Verse-by-Verse Bible Commentary
Psalms 61:1

Clarke's Commentary

PSALM LXI

The psalmist's prayer for those who were banished from their

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 Psalms 61:1. 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.

Bridgeway Bible Commentary

Psalms 61-64 Longing for God

Far from home, weary, depressed and in danger, David seeks refuge and refreshment with God. He trusts that God will bring him safely back to Jerusalem and give him the strength to carry out his promise to lead God’s people in God’s ways (61:1-5). The people with him add their support to his request (6-7), and David responds that he will always remain faithful to his task (8).
God alone is the strength of David’s assurance (62:1-2). David’s enemies think they can ruin him. They think he is as unstable as a leaning wall, as easy to push over as a broken-down fence (3-4). Actually, he is as strong and secure as a fortress, for he is built on God. All God’s people should therefore take courage and realize that they can trust in God through all circumstances (5-8). The unstable ones are those who live as if God does not matter. Life is uncertain, but they put their trust in wealth, even though that wealth must soon be lost (9-10). The only ones who have true security are those who take God into account and build their lives according to his values (11-12).
At times David experiences weakness and thirst in the dry Judean wilderness, but they are nothing compared with the spiritual thirst he has to worship at Israel’s sanctuary again (63:1). He praises God as he recalls the power and glory of God that he experienced at the sanctuary in former days. He looks forward to a life of continuing praise because of God’s continuing love (2-4). As he lies on his bed he thinks back with much satisfaction at all God’s goodness to him over the years (5-8). This gives him the confidence to believe that God will punish his enemies and bring him safely back to Jerusalem (9-11).
Again David cries to God to save him from enemies who by cunning and lying seek to kill him (64:1-4). They plot their evil carefully, thinking that God cannot see them (5-6). However, they are deceiving themselves. God will act against them suddenly and certainly, bringing shameful defeat upon them. God’s decisive action will be a warning to others, and at the same time bring honour to his name (7-10).

Coffman's Commentaries on the Bible

“Hear my cry, O God; Attend unto my prayer. From the end of the earth will I call unto thee when my heart is overwhelmed. Lead me to the rock that is higher than I. For thou hast been a refuge for me, A strong tower from the enemy.”

“Hear my cry… attend my prayer” No situation can be bad enough that it does not call for prayer. When a man is through with praying, that man is through with any life that matters. As James stated it, “Is any among you suffering, let him pray” (James 5:13).

“From the end of the earth” “This need not refer to a remote area, the distance is magnified by the yearning to be back home.”Wycliffe Old Testament Commentary, Old Testament, p. 517. To the Jew, anything east of the river Jordan would have been so designated. The Biblical note that Moses died “in a foreign land”F. Delitzsch, Vol. V-B, p. 202. (footnote). is proof of this.

“The rock that is higher than I” “This means the rock that is too high for me, the rock that I cannot reach unaided.”The Pulpit Commentary, Vol. 8-B, p. 17. And just Who is that Rock? “This Rock is Christ.”Matthew Henry’s Commentary, Vol. III, p. 463. For ancient Israel, the Rock was a symbol of the love and protection of God, a figure of the security, serenity and protection provided for the believer by the Lord. For this generation, “Our Lord Jesus Christ is the true Rock for human souls.”Wilson Jones, p. 305.

“When my heart is overwhelmed” “There are times when many of us are in anguish because of the feeling that God is displeased with us, or that we are separated from Him; and the rebellion of our own children, and the ingratitude and treachery of those whom we have trusted have simply overwhelmed us.”Ibid. Such was the situation that pressed upon the heart of David.

“For thou hast been a refuge for me, a strong tower” This is the first of two reasons (the other is in Psalms 61:5) that the psalmist advances as reasons why God should hear him. His past experience had been such that David might confidently expect the continuation of God’s help.

Barnes' Notes on the Whole Bible

Hear my cry, O God - See the notes at Psalms 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, Psalms 5:1; Psalms 17:1, Psalms 17:6; Psalms 39:12; Psalms 71:2.

Calvin's Commentary on the Bible

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; ⁽⁴⁰²⁾ 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. ⁽⁴⁰³⁾ 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.

(402) It is generally agreed that this psalm refers to the history recorded in 2 Samuel 17:22.

(403) This last translation is omitted in the French version, perhaps through inadvertency.

Smith's Bible Commentary

Shall we turn now to the sixty-first psalm for our beginning of our Bible study this evening. Psalms 61:1-8 .

Hear my cry, O Lord ( Psalms 61:1 );

Now in the Hebrew, this word for cry is very intense. It is actually, "Hear my loud wailing, O Lord." Now David was the kind of a guy when he was in trouble, he really let go. Some people are very reserved in their nature. I'm sort of a reserved kind of a person, but David wasn't. I mean, when he was in trouble he wanted everybody to know. And especially God. And so, he would wail out. "Hear my wailing, my loud cries, O God."

attend unto my prayer ( Psalms 61:1 ).

It is thought that David probably wrote this psalm at the time that he had been in exile as the result of the rebellion of Absalom. David had fled across the Jordan River when Absalom came from Hebron with an army to take Jerusalem. David did not want to encounter his son in battle. He didn't want to be fighting against his own son. And so rather than making a stand there in Jerusalem, which would have been the natural thing to do, because Jerusalem was a walled city, it was a difficult city to take. And he could have, no doubt, withstood Absalom. But yet, because of his son and all and his own broken heart, he just fled from Jerusalem with his armies and with those that followed after him and just sort of capitulated to Absalom and fled across Jordan. And now he is crying unto God, "Hear my cry, O God, attend unto my prayer."

From the end of the eaRuth ( Psalms 61:2 )

Driven out of the Land of Promise, he now feels that he is out to the end of the earth. If we would put that in our common vernacular, we might say, "The end of the world." And sometimes we do have those experiences which we feel are the end of the world kind of an experience. In other words, "Man, this is it. This is the end of the world. This is as far as I can go. This is as deep as I can get. This is it. You know, from the end of the world." Or,

From the end of the earth will I cry unto thee, when my heart is overwhelmed ( Psalms 61:2 ):

Many things can cause our hearts to be overwhelmed: the loss of loved ones, financial problems, the loss of a job, the loss of health. So many things can cause our hearts to be overwhelmed. What do I do? When I get to the end of the proverbial rope, when I have no place else to turn, where do I turn? What do I do? Every one of us are driven by circumstances, sooner or later, to this end of the road type of an experience, where I have no place else to go, no place else to turn. And where I turn at this point is so important. Some people turn to pills, some people turn to the bottle, some people turn to a gun and just try to end it all. "When my heart is overwhelmed," David said,

lead me to the rock that is higher than I ( Psalms 61:2 ).

There is a place of refuge, there is a place of strength, there is a place of security that we can have in Christ, the Rock that is higher than I. The place where I can be sheltered from the storm. Sheltered from the enemy. Protected. A rock is a symbol of strength in the Bible. The Bible says concerning Jehovah, "He is our Rock," Deuteronomy 32:1-52 . In I Corinthians, chapter 10, Paul said concerning the rock from which the water flowed in the wilderness, and that rock was Christ. That life-giving source. The rock. Smitten from whence life flows to all men.

So, "When my heart is overwhelmed, lead me to the Rock that is higher than I." It is so comforting to know that at my extremity I can turn to God. There is a verse of the song, "He Giveth More Grace," that beautifully describes it. "When we have exhausted our store of endurance, when our strength is gone, ere the day is half through, when we have reached the end of our hoarded resources, our Father's full giving has only begun. His grace has no limits, His love has no measure, His power has no boundary known unto man. For out of His infinite riches in Jesus, He giveth and giveth and giveth again." And when I've come to the end, when I am overwhelmed, and I cry unto Him, that Rock that is higher than I. At that point of my extremity, God has just begun His glorious work within my life.

God brought many people of the Bible to the end of the road. I think of the angel wrestling with Jacob all night. It was a bad day for Jacob. He had just left his father-in-law, and that was a bad scene. They had had words, and their leaving wasn't on the best on terms. Even though when they departed from each other they said, "Mizpah," which means, "The Lord watch between me and thee while we're absent one from the other." Yet, that isn't as pleasant as it sounds when we put it into English. In the Hebrew it literally means, "You've ripped me off, and now you are leaving with all of my goods that you have ripped off from me. And I can't keep my eye on you anymore, because you are going to be gone. You have gone with my daughters, you've gone with my flock, my herds, and I can't watch you any more, so may God watch over you while we are absent one from the other, you crook." And it had been a bad scene; Jacob didn't know how he was going to fare out of it. In fact, he wouldn't have fared so well unless God had been with him. And the night before his father-in-law had caught up with him and the Lord said to his father-in-law, "Don't you touch Jacob. You keep your hands off of him." And so because Laban was afraid of God, he didn't touch Jacob. He said, "Listen, I have the power to really do you hurt, but last night the Lord told me not to touch you." So it was a strained experience.

Now Jacob has left his father-in-law. They have gone back toward Babylon, and Jacob receives word, "Your brother is coming with a host of men to meet you." But that isn't really a welcome home party kind of a thing that you are anticipating or looking for, because the last time you saw Esau seventeen years ago, he was saying, "As soon as I get a chance I am going to kill that rat." And his brother had been threatening to murder him. Now, if his brother was coming to welcome him home, he wouldn't need two or three hundred men with him in a welcome party, so Jacob knew that trouble was brewing, and he was trouble.

That was the night that there came an angel of the Lord and wrestled with Jacob all night. The Lord was trying to bring Jacob to the end of the road. You see, he was going to need all kinds of strength tomorrow. He is going to be meeting Esau. He doesn't know what the situation is going to be; it could be perilous. And so all night, a night when you especially need sleep, you need strength for tomorrow; he is wrestling with this angel. Now, Jacob at this point is a ninety-six-year-old man. I mean, he is no spring chicken anymore. And in the morning, as the day began to break, still wrestling. Man, this guy is tenacious. He's not going to give up. So the angel touched him in his thigh and caused his muscle to shrivel, and crippled him. And the angel said to Jacob, "Let me go before the day breaks." And Jacob at this point was hanging on with all that he had, but he broke down and he began to weep. Now, Genesis doesn't tell us that he wept, but Hosea tells us that Jacob now was in tears; he was a broken man. And he said, "I will not let you go until you bless me." But that was not a demand, that was a plea. It was a plea with tears. "Please don't go without blessing me." He is defeated now. God has him where He wants him.

Jacob, the name means heel catcher, Jacov. For when he was born, he had hold of his brother's heel, so they said, "Oh, look at that heel catcher." And the name stuck. "What is your name?" "My name is heel catcher." "You won't be called heel catcher anymore. You are going to be called Governed by God, Israel." His life was changed. No longer the supplanter. No longer the deceiver. Now a man, Israel, governed by God. What a difference. But God had to bring him to the end of the road to bring about those necessary changes. And so the last cry of desperation that came forth with weeping and tears from Jacob was really the first cry of victory.

So often that is true in our lives. When my heart is overwhelmed, when I turn to God out of desperation, that becomes the beginning of God's glorious victory in my life as He leads me to the Rock that is higher than I.

For you have been a shelter for me, and a strong tower from the enemy [the shelter of the rock, strong tower]. I will abide in thy tabernacle for ever: I will trust in the covert [or the covering] of thy wings. For thou, O God, hast heard my vows: you have given me the heritage of those that fear thy name. And you will prolong the king's life: and the years as many generations. He shall abide before God for ever: O prepare mercy and truth, which may preserve him. And so will I sing praise unto thy name for ever, that I may daily perform my vows ( Psalms 61:3-8 ).

And so David ends the psalm with more or less words of confidence. "God, You are going to take care of it. The Rock that is higher than I will see me through. He will bring me back. I will dwell in Your tabernacle. I will dwell before Thee." "

Dr. Constable's Expository Notes

1. Request for salvation 61:1-2

David began this psalm, as he did many others, by asking God to give attention to his prayer. He evidently felt separated from his own people and his secure surroundings on this occasion. The rock he requested may have been a literal butte on which he could take refuge, such as Masada. On the other hand, he may have been speaking figuratively of God (cf. Deuteronomy 32:4; Deuteronomy 32:15; Deuteronomy 32:18; Deuteronomy 32:30-31; Deuteronomy 32:37; 2 Samuel 22:2; Psalms 18:31; Psalms 18:46; Psalms 28:1; et al.).

Dr. Constable's Expository Notes

Psalms 61

Several of the commentators believe David wrote this individual royal lament psalm when he was fleeing from Saul. However, the text itself records no such information (cf. Psalms 61:6 a). David strengthened himself in the Lord-when he felt faint and inadequate-by remembering his Rock and by relying on His promises.

Gill's Exposition of the Whole Bible

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.

Henry's Complete Commentary on the Bible

To the chief musician upon Neginah. A psalm of David.

      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.

      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 (Psalms 61:2; Psalms 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 cœlos tantundem est viæ--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,James 5:13; Psalms 102:1.

      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,Exodus 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 (Psalms 61:1; Psalms 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 (Psalms 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 (Psalms 61:3; Psalms 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." Proverbs 18:10.

      V. His resolution to continue in the way of duty to God and dependence on him, Psalms 61:4; Psalms 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, Psalms 27:4. He speaks of abiding in it for ever because that tabernacle was a type and figure of heaven, Hebrews 9:8; Hebrews 9:9; Hebrews 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.