Psalm 61:6 Komentář

David, in this psalm, as in many others, begins with a sad heart, but concludes with an air of pleasantness - begins with prayers and tears, but ends with songs of praise. Thus the soul, by being lifted up to God, returns to the enjoyment of itself. It should seem David was driven out and banished when he penned this psalm, wether by Saul or Absalom is uncertain: some think by Absalom, because he calls himself "the king" (Psa 61:6), but that refers to the King Messiah. David, in this psalm, resolves to persevere in his duty, encouraged thereto both by his experience an by his expectations. I. He will call upon God because God had protected him (Psa 61:1-3). II. He will call upon God because God had provided well for him (Psa 61:4, Psa 61:5). III. He will praise God because he had an assurance of the continuance of God's favour to him (Psa 61:6-8). So that, in singing this psalm, we may find that which is very expressive both of our faith and of our hope, of our prayers and of our praises; and some passages in this psalm are very peculiar. To the chief musician upon Neginah. A psalm of David.

INTRODUCTION TO PSALM 61 To the chief Musician upon Neginah, A Psalm of David. "Neginah" is either the beginning of a song, as Aben Ezra; or the musical note or tune of one: or rather the name of a musical instrument, which was touched by the hand, or with a quill or bow. It is the singular of "neginoth", See Gill on Psa 4:1. This psalm was written by David, when at the end of the earth, or land of Judea, as appears from Psa 61:2; either when he was fighting with the Syrians, as R. Obadiah, and so was composed about the same time with the former; or when he was in the land of the Philistines, being obliged to fly there from Saul, as Kimchi and others: or rather after he himself was king, since mention is made of the king in it; and when he fled from his son Absalom, and passed over to the other side of Jordan, and came to Mahanaim, Sa2 17:22; where very probably he wrote this psalm. In it respect is had to the Messiah, as in Psa 61:2; though Arama thinks it was composed after the prophecy came to Nathan that David should not build the temple; see Psa 61:4.

Thou wilt prolong the King's life,.... Or "add days to the days of the King" (a). Meaning either himself, who, though his life was in danger by fighting with the Syrians and Edomites, or rather through the conspiracy of his son; yet was assured that he should yet live many years more, and especially in his posterity; and that his kingdom would be established for ever, as was promised him, Sa2 7:12. Or rather the King Messiah, so the Targum: and Kimchi observes, that if this psalm respects the captivity, the King is the King Messiah: it may be understood of his life as man; who, though he died, rose again, and lives for evermore; and that, as to the glory of God the Father, so to the good of his people, for whom he makes intercession; and of the continuance of his spiritual seed, in whom he may be said to live, and his days be prolonged, Isa 53:10; and of the duration of his kingdom, of which there will be no end. For it is an everlasting one, as follows: and his years as many generations; he living, and his posterity and kingdom continuing, age after age. The Targum is, "his years as the generations of this world, and the generations of the world to, come.'' (a) "dies super dies regis adjicieo", V. L. Pagninus, Montanus, &c.

"Days upon days of the King You shall add to the years of Him" [Psalm 61:6]. This is therefore the King of whom we are the members. A King Christ is, our Head, our King. You have given to Him days upon days; not only those days in that time that has end, but days upon those days without end. "I will dwell," he says, "in the house of the Lord, for length of days." Wherefore for length of days, but because now is the shortness of days? For everything which has an end, is short: but of this King are days upon days, so that not only while these days pass away, Christ reigns in His Church, but the Saints shall reign together with Him in those days which have no end....For years of God have been also spoken of: "But You are the very Same, and Your years shall not fail." In the same manner as years, so days, so one day. Whatsoever you will you say of eternity. Whatever you will you say for this reason, because whatever you shall have said, it is too little that you have said. For you must needs say somewhat, to the end that there may be something whereby you may meditate on that which cannot be told. "Even unto the day of generation and of generation." Of this generation and of the generation that shall be: of this generation which is compared to the moon, because as the moon is new, waxes, is full, wanes, and vanishes, so are these mortal generations; and of the generation wherein we are born anew by rising again, and shall abide for everlasting with God, when now no longer we are like the moon, but like that of which says the Lord, "Then the righteous shall shine like the sun in the kingdom of their Father." [Matthew 13:43] For the moon by a figure in the Scriptures is put for the mutability of this mortal state....

Neginah--or, Neginoth (see on Psa 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. (Psa 61:1-8) From the end--that is, places remote from the sanctuary (Deu 28:64).

the king--himself and his royal line ending in Christ. Mercy and truth personified, as in Psa 40:11; Psa 57:3.