that is higher than I.
3 For thou hast been a shelter for me,
And a strong tower from the enemy.
4 I will abide in thy tabernacle for ever:
I will trust in the covert of thy wings. Selah.
5 For thou, O God, hast heard my vows:
Thou hast given me the heritage of those that fear thy name.
6 Thou wilt prolong the king’s life:
And his years as many generations.
7 He shall abide before God for ever:
O prepare mercy and truth, which may preserve him.
8 So will I sing praise unto thy name for ever,
That I may daily perform my vows.
EXEGETICAL AND CRITICAL
Its Contents and Composition—The Psalmist calls from afar for deliverance to God (Psa_61:1-2), who has previously afforded it to him (Psa_61:3), and he prays for shelter and protection in God’s tent (Psa_61:4), on the ground of previous special tokens of grace (Psa_61:5). Upon this is based the prayer for special blessings for the king (Psa_61:6-7), for which the Psalmist will offer without cessation the thanksgiving he has vowed (Psa_61:8). Although the king is referred o in the third person, this does not necessarily show that he and the Psalmist are two different persons. The objection that such a petition in he mouth of the speaker would be immodest, amounts to nothing, when we consider that the contents of the prayer refer to the eternal royal position before God’s face and the worthy fulfilment of this position as well as enduring establishment in it by Divine blessing. The king thus praying gives his petition naturally and involuntarily a more objective form, and if we hold fast to its composition by David, and accordingly refer Psa_61:5 to the special promise, 2 Samuel 7, it has likewise a prophetic character. It is unnecessary, therefore, to put this verse into the mouth of a chorus (Paulus), which Psa_61:2 would not allow, or to understand this of the dynasty of David (Hengstenberg), or the rule of the Messiah (many of the older interpreters after the Chald.), which would be against the wording and context. It thus resembles Psalms 21 Since now the expression: to be a guest in the tent of God, is entirely in David’s style (Psalms 15), and the “end of the earth” can be satisfactorily explained, there is no reason to give up the statement of the title, and think of a prophet under King Josiah and his successors at the time of the exile at Babylon (Ewald), or of a priest in a Jewish colony living among the heathen in the time of the Seleucidæ (Hitzig), or a poet living in a distant land, perhaps in banishment (Hupfeld), or indeed of King Cyrus (Böttcher).
Str. I. Psa_61:2. From the end of the earth.—This is an expression for the greatest distance from the dwelling of God, as the place of protection, help and salvation, not indeed mathematically, but in accordance with the feelings, but yet on a geographical foundation in accordance with the ideas of the Israelites, not in contrast to heaven and its centre=out from the earth (Luther), or out of the uttermost depths of the earth (Clauss), but in contrast to Zion as the middle of the earth (Psa_74:12; Eze_5:5), and in connection with the usage of the language, in accordance with which the land to the east of the Jordan did not belong to the land of Canaan in the strictest sense (Num_32:29 sq.), and a foreign land included generally the idea of banishment from the face of God (Psalms 42). We have therefore properly to think of the abode of David in the district of Gilead at the time of his flight before Absalom, and the translation: from the end of the land (Geier, et al ), is to be rejected.—In the covering of my heart.—[This word is used of covering with a garment, of clothing the valleys with corn, Ps. 65:14, etc. Thus by a natural metaphor of clothing the mind or soul, covering it over, enveloping it, clouding it with care, anxiety, trouble, Psa_102:1; Isa_57:16.—Upon a rock, too high for me.—A rock which was inaccessible to him by his own power, and hence still more inaccessible to his enemies. The high rock is a usual figure of security, comp. Psa_27:5.
Psa_61:3. A strong tower before the face of the enemy.—Comp. Jdg_9:51; Pro_18:10. This is parallel with the high rock, both of which afford a sure refuge before the enemy. They are alike inaccessible to him.—C. A. B.]
[Str. II. Psa_61:4. Let me be a guest.—Compare Psa_15:1; Psa_27:4.—In Thy tent.—Perowne: “The expression is figurative, no doubt, but would hardly have been employed after the Temple was built, and hence it is almost certain that the Psalm belongs to the time of David.”—Forever—Hupfeld: “The plural עוֹלָמים is not used with reference to the double eternity of this and the future life, as the Rabbins, but instead of the singular עולָם, usually עוֹלָם וָעֶד.” The reference is entirely personal.—Let me find refuge in the shelter of Thy wings.—Comp. Psa_17:8; Psa_57:1. Perowne thinks the reference here is evidently to the outstretched wings of the cherubim, but it is better to think of the more simple figure of the hen, or eagle, as in the other passages.
Psa_61:5. The possession of those that fear Thy name.—Perowne: “Primarily this would be the land of Canaan, and then it would include all blessings, temporal and spiritual, which were in fact implied and comprised in the possession of the land.—C. A. B.]
[Str. III. Psa_61:6-7. Add days to the days of the king! (May) his years (be) as generation and generation. May he sit (enthroned) before God’s face, appoint grace and truth that they may guard him.—The king David here prays that he as the anointed of Jehovah may have a long life, seeing one generation after another, that he may sit on his throne enjoying the sunshine of God’s countenance, and that God’s grace and truth may be the appointed guards, to stand at the side of his throne, to protect him from his enemies and rebellious subjects. David, realizing that he is the anointed of the Lord, does not always distinguish between himself and the Messianic dynasty, so that the latter thought fills up as it were the background of his consciousness. The translation of the A. V., Perowne, Alexander, et al. of the verbs as futures of confident expectation, is not so good, The translation given above is essentially that of Hupfeld and Moll.—C. A. B.]
DOCTRINAL AND ETHICAL
1. It is worse to be separated from the house of God than it is to be far from home. When the pious experience both painfully, they long above all in hope of return to the former. But where ever we may be on earth, we can call upon God and implore in prayer, with the assurance of faith, the consolation of the Divine promises and the assistance of Divine help in order to a deliverance unattainable by our own power.
2. The faith of an afflicted man finds great strength in looking at previous exhibitions of Divine help in words and deeds, and arises on this foundation not unfrequently to the boldest hopes of faith, especially to the desire for a communion with God, which reaches from time into eternity, and to the prayer for the blessings necessary thereto. For the possession of the promised land secured to those who fear God and allotted to them, forms the foundation, the sweet pledge, the symbolical type of the inheritance involved in it.
HOMILETICAL AND PRACTICAL
Fresh hopes spring forth from experiences of grace, and when prayer is heard anew, new vows are entwined with the thanksgivings to which we have been accustomed of old.—A long life is a blessing only when grace and truth are its guardians.—Communion with God is best strengthened by prefering to be a guest in the house of God.—Our welfare is best provided for when we are provided with the good things of the house of God.—God sees us and hears us everywhere, but He prefers to see us in His house and in His ways.—Children of God need to pray likewise for temporal welfare and earthly good things, but their special desire is for communion with their God.—Communion with God is spiritually attained through grace and faith in the heart; it presents itself as intercourse with God in prayer and the service of God; it is accomplished as an eternal sitting on a throne before God’s face with submission to God’s grace and truth—He who would gain abiding blessings, must not only flee to God’s protection, but must keep himself at the house of God and allow himself to be led in his calling by God’s grace and truth.—It is likewise the king’s honor and surest gain to show himself to be a servant of God.
Starke: God is to us all things and will be all by faith.—God is more inclined to hear our prayers than we are to send them up to Him.—The reward which the God-fearing are to receive, is not based on their own merits, but God’s gracious promises.
Frisch: To lift up holy hands is everywhere good and nowhere fruitless.—Franke: So long as we have an earthly mind, we have a heart unfaithful to God.—Arndt: We are so much indebted to God that we should pay something daily.—Tholuck The inheritance of those who fear God is His rich grace.—Taube: Truly it is equally far from earth to heaven in all places, and God is everywhere near those who call upon Him.
[Matt. Henry: That which separates us from our other comforts, should drive us so much nearer to God, the fountain of all comfort.—Weeping must quicken praying, and not deaden it.—We need not desire to be better secured than under the protection of God’s mercy and truth.—Spurgeon: Tribulation brings us to God, and brings God to us. Faith’s greatest triumphs are achieved in her heaviest trials.—How infinitely higher than we are is the salvation of God We are low and grovelling, but it towers like some tall cliff far above us.—Experience is the nurse of faith. From the past we gather arguments for present confidence.—He who communes with God is always at home.—There should be a parallel between our supplications and our thanksgivings. We ought not to leap in prayer, and limp in praise.—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–8 heart is overwhelmed--literally, "covered over with darkness," or, "distress."
heart is overwhelmed--literally, "covered over with darkness," or, "distress."
to the rock-- (Psa 18:2; Psa 40:2).
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higher than I--which otherwise I cannot ascend.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–8 2. From the end of the earth—Or, taking ארצ,…
2. From the end of the earth—Or, taking ארצ, (arets,) “earth,” in the sense of land, that is, the Hebrew territory, as it sometimes signifies, the description would be literally true, for Mahanaim, where we suppose David now was, lay not far from the eastern border, in the central mountains of Gilead. But it seems far to be separated from the sanctuary.
Overwhelmed—Or, faint, as Lam_2:19, “children that faint for hunger.” See Psalms 102, title.
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Rock that is higher than I— “Rock,” here, is to be taken in the figurative sense of fortress, stronghold, place of security. The “Rock that is higher than I,” is one that is above his kingly command, safer than all his military defences—the immediate protection of God himself. Out of himself, above himself, he seeks his refuge in God.
The fundamental passage is Deu_32:4, and it is parallel to Isa_26:4, where “everlasting strength” is in Hebrew, the rock of ages, from which comes our hymn of that title. Compare Psa_62:2; Psa_62:7, also, Psa_71:3, where “strong habitation” denotes rock of habitation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–8 1. my cry … my prayer] Synonynas often coupled…
1. my cry … my prayer] Synonynas often coupled together to express the urgency of supplication. Cp. Psa_17:1; 1Ki_8:28; Jer_7:16; Jer_11:14.
1–4. David prays that God will prove Himself a refuge as in time past, and that he may again live in His presence and under His protection in Jerusalem.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–7 (2) From the end. of the earth . .…
(2) From the end. of the earth . . .—A hyperbolic expression for a great distance. Isaiah (Isa_5:26) uses the expression of Assyria, and it would be natural in an exile’s mouth, but must not be pressed to maintain any theory of the psalm’s date.
When my heart is overwhelmed.—Literally, in the covering of my heart, the verb being used (Psa_65:13) of the valleys covered with corn, and metaphorically, as here, of “the garment of heaviness,” which wraps a sad heart (Psalms 102 title; Isa_57:16). (Comp. Tennyson’s “muffled round with woe.”)
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Lead me to the rock . . .—Literally, upon the rock lead me, which is probably a constructio prægnans for lead me to the rock too high for me to climb by myself, and place me there. The elevated rock is a symbol of security, which cannot be obtained without the Divine help. Others take the expression as figurative for a difficulty which it needs God’s help to surmount.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–8 This short psalm is one of much beauty, and…
This short psalm is one of much beauty, and was sung daily at Matins in the earliest ages of the Church. It is, however, somewhat obscure, especially in its later portion, where a king is spoken of (ver. 6), who may be David, or may represent David"s house, or may be the Messiah, the "King" of Psa_2:6. The Davidical authorship, asserted in the "title," is probable, though some contend for a captive exile of a later date. The psalm consists of an earnest prayer (vers. 1, 2), followed by expressions of trust and confidence (vers. 3-7), and by a burst of praise in conclusion (ver. 8). Metrically, it consists of two strophes of four verses each, separated by the pause mark, "Selah.
Hear my cry, O God. (see the comment on Psa_17:1) The word rinnah expresses a shrill, piercing cry, but one which may be of joy or of lamentation. Attend unto my prayer; i.e. "hear and answer it.
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HOMILIES BY W. FORSYTH Vers. 1-8. The power of prayer in trouble.
"My cry." Every one has his own needs. Think how it is this day. In how many lands, by what various voices, with what manifold emotions, the cries of men are uttered! What sighs of pain, what plaints of desire, what passionate prayers for help, go up to heaven! Who but God could "attend" to them all? Moses groaned under "the burden of all the people". (Num_11:11) Paul was oppressed with "the care of all the Churches". (2Co_11:28) But increase the "burden," and multiply the "cares" ten thousand times, and what is it all compared with what falls upon God? What mind but the eternal mind of God could attend to all? What love but the infinite and unchanging love of God would not grow weary by the continual comings and the countless importunities of such multitudes of suppliants? But God bends his ear to all. Not one, not the humblest or the poorest, is neglected. Wherever we are, however great and sore may be our troubles, though weak and sinful and unworthy of the least of God"s mercies, yet if we call upon him he will hear us; if we commit our cause to him, he will bring us deliverance. The psalm illustrates the power of prayer in trouble.
I PRAYER SPRINGING FROM FAITH IN GOD. Like an exile, we may be far off from friends, solitary and sad. But God is always near. Though all help from man should fail, God is with us to deliver us. The enemy may be coming in like a flood. There may seem to be no way to escape. But God will, when we cry to him, stretch forth his mighty arm from above, and lead us to "the Rock" where we shall find safety and peace.
II PRAYER SUSTAINED BY THE MEMORY OF PAST MERCIES. (Vers. 3-5) We trust our friends. The remembrance of their kindness in the past emboldens us to confide in them for the future. How much more should we trust in God! Thou hast been a Shelter for me" is a strong plea. Our past life is not lost. It is gone, but it has left its lessons and its memories. Looking back, we can see the hand of God. Our memories may be turned to hopes. Our remembrance of God"s gracious dealings may be converted into inspiration and guidance for the future.
III PRAYER RISING TO THE HEIGHTS OF ASSURANCE. (Vers. 6, 7) When we are sincere in our prayers, we feel that we have not only pledged ourselves to God, but that God has pledged himself to us. He will not only give us "the heritage" of his people, but the "life" that will enable us to enjoy it. His white-robed angels of "mercy and truth" will go with us and preserve us, and we shall "abide before God forever.
IV PRAYER CULMINATING IN JOYFUL CONSECRATION TO GOD. (Ver. 8) Prayer ends in praise. True praise is not in words only, but in the free and joyous devotion of cur lives. Religion will be a daily duty. Our service here will be a preparation for our service hereafter forever and ever. W.F.
HOMILIES BY C. SHORT Vers. 1-4. A cry from the wilderness.
I THE HEART BECOMES "FAINT" WHEN IT IS CONSCIOUS OF BEING FAR FROM GOD. (Ver. 1)
II WHEN THUS OVERWHELMED (OR FAINT), OUR DIFFICULTIES ARE TOO GREAT FOR US. (Ver. 2)
III WE ARE THEN DRIVEN FOR HELP TO GOD, WHO ALONE CAN ENABLE US TO SURMOUNT THEM. "Land me upon the rock that is too high for me.
IV PAST EXPERIENCE WARRANTS US TO EXPECT THE INTERPOSITION OF GOD. (Ver. 3)
V TO DWELL NEAR GOD ALWAYS AND CONSCIOUSLY IS THE GREATEST BLESSEDNESS. (Ver. 4) S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–8 To the Chief Musician upon Neginah, a Psalm of…
To the Chief Musician upon Neginah, a Psalm of David. The original indicates that both the hymn and the musical instrument were David's. He wrote the verses and himself sang them to the stringed instrument whose sound he loved so well. We have left the Psalms entitled Michtam, but we shall still find much precious meaning though the golden name be wanting. We have met with the title of this Psalm before, in Psalms 4, 6, 54, and 55, but with this difference, that in the present case the word is in the singular number: the Psalm itself is very personal, and well adapted for the private devotion of a single individual.
This Psalm is a pearl. It is little, but precious. To many a mourner it has furnished utterance when the mind could not have devised a speech for itself. It was evidently composed by David after he had come to the throne, --see Ps 61:6. The second verse leads us to believe that it was written during the psalmist's enforced exile from the tabernacle, which was the visible abode of God: if so, the period of Absalom's rebellion has been most suitably suggested as the date of its authorship, and Delitzsch is correct in entitling it, "Prayer and thanksgiving of an expelled King on his way back to his throne." We might divide the verses according to the sense, but it is preferable to follow the author's own arrangement, and make a break at each SELAH.
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Ver. 1. Hear my cry, O God. He was in terrible earnest; he shouted, he lifted up his voice on high. He is not however content with the expression of his need: to give his sorrows vent is not enough for him, he wants actual audience of heaven, and manifold succour as the result. Pharisees may rest in their prayers; true believers are eager for an answer to them: ritualists may be satisfied when they have, "said or sung" their litanies and collects, but living children of God will never rest till their supplications have entered the ears of the Lord God of Sabaoth.
Attend unto my prayer. Give it thy consideration, and such an answer as thy wisdom sees fit. When it comes to crying with us, we need not doubt but that it will come to attending with God. Our heavenly Father is not hardened against the cries of his own children. What a consoling thought it is that the Lord at all times hears his people's cries, and is never forgetful of their prayers; whatever else fails to move him, praying breath is never spent in vain!
Title. The word Neginah (the singular of Neginoth) may be understood to be synonymous with the kinnor or harp: that is to say, the instrument of eight strings, probably played with a bow or plectrum. John Jess.
Ver. 1. Hear my cry, O God; attend unto my prayer. Aquinas saith that some read the words thus, Intende ad cantica mea, attend unto my songs--and so the words may be safely read, from the Hebrew word hgr ranah, which signifies to shout or shrill out for joy-- to note that the prayers of the saints are like pleasant songs and delightful ditties in the ears of God. No mirth, no music, can be so pleasing to us as the prayers of the saints are pleasing to God. So 2:14 Ps 141:2. Thomas Brooks.
Ver. 1. My cry. There is a text in Job where the "hypocrites in heart" are spoken of condemningly, because "they cry not when he bindeth them." I like to feel that no hard fortitude is required of the chastened child of God, but that it ought to feel, and may cry, under the rod, without a single rebellious thought. Mary B. M. Duncan.
Ver. 1-2. One ejaculation begetteth another. Hear my cry; attend unto my prayer (yet no words thereof mentioned); and Ps 61:2. From the end of the earth will I cry: he had thus cried, and he will therefore cry again and again. As billows of temptation ever and anon stop his mouth and interrupt him, so as he now and then doth but peep above water, and get breathing space, he will thus cry, Lead me, or "guide me, "or carry me to yonder rock which is higher than I. Thomas Cobbet (1608-1686), on Prayer.
Whole Psalm. The progressive I wills.
I. I will cry.
II. I will abide in thy tabernacle.
III. I will trust.
IV. I will sing praise.
Ver. 1. Answers to prayer to be earnestly sought.
I. What hinders the answer of prayer?
II. What is our duty when answers are denied?
III. What encouragements we have to believe that the delay
is only temporary.
Psalms 61:2*
Ver. 1-2. See Psalms on "Ps 61:1" for further information.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1–6 Hear my cry, O God; attend unto my prayer.
Psa_61:1-8
Hear my cry, O God; attend unto my prayer.
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A meditation on the sixty-first psalm
In the first verse it is not the Jew but the man that speaks. The same idea can be found in all languages. When David speaks thus, he speaks for the whole world! There is no doubt the most intense personality in the petition; it is my cry, it is my prayer. What then? Even when the man individualizes himself most carefully, he does but mingle most familiarly with all other men. This is the voice of an exile--a man far from the city which he loves most; yet even at the extremity of the land he says he will cry unto God. Why not? God can give the exile a home! Wherever God reveals himself in loving pity and all the riches of His grace, the soul may take its rest, knowing that no lion shall be there, neither shall any ravenous beast go up thereon. David cried from the end of the land! We have cried from the same extremity. By processes too subtle for us to comprehend, God has often caused our misfortunes to become our blessings, In the midst of the psalmists trouble there rises an aspiration--lead me to the rock that is higher than I. The self-helplessness expressed in this prayer moves our entire sympathy. Lead me--what a blind man who had wandered from the accustomed path would say; lead me--what a lame man would say who had fallen by reason of his great weakness; lead me--what a terrified man would say who had to pass along the edge of a bottomless abyss. It is in such extremities that men best know themselves. David wished to be led to the rock; he wished to stand firmly, to stand above the flood-line, to have rest after so great disquietude. Then there is a rock higher than we? We have heard of Jesus Christ by this strange name; we have heard of Him as the Rock of ages; we have heard of Him as the Rock in the wilderness; we have heard of Him as the Stone rejected of the builders but elected of God to the chief place. The aspiration is succeeded by a recollection (Psa_61:3). History is rightly used when it becomes the guide of hope. The days of a mans life seem to be cut off from each other by the nights which intervene; but they are continuous when viewed from the altitude of Divine providence. Yesterday enriches to-day. All the historic triumphs of the Divine arm stimulate us in the present battle. We may say of God--What Thou hast been, Thou wilt be; because Thou hast inclined Thine ear unto us, therefore will we call upon Thee as long as we live. I will abide in Thy tabernacle for ever, I will trust in the covert of Thy wings. Here is a beautiful combination--worship and confidence! The relation is not only beautiful, but strictly sequential; for worship is confidence, and confidence is worship. Truly to kneel before God is to express trust in Him, and truly to express trust in Him is to bow down and worship at His footstool. This is the complete idea of worship: not prayer only, not hope only, not adoration only, not a blind dependence only; but all combined, all rounded into one great act of life. Under the covert of Thy wings--how tender the figure! The bird spreads her wings over the nest where her young ones lie, and thus gives them warmth, and affords them all the little protection in her power. What a beautiful image of unity, defence, completeness, safety, is so frail a thing as the nest of a bird! Multiply that image by infinitude; carry it far above all the mischances which may befall the little home of the bird, and then see how full of comfort is the idea. We have heard of a shelter, and a tower, and a tabernacle,--words which have much meaning for the heart when its distresses are not to be numbered, and which reach their full explanation only in that great Saving Man who was wounded for our transgressions. (J. Parker, D. D.)
The pious experiences of an exile
I. A deep sense of isolation. From the end of the earth will I cry unto Thee. Few feelings are more saddening than the feeling of lonelihood. It hangs like a cold leaden cloud over the heart. In this lonelihood, and far away from the scenes of his home and populations of men, he prays. The Great Father is accessible in all seasons of the soul, and all points of space.
II. A felt need for Divine helps. Many things would tend to overwhelm the heart of David with sorrow--the conduct of Absalom his son, the treachery of professed friends, the disorders of his country, and, above all, remorse on account of the many wrong things he had done and which had perhaps brought all these distresses upon him. Under such a load of sadness, he feels that his only hope is in God. The soul in its sorrow requires something outside of itself and greater, and there is a Rock for tempest-tossed souls.
III. A yearning for lost privileges. I will abide in Thy tabernacle for ever. He was far away from this tabernacle now,--a scene where he had often worshipped and experienced the raptures of religion. Profoundly does he feel the loss, and hence he resolves on his return to abide there, not only to visit it occasionally, but to continue as a resident, dwell in the house of the Lord all the days of his life. When there, he had felt like the young bird under the wing of its parent, warm, safe, and happy; and this privilege he yearned for again. I will trust in the covert of Thy wings. It is an old adage, that the well is not missed until it is dried up. The loss of blessings is evermore the means of deepening our impressions as to their value.
IV. As acknowledgment of Divine kindness (Psa_61:5). The heritage mentioned is participation in the honours and privileges of the chosen people, and such were indeed great (Rom_9:4-5). What a heritage! And this David acknowledges as being given to him by God. Whatever privileges we have, personal, social, political, or religious, our heritage is the gift of God.
V. An assurance of future prosperity. Thou wilt prolong the kings life. He seems to have been assured of two things.
1. The lengthening of his rule as a king. Thou wilt prolong the kings life--add days to that reign which was nearly brought to an abrupt termination.
2. The continuation of his privileges as a saint. He shall abide before God for ever. These two things he seems to have been assured of--that he should live for years, and for years to come enjoy the presence of his God. Blessed assurance this!
VI. A cry for moral excellence. Mercy and truth. These are the cardinal virtues. Grace and truth came by Jesus Christ. A soul full of benevolence and in harmony with eternal realities. In this all good is comprised. Herein Paradise blooms and blossoms. The profoundest hunger Of all souls should be for these two things, grace and truth. Having these, all else follows.
VII. A resolution to worship for ever. Worship is the highest end of being. Religion, or worship, is not the means to an end, it is the grandest end of existence. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 61
Psalms 61
THE situation of the singer in this psalm is the same as in Psalms 63. In both he is an exile longing for the sanctuary, and in both "the king" is referred to in a way which leaves his identity with the psalmist questionable. There are also similarities in situation, sentiment, and expression with Psalms 42 and 43-e.g., the singers exile, his yearning to appear in the sanctuary, the command given by God to His Lovingkindness {Psa_42:8 and Psa_61:8} the personification of Light and Troth as his guides, {Psa_43:3} compared with the similar representation here of Lovingkindness and Troth as guards set by God over the psalmist. The traditional attribution of the psalm to David has at least the merit of providing an appropriate setting for its longings and hopes, in his flight from Absalom. No one of the other dates proposed by various critics seems to satisfy anybody but its proposer. Hupfeld calls Hitzigs suggestion "wunderbar zu lesen." Graetz inclines to the reign of Hezekiah, and thinks that "the connection gains" if the prayer for the preservation of the kings life refers to that monarchs sickness. The Babylonish captivity, with Zedekiah for "the king," is preferred by others. Still later dates are in favour now. Cheyne lays it down that "pre-Jeremian such highly spiritual hymns (i.e., Psalms 61 and 63) obviously cannot be," and thinks that "it would not be unplausible to make them contemporanaeous with Psalms 42, the king being Antiochus the Great," but prefers to assign them to the Maccabean period, and to take "Jonathan, or (better) Simon" as the king. Are "highly spiritual hymns" probable products of that time?
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If the Selah is accepted as marking the end of the first part of the psalm, its structure is symmetrical, so far as it is then divided into two parts of four verses each; but that division cuts off the prayer in Psa_61:4 from its ground in Psa_61:5. Selah frequently occurs in the middle of a period, and is used to mark emphasis, but not necessarily division. It is therefore better to keep Psa_61:4 and Psa_61:5 together, thus preserving their analogy with Psa_61:2 and Psa_61:3. The scheme of this little psalm will then be an introductory verse, followed by two parallel pairs of verses, each consisting of petition and its grounding in past mercies (Psa_61:2, Psa_61:3, and Psa_61:4-5), and these again succeeded by another pair containing petitions for "the king," while a final single verse, corresponding to the introductory one, joyfully foresees life-long praise evoked by the certain answers to the singers prayer.
The fervour of the psalmists supplication is strikingly expressed by his use in the first clause, of the word which is ordinarily employed for the shrill notes of rejoicing. It describes the quality of the sound as penetrating and emotional, not the nature of the emotion expressed by it. Joy is usually louder tongued than sorrow; but this suppliants need has risen so high that his cry is resonant. To himself he seems to be at "the end of the earth"; for he measures distance not as a map maker, but as a worshipper. Love and longing are potent magnifiers of space. His heart "faints," or is "overwhelmed." The word means literally "covered," and perhaps the metaphor may be preserved by some such phrase as wrapped in gloom. He is, then, an exile and therefore sunk in sadness. But while he had external separation from the sanctuary chiefly in view, his cry wakes an echo in all devout hearts. They who know most about the inner life of communion with God best know how long and dreary the smallest separation between Him and them seems, and how thick is the covering spread over the heart thereby.
The one desire of such a suppliant is for restoration of interrupted access to God. The psalmist embodies that yearning in its more outward form, but not without penetrating to the inner reality in both the parallel petitions which follow. In the first of these, (Psa_61:2 b) the thought is fuller than the condensed expression of it. "Lead me on" or in, says he, meaning, Lead me to and set me on. His imagination sees towering above him a great cliff, on which, if he could be planted, he might defy pursuit or assault. But he is distant from it, and the inaccessibility which, were he in its clefts, would be his safety, is now his despair. Therefore he turns to God and asks Him to bear him up in His hands, that he may set his foot on that rock. The figure has been, strangely enough, interpreted to mean a rock of difficulty, but against the usage in the Psalter. But we do not reach the whole significance of the figure if we give it the mere general meaning of a place of safety. While it would be too much to say that "rock" is here an epithet of God (the absence of the definite article and other considerations are against that), it may be affirmed that the psalmist, like all devout men, knew that his only place of safety was in God. "A rock" will not afford adequate shelter; our perils and storms need "the Rock." And, therefore, this singer bases his prayer on his past experience of the safe hiding that he had found in God. "Place of refuge" and "strong tower" are distinctly parallel with "rock." The whole, then, is like the prayer in Psa_31:2-3 : "Be Thou to me a strong rock. For Thou art my rock."
The second pair of verses, containing petition and its ground in past experience (Psa_61:4-5), brings out still more clearly the psalmists longing for the sanctuary. The futures in Psa_61:4 may be taken either as simple expressions of certainty, or, more probably, as precative, as is suggested by the parallelism with the preceding pair. The "tent" of God is the sanctuary, possibly so called because at the date of the psalm "the ark of God dwelt in curtains." The "hiding place of Thy wings" may then be an allusion to the Shechinah and outspread pinions of the Cherubim. But the inner reality is more to the psalmist than the external symbols, however his faith was trained to connect the two more indissolubly than is legitimate for us. His longing was no superstitious wish to be near that sanctuary, as if external presence brought blessing, but a reasonable longing, grounded on the fact for his stage of revelation, that such presence was the condition of fullest realisation of spiritual communion, and of the safety and blessedness thence received. His prayer is the deepest desire of every soul that has rightly apprehended the facts of life, its own needs and the riches of God. The guests in Gods dwelling have guest rights of provision and protection. Beneath His wings are safety, warmth, and conscious nearness to His heart. The suppliant may feel far off, at the end of the world: but one strong desire has power to traverse all the distance in a moment. "Where the treasure is, there will the heart be also"; and where the heart is, there the man is.
The ground of this second petition is laid in Gods past listening to vows, and His having given the psalmist "the heritage of those that fear Thy name." That is most naturally explained as meaning primarily the land of Israel, and as including therein all other blessings needful for life there. While it is capable of being otherwise understood, it is singularly appropriate to the person of David during the period of Absaloms rebellion, when victory was beginning to declare itself for the king. If we suppose that he had already won a battle, {2Sa_18:6} we can understand how he takes that success as an omen and urges it as a plea. The pair of verses will then be one instance of the familiar argument which trustful hearts instinctively use, when they present past and incomplete mercies as reasons for continued gifts, and for the addition of all which is needed to "perfect that which concerneth" them. It rests on the confidence that God is not one who "begins and is not able to finish."
Very naturally, then, follows the closing prayer in Psa_61:6-7. The purely individual character of the rest of the psalm, which is resumed in the last verse, where the singer speaking in the first person, represents his continual praise as the result of the answer to his petitions for the king, makes these petitions hopelessly irrelevant, unless the psalmist is the king and these prayers are for himself. The transition to the third person does not necessarily negative this interpretation, which seems to be required by the context. The prayer sounds hyperbolical, but has a parallel in Psa_21:4, and need not be vindicated by taking the dynasty rather than the individual to be meant, or by diverting it to a Messianic reference. It is a prayer for length of days, in order that the deliverance already begun may be perfected, and that the psalmist may dwell in the house of the Lord forever {cf. Psa_23:6; Psa_27:4} He asks that he may sit enthroned before God forever-that is, that his dominion may by Gods favour be established and his throne upheld in peace. The psalm is in so far Messianic that the everlasting kingdom of the Christ alone fulfils its prayer.
The final petition has, as has been noticed above, parallels in Psalms 42 and Psalms 43, to which may be added the personifications of Goodness and Lovingkindness in Psa_23:6. These bright harnessed angels stand sentries over the devout suppliant, set on their guard by the great Commander; and no harm can come to him over whom Gods Lovingkindness and Faithfulness keep daily and nightly watch;
Thus guarded, the psalmists prolonged life will be one long anthem of praise, and the days added to his days will be occupied with the fulfilment of his vows made in trouble and redeemed in his prosperity. What congruity is there between this closing verse which is knit closely to the preceding by that "So," and the previous pair of verses, unless the king is himself the petitioner? "Let him sit before God forever"-how comes that to lead up to "So will I harp to Thy name forever"? Surely the natural answer is, Because "he" and "I" are the same person.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Superscription.—“To the Chief Musician.” See Introduction to Psalms 57.…
INTRODUCTION
Superscription.—“To the Chief Musician.” See Introduction to Psalms 57. “Upon Neginah.” Hebrew: Neginath. “The LXX. and Vulg., evidently read Neginoth in the plural, which occurs in the title of five psalms, and is perhaps the true reading. Whether the word be singular or plural, it is the general term by which all stringed instruments are described.” “Of David.” The contents of the psalm confirm the title as to its Davidic authorship. The psalm was probably composed by David When he was in exile in consequence of the rebellion of Absalom (2 Samuel 15-18, especially 2Sa_17:22).
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THE CRY OF A TROUBLED HEART
(Psa_61:1-4.)
We have here—
I. A painful experience. “From the end of the earth will I cry unto Thee, when my heart is overwhelmed.” The experience of David included—
1. Distressing exile. “From the end of the earth” is an expression denoting a painful sense of removal to a great distance from the dwelling-place of God. The country to the east of Jordan, into which David had been compelled to retreat, was not accounted the Lord’s land properly. (Comp. Num_32:29; Jos_22:19). In this country the Psalmist felt himself as it were banished to the extremity of the earth, far from the face of God. He was far from the city that he loved most, from his home, from his throne, and from the tabernacle of his God. To the godly soul separation from the ordinances of worship is a sore trial.
2. Overwhelming sorrow. “When my heart is overwhelmed.” Moll: “In the covering of my heart.” The idea is that his heart was enveloped with trouble. Anxiety and grief wrapped his soul as a garment. Terribly bitter and painful were the experiences of the Psalmist at this time. Our souls, too, have known the bitterness and desolation of great sorrows and severe trials. Like David, there are times when we are in anguish because of the feeling of absence from God, and the rebellion of our own children, and the ingratitude and treachery of those we esteemed our friends, &c.
II. A fervent prayer. “Hear my cry, O God,” &c.
1. The object of the prayer. The Psalmist seeks Divine audience. “Hear my cry, O God.” And Divine consideration. “Attend unto my prayer.” But the chief object of his prayer was Divine protection. “Lead me to the rock that is higher than L” More correctly: “Lead me to a rock that is too high for me;” i.e., a rock so high that he could not ascend it by his own power, and which his enemies would not be able to ascend. His own resources were inadequate to secure his safety; so he seeks the protection of God. The high rock is a frequent figure for security. He who stands upon it is far above the reach of his enemies. Our Lord Jesus Christ is the true Rock for human souls.
2. The self-distrust involved in this prayer. “Lead me” is the cry of the man who feels incompetent to direct his own steps, or choose his own path. “To a rock that is too high for me,” indicates a sense of insufficiency and the abandonment of self-dependence. If we are to be secure and blessed, we must be led to ONE who is far above us in wisdom, power, &c.
3. The personality of this prayer. “Hear my cry, O God; attend unto my prayer,” &c. “Though all men pray,” says Dr. Parker, “yet each man has his own prayer. The heart has its own way of telling its own tales, and cannot be satisfied with paraphrase or generalisation. It must tell all its sins, and set forth in order its troubles, its plagues, and its high desires; with brokenness of speech, which is often the most perfect of eloquence, it must recite the number of its failures, and tell of all its groping and stumbling along the path of life. No man will it accept as a hired advocate; no voice could do it justice; it must utter my cry and my prayer, and where it cannot find words it will heave the sigh or the groan which asks God to be His own interpreter. We may have great helps in prayer, the spirit may accept the choicely wise and tender words of other men; yet there is a point at which the heart breaks away to hold secret intercourse with the Father and Saviour of men.”
This is indeed a fervent prayer—a pathetic, urgent, earnest cry of the human heart to God.
III. A cheering recollection. “Thou hast been a shelter for me, a strong tower from the enemy.” In former times God had been to the Psalmist a sure refuge, had preserved him safely amid many and great dangers, &c. To the thoughtful and devout heart life abounds with memorials of the Divine goodness and faithfulness. “It is inexpressibly important to keep the mind up to a full realisation of all that God has done in one’s personal history. When a man’s own history goes for nothing with him, he may be regarded as having sunk below the level of a man; but if he will watch how God has developed his life, how wondrously He has turned it, how gently He has withdrawn it into ‘shelter’ when the storm was coming, how graciously He has placed it in the ‘strong tower’ when sounds of war shook the air, he will be moved from thankfulness to eloquence, and will say to those who doubtfully look on—‘In God is my salvation and my glory;’ ” &c. Recollections such as this of David’s should be cherished; because—
1. They impress us with our obligations to God.
2. They inspire us with hope in time of trial, and courage in time of danger.
IV. An exemplary resolution. “I will abide in Thy tabernacle for ever;” &c. The Psalmist’s recollection of past mercies inspired him with confidence in his present dangers. “Few of us would be doubtful of the future if we would make a right use of the past.” “Experience is the nurse of faith.” Trusting in God, the Psalmist looks forward to a life of—
1. Perpetual worship. “I will abide in Thy tabernacle for ever.” He has a firm assurance that he will be restored to his home and to the public worship of God. It may be, perhaps, that he looked forward to a home in heaven with God for ever. A life of worship is ennobling and blessed.
2. Hearty confidence. “I will trust in the covert of Thy wings.” A very tender and assuring figure, suggestive of affection, security, rest. Such was the full and hearty trust of the Psalmist in God.
CONCLUSION.—Let us aspire and strive after a life of confidence and worship. Such a life will raise us above the dread of dangers, will bring to us rest and comfort in the midst of sore trials, and will lead us to the tabernacle of God as our eternal home.
THE SHELTERING ROCK
(Psa_61:2.)
I. The season referred to. “When my heart is overwhelmed.” There are seasons in which the soul of the Christian is overwhelmed:—
1. From a sense of the Divine claims on our obedience (Deu_6:5; Mat_22:37).
2. From the pressure of heavy trials (Psa_55:12-14).
3. From the keenness of temptation. The very best of men are subject to temptation. Moses and David, Daniel and Job. Yea, Christ Himself.
4. From the anticipations of future evils.
II. Whither the Psalmist desires to be led. “To the rock that is higher than I.” The rock gives the idea—
1. Of strength (Psa_62:2; Psa_62:6; Psa_62:8).
2. Durability. “I am the Lord, I change not.” “Jesus Christ, the same yesterday, and to-day, and for ever.”
III. The grounds of the Psalmist’s plea. “From the ends of the earth,” &c.
1. This prayer is prompted by a consciousness of need.
2. In this prayer we have the true source of ability addressed.
3. In this prayer we see the encouragement he derives from past experience. “For Thou hast been a shelter for me, a strong tower from the enemy.”—GEO. STOCKDALE, in “The Pulpit Analyst.”
THE CONFIDENCE OF A TROUBLED HEART
(Psa_61:5-8.)
We have here—
I. Confidence of safety and stability in God. “Thou wilt prolong the king’s life; his years as many generations. He shall abide before God for ever.” These expressions of confidence are variously interpreted. They are interpreted of (ɑ) David himself—that God would deliver him out of the danger in which he was placed, would grant him long life, and restore him to the throne and the tabernacle without danger of being driven into exile again. (β) Of the dynasty of David. Hengstenberg: “David speaks designedly of the days of the king instead of his own days for the purpose of showing that he considered the promise of eternal dominion as relating not to himself personally, but to his family—the royal family of David.” (γ) Of the Messiah. “David, realising that he is the anointed of the Lord, does not always distinguish between himself and the Messianic dynasty, so that the latter thought fills up as it were the background of his consciousness.”
We certainly have here an expression of his assurance of his own safety and stability. His occupancy of the throne was imperilled. Absalom and the rebel army sought to take even his life. But he was confident that God would preserve his life, and restore him to his throne. “He shall abide before God for ever,” may signify more than a constant abode at Jerusalem in the enjoyment of the ordinances of worship. Barnes: “His restoration to his home, to his throne, and to the privileges of the sanctuary, he may have regarded as an emblem of his ultimate reception into a peaceful heaven, and his mind may have glanced rapidly from the one to the other. On earth, after his restoration, he would have no fear that he would be banished again; in heaven, of which such a restoration might be regarded as an emblem, there would be no change, no exile.”
Notwithstanding the subtlety and malice and power of his enemies, the spiritual interests of the godly man are perfectly secured by Divine grace (Joh_10:28-29; Rom_8:31-39; 2Ti_1:12). Every faithful disciple of the Lord Jesus may through Him triumph in the assurance of “a crown of glory that fadeth not away,” and of “an inheritance incorruptible and undefiled,” &c.
II. Confidence arising out of past experiences. “Thou, O God, hast heard my vows; Thou hast given me the heritage of those that fear Thy name.”
1. David had proved the efficacy of prayer. His vows included petitions. They were prayers accompanied with solemn promises. Prayer was not a mere theory or form with David, not a spiritual gymnastic either. He knew its reality and power and preciousness by experience.
2. He had received the heritage of the godly. “Thou hast given me the heritage of those that fear Thy name.” Perowne: “Primarily this would be the land of Canaan, and then it would include all blessings, temporal and spiritual, which were in fact implied and comprised in the possession of the land.” Glorious is the heritage of those who fear God now (Rom_8:16-17). It is clear, from both the experience of the Psalmist and the statement of the apostle, that the heritage of the godly may include severe trials. It is a point of great practical importance.
These past experiences were an encouragement to the Psalmist to trust God in his present dangers and trials. “History is rightly used when it becomes the guide of hope. Yesterday enriches to-day. All the historic triumphs of the Divine arm stimulate us in the present battle.” What God has been and done is an earnest of what He will yet be and do. “Because Thou hast been my help, therefore in the shadow of Thy wings will I rejoice.”
III. Confidence expressing itself in prayer. “Oh, prepare mercy and truth which may preserve him.”
1. He looks for preservation to God as the covenant God. “Mercy and truth,” loving-kindness and faithfulness, are the attributes which the Psalmist is accustomed to mention when he looks to God as a Being in covenant relations with His people. In His “mercy” God has entered into gracious engagements with His people; and in His “truth” He will fulfil those engagements.
2. His confidence does not supersede, but stimulate prayer. Presumption may lead to neglect of prayer; but faith quickens it. The attitude of true confidence is that of the bent knee and the uplifted eye.
IV. Confidence issuing in constant praise. “So will I sing praise unto Thy name for ever, that I may daily perform my vows.” As the result of his trial and prayer and assurance the Psalmist looked forward to—
1. The ascription of praise to God. “His praising God was itself the performance of his vows.” He felt and acknowledged the binding force of the vows which he had made to God. And their fulfilment he regarded not as a duty merely, but as a joyous privilege.
2. The ascription of praise to God constantly. “Praise for ever, … daily perform my vows.” Praise to God should not be an occasional exercise, but a permanent element in the spirit of our entire life. Gratitude, reverence, and trust should characterise us at all times and under all circumstances.
CONCLUSION.—In the trials of life let the Psalmist, in this-exercise of strong and devout confidence in God in the time of his great trial, be to us both an example and an encouragement. Be encouraged to exercise trust in God, and imitate the character of this trust.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 How many confessions underlie these words. Blindness, else David…
Psa 61:2
How many confessions underlie these words. Blindness, else David would not have said, "Lead me." Weakness, otherwise he would not have thought of a rock. Littleness; therefore he says, "Higher than I." The words of the text may convey (1) the notion of safety, for the metaphor may be taken from a ship in stormy water, or from a man travelling through the desert, subject to the simooms which sweep over the sand. In either case there would be security under the lee of a "rock," and the higher the rock the more complete would be the shelter. (2) The words may carry the idea of elevation. "Lead me to that which I may climb," or rather "Place me at that height from which I may look down on things around me, and see them little."
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I. The first thing that we all want is the feeling of safety. We need a calm, quiet place, where our heaving thoughts will grow still, and where no external circumstances shall be able to move us greatly. That calm and refuge is Christ, and all who come nearer to Him do at His side pass strangely into peace. His work is so strong, His faithfulness is so sure, His presence is so tranquillising, that those who are brought to Him are always at rest.
II. Look at the image of elevation. There are few of us who, at some time or other of life, have not been occupied in going up certain heights. But outside self, and altogether apart from self, there is another object of ambition: truth. You will never have an object and an employment worthy of your being until you begin to make the ascent of truth. And what is truth? The Lord Jesus Christ. Then you will rise to the grand intention for which you were created, when you mount up higher and higher, into the mind, and the counsel, and the image, and the work, and the glory of the Lord Jesus Christ. And hence the wisdom of that prayer, "Lead me to the rock that is higher than I."
J. Vaughan, Fifty Sermons, 4th series, p. 75.
References: Psa 61:2.—Preacher’s Monthly, vol. vii., p. 69; J. Martineau, Hours of Thought, vol. ii., p. 270; Spurgeon, Evening by Evening, p. 268.
Psa 61:2-4
Consider:—
I. In what sense David could say, "Thou hast been a shelter to me," and then that he was fully justified in concluding, "I will abide in Thy tabernacle for ever; I will trust in the covert of Thy wings." The argument before us is not precisely that which we could venture in all cases to employ with our fellow-men. Man is changeable, and the goodwill which he once showed to us may no longer exist, but may have been transferred to others, who will, in their turn, be forced to give way to new objects. But the case is wholly changed when the benefactor is God. Here there is no limitation to the power, for "the eyes of all wait upon Him, and He satisfieth the desire of every living thing." Neither can there be change in the will, for "with Him is no variableness, neither shadow of turning." There is not a single answer received to prayer which may not serve as a promise that if we ask again, again we shall obtain.
II. Consider how past mercies may be used as motives to the expecting fresh at God’s hands. Let mercies be remembered as well as enjoyed, and they must be as lights in our dark days and as shields in our perilous. If I find a believer in Christ cast down because exposed to vehement temptation, I would tell that man that he does wrong in looking thus on the future; he is bound to look also on the past. Can he remember no former temptation from which he came out a conqueror, no seasons of danger when God showed Himself a very present help? And what then has he to do but to gird up the loins of his mind, and to "pray without ceasing"? In one way or another, keep the past before you if you would look the future calmly in the face. Treasure your experience. Double life by living over again every case of trial in which God has shown Himself your Friend. Let experience do its part, and faith shall hardly be languid. When you pray, "Lead me to the rock that is higher than I," call earnestly to mind what cause you have to say, "Thou hast been a shelter for me, and a strong tower from the enemy," and your language shall soon be that of confidence and exultation: "I will abide in Thy tabernacle for ever; I will trust in the covert of Thy wings."
H. Melvill, Penny Pulpit, No. 2151 (see also Voices of the Year, vol. i., p. 97).
References: Psa 61:3.—M. G. Pearse, Sermons to Children, p. 131; Bishop Woodford, Sermons on Subjects from the Old Testament, p. 129. Psa 61:7.—Spurgeon, Evening by Evening, p. 43. Psa 62:1, Psa 62:2.—A. Maclaren, Expository Sermons and Outlines on the Old Testament, p. 229.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 The King’s vows.
The King’s vows.
To the chief musician; upon a stringed instrument: [a psalm] of David.
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In this, accordingly, we find the King’s vows -vows taken up and fulfilled in place of Israel’s, which have failed so utterly of fulfillment. The thirtieth chapter of Numbers will be found instructive as to this (see the notes). The title of the psalm has significantly here, al neginah, "upon a stringed instrument," instead of the usual plural, al neginoth. One Hand alone is upon the strings at this time. We may be assured, it is the hand of One who is a Master in harmony, amply sufficient to make all creation responsive. We have already heard Him say, In the midst of the congregation will I praise Thee." And that this is in direct connection with His vow, both the twenty-second psalm (ver. 25) and the present one assure us: "So will I psalm unto Thy Name for aye: that I may daily perform my vows."
1. The identification of the King with His people is the explanation of the first part of the psalm. The voice is like that with which the book began, as being the cry of an outcast, "from the end of the earth," which may be of the land," but is perhaps better given its whole depth of meaning. We find as we go on, that the voices are not the same; but the connection between them is full of significance. The Speaker here is pleading to be heard, to gain attention, to be led to a Rock that is higher than He. As the Representative of those whose ease He has taken up, we can understand this, and we have heard Him thus crying out of lower depths than this. And immediately God is owned as His sanctuary-refuge, "a tower of strength from the face of the enemy." As one exposed to danger, He finds His shelter where man must ever find it, "under the covert of Thy wings."
When we realize the Person that is here, there is a remarkable and blessed word which He utters, which cannot be left unnoticed. "I will sojourn in Thy tent for ever," He says. The last word is olamim, "ages," but which is applied to the ages of eternity; and there can hardly be a doubt of its meaning in this case. The use of the plural form is, I think, as we may say, pictorial, -to make emphatic that measureless duration; all the more significant in contrast with the thought of a "tent" and "sojourner," in the same sentence.
But the tent is God’s, and must contemplate that which He pitches among men, and which, though it be a "tent," in view of the glory of Him who dwells in it, does not necessarily imply any transience of the abode of the glory in it. For in relation to the new earth, and therefore the eternal state, we have in Revelation exactly the same expression: "The tent of God shall be with men, and He will tent among them" (Rev 21:3, Gk.): the thing said over twice, after the peculiar emphatic manner that we find in John, and which is the sweet divine assurance of what might seem for man too good to be true.
Thus God abides forever in a "tent," manifesting Himself in infinite condescension to His creatures in such a manner as that they shall know Him in the intimacy of perfect grace. This indeed the humanity of Christ already pledges to us. The Word made flesh could be no temporary condition, nor an isolated, however glorious, witness to the love of God. Rather must its witness be maintained and justified in all things being made conformable to it. The very throne is characterized thus as "the throne of God and the Lamb." The Lamb thus governs all; and the tent of God among men shows how this is to be realized, not simply by the saints in heaven, but by the inhabitants of earth also, -when once the banishment of sin from the earth shall make this possible.
But if this "tent" of God speak of final earthly blessing, how sweetly does the voice of Him who in this psalm is seen acquainted with the trials and sorrows of men, echo and confirm this grace! "I," He says, "will sojourn in Thy tent for ever": if Thou art pleased to have a tent, and sojournest, I too will be a sojourner; and not apart from this, but in the tent in which Thou sojournest, there will I sojourn! Blessed Lord, no wonder that when Thou wast born upon earth, the angels heralded Thee with "on earth peace, good pleasure in men"!
2. In the three verses following, which are thus the normal division of a seven, the eighth verse following not interfering with this, as we know, the same Speaker declares therefore the answer to His vows, in the "possession of those that fear God’s Name" being given to Him. His vows are in behalf of these; He takes His place as their Head and Representative; and their blessing comes through Him who has interposed for them. He openly takes accordingly the King’s place, with days "added" to the "shortened days" (Psa 102:1-28) of a life that was for their sake "taken from the earth" (Act 8:33). The prophet Isaiah, of whose words this is the Septuagint version, beautifully supplements and explains these "added days," which at first have a strange look in connection with this glorious Person: "Yet it pleased Jehovah to bruise Him: He hath put Him to grief: when Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of Jehovah shall prosper in His hand" (Isa 53:10). And these prolonged days are not to be simply the still limited days of a merely human life lengthened beyond the natural time: "His years shall be as those of successive generations." The peculiar words show how He still clings to men.
The next verse shows how the kingdoms of earth and of heaven, for so long separated, have come together. "He" -this blessed King -"shall dwell in the presence of God forever." No fear of a breach any more. And the latter part of the verse intimates that this is the voice of the people breaking in. Well may they, not doubtfully, but with the full accord of hearts filled with the prospect before them, cry: "Appoint loving-kindness and truth to preserve Him!"*
{*The verse as it stands in the ordinary text has, however, some difficulty. A few Hebrew MSS. put min instead of man, but then the preposition cannot stand alone, and Coleman therefore proposes a different division of the letters of the two words that come together (originally written without division), and to read thus, "mercy and faithfulness from Me preserve Him." It would thus be the divine voice and not that of the people. The Septuagint reads again differently, and other alterations have been proposed.}
3. With the eighth verse the original voice takes up the word again, and the concord of different speakers has fitness and beauty. "So will I psalm unto Thy Name forever," He says: "that I may daily perform My vows."
For it is to glorify God in the face of sin and rebellion that He has come in, lifting up the fallen and sustaining in its place the new creation, with henceforth no failure. Thus His "vows," which began to be fulfilled in His life on earth, and then in His atoning death, shall still be performed by Him as the Leader of the unending praise that shall fill eternity. And there shall not be a dull note there: no heart but shall be tuned to full harmony with His. Blessed be God!
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 This Ps. was written at a distance from Jerusalem,…
This Ps. was written at a distance from Jerusalem, and is either the prayer of a king for himself, or the prayer of a subject for himself and the king. In the former case it would naturally be assigned to David, and to the time of his stay at Mahanaim beyond Jordan, during Absalom's rebellion. In the latter it might belong to any time before the exile. In present trouble the memory of past mercies inspires confidence for the future.
2. The end of the earth] or perhaps 'of the land.' Jerusalem is the centre, absence from which is banishment. The rock that is higher than I] 'a rock too high for me,' some inaccessible place of security.
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4. Tabernacle] tent. The word may be purely figurative (cp. Ps 23:7), or it may refer to the 'tabernacle' which David made for the ark. Trust] RV 'take refuge': see Psa_17:8.
5. Vows] here stand for the prayers which accompanied them. Thou hast given me, etc.] RM 'Thou hast given an heritage unto those that fear thy name.' This may mean that Absalom's rebellion has been crushed, and that the land is in the possession of loyal Israelites.
6. If David is the writer he speaks of himself here in the third person: cp. Zedekiah's words in Jer_38:5. The v. is an assurance rather than a prayer.
7. Abide.. for ever] in the continuance of his royal line: see 2Sa_7:12-13, 2Sa_7:16.; Prepare] or appoint. Mercy (RV 'lovingkindness') and truth are personified as guardian angels: see Psa_57:3.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v4 (See Scofield "Psa 2:12").
trust
(See Scofield "Psa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 61-68
Psalm 61-68
Psalm 61
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The Identification of the King with His People
1. His cry and their cry (Psa 61:1-4)
2. His answer and exaltation (Psa 61:5-8)
The following eight Psalms are grouped together leading up again to the final deliverance of Israel and the glory of the Lord. The question in connection with this Psalm is, who is the king whose years shall be from generations to generations, that is forever, who shall abide in God’s presence forever? The ancient Jewish Targum says it is King Messiah, which is the true answer. This is the key to this Psalm. The King, Christ, is seen as identified with the remnant. He walked on earth trusting, having as the dependent Man His shelter in God. And so does the godly remnant trust and fleeing to the rock which is higher than they, find their shelter there also. And when the King comes back they will have their full deliverance.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 A Confident Prayer for Divine Aid.
A Confident Prayer for Divine Aid.
To the chief musician upon Neginah, with the accompaniment upon stringed instruments, a psalm of David.
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v. 1. Hear my cry, O God; attend unto my prayer, the plea being all the more urgent since David at that time, probably on account of the rebellion of Absalom, was cut off from his usual privileges, particularly that of attending worship with the congregation.
v. 2. From the end of the earth, places remote from the Sanctuary, to which he was now banished, will I cry unto Thee when my heart is overwhelmed, literally, "in the covering of my heart," while his heart was enveloped, or clouded, with anxiety and care. Lead me to the rock that is higher than I, one inaccessible to him by his own strength, and therefore also to the enemies, where he would be secure under God’s protection.
v. 3. For Thou hast been a Shelter for me, a Refuge in the midst of dangers, and a strong Tower from the enemy, affording that absolute safety which only God’s power can grant.
v. 4. I will abide in Thy Tabernacle, satisfied with the privilege of a guest in the tent of God’s worship, forever; I will trust in the covert of Thy wings, the fine figure of absolute protection and safety again being used, Psa 91:1; Deu 33:27. Selah.
v. 5. For Thou, O God, hast heard my vows, those connected with his prayer; Thou hast given me the heritage of those that fear Thy name, a part in the spiritual blessings of Israel.
v. 6. Thou wilt prolong the king’s life, adding to the days of his own life, and his years as many generations, or, "May his years be as generation and generation! "For David sees in spirit the royal line ending in Christ and thus enduring throughout eternity.
v. 7. He shall abide before God forever, the king enthroned before God’s face, enjoying the light of His favor: O prepare mercy and truth, Psa 40:11; Psa 57:3, which may preserve him, the grace of God, in accordance with His faithful promise, guarding him from his enemies and rebellious subjects.
v. 8. So will I sing praise unto Thy name forever, extolling the essence of God and all His divine attributes and making them known by the proclamation of His Word, that I may daily perform my vows, the measure of his thanksgiving being the same as that of his prayers to the Lord. We Christians know how this prayer of David was heard, namely, that God preserved the throne of David through the darkness of many centuries, until the true light and salvation came in the person of Jesus Christ.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 8 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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General Information:
This is a song about God's faithfulness.
For the chief musician
"This is for the director of music to use in worship"
on a stringed instrument
"people should play a stringed instrument with this song"
A psalm of David
Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.
Hear my cry, God; attend to my prayer
These clauses have a similar meaning. AT: "God, listen to me and answer my prayer" (See: Doublet)
lead me to the rock that is higher than I
Here the writer speaks of God as if he were a high rock that he could climb for protection. (See: Metaphor)
a strong tower from the enemy
Here the writer speaks of God as if he were a "strong tower" that provides protection from his enemies. AT: "a strong tower that protects me from my enemy" or "like a strong tower that keeps me safe from my enemy" (See: Metaphor)
translationWords
psalm
David
cry
God
pray
call
heart
refuge
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 4, 5 Pss 61–63 In these royal prayers, the psalmist longs…
Pss 61–63 In these royal prayers, the psalmist longs for God’s presence. All three psalms concern themselves with the king’s security.
Ps 61 The lamenting psalmist petitions God to protect him and lead him into his presence (61:4-5). He prays for God to extend and protect the king’s rule and makes vows to praise God.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.