Psalms 62
God Alone Is My Salvation 1–4
Wait Patiently for God Alone 5–8
Human Vanity and Divine Power 9–12
Bible text: American Standard Version (1901) · Public domain
Study Notes for Psalms 62
Verse 1
my soul waiteth upon God — 'Waiteth' is dumiyyah, silence, so the soul is quiet before God. Jeduthun, named in the title, was one of David's appointed singers, who with Heman gave 'thanks to the LORD' (1 Chr 16:41). 'Salvation' is yeshuah, the word repeated in vv.2 and 6, with its kindred form yesha in v.7.
Verse 2
I shall not be greatly moved — 'Rock', 'salvation' and 'defence' are tsur, yeshuah and misgab, the high refuge of Ps 59:9. 'Moved' is mot, to totter, the verb of 'it shaketh' in Ps 60:2. V.6 repeats the verse but drops 'greatly', saying only 'I shall not be moved'.
Verse 3
a bowing wall… a tottering fence — 'Imagine mischief' is hathath, to break in upon, and 'slain' is ratsach, the verb of 'Thou shalt not kill' (Ex 20:13). The attackers are likened to a leaning wall and a fence pushed over (dachah), the opposite of the rock of v.2 that cannot be moved.
Verse 4
they bless with their mouth, but they curse inwardly — 'Consult' is yaats, to take counsel: the plan is to thrust him from 'his excellency' (se'eth, his place of dignity). The same double speech is described in Ps 55:21, 'smoother than butter, but war was in his heart', and Ps 28:3, 'speak peace to their neighbours, but mischief is in their hearts'.
Verse 5
My soul, wait thou only upon God — The soul is addressed, and v.1 returns: 'wait' is damam, to be silent, the verb of 'Rest in the LORD' (Ps 37:7). 'Expectation' is tiqvah, literally a cord, the thing hoped for, which 'is from him'. Ps 131:2 speaks of the soul quieted (damam) 'as a child that is weaned'.
Verse 8
pour out your heart before him — 'Pour out' is shaphak, the verb of 'I poured out my complaint before him' (Ps 142:2) and 'pour out thine heart like water before the face of the Lord' (Lam 2:19). 'Refuge' is machaseh, a shelter, the word of v.7. The psalm turns from the soul alone to 'ye people'.
Verse 9
men of low degree are vanity — Literally the sons of Adam are 'vanity' (hebel, a breath) and the sons of men of rank are 'a lie' (kazab), the same pairing as 'Both low and high' (Ps 49:2). The balance recalls 'Thou art weighed in the balances, and art found wanting' (Dan 5:27). Ps 118:9 reaches the same verdict about princes.
Verse 10
Trust not in oppression — 'Oppression' is osheq and 'robbery' gazel. 'Become not vain' is habal, from the root of hebel, 'vanity' in v.9: the one who trusts in these becomes what he trusts. 'Set not your heart' on riches is echoed by 'nor trust in uncertain riches, but in the living God' (1 Tim 6:17).
Verse 11
God hath spoken once; twice have I heard this — The 'once… twice' pattern is also used in 'God speaketh once, yea twice' (Job 33:14). The truth heard is that 'power' (oz) belongs to God, the word translated 'strength' and 'power' in Ps 59:9, 16. In heaven the multitude says 'power, unto the Lord our God' (Rev 19:1).
Verse 12
unto thee, O Lord, belongeth mercy — Power (v.11) and 'mercy' (chesed) are set together. 'Renderest' is shalam, to pay in full, the verb of paying vows in Ps 61:8. Paul applies the same principle: God 'will render to every man according to his deeds' (Rom 2:6), as Christ says in Matt 16:27.