A sermon preached at Covenant Presbyterian Church of Fort Smith, Arkansas on August 17, 2025.
Hear my cry, O God,
listen to my prayer;
from the end of the earth I call to you
when my heart is faint.
Lead me to the rock
that is higher than I,
for you have been my refuge,
a strong tower against the enemy.
Let me dwell in your tent forever!
Let me take refuge under the shelter of your wings! Selah
For you, O God, have heard my vows;
you have given me the heritage of those who fear your name.
Prolong the life of the king;
may his years endure to all generations!
May he be enthroned forever before God;
appoint steadfast love and faithfulness to watch over him!
So will I ever sing praises to your name,
as I perform my vows day after day (Psalm 61).[1]
Our Rock and Refuge
David cries out, “Hear my cry, O God, listen to my prayer” (Ps. 61:1), a prayer that includes at least six petitions. But before he petitions the Lord, he describes his predicament, “from the end of the earth,” where his “heart is faint” (61:2). It is possible, that he is describing a literal distance from Zion, but more than likely he is experiencing a seeming distance from God’s presence. He feels far from God, perhaps even vulnerable, weak, and weary. And maybe you do too. Have you ever cried out to God, feeling as if he isn’t listening? Have you ever petitioned the Lord in prayer so many times that you don’t think you can pray it again? Has your heart felt so heavy that you felt like you were on the other end of the earth from the Lord? You’re not alone.
Some, if not many, of us have experienced times when it seems as if God is far from us, as if our fellowship with him is less, or what the Westminster Confession of Faith describes as a withdrawing of “the light of [God’s] countenance.”[2] This does not mean that God leaves us utterly destitute nor leads us to utter despair, but there are times that in his secret providence he teaches us at a deeper level of our great need for him, leading us to cry out with David, “Lead me to the rock that is higher than I” (Ps. 61:2b). We must never wallow in our feeling nor seek solace in the world but instead cry out to be led “to the rock.”
In Psalm 18, David confesses, “The LORD is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold” (Ps. 18:2). And in Psalm 46, the Sons of Korah declare, “God is our refuge and strength, a very present help in trouble” (Ps. 46:1), leading Martin Luther to sing,
A mighty fortress is our God,
a bulwark never failing;
our helper he amid the flood
of mortal ills prevailing. [3]
As the children of God, we are not immune to despair, alienation, or feeling distant from the Lord, but in Christ we can cry out to our good and gracious God who loves us and leads us to the Rock that is higher than we.
What David prays for cannot be found in the ways of the world but only in the Lord, whose glory is above the heavens,[4] whose thoughts and ways are higher than we can comprehend,[5] who is “able to do far more abundantly than all that we ask or think, according to the power at work within us” (Eph. 3:20). As he is higher, we cannot climb to him but must be led, by the provision of his gracious Spirit. “Draw me after you,” the bride says to her beloved in the Song of Solomon (1:4), because she knows that what she desires is to be found only in him. Likewise, David prays to be led to his beloved, who is his rock and refuge.
Elsewhere in Scripture, he is referred to as “the rock of our salvation,”[6] evoking vivid imagery of stability and a sense of security. David adds to this the metaphor of “a strong tower against the enemy” (Ps. 61:3b). Just as crevices and caves were a refuge for David when he fled from Saul’s murderous pursuit,[7] and just as towers were used as protection against an enemy’s siege, David knows that the Lord will protect and keep him secure. But such imagery points also to the One whom Isaiah calls “the everlasting rock” (Isa. 26:4), the Rock of Ages, and “a precious cornerstone, of a sure foundation” (Isa. 28:16). David’s rock and refuge is ours too, Christ Jesus the Lord, “the chief cornerstone” (Eph. 2:20b).
Our Salvation
Having petitioned the Lord to lead him, David then petitions the Lord, “Let me dwell in your tent forever! Let me take refuge under the shelter of your wings!” (Ps. 61:4). The second of these two petitions seems to align with the preceding verses but instead is accompanied by David’s petition to “dwell” in the tent of the Lord forever. The tent of the Lord was the prescribed place of worship and the dwelling place of his manifest presence, and for David it’s the safest place in the world. There he knows that he is safe “under the shelter of [the Lord’s] wings” (Ps. 61:4b), figuratively referring to either the safety of young chicks under the wings of their mother’s care or the wings of the cherubim on the ark of the covenant. In either case, the imagery connotes the Lord’s presence and protection.
But why does David equate protection with the Lord’s tabernacled-presence, so much so that he wishes to remain there “forever”? The answer, Hebrews tells us, is that “when Moses was about to erect the tent, he was instructed by God, saying, ‘See that you make everything according to the pattern that was shown you . . .” (Heb. 8:5), and what God showed Moses were “copies of the heavenly things” (Heb. 9:23). For David, to be in the tabernacled-presence of the Lord was to be the closest he could be with the Lord in his heavenly home, this side of heaven.
But we need not resurrect the tabernacle to be present with the Lord. For, what David longed for came not in another tent, tabernacle, or temple but the person of Jesus Christ. John tells us, “In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt [or tabernacled] among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:1, 14). In him the whole fullness of deity dwell bodily but also the whole fullness of humanity.[8] He was tempted and tried, betrayed and abandoned, suffered and felt forsaken. He was like us in every respect yet without sin,[9] that he might be our rock, our refuge, our salvation.
And he who tabernacled among us dwells within us by his Spirit, living as the spiritual temple of the Holy Spirit.[10] This is not only a reality but should serve as a consistent and constant reminder to us, “for he who is in you is greater than he who is in the world” (1 John 4:4). Yes, the devil lies and distorts the truth about his authority through the worldly mediums at his disposal, because there is no truth in him.[11] But the Holy Spirit, who dwells in all who believe, is also known as the Spirit of truth,[12] and he tells us the truth, directing us to Christ who said, “In the world you will have tribulation. But take heart; I have overcome the world” (John 16:33). Do not be deceived but look to Christ alone, for he is our rock, our refuge, and our salvation.
Our Heritage
Scholars debate the original context of this psalm of David. Perhaps it was a reflection on his time of exile under Saul. Perhaps it was a prayer for God’s protection and provision on one of his many campaigns. Perhaps it was a cry for help when fleeing from Absalom’s rebellion. Whatever the case, it is a prayer of petition, thanksgiving, and praise, foreshadowing a king to come “to all generations . . . enthroned forever.”
But in the fifth verse, David says the Lord has heard his “vows,” or witnessed his faithful worship, including his prayers for the Lord’s provision, and has answered by giving him “the heritage of those who fear [his] name” (Ps. 61:5). The Hebrew noun translated “heritage” means a “possession,” but the context connotes a possession of value, a reward, or in the context of the fulfillment of God’s promises to his covenant people, an inheritance, a “heritage.” God is true to his promises and rewards his children, those “who fear [his] name.” To fear God is a right reverential awe of him, but also, as Abraham’s attempted sacrifice of Isaac teaches us, it is a reverential awe that flows from faith and its accompanying obedience. As God told Abraham, when he witnessed the evidence of his faith in his obedience, “now I know that you fear God, seeing you have not withheld your son, your only son, from me” (Gen. 22:12b). The fear of God is never apart from but rooted in faith, exemplified in obedience, and accompanied by reverence, fear, pleasure, joy, and awe of God and in God.
In Psalm 103, David reminds us that “as high as the heavens are above the earth, so great is his steadfast love toward those who fear him,” and “As a father shows compassion to his children, so the LORD shows compassion to those who fear him” (Ps. 103:11, 13). Indeed, “the steadfast love of the LORD is from everlasting to everlasting on those who fear him, and his righteousness to children’s children, to those who keep his covenant and remember to do his commandments” (103:17-18). Therefore, the heritage that God has given to his children, to those who fear him, is his “steadfast love.” For this reason, the apostle John, in his first epistle, calls us, “Beloved,” a subtle reminder that all who are in Christ are loved by God. We are individually and collectively known by God’s love, not because we first loved God, but “We love because he first loved us” (1 John 4:19). In fact, God’s love for us specifically, individually predates creation: “In love he predestined us for adoption to himself as [children],” which he did, according to the purpose of his will, through Jesus Christ (Eph. 1:4b-5).
“God is love,” John tells us, and this love “was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins” (1 John 4:7-10). And so, the heritage David shares with all who fear the Lord is the love of God revealed to us in the person and work of Jesus Christ. He is ultimately our heritage.
Our King
David’s fourth, fifth, and sixth petitions are all for the king: “Prolong the life of the king; may his years endure to all generations! May he be enthroned forever before God; appoint steadfast love and faithfulness to watch over him! (Ps. 61:6-7) Depending upon when he wrote this psalm, he was either the anointed king, the crowned king, or the king absentee, all of which would lead us to deduce that all three petitions are for himself personally. To pray for prolonged life, or many “days,” is not only a worthy prayer but here is a Hebrew idiom connoting prosperity and preservation of the royal lineage (Tantamount to the British, “God save the King!”). And if David is praying for himself, he is praying for his progeny as well, for “all generations.” But note that he is praying that the king’s “years endure to all generations” and “forever before God.” It would seem that David is praying for another king.
It is important to remember here that the Lord promised David, “your house and your kingdom shall be made sure forever before me. Your throne shall be established forever” (2 Sam. 7:16), pointing well beyond Solomon and his descendants, well beyond…to the fullness of time.[13] As the angels announced and the wise men sought, Christ the King was born in Bethlehem,
who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Phil. 2:6-11).
Indeed, he is “enthroned forever before God,” and as the Son of God “steadfast love and faithfulness watch over him” (Ps. 61:7). May this truth saturate our prayers likewise, for the King of kings intercedes on our behalf.[14]
How does David end his prayer? Not with more petitions but with praise: “So will I ever sing praises to your name . . .” (Ps. 61:8). Let us remember how this psalm began, that this is the same man who cried out to God to listen to his prayer, who felt faint and far away from God. And now he’s ready to sing…what happened? Here’s what happened: Rather than turning to self-help or the world’s fixes, he cried out to the Lord, “Lead me to the rock that is higher than I” (Ps. 61:2b). Rather than dwelling on his circumstances, he fixed his mind on how the Lord had provided for him in the past: “for you have been my refuge, a strong tower against the enemy” (Ps. 61:3). Rather than running from the Lord, he asked the Lord to set his heart in heaven: “Let me dwell in your tent for ever!” (Ps. 61:4a). Rather than running away from the church, he saw himself as integrally connected to the Lord’s Beloved: “you have given me the heritage of those who fear your name” (Ps. 61:5b). And rather than living like a victim, he looked beyond himself to the sovereign reign of the King of kings, whose “steadfast love and faithfulness” watches over us all (Ps. 61:7b). David’s prayers became praise and his praises became a service, and he pressed forward for the Lord, as must all who are in Christ.
Augustine of Hippo said, “They that are godly are oppressed and vexed in the church of congregation for this purpose: that when they are pressed, they should cry: and when they cry, that they should be heard; and when they are heard, that they laud and praise God.”[15] God is praised when we pray, but the end of prayer should always be praise. For, we do not pray to an unknown God, but the Lord of glory.
“Glory, blessing, praise eternal!
Thus the choir of angels sings.
“Honor, glory, pow’r dominion!”
Thus its praise creation brings.
Hallelujah! Hallelujah!
Praise the mighty King of kings!
[1] Unless referenced otherwise, all Scripture quotations are from The Holy Bible, English Standard Version (Wheaton: Crossway Bibles, 2001).
[2] “The Confession of Faith” 18.4, The Westminster Confession of Faith and Catechisms (Lawrenceville: PCA Christian Education and Publications, 2007), 82.
[3] Martin Luther, Tr. Frederick H. Hedge, “A Mighty Fortress Is Our God,” Trinity Hymnal, Revised Ed. (Suwanee: Great Commission Publications, 1990), 92-93.
[4] Ps. 113:4
[5] Isa. 55:8-9
[6] Deut. 32:15; 2 Sam. 22:47; Ps. 89:26; 95:1
[7] 1 Sam. 24:3
[8] Col. 2:9
[9] Heb. 4:15
[10] 1 Cor. 6:19
[11] John 8:44
[12] John 14:17
[13] Gal. 4:4
[14] Rom. 8:34
[15] Augustine, “Psalm 61,” Exposition on the Book of Psalms, https://ccel.org/ccel/s/schaff/npnf108/cache/npnf108.pdg
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