Psalm 61:6














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" (Numbers 11:11). Paul was oppressed with "the care of all the Churches" (2 Corinthians 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.

Thou wilt prolong the king's life: and his years as many generations.
He prophesieth not simply of the stability of the kingdom in his own person and posterity, but under the type; namely, he speaketh of the perpetuity of the kingdom of Christ, the true King of Israel, for which end he prayeth that mercy and truth may be forthcoming to subjects of Christ, that His kingdom may be prolonged; and so David in his time, and all the saints in their time, may joyfully praise God continually. Whence learn —

1. It is not unusual with God, together with present consolation, and the light of future salvation in Christ, to reveal also and give assurance of great things concerning Christ's kingdom.

2. The glory of Christ and perpetuity of His kingdom is every subject's good and comfort, for this is comfort for David, that Christ shall live for ever, that He shall abide before God for ever.

3. The kingdom of Christ, and government of His subjects in His Church, shall be allowed of God, and be protected of God, and blessed of God for ever, however it be opposed by men in the world.

4. The perpetuity of Christ's kingdom and preservation of His subjects in this life, till they be possessed of heaven, is by the merciful remedying the misery, and removing of the sin which they are subject unto, and by performing of what He hath promised and prepared through Christ to bestow upon them.

5. The best retreat that can be made after wrestling and victory over troubles is prayer and praises; as here David after his exercise prayeth, "O prepare mercy and truth"; and then saith, "unto thee will I sing."

6. As the main matter of our vows is the moral duty of rejoicing in God, and hearty praising of Him, so renewed experience of God's mercy and truth towards His people in Christ is the main matter of our joy in Him and praise unto Him: "O prepare mercy and truth," etc.

(D. Dickson.).

Truly my soul waiteth upon God: from Him cometh my salvation.
Homilist.
I. A RELIGIOUS TESTIMONY.

1. Concerning self (vers. 1, 2, 6, 7). His confidence in God was —

(1)Supreme. "He only is my Rock."

(2)Steadfast. "I shall not be greatly moved."

(3)Pacific. "Truly," or, "is silent my soul."

2. Concerning contemporaries.

(1)Malignant (ver. 3).

(2)False (ver. 4).David's testimony concerning his contemporaries is applicable to the men of our age. Read the malignity of our times in the bloody wars, etc. Read the falsehood of our times in the schemings of politicians, the tricks of tradesmen, and the hollow shams in all departments of life.

3. Concerning God (vers. 11, 12).

(1)His power. All kinds of power belong to Him — physical power, intellectual power, moral power.

(2)His mercy. God's kindness is even greater than His power, inasmuch as it inspires, directs, and controls. It is kindness that nerves and moves the Omnipotent Arm.

(3)His justice. This testimony of God is sublime and meets our highest ideal.

II. A RELIGIOUS EXHORTATION.

1. To self (ver. 5). Man is a duality; in him there are two personalities in one. These often battle with each other, sometimes blame, and sometimes commend each other. Man is constantly exhorting himself, sometimes to be more industrious in business, more accurate in studies, more temperate in habits. Here is a man exhorting himself to wait only on God. This religious exhortation is —

(1)Most available. Every man has a preacher within.

(2)Most efficient. All outward preachers are only available so far as they can rouse the inner preacher, and make him thunder in the great temple of conscience.

2. To others.(1) Concerning a right object of trust. "Trust in Him at all times," etc. Trust Him, not only when the weather of life is calm and sunny, but trust Him amidst the rush of tempest, the roar of thunder, and the convulsions of volcanoes. Trust Him fully; pour out your heart. As all the roots of the tree strike into the soil, so let all the sympathies of your nature strike into God.(2) Concerning a wrong object of trust. "Trust not in oppression," etc.Men do trust in oppression, not only tyrants, warriors, slaveholders, but unjust masters and mistresses that expect more service from employes than is just: hence the exhortation, "Trust not in oppression;" "If riches increase."(1) Here is a circumstance which most desire. Some for wrong reasons, some for right reasons.(2) Here is a possibility which some may possess. "If riches increase." In some it is impossible; the poor men often get rich in one or two ways, either with or without their efforts.(3) Here is a duty which all should discharge. "Set not your heart upon them." Why? Because to love them is unworthy of your nature. Because to love them is to injure your nature. Because to love them is to exclude God from your nature. Because to love them is to bring ruin on your nature.

(Homilist.)

The psalm falls naturally into three parts of four verses each; and in the original each of these begins with the same particle, which unfortunately is either not translated in our versions, or rendered by different words. It means Yes, Surely or Verily, and expresses a conviction freshly acquired. This is the character of the entire psalm: it is a series of maxims hewn straight from life.

I. THE SILENCE OF FAITH (ver. 1-4). "Truly my soul waiteth upon God," literally, "is silent unto God." Silence is sometimes very eloquent. When one has suffered a great wrong or is accused of some outrageous baseness, there may be an impressiveness in dignified silence, which the loudest protestations could not equal. In the trial of Jesus there are three or four moments of silence which perhaps bring home to us the height of His moral grandeur as powerfully as anything in His life. So faith has its silence. It is not always silent. On the contrary, it sometimes cries aloud; it groans and complains; it argues and beseeches. Perhaps the faith of the psalmist had passed through these stages before reaching the silent stage, for he tells us (vers. 3, 4) that he had enemies, who bad pushed their attacks to the verge of murder. In such circumstances, faith may well have cried or groaned or argued; but these stages are past; and now it is silent before God. It lies before Him in perfect peace, confident that His will must overrule all. For (ver. 2) He is a rock and a defence; and therefore, says the child of faith, "I shall not be greatly moved."

II. THY INSTRUCTION OF FAITH (vers. 5-8). Having attained to such a height, he is seized with the spirit of a teacher.

1. He begins with instructing himself. "My soul, wait thou upon God." When we get up to heights of experience, we ought to mark in the rock how high we have climbed, for we know —

"How difficult it is to keep

Heights which the soul is competent to gain."When we are high up, there are outlooks which we are unable to see at ordinary times; and it is well to record them as is done here. The truths about God which we thus learn in moments of great experience are the most precious portion of all knowledge: they are better than we can learn from books or doctors or sages. Blessed is he who possesses convictions which he has not been taught by men, however wise, but has wrung out of his own experience.

2. He also instructs others (ver. 8). It is the natural way of experience to overflow into testimony; and when the soul has attained rest itself, it naturally seeks to assist the struggling. Thereby it not only proves that it has attained, but extends and strengthens its attainments; because we are never safer or healthier than when we have left off thinking of ourselves and are able to care for others.

III. THE ALTERNATIVES TO FAITH (vers. 9-12). In this last section the psalmist contrasts faith in God with the other refuges in which he was tempted to put his trust. These were men (ver. 9) and money (ver. 10). To one in David's position, it would naturally seem a great thing to have men's alliance; but he had tried them and found them wanting. This is a word for all times: by any one who has a great cause — who is fighting for Christ's cause — democracy and aristocracy are alike to be distrusted; God alone is the watchword. The other substitute for God which David was tempted to trust was money, whether obtained by foul means or fair; and here he touches a still more universal chord. In thinking of the future and of the changes and chances of life, we are all tempted to look in this direction. How many are devoting themselves to the pursuit of money, caring little for scruples, but only feeling that, if they had enough of it, all would be well. Others, seeking wealth by honest means, have the same confidence. But the poorest man who has faith in God is safer. This is the testimony of Scripture, and it is the testimony of experience as well. So we come back to the wisdom of the man of God. Once, he says, he has heard, yea, twice — that is, it has been borne in on him again and again as a Divine truth — that "power belongeth unto God." This is the end of the whole matter; this is the resource that will avail in every difficulty, which will last through time and through eternity.

(J. Stalker, D. D.)

(with ver. 5): — "My soul is silence unto God." That forcible form of expression describes the completeness of the psalmist's unmurmuring submission and quiet faith. His whole being is one of great stillness, broken by no clamorous passions; by no loud-voiced desires; by no remonstrating reluctance. That silence is first a silence of the will. Bridle impatience till God speaks. Take care of running before you are sent. Keep your will in equipoise till God's hand gives the impulse and direction. We must keep our hearts silent too. The sweet voices of pleading affections, the loud cry of desires and instincts that roar for their food like beasts of prey, the querulous complaints of disappointed hopes, the groans and sobs of black-robed sorrows, the loud hubbub and Babel, like the noise of a great city, that every man carries within, must be stifled and coerced into silence. We have to take the animal in us by the throat, and sternly say, Lie down there and be quiet. We have to silence tastes and inclinations. There must be the silence of the mind, as well as of the heart and will. We must not have our thoughts ever occupied with other things, but must cultivate the habit of detaching them from earth, and keeping our minds still before God, that He may pour His light into them. Alas! how far from this is our daily life! Who among us dares to take these words as the expression of our own experience? Is not the troubled sea which cannot rest, whose waters cast up mire and dirt, a truer emblem of our restless, labouring souls than the calm lake? Put your own selves by the side of this psalmist, and honestly measure the contrast. It is like the difference between some crowded market-place all full of noisy traffickers, ringing with shouts, blazing in sunshine, and the interior of the quiet cathedral that looks down on it all, where are coolness and subdued light, and silence and solitude. This man's profession of utter resignation is perhaps too high for us; but we can make his self-exhortation our own. "My soul! wait thou only upon God." Perfect as he ventures to declare his silence towards God, he yet feels that he has to stir himself up to the effort which is needed to preserve it in its purity. Just because he can say, "My soul waits," therefore he bids his soul wait. That vigorous effort is expressed here by the very form of the phrase. The same word which began tim first clause begins the second also. As in the former it represented for us, with an emphatic "Truly," the struggle through which the psalmist had reached the height of his blessed experience, so here it represents in like manner the earnestness of the self-exhortation which he addresses to himself. He calls forth all his powers to the conflict, which is needed even by the man who has attained to that height of communion, if he would remain where he has climbed. And for us who shrink from taking these former words upon our lips, how much greater the need to use our most strenuous efforts to quiet our souls. If the summit reached can only be held by earnest endeavour, how much more is needed to struggle up from the valleys below.

(A. Maclaren, D. D.)

It was the speech of Taulerus, one that Luther prized above all. Says he — Though the mariners may make use of their oars in the time of calm, yet when a storm comes down the mariners leave all and fly to their anchor. So, though at other times we may make use of resolutions and vows, and the like, yet when the storm of temptation comes down, nothing then but fly to the anchor of faith, nothing then like to casting of anchor into the vail.

(Bridge.)

People
David, Psalmist
Places
Jerusalem
Topics
Add, Addest, Endure, Generation, Generations, King's, Mayest, Prolong, Wilt
Outline
1. David flees to God upon his former experience
4. He vows perpetual service unto him, because of his promises

Dictionary of Bible Themes
Psalm 61:5

     5705   inheritance, spiritual

Library
December 15. "When My Heart is Overwhelmed Lead Me to the Rock that is Higher than I" (Ps. Lxi. 2).
"When my heart is overwhelmed lead me to the Rock that is higher than I" (Ps. lxi. 2). The end of self is the beginning of God. "When the tale of bricks is doubled then comes Moses." That is the old Hebrew way of putting it. "Man's extremity is God's opportunity." That is the proverbial expression of it. "When my heart is overwhelmed, lead me to the rock that is higher than I." That is David's way of expressing it. "We have no might against this company, neither know we what to do." No might, no
Rev. A. B. Simpson—Days of Heaven Upon Earth

A Living, Loving, Lasting Word,
"I will trust in the covert of Thy wings." -- Psalm 61:4. L. M. Under Thy wings, my God, I rest Under Thy shadow safely lie; By Thy own strength in peace possessed, While dreaded evils pass me by. With strong desire I here can stay To see Thy love its work complete; Here I can wait a long delay, Reposing at my Savior's feet. My place of lowly service, too, Beneath Thy sheltering wings I see; For all the work I have to do Is done through strengthening rest in Thee. I would not rise this rest above;
Miss A. L. Waring—Hymns and Meditations

The Far and Near
Gerhard Ter Steegen Ps. lxi. 4 In Him we live, in Him we move; seek not thy God afar; He is not prisoned in a height above sun, moon, and star. But thou through strange dark lands hast strayed, and wandered far from Him; And therfore He, O Soul, to thee, is distant and is dim. Lord, I was in the far-off land, I loved from Thee to stray, And when unto myself I came, a swine-herd far away, One moment--then the welcome sweet, the kiss, the Father's Home; Far distant was the distance; to Thy bosom I
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Thy Neck is Like the Tower of David, Builded with Bulwarks; a Thousand Shields Hang Upon It, all the Armor of Mighty Men.
The neck is the strength of the soul; it is well likened to the tower of David, because all the strength of the soul is in God, who is the house of Jesus Christ and of David. For this great King insists in many places in the Psalms, that God alone is his support, his refuge, his defence, and, above all, his strong tower (Psalm 61), The bulwarks that surround it are the total abandonment the soul has made of itself to God. Trust, faith and hope have fortified it in its abandonment; the weaker it is
Madame Guyon—Song of Songs of Solomon

Introduction. Chapter i. --The Life and Writings of St. Hilary of Poitiers.
St. Hilary of Poitiers is one of the greatest, yet least studied, of the Fathers of the Western Church. He has suffered thus, partly from a certain obscurity in his style of writing, partly from the difficulty of the thoughts which he attempted to convey. But there are other reasons for the comparative neglect into which he has fallen. He learnt his theology, as we shall see, from Eastern authorities, and was not content to carry on and develop the traditional teaching of the West; and the disciple
St. Hilary of Poitiers—The Life and Writings of St. Hilary of Poitiers

The Horns of the Altar
WE MUST tell you the story. Solomon was to be the king after David, but his elder brother, Adonijah, was preferred by Joab, the captain of the host, and by Abiathar, the priest; and, therefore, they got together, and tried to steal a march upon dying David, and set up Adonijah. They utterly failed in this; and when Solomn came to the throne Adonijah was afraid for his life, and fled to the horns of the altar at the tabernacle for shelter. Solomn permitted him to find sanctuary there, and forgave
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 31: 1885

Sermon on the Mount Continued Its Woes in Strict Agreement with the Creator's Disposition. Many Quotations Out of the Old Testament in Proof of This.
"In the like manner," says He, [3982] "did their fathers unto the prophets." What a turncoat [3983] is Marcion's Christ! Now the destroyer, now the advocate of the prophets! He destroyed them as their rival, by converting their disciples; he took up their cause as their friend, by stigmatizing [3984] their persecutors. But, [3985] in as far as the defence of the prophets could not be consistent in the Christ of Marcion, who came to destroy them; in so far is it becoming to the Creator's Christ that
Tertullian—The Five Books Against Marcion

Letter vi (Circa A. D. 1127) to the Same
To the Same He protests against the reputation for holiness which is attributed to him, and promises to communicate the treatises which he has written. I. Even if I should give myself to you entirely that would be too little a thing still in my eyes, to have recompensed towards you even the half of the kindly feeling which you express towards my humility. I congratulate myself, indeed, on the honour which you have done me; but my joy, I confess, is tempered by the thought that it is not anything
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation,
John Cunningham—The Ordinance of Covenanting

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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