Psalms 61

Psalms 611. To the Chief Musician— on a stringed instrument (or with an instrumental accompaniment)— of David. The peculiar form of the original construction cannot be reproduced in English, but seems to connect the name of David both with the Hebrew word preceding, as the owner or conductor of the music, and with the psalm itself as the author. That is to say, the words are so combined as to convey both these ideas— a stringed instrument of David— and a psalm of David. The musical term used here is the same as in the titles of Psalms 4, 6, 54, 55, but in the singular number and the construct form. The psalm itself consists of a prayer with an expression of strong confidence, Psalms 61:1-4, and an appeal o the divine promise, as the ground and object of that confidence,Psalms 61:5-8.

2. (Psalms 61:1). Hear, O God, my cry; attend unto my prayer! The psalm opens with an introductory petition to be heard. See above, on Psalms 5:1-2; Psalms 17:1; Psalms 55:1, and compare Psalms 39:12. The word translated cry, which sometimes means a joyful shout or thankful song—Psalms 30:5; Psalms 42:4; Psalms 47:1— is here determined by the parallelism and the context to denote a cry for help or mercy.
3. (Psalms 61:2). From the end of the earth unto thee will I call, in the covering of my heart (when it is covered, i.e. overwhelmed, or covered with darkness). To a rock (that) is high from me (i. e. higher than I, or too high for me), thou wilt lead me. To the saints of the Old Testament exclusion or involuntary distance from the sanctuary seemed equivalent to exile in the remotest countries, sometimes called the end of the earth (Deuteronomy 28:64), sometimes the end of heaven (Deuteronomy 4:32), although this last phrase may be understood to mean the sensible horizon or boundary of vision (Isaiah 13:5). A rock, often mentioned as a place of refuge. See above, on Psalms 18:2; Psalms 40:2.

Too high for me to reach without assistance. In the last clause an earnest prayer is latent under the form of a confident anticipation. The feelings here expressed, and the terms used to express them, are peculiarly appropriate to David’s situation during Absalom’s rebellion. See above, on Psalms 3:1; Psalms 42:1.

4. (Psalms 61:3). For thou hast been a refuge to me, a tower of strength (or strong tower), from before (from the face or presence of) the enemy. He appeals to former mercies as a ground for his present expectation. The verb of existence is here emphatic, and cannot, without a violation of usage, be translated as a present, which is almost invariably suppressed in Hebrew. The enemy is a collective term, or one denoting an ideal person, including many real individuals.

5 (Psalms 61:4). I will sojourn (or abide) in thy tent (or tabernacle) ages (or eternities, i.e. for ever); I will trust (take refuge or find shelter) in the shadow of thy wings. The first verb is in the paragogic form, expressing strong desire or fixed determination. See above, on Psalms 2:3. To dwell in God’s tent or house is to be a member of his family, to enjoy his bounty and protection, and to live in intimate communion with him. See above, on Psalms 15:1; Psalms 23:6; Psalms 27:4-5. David here tacitly appeals to the promise recorded in 2 Samuel 7. See above, on Psalms 21:4. The beautiful figure for protection in the last clause is the same as in Psalms 17:8; Psalms 36:7.

6. (Psalms 61:5). For thou, O God, hast heard (or hearkened to) my vows (and the prayers which they accompanied); thou hast given me the heritage of those fearing (or the fearers of) thy name, i.e. the reverential worshippers of thy revealed perfections. See above, on Psalms 54:1. The heritage here mentioned is participation in the honours and privileges of the chosen people, with particular though tacit reference to the vicarious royalty conferred on David, and ensured to his posterity in answer to his prayers. See above, on Ps. x21:2-4, and compare 2 Samuel 7:16.

7. (Psalms 61:6). Days to the days of the king thou wilt add; his years (shall be, or, thou wilt multiply) like generation and generation. The preposition in the first clause strictly means upon, and suggests the idea not of mere addition but accumulation, which would also be conveyed in English by the literal translation, days upon days. His use of the third person shews that he does not mean himself alone, but the king of Israel as an ideal or collective person, comprehending his posterity. The life of this ideal person would of course not be restricted to a single generation, but continued through many, which is the meaning of the idiomatic expression in the last clause.

8. (Psalms 61:7). He shall sit (enthroned) to eternity before God; mercy and truth do thou provide; let them preserve him (or they shall preserve him). The first verb suggests the two ideas of continuance or permanence and regal exaltation. Compare 2 Samuel 7:29. Before God, in his presence and under his protection. See above, on Psalms 56:13. Provide, prepare, afford, or have in readiness. Mercy and Truth are personified, as in Psalms 40:11; Psalms 57:3. Compare Psalms 43:3. They seem to be here represented as God’s messengers or agents in preserving his Anointed.

9. (Psalms 61:8). So will I celebrate thy name for ever, that I may pay my vows day (by) day. The so at the beginning may mean, on this condition, when this prayer is granted; or more probably, in this assurance, in the confident expectation of this issue. Celebrate musically, both with instrument and voice. See above, on Psalms 57:7, and compare Psalms 59:17. That I may pay, literally to (or for) my paying, or, as some explain it, by my paying, which, however, is a rare and dubious use of the infinitive. Day (by) day or day (and) day, i.e. one day with or after another, implying not only frequency but regularity. The Vulgate version of this idiomatic phrase is de die in diem.