Psalm 61:7 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.

He shall abide before God for ever,.... Or "sit" (b); or "may he sit". Being raised from the dead he was received up to heaven into the presence of God, and sat down at his right hand; where he abides for ever, a Priest upon his throne, having an unchangeable priesthood, Heb 7:24; and prepare mercy and truth, which may preserve him; which, if literally understood of David, is a prayer that the Lord would show him favour and kindness, and perform his promises to him, whereby his life would be preserved from the plots and, conspiracies of his enemies, and his kingdom be established; or that he might be exalted to exercise mercy towards his subjects, and administer justice, or execute the judgment of truth among them; which would make for the preservation of his person, and the support of his throne and government, Pro 20:28. But as the words may be applied to the Messiah, they are to be understood, not of the preservation of his corporeal life while here on earth; but either of the preservation of his people, in whom he lives, through the mercy and truth of God, expressed in the exertion of his power, by which they are preserved unto the heavenly kingdom and glory; or of the security of his kingdom, which not being of this world, is not supported by worldly power and policy, but in a spiritual manner, and by spiritual means; such as mercy, or "grace and truth"; that is, the doctrines of grace and truth, which came by Christ, and are preached by his ministers, and are the means of continuing, promoting, and preserving his kingdom and interest in the world, Or the words may be rendered, "may mercy and the truth of manna keep thee"; the true manna, Christ; see Joh 6:32; or "mercy and truth, as the manna, keep thee" (c); as that was kept in the golden pot, Exo 16:33; or rather as that kept and sustained the Israelites in the wilderness. (b) "sedebit", Tigurine version, Vatablus, Musculus, Cocceius, Michaelis; so Ainsworth; "vel sedeat", Vatablus, Gejerus, Amama. (c) Vid. Hackman. Praecidan. Sacr. tom. 1. p. 71.

"He shall abide for everlasting in the sight of God" [Psalm 61:7]; according to what, or because of what? "His mercy and truth who shall seek for Him?" He says also in another place, "All the ways of the Lord are mercy and truth, to men seeking His testament and His testimonies." Large is the discourse of truth and mercy, but shortness we have promised. Briefly hear ye what is truth and mercy: because no small thing is that which has been said, "All the ways of the Lord are mercy and truth." Mercy is spoken of, because our merits God regarded not, but His own goodness, in order that He might forgive us all our sins, and might promise life everlasting: but truth is spoken of, because He fails not to render those things which He has promised. Let us acknowledge it here, and let us do it; so that, just as to us God has shown forth His mercy and His truth, mercy in forgiving our sins, truth in showing forth His promises; so also, I say, let us execute mercy and truth, mercy concerning the weak, concerning the needy, concerning even our enemies; truth in not sinning, and in not adding sin upon sin....Who is therefore he that does this, save one out of those few, of whom is said, "He that shall have continued unto the end, the same shall be saved"? With reason here also "His mercy and truth who shall seek for Him?" Why is there "for Him"? "Who shall seek," would be sufficient. Why has he added, "for Him," but because many men seek to learn His mercy and truth in His books? And when they have learned, for themselves they live, not for Him; [2 Corinthians 5:15] their own things they seek, not the things which are of Jesus Christ: [Philippians 2:21] they preach mercy and truth, and do not mercy and truth. But by preaching it, they know it: for they would not preach it, unless they knew it. But he that loves God and Christ, in preaching the mercy and truth of the Same, does himself seek her for Him, not for himself: that is, not in order that himself may have by this preaching temporal advantages, but in order that he may do good to His members, that is, His faithful ones, by ministering with truth of that which he knows: in order that he that lives, no longer for himself may live, but for Him that for all men has died. [2 Corinthians 5:15]

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).

abide before God--literally, "sit as a king in God's presence," under His protection.