Hear my cry, O God! It is not exactly ascertained at what time this psalm was composed; but there seems to be some probability in the conjecture, that David had been for a considerable period in possession of the throne before he fell into the circumstances of distress which are here mentioned. I agree with those who refer it to the time of the conspiracy of Absalom; [1] for, had he not been an exile, he could not speak, as in the second verse, of crying from the ends of the earth. By using the term cry, he would intimate the vehemency of his desire; and it is a word which expresses inward fervency of spirit, without reference to the fact whether he may have prayed aloud, or in a low and subdued tone. The repetition which is employed denotes his diligence and perseverance in prayer, and teaches us that we should not faint and become discouraged in this exercise, because God may not have immediately and openly testified his acceptance of our petitions. There can be no question that, by the ends of the earth, he refers to the place of his banishment, as being cut off from access to the temple and the royal city. By some, indeed, the words have been understood figuratively, as meaning, that he prayed from the lowest deeps of distress; but I can see no foundation for this. In a subsequent part of the psalm, he calls himself King, a title never assumed by him before the death of Saul, and from this circumstance we may at once infer, that the time referred to was that when he fled in trepidation from the fury of his son Absalom, and hid himself in the wilderness of Mahanaim, and places of a similarly solitary description. Mount Zion was the place where the ark of the covenant had been deposited, and it was the seat of royalty; and David, when banished from this, which was the principal and most eligible locality, speaks as if he had been driven to the uttermost parts of the earth. Living, though he did, under the shadows of a legal dispensation, he did not cease to pray, because removed to a distance from the temple; and how inexcusable must our conduct be, privileged as we are of God, and called to draw near by the way which has been opened through the blood of Christ, if we break not through every hinderance which Satan presents to our communications with heaven? Let those who may have been deprived of the hearing of the word, and the dispensation of the sacraments, so as, in a manner, to be banished out of the Church, learn from the example of David to persevere in crying to God, even under these solitary circumstances. He adverts, in what follows, to his grief and anguish. He adds the fact of his being shut up from every method of escape, that the grace of God might be made more apparent in his deliverance. The Hebrew word tph, ataph, which I have translated vexed, means occasionally to cover, or involve, which has led some to render the clause, while my heart is turned about; that is, tossed hither and thither, or agitated. This is a harsh translation. Others read with more propriety, while my heart is involved in cares and troubles, or overwhelmed. [2] I have adopted a simpler rendering, although I would not be understood as denying the metaphor, to which they suppose that there is an allusion. The clause, there can be no question, is inserted to intimate that he was not prevented by trouble from having recourse to God. Notice was taken already of the outward trial to which he was subjected, in distance from the sanctuary, and of his rising above this, so as to direct his cry to God; and in the words before us, we have his confession that he was far from being stoically insensible, being conscious of a severe inward struggle with grief and perplexity of mind. It is the duty, then, of believers, when oppressed with heaviness and spiritual distress, to make only the more strenuous efforts for breaking through these obstacles in their approaches to God. His prayer is, that God would bring him to that safety from which he seems to be excluded. By a rock or citadel, he means, in general, secure protection, from which he complains of being shut out, as it was impossible to reach it unless he were raised by the hand of God. In looking round him, it seemed as if every place of shelter and safety were lifted up above his head and rendered inaccessible. He was cut off from all help, and yet, hopeless as deliverance appeared, he had no doubt of his safety, should God only extend his hand for interposition. This is the plain meaning of the passage, when divested of figure, that God was able to rescue him from danger, though all other help should be withdrawn, and the whole world should stand between him and deliverance; a truth which we would do well to consider seriously. In looking for deliverance from God, we must beware of yielding to the suggestions of sense; we should remember that he does not always work by apparent means, but delivers us when he chooses by methods inscrutable to reason. If we attempt to prescribe any one particular line of procedure, we do no less than wilfully limit his almighty power.

Footnotes

1 - It is generally agreed that this psalm refers to the history recorded in 2 Samuel 17:22, 24.

2 - This last translation is omitted in the French version, perhaps through inadvertency.

Hear my cry, O God - See the notes at Psalm 5:2. The word rendered cry in this place sometimes denotes a joyful shout - a shout of triumph; but the connection makes it certain that it here refers to the voice of prayer. It is implied that it was audible prayer, or that the psalmist gave utterance to his desires in words. It is language such as would be produced by deep distress; when a sad and burdened heart gives vent to its feelings in a loud cry for mercy.
Attend unto my prayer - Give ear; incline the ear to me, Psalm 5:1; Psalm 17:1, Psalm 17:6; Psalm 39:12; Psalm 71:2.

Hear my cry, O God - In the midst of a long and painful captivity, oppressed with suffering, encompassed with cruel enemies and isolent masters, I address my humble prayer to Thee, O my God.

Hear my cry, O God,.... Being in distress; and which was vocally expressed with great fervency and importunity;
attend unto my prayer; which psalm was made by him, and not for him; inwrought in his heart by the Spirit of God, and put up by him with a true heart and full assurance of faith, and related to his own case in particular. Aben Ezra thinks that the former word designs public prayer, vocally and openly expressed; and that this intends prayer in the heart, or mental prayer; both the Lord hears and attends unto, and is here requested; which is marvellous grace and condescension in him.

David begins with prayers and tears, but ends with praise. Thus the soul, being lifted up to God, returns to the enjoyment of itself. Wherever we are, we have liberty to draw near to God, and may find a way open to the throne of grace. And that which separates us from other comforts, should drive us nearer to God, the fountain of all comfort. Though the heart is overwhelmed, yet it may be lifted up to God in prayer. Nay, I will cry unto thee, for by that means it will be supported and relieved. Weeping must quicken praying, and not deaden it. God's power and promise are a rock that is higher than we are. This rock is Christ. On the Divine mercy, as on a rock, David desired to rest his soul; but he was like a ship-wrecked sailor, exposed to the billows at the bottom of a rock too high for him to climb without help. David found that he could not be fixed on the Rock of salvation, unless the Lord placed him upon it. As there is safety in Him, and none in ourselves, let us pray to be led to and fixed upon Christ our Rock. The service of God shall be his constant work and business: all must make it so who expect to find God their shelter and strong tower. The grace of God shall be his constant comfort.

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

Hurled out of the land of the Lord in the more limited sense
(Note: Just as in Numbers 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. Psalm 46:10; Deuteronomy 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. Proverbs 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 Isaiah 38:10; Jeremiah 4:21) in God's tabernacle (vid., on Psalm 15:1) throughout aeons (an utterance which reminds one of the synchronous Psalm 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 Psalm that belong to the time of his persecution by Saul such an expression is not yet to be found; for in Psalm 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 Psalm 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. Psalm 40:8), but as one who is entering upon a new stage in it.