Psalm 61:1
To the chief Musician upon Neginah, A Psalm of David. Hear my cry, O God; attend unto my prayer.
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EXPOSITORY (ENGLISH BIBLE)
61:1-4 David begins with prayers and tears, but ends with praise. Thus the soul, being lifted up to God, returns to the enjoyment of itself. Wherever we are, we have liberty to draw near to God, and may find a way open to the throne of grace. And that which separates us from other comforts, should drive us nearer to God, the fountain of all comfort. Though the heart is overwhelmed, yet it may be lifted up to God in prayer. Nay, I will cry unto thee, for by that means it will be supported and relieved. Weeping must quicken praying, and not deaden it. God's power and promise are a rock that is higher than we are. This rock is Christ. On the Divine mercy, as on a rock, David desired to rest his soul; but he was like a ship-wrecked sailor, exposed to the billows at the bottom of a rock too high for him to climb without help. David found that he could not be fixed on the Rock of salvation, unless the Lord placed him upon it. As there is safety in Him, and none in ourselves, let us pray to be led to and fixed upon Christ our Rock. The service of God shall be his constant work and business: all must make it so who expect to find God their shelter and strong tower. The grace of God shall be his constant comfort.Hear my cry, O God - See the notes at Psalm 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, Psalm 5:1; Psalm 17:1, Psalm 17:6; Psalm 39:12; Psalm 71:2.

PSALM 61

Ps 61:1-8. Neginah—or, Neginoth (see on [602]Ps 4:1, title). Separated from his usual spiritual privileges, perhaps by Absalom's rebellion, the Psalmist prays for divine aid, and, in view of past mercies, with great confidence of being heard.

1-3. From the end—that is, places remote from the sanctuary (De 28:64).

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.

Psalm 61:1

"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 manifest 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!

Psalm 61:2

"From the end of the earth will I cry unto thee." lie was banished from the spot which was the centre of his delight, and at the same time his mind was in a depressed and melancholy condition; both actually and figuratively he was an outcast, yet he does not therefore restrain prayer, but rather finds therein a reason for the louder sad more importunate cries. To be absent from the place of divine worship was a sore sorrow to saints in the olden times; they looked upon the tabernacle as the centre of the world, and they counted themselves to be at the fag-end of the universe when they could no longer resort to the sacred shrine; their heart was heavy as in a strange land when they were banished from its solemnities. Yet even they knew right well that no place is unsuitable for prayer. There may be an end of the earth, but there must not be an end to devotion. On creation's verge we may call upon God, for even there he is within call. No spot is too dreary, no condition too deplorable; whether it be the world's end or life's end, prayer is equally available. To pray in some circumstances needs resolve, and the Psalmist here expresses it, "I will cry." It was a wise resolution, for had he ceased to pray he would have become the victim of despair; there is an end to a man when he makes an end to prayer. Observe that David never dreamed of seeking any other God; he did not imagine the dominion of Jehovah to be local: he was at the end of the promised land, but he knew himself to be still in the territory of the Great King; to him only does he address his petitions. "When my heart is overwhelmed:" - when the huge waves of trouble wash over me, and I am completely submerged, not only as to my head, but also my heart. It is hard to pray when the very heart is drowning, yet gracious men plead best at such times. Tribulation brings us to God, and brings God to us. Faith's greatest triumphs are achieved in her heaviest trials. It is all over with me, affliction is all over me; it encompasses me as a cloud, it swallows me up like a sea, it shuts me in with thick darkness, yet God is near, near enough to hear my voice, and I will call him. Is not this brave talk? Mark how our Psalmist tells the Lord, as if he knew he were hearing him, that he intended to call upon him: our prayer by reason of our distress may be like to a call upon a far-off friend, but our inmost faith has its quiet heart-whispers to the Lord as to one who is assuredly our very present help.

"Lead me to the rock that is higher than I." I see thee to be my refuge, sure and strong; but alas! I am confused, and cannot find thee; I am weak, and cannot climb thee. Thou art so steadfast, guide me; thou art so high, uplift me. There is a mine of meaning in this brief prayer. Along the iron-bound coast of our northern shores, lives are lost because the rocks are inaccessible to the shipwrecked mariner. A clergyman of one of the coast villages has With immense labour cut steps up from the beach to a large chamber, which he has excavated in the chalk cliff: here many mariners have been saved; they have climbed the rock, which had else been too high for them, and they have escaped. We have heard of late, however, that the steps have been worn away by the storms, and that poor sailors have perished miserably within sight of the refuge which they could not reach, for it was too high for them: it is therefore proposed to drive in iron stanchions, and to hang up chain ladders that shipwrecked mariners may reach the chambers in the rock. The illustration is self-interpreting. Our experience leads us to understand this verse right well, for the time was with us when we were in such amazement of soul by reason of sin, that although we knew the Lord Jesus to be a sure salvation for sinners, yet we could not come at him, by reason of our many doubts and forebodings. A Saviour would have been of no use to us if the Holy Spirit had not gently led us to him, and enabled us to rest upon him. To this day we often feel that we not only want a rock, but to be led to it. With this in view we treat very leniently the haft-unbelieving prayers of awakened souls; for in their bewildered state we cannot expect from them all at once a fully believing cry. A seeking soul should at once believe in Jesus, but it is legitimate for a man to ask to be led to Jesus, the Holy Spirit is able to effect such a leading, and he can do it even though the heart be on the borders of despair.

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. This is its glory, and is our delight when we have once climbed into the rock, and Claimed an interest in it; but while we are as yet trembling seekers, the glory and sublimity of salvation appal us, and we feel that we are too unworthy even to be partakers of it; hence we are led to cry for grace upon grace, and to see how dependent we are for everything, not only for the Saviour, but for the power to believe on him.

Psalm 61:3

"For thou hast been a shelter for me." Observe how the Psalmist rings the changes on, "Thou hast," and "I will," - Psalm 61:3, Psalm 61:4, Psalm 61:5, and Psalm 61:6. Experience is the nurse of faith. From the past we gather arguments for present confidence. Many and many a time had the persecutions of Saul and the perils of battle emperilled David's life, and only by miracle had he escaped, yet was he still alive and unhurt; this he remembers, and he is full of hope. "And a strong tower from the enemy." As in a fort impregnable, David had dwelt, because surrounded by omnipotence. Sweet is it beyond expression to remember the lovingkindnesses of the Lord in our former days, for he is unchangeable, and therefore will continue to guard us from all evil.

Psalm 61:4

"I will abide in thy tabernacle for ever." Let me once get back to thy courts, and nothing shall again expel me from them: even now in my banishment my heart is there; and ever will I continue to worship thee in spirit wherever my lot may be cast. Perhaps by the word "tabernacle" is here meant the dwelling-place of God; and if so, the sense is, I will dwell with the Lord, enjoying his sacred hospitality, and sure protection.

continued...THE ARGUMENT

The occasion of this Psalm was some great distress of David’s, either by Saul or by Absalom, though it might be composed some time after it was past.

David, in great danger, fleeth to God for deliverance, upon experience of his former love, Psalm 60:1-3, promising him perpetual service for hearing his prayers, Psalm 60:4,5; and assuring himself a long life, he voweth thankfulness, Psalm 60:6-8.

No text from Poole on this verse.

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.

Hear my cry, O God; attend unto my prayer.
EXEGETICAL (ORIGINAL LANGUAGES)
1. my cry … my prayer] Synonynas often coupled together to express the urgency of supplication. Cp. Psalm 17:1; 1 Kings 8:28; Jeremiah 7:16; Jeremiah 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.

Verse 1. - Hear my cry, O God (see the comment on Psalm 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." Psalm 61:1Hurled out of the land of the Lord in the more limited sense

(Note: Just as in Numbers 32:29. the country east of Jordan is excluded from the name "the land of Canaan" in the stricter sense, so by the Jewish mind it was regarded from the earliest time to a certain extent as a foreign country (חוצה לארץ), although inhabited by the two tribes and a half; so that not only is it said of Moses that he died in a foreign land, but even of Saul that he is buried in a foreign land (Numeri Rabba, ch. viii. and elsewhere).)

into the country on the other side of the Jordan, David felt only as though he were banished to the extreme corner of the earth (not: of the land, cf. Psalm 46:10; Deuteronomy 28:49, and frequently), far from the presence of God (Hengstenberg). It is the feeling of homelessness and of separation from the abode of God by reason of which the distance, in itself so insignificant (just as was the case with the exiles later on), became to him immeasurably great. For he still continually needed God's helpful intervention; the enveloping, the veiling, the faintness of his heart still continues (עטף, Arab. ‛tf, according to its radical signification: to bend and lay anything round so that it lies or draws over something else and covers it, here of a self-enveloping); a rock of difficulties still ever lies before him which is too high for his natural strength, for his human ability, therefore insurmountable. But he is of good courage: God will lead him up with a sure step, so that, removed from all danger, he will have rocky ground under his feet. He is of good courage, for God has already proved Himself to be a place of refuge to him, to be a strong tower, defying all attack, which enclosed him, the persecuted one, so that the enemy can gain no advantage over him (cf. Proverbs 18:10). He is already on the way towards his own country, and in fact his most dearly loved and proper home: he will or he has to (in accordance with the will of God) dwell (cf. the cohortative in Isaiah 38:10; Jeremiah 4:21) in God's tabernacle (vid., on Psalm 15:1) throughout aeons (an utterance which reminds one of the synchronous Psalm 23:6). With גּוּר is combined the idea of the divine protection (cf. Arabic ǵâr ollah, the charge or proteg of God, and Beduinic ǵaur, the protecting hearth; ǵawir, according to its form equals גּר, one who flees for refuge to the hearth). A bold figure of this protection follows: he has to, or will trust, i.e., find refuge, beneath the protection of God's wings. During the time the tabernacle was still being moved from place to place we hear no such mention of dwelling in God's tabernacle or house. It was David who coined this expression for loving fellowship with the God of revelation, simultaneously with his preparation of a settled dwelling-place for the sacred Ark. In the Psalms that belong to the time of his persecution by Saul such an expression is not yet to be found; for in Psalm 52:7, when it is desired that Doeg may have the opposite of an eternal dwelling-place, it is not the sacred tent that is meant. We see also from its second part that this Psalm 61:1-8 does not belong to the time of Saul; for David does not speak here as one who has drawn very near to his kingly office (cf. Psalm 40:8), but as one who is entering upon a new stage in it.

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