Psalms · Chapter 61

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.

V. 2. The end-To which David was driven. Lead me-Convey me into some high and secure fortress.

Verse 2. From the end of the earth] xra arets should be here translated land, not earth, and so it should be in numerous places besides. But here it seems to mean the country beyond the Euphrates; as it is thought to do, Psalm 65:5, 8, called there also the ends of the earth or land. It may be remarked that the Jews were always more pious and devoted to God in their afflictions and captivities, than when in their own land, in ease and affluence. But who can bear prosperity? How many hearts filled with heavenly ardour in affliction and persecution have grown cold under the beams of the sun of prosperity!

Lead me to the rock that is higher than 1.] Direct me to a place of refuge and safety. It is a metaphorical expression; and Calmet interprets it of the liberty granted to the Jews by Cyrus to return to their own land. This was a privilege far higher than any thing they could expect. The fathers think Jesus Christ is meant by this high rock.

Verses 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, Proverbs 18:10.

Ver. 2. From the end of the earth will I cry unto thee; that is, from the north-east extremity of the country, where he was then fighting with Shobah, and in Mesopotamia, as in the preseding psalm. He was far from his country, from his throne, and the sanctuary.—Lead me to the rock that is higher than I. The MESSIAH: so the ancients have understood the words. A fortified place is too low a sense. See Psalm 62:2.

2. From the end of the earth—Or, taking xra, (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 Lamentations 2:19, “children that faint for hunger.” See Psalm 102, title. 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 Deuteronomy 32:4, and it is parallel to Isaiah 26:4, where “everlasting strength” is in Hebrew, the rock of ages, from which comes our hymn of that title. Compare Psalm 62:2, 7; also, 71:3, where “strong habitation” denotes rock of habitation.

Verse 3. Thou hast been a shelter for me] During the whole duration of the captivity God marvellously dealt with the poor Jews; so that, although they were cast down, they were not utterly forsaken.

Verses 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, Proverbs 18:10.

3. For thou hast been a shelter… a strong tower—A bringing out the figure of “the rock… higher than I,” in previous verse. Thou hast been— A remembrance of former mighty perils and deliverances. Past mercies inspire confidence for the future.

V. 4. I will-I shall, I doubt not, be restored to the tabernacle, and worship thee there all my days.

Verse 4. I will abide in thy tabernacle] The greater portion of those Psalms which were composed during and after the captivity, says Calmet, had Levites and priests for their authors. Hence we find the ardent desire so frequently expressed of seeing the temple; of praising God there; of spending their lives in that place, performing the functions of their sacred office. There I shall sojourn;—there I shall dwell,—be at rest,—be in safety,—be covered with thy wings, as a bird in its nest is covered with the wings of its mother. These simple comparisons, drawn from rural affairs and ordinary occurrences, are more pleasing and consolatory in the circumstances in question, than allegories derived from subjects the most noble and sublime.

Verse 4. I will abide in thy tabernacle for ever — I shall, I doubt not, be restored to thy tabernacle, from which I am now banished, and, according to the desire of my heart, worship and enjoy thee there all my days. Thus he determines that the service of God shall be his constant business; and all those must make it so who expect to find God their shelter and strong tower. None but his servants have the benefit of his protection. David speaks of abiding in God’s tabernacle for ever, because it was a type and figure of heaven, Hebrews 9:8, 24. And those that dwell in his tabernacle, as it is a house of duty, during the short time of their abode on earth, shall dwell in that tabernacle which is a house of glory during an endless eternity. I will trust in the covert of thy wings — In the mean time, while I am in danger and trouble, I will cast myself upon thy protection with full confidence. This advantage they have that abide in God’s tabernacle; that in the time of trouble he shall there hide them. And those that have found God a shelter to them, ought still to have recourse to him in all their straits.

4. I will abide in thy tabernacle—The figure changes from a rock or fortress to a tabernacle, in itself an emblem of transitoriness and frailty; but the idea of security is still preserved. The allusion is to the “tabernacle” in the wilderness (“thy tabernacle”) which, like the tent of the chief in a military encampment, is the place of honour, authority, and safety. During the march through the wilderness the tabernacle was placed in the center of the camp, surrounded first by eight thousand five hundred Levites, in the form of a square, and beyond those, in the same form, by the entire population of the tribes, including over six hundred thousand warriors. See on Numbers 2. Thus the tent of Jehovah was the throne of power, in the midst of the people. The allusion is not uncommon. See on Psalm 27:5; 31:20; 32:7; 91:1. Trust in the covert of thy wings—The wings of the cherubim in the holy of holies in the “tabernacle.” Exodus 25:18-22; Psalm 57:1.

V. 5. Heritage-Thou hast granted me this singular mercy, to live in God’s land, to enjoy his presence, and to worship in his tabernacle; which is the heritage that all that fear thee, prize and desire above all things.

Verse 5. Hast heard my vows] Often have I purposed to be wholly thine,—to serve thee alone,—to give up my whole life to thy service: and thou hast heard me, and taken me at my word; and given me that heritage, the privilege of enjoying thee in thy ordinances, which is the lot of them that fear thy name. The Psalm seems to have been composed either after the captivity, or at the time that Cyrus published his decree in their favour, as has been remarked before.

Verse 5. For thou, O God, hast heard my vows — My fervent prayers, attended with vows and promises, as was usual, especially in cases of great danger or difficulty. Thou hast taken notice of them; thou hast accepted them, because they were made in sincerity, and hast been well pleased with them. We ought always to remember that God is a witness to all our vows, all our good purposes, and solemn promises of new obedience. He keeps an account of them, which should be a sufficient reason with us (as it was with David here) why we should perform our vows. For he that hears the vows we make, will cause us to hear from him if they be not made good. Thou hast given me the heritage, &c. — Thou hast allotted me my portion with and among them that fear and worship thee, who are the excellent ones, in whom is all my delight, and upon that account I must acknowledge it to thy praise, that I have a goodly heritage. Thou hast granted me this singular mercy, to live in thy land, to enjoy thy presence, and to worship in thy tabernacle; which is the heritage which all, that fear thee, prize and desire above all things.

5. My vows—A sacred bond of union and covenant between him and God, and he appeals to them as such. Given me the heritage of those that fear thy name— “Fear” of God is often put for true piety in the Old Testament, and the promises of both temporal and spiritual good are restricted to this character. The possession here named is real, as the word denotes, not merely promissory. God had conferred on him the portion of the righteous, and his enemies cannot wrest it from him. Comp. Psalm 21:2-4.

V. 6. Prolong-The years of my life and reign. Thus he speaks because his kingdom was not like Saul’s, but established to him and his heirs; and because Christ, his son and heir, should actually, and in his own person possess the kingdom for ever.

Verse 6. Thou wilt prolong the king’s life] The words are very emphatic, and can refer to no ordinary person. Literally, “Days upon days thou wilt add to the king; and his years shall be like the generations of this world, and the generations of the world to come.” This is precisely the paraphrase I had given to this text before I had looked into the Chaldee Version; and to which I need add nothing, as I am persuaded no earthly king is intended: and it is Christ, as Mediator, that “shall abide before God for ever,” Psalm 61:7. Neither to David, nor to any earthly sovereign, can these words be applied.

Verses 6-8. Thou wilt prolong the king’s life — My life. He calls himself king, either, 1st, Because, if this Psalm was composed before Saul’s death, yet even then he knew he was designed and appointed to be king; or, rather, 2d, Because it was not composed till Saul was dead, and he was actually crowned king, at least of Judah. And his years — The years of my life and reign; as many generations — As long as if I had a lease of it for many ages. Thus he speaks, because his kingdom was not like Saul’s, but established to him and his heirs; and because Christ, his Son and Heir, should actually, and in his own person, possess the kingdom for ever. We may observe further here, that the Chaldee Paraphrase adds the word Christ; thus, Thou shalt give unto Christ the King days upon days. His years shall be as the generations of this world, and the generations of the world to come. And so Theodoret observes, that the former part of the verse may very well agree with the psalmist, but that the latter part of it is by no means applicable to him, but only to Christ; who was, according to the flesh, to descend from him, and of whom the psalmist was an eminent type. He shall abide — Hebrew, bvy, jesheeb, he shall sit; namely, on the throne; before God for ever — Living and ruling as in God’s presence, serving him with his royal power, and worshipping him in his tabernacle. O prepare mercy and truth — Or, order, or appoint, as the word ˆm, man, here signifies, intending, either, 1st, The graces of mercy, or compassion and truth, or faithfulness, which are the great supporters of thrones; or rather, the effects of God’s mercy and truth. Thy truth, in giving me those mercies which thou hast promised to me; and thy mercy, in giving me such further blessings as I need, and thou seest fit to give me. So will I sing praise unto thy name for ever — I will never cease praising thee while I live, and after I die, I shall praise thee in eternity. Let us remember, we must make praising God the work of our time in this world; even to the last, as long as our lives are prolonged, we must continue praising him; and then it will be made the work of our eternity in the world to come, and we shall be praising him for ever. That 1 may daily perform my vows — That I may pay unto thee those services and oblations which I vowed to thee, when I was in trouble. David’s praising God was itself the performance of his vows, and it disposed his heart to the performance of them in other instances. Praising God, and paying our vows to him, must be our constant daily work; every day we must be doing something toward it; because it is all but little in comparison with what is due; because we daily receive fresh mercies, and because, if we think much to do it daily we cannot expect to be doing it eternally.

Ver. 6, 7. Thou wilt prolong the king’s life:— He shall abide before God for ever. The Hebrew word µl[ ôlam, when applied to God or his perfections, denotes everlasting existence; but when applied to men, it is equivalent to an age, or to long life. David, though in exile, calls himself the king, as in Psalm 63:11; he abates nothing of the promise made at his consecration. But the words are too strong to apply to David; they undoubtedly relate to the Messiah, whose throne is for ever and ever. So all the christian fathers have understood this psalm.

6. Thou wilt prolong the king’s life—The change from the first to the third person is a poetical liberty. The insurrection was a conspiracy against the life of the king. If it succeeded he must die, but faith assures to him the victory. The Hebrew is very simple, “thou shall add days upon the days of the king; his years as generation and generation.” See Psalm 21:4-7; and compare 2 Samuel 7:16, 19, 25, 29; from which it appears that the king’s “life,” here, includes his dynasty: perhaps, also, in a higher sense, the King Messiah.

V. 7. Abide-In the throne. Before God-Living and ruling as in God’s presence, serving God and worshipping him in his tabernacle. Truth-Thy truth in giving me those mercies which thou hast promised, and thy mercy in giving me such further blessings as I needs.

Verse 7. He shall abide before God for ever] Literally, “He shall sit for ever before the faces of God.” He shall ever appear in the presence of God for us. And he ever sits at the right hand of the Majesty on high; for he undertook this office after having, by his sacrificial offering, made atonement for our sins.

Prepare mercy and truth, which may preserve him.] As Mediator, his attendants will ever be mercy and truth. He will dispense the mercy of God, and thus fulfil the truth of the various promises and predictions which had preceded his incarnation. There is an obscurity in this clause, whrxny מנ ואמת dsj chesed veemeth man yintseruhu, owing to the particle מנ man, which some translate who or what; and others, number thou, from hnm manah, to count. Houbigant, and he is followed by Bishop Lowth, would read hwhym miyehovah, Mercy and truth from Jehovah shall preserve him. The Anglo-Saxon has, [A.S.] Mildheartedness, and soothfastness his, who seeketh? which is nearly the rendering of the old Psalter: Mercy and sothfastnes of him, wha sall seke? Dr. Kennicott says, מנ man is a Syriasm; and should be translated quæsoutinam, I beseech thee,—I wish,—O that! On this very ground Coverdale appears to have translated, O let thy lovynge mercy and faithfulnes preserve him! The sense I have given above I conceive to be the true one.

Verses 6-8. Thou wilt prolong the king’s life — My life. He calls himself king, either, 1st, Because, if this Psalm was composed before Saul’s death, yet even then he knew he was designed and appointed to be king; or, rather, 2d, Because it was not composed till Saul was dead, and he was actually crowned king, at least of Judah. And his years — The years of my life and reign; as many generations — As long as if I had a lease of it for many ages. Thus he speaks, because his kingdom was not like Saul’s, but established to him and his heirs; and because Christ, his Son and Heir, should actually, and in his own person, possess the kingdom for ever. We may observe further here, that the Chaldee Paraphrase adds the word Christ; thus, Thou shalt give unto Christ the King days upon days. His years shall be as the generations of this world, and the generations of the world to come. And so Theodoret observes, that the former part of the verse may very well agree with the psalmist, but that the latter part of it is by no means applicable to him, but only to Christ; who was, according to the flesh, to descend from him, and of whom the psalmist was an eminent type. He shall abide — Hebrew, bvy, jesheeb, he shall sit; namely, on the throne; before God for ever — Living and ruling as in God’s presence, serving him with his royal power, and worshipping him in his tabernacle. O prepare mercy and truth — Or, order, or appoint, as the word ˆm, man, here signifies, intending, either, 1st, The graces of mercy, or compassion and truth, or faithfulness, which are the great supporters of thrones; or rather, the effects of God’s mercy and truth. Thy truth, in giving me those mercies which thou hast promised to me; and thy mercy, in giving me such further blessings as I need, and thou seest fit to give me. So will I sing praise unto thy name for ever — I will never cease praising thee while I live, and after I die, I shall praise thee in eternity. Let us remember, we must make praising God the work of our time in this world; even to the last, as long as our lives are prolonged, we must continue praising him; and then it will be made the work of our eternity in the world to come, and we shall be praising him for ever. That 1 may daily perform my vows — That I may pay unto thee those services and oblations which I vowed to thee, when I was in trouble. David’s praising God was itself the performance of his vows, and it disposed his heart to the performance of them in other instances. Praising God, and paying our vows to him, must be our constant daily work; every day we must be doing something toward it; because it is all but little in comparison with what is due; because we daily receive fresh mercies, and because, if we think much to do it daily we cannot expect to be doing it eternally.

Ver. 6, 7. Thou wilt prolong the king’s life:— He shall abide before God for ever. The Hebrew word µl[ ôlam, when applied to God or his perfections, denotes everlasting existence; but when applied to men, it is equivalent to an age, or to long life. David, though in exile, calls himself the king, as in Psalm 63:11; he abates nothing of the promise made at his consecration. But the words are too strong to apply to David; they undoubtedly relate to the Messiah, whose throne is for ever and ever. So all the christian fathers have understood this psalm.

7. He shall abide before God—That is, he shall be established upon his throne in the presence, and by the favour, of God. “When kings are said to ‘abide’ or sit, it is commonly in the more formal sense of sitting on the throne, the judgment seat.”—Perowne. Oh prepare mercy and truth— Or, appoint mercy and truth, distinguishing qualities of the divine character and government. These he would have appointed as his watch and guard, that his acts might conform to the divine model.

Verse 8. So will I sing praise unto thy name for ever] For the benefits which I have received, and hope to receive endlessly from thee, I will to all perpetuity praise thee.

That I may daily perform my vows.] While I live, I shall יום יום yom, yom, “day by day,” each day as it succeeds, render to thee my vows-act according to what I have often purposed, and as often promised. The Chaldee ends remarkably: “Thus I will praise thy name for ever, when I shall perform my vows in the day of the redemption of Israel; and in the day in which the King Messiah shall be anointed, that he may reign.” The ancient Jews were full of the expectation of the Messiah; the Jews of the present day have given up their hope.

Verses 6-8. Thou wilt prolong the king’s life — My life. He calls himself king, either, 1st, Because, if this Psalm was composed before Saul’s death, yet even then he knew he was designed and appointed to be king; or, rather, 2d, Because it was not composed till Saul was dead, and he was actually crowned king, at least of Judah. And his years — The years of my life and reign; as many generations — As long as if I had a lease of it for many ages. Thus he speaks, because his kingdom was not like Saul’s, but established to him and his heirs; and because Christ, his Son and Heir, should actually, and in his own person, possess the kingdom for ever. We may observe further here, that the Chaldee Paraphrase adds the word Christ; thus, Thou shalt give unto Christ the King days upon days. His years shall be as the generations of this world, and the generations of the world to come. And so Theodoret observes, that the former part of the verse may very well agree with the psalmist, but that the latter part of it is by no means applicable to him, but only to Christ; who was, according to the flesh, to descend from him, and of whom the psalmist was an eminent type. He shall abide — Hebrew, bvy, jesheeb, he shall sit; namely, on the throne; before God for ever — Living and ruling as in God’s presence, serving him with his royal power, and worshipping him in his tabernacle. O prepare mercy and truth — Or, order, or appoint, as the word ˆm, man, here signifies, intending, either, 1st, The graces of mercy, or compassion and truth, or faithfulness, which are the great supporters of thrones; or rather, the effects of God’s mercy and truth. Thy truth, in giving me those mercies which thou hast promised to me; and thy mercy, in giving me such further blessings as I need, and thou seest fit to give me. So will I sing praise unto thy name for ever — I will never cease praising thee while I live, and after I die, I shall praise thee in eternity. Let us remember, we must make praising God the work of our time in this world; even to the last, as long as our lives are prolonged, we must continue praising him; and then it will be made the work of our eternity in the world to come, and we shall be praising him for ever. That 1 may daily perform my vows — That I may pay unto thee those services and oblations which I vowed to thee, when I was in trouble. David’s praising God was itself the performance of his vows, and it disposed his heart to the performance of them in other instances. Praising God, and paying our vows to him, must be our constant daily work; every day we must be doing something toward it; because it is all but little in comparison with what is due; because we daily receive fresh mercies, and because, if we think much to do it daily we cannot expect to be doing it eternally.

8. So will I sing praise—The particle “so” indicates the agreement of what follows with what precedes. As if he would say, In accordance with these my petitions and their gracious fulfilment, I will sing praise to thy name for ever, etc. Neither prayer nor the answer of prayer will avail anything if the response of our lives and thanksgivings be not in harmony therewith. That I may daily perform my vows—To the end, or with the aim, of performing my vows daily. Thus the goodly effect of all grace given, and all afflictions endured, shall culminate in a devout and obedient life.