Jamieson, Fausset & Brown

On Psalms 61:2

heart is overwhelmed - literally, "covered over with darkness," or, "distress."

to the rock - (Psa 18:2; Psa 40:2).

higher than I - which otherwise I cannot ascend.

John Gill

On Psalms 61:2

From the end of the earth will I cry unto thee,.... Where he now was, as is observed on the title; see Gill on Psalm 61:1, though he was distant from his own house, and from the house of God, he did not restrain prayer before him, but continued to cry unto him, and determined to do so; and as the people of God are sometimes forced to flee to distant parts, they have a God still to go to, who is a God afar off, as well as at hand. It may be the psalmist may represent the church in Gospel times, throughout the whole world, even at the further parts of it, in the isles afar off, where men may and do lift up holy hands to God without wrath and doubting:

when my heart is overwhelmed; or "covered" (x); with grief and sorrow for any trouble, outward or inward, and ready to sink, and fail and die. Sometimes the saints are overwhelmed with a sense of sin, are pressed down with the weight and burden of its guilt; their faces are covered with shame and confusion; and their hearts are swallowed up and overwhelmed with overmuch sorrow, both at the number of their sins, and at the aggravated circumstances of them; and especially when they are without a view of pardoning grace and mercy, Psalm 38:4, Lamentations 3:42; and sometimes they are overwhelmed with afflictive providences; the Lord causes all his waves and billows to go over them, and they are just ready to sink; and did he not stay his hand, and stop contending with them, the spirit would fail before him, and the souls that he has made, Psalm 42:6; and sometimes with divine desertions, which cause a "deliquium" of soul, and throw them into fainting fits, Sol 5:6; and sometimes through unbelieving frames; and did not the Lord appear to them, and strengthen their faith, and remove their unbelief, they would sink and die away, Psalm 77:2. And at all such times it is right to cry unto the Lord, and make the following request to him:

lead me to the rock that is higher than I; not the land of Israel, as Kimchi thinks, the psalmist being now in the low lands of the Philistines; nor Jerusalem, and the fort and hill of Zion; he being now at the extreme and lower parts of the land: this sense is too low. Some think that some great difficulty is meant; which seemed insuperable, and like a rock inaccessible, which he could not get up to, and upon, and get over; and therefore desires the Lord would lead him up it, and over it, before whom every rock, mountain, and hill, becomes a plain, Zechariah 4:7; but rather Christ is meant, the Rock of Israel, the Rock of our salvation, and our refuge. He is higher than David, and all the kings of the earth; higher than the angels in heaven, and than the heavens themselves, Hebrews 7:26; and who by his height is able to protect and defend his people from all their enemies; and by the shade he casts to refresh and comfort them; and by the sufficiency in him to supply all their wants; for he is as a rock impregnable, and well stored, Isaiah 33:16. And here gracious souls desire to be led by the Spirit of God always, and especially when in distressing circumstances; and he does lead them to his blood for pardon and cleansing, and to his righteousness for justification and acceptance with God, and to his fulness for fresh supplies.

(x) "quum tegitur", Michaelis.

Keil & Delitzsch

On Psalms 61:1-4

Hurled out of the land of the Lord in the more limited sense

(Note: Just as in Num 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. Psa 46:10; Deu 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. Pro 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 Isa 38:10; Jer 4:21) in God's tabernacle (vid., on Psa 15:1) throughout aeons (an utterance which reminds one of the synchronous Psa 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 = 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 Psa 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 Psa 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. Psa 40:8), but as one who is entering upon a new stage in it.

Matthew Henry

On Psalms 61:1-4

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 (Psa 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 coelos tantundem est viae - 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, Jam 5:13; Ps. 102, title.

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, Exo 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 (Psa 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 (Psa 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 (Psa 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." Pro 18:10.

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

Spurgeon's Treasury of David

From the end of the earth will I cry unto thee. He 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 and 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 mint 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 cliffs; 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 be 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 half 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 that 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 ever 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.

Tyndale Study Notes

On Psalms 61:2-3

61:2 the ends of the earth: This expression has the connotation of a cry that comes from a place far away from God. • The psalmist’s heart is overwhelmed with deep anguish.

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