TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 62:8–12. His three-level outline is real structure in the source text, so it is rendered as structure.
Here we have David's exhortation to others to trust in God and wait upon him, as he had done. Those that have found the comfort of the ways of God themselves will invite others into those ways; there is enough in God for all the saints to draw from, and we shall have never the less for others sharing with us.
I.He counsels all to wait upon God, as he did, Psa 62:8. Observe,
1.To whom he gives this good counsel: You people (that is, all people); all shall be welcome to trust in God, for he is the confidence of all the ends of the earth, Psa 65:5. You people of the house of Israel (so the Chaldee); they are especially engaged and invited to trust in God, for he is the God of Israel; and should not a people seek unto their God?
2.What the good counsel is which he gives.
(1.)To confide in God: "Trust in him; deal with him, and be willing to deal upon trust; depend upon him to perform all things for you, upon his wisdom and goodness, his power and promise, his providence and grace. Do this at all times." We must have an habitual confidence in God always, must live a life of dependence upon him, must so trust in him at all times as not at any time to put that confidence in ourselves, or in any creature, which is to be put in him only; and we must have an actual confidence in God upon all occasions, trust in him upon every emergency, to guide us when we are in doubt, to protect us when we are in danger, to supply us when we are in want, to strengthen us for every good word and work.
(2.)To converse with God: Pour out your heart before him. The expression seems to allude to the pouring out of the drink-offerings before the Lord. When we make a penitent confession of sin our hearts are therein poured out before God, Sa1 7:6. But here it is meant of prayer, which, if it be as it should be, is the pouring out of the heart before God. We must lay our grievances before him, offer up our desires to him with all humble freedom, and then entirely refer ourselves to his disposal, patiently submitting our wills to his: this is pouring out our hearts.
3.What encouragement he gives us to take this good counsel: God is a refuge for us, not only my refuge (Psa 62:7), but a refuge for us all, even as many as will flee to him and take shelter in him.
II.He cautions us to take heed of misplacing our confidence, in which, as much as in any thing, the heart is deceitful, Jer 17:5-9. Those that trust in God truly (Psa 62:1) will trust in him only, Psa 62:5.
1.Let us not trust in the men of this world, for they are broken reeds (Psa 62:9): Surely men of low degree are vanity, utterly unable to help us, and men of high degree are a lie, that will deceive us if we trust to them. Men of low degree, one would think, might be relied on for their multitude and number, their bodily strength and service, and men of high degree for their wisdom, power, and influence; but neither the one nor the other are to be depended on. Of the two, men of high degree are mentioned as the more deceiving; for they are a lie, which denotes not only vanity, but iniquity. We are not so apt to depend upon men of low degree as upon the king and the captain of the host, who, by the figure they make, tempt us to trust in them, and so, when they fail us, prove a lie. But lay them in the balance, the balance of the scripture, or rather make trial of them, see how they will prove, whether they will answer your expectations from them or no, and you will write Tekel upon them; they are alike lighter than vanity; there is no depending upon their wisdom to advise us, their power to act for us, their good-will to us, no, nor upon their promises, in comparison with God, nor otherwise than in subordination to him.
2.Let us not trust in the wealth of this world, let not that be made our strong city (Psa 62:10): Trust not in oppression; that is, in riches got by fraud and violence, because where there is a great deal it is commonly got by indirect scraping or saving (our Saviour calls it the mammon of unrighteousness, Luk 16:9), or in the arts of getting riches. "Think not, either because you have got abundance or are in the way of getting, that therefore you are safe enough; for this is becoming vain in robbery, that is, cheating yourselves while you think to cheat others." He that trusted in the abundance of his riches strengthened himself in his wickedness (Psa 52:7); but at his end he will be a fool, Jer 17:11. Let none be so stupid as to think of supporting themselves in their sin, much less of supporting themselves in this sin. Nay, because it is hard to have riches and not to trust in them, if they increase, though by lawful and honest means, we must take heed lest we let out our affections inordinately towards them: "Set not your heart upon them; be not eager for them, do not take a complacency in them as the rest of your souls, nor put a confidence in them as your portion; be not over-solicitous about them; do not value yourselves and others by them; make not the wealth of the world your chief good and highest end: in short, do not make an idol of it." This we are most in danger of doing when riches increase. When the grounds of the rich man brought forth plentifully, then he said to his soul, Take thy ease in these things, Luk 12:19. It is a smiling world that is most likely to draw the heart away from God, on whom only it should be set.
III.He gives a very good reason why we should make God our confidence, because he is a God of infinite power, mercy, and righteousness, Psa 62:11, Psa 62:12. This he himself was well assured of and would have us be assured of it: God has spoken once; twice have I heard this; that is, 1. "God has spoken it, and I have heard it, once, yea, twice. He has spoken it, and I have heard it by the light of reason, which easily infers it from the nature of the infinitely perfect Being and from his works both of creation and providence. He has spoken it, and I have heard once, yea, twice (that is, many a time), by the events that have concerned me in particular. He has spoken it and I have heard it by the light of revelation, by dreams and visions (Job 4:15), by the glorious manifestation of himself upon Mount Sinai" (to which, some think, it does especially refer), "and by the written word." God has often told us what a great and good God he is, and we ought as often to take notice of what he has told us. Or, 2. "Though God spoke it but once, I heard it twice, heard it diligently, not only with my outward ears, but with my soul and mind." To some God speaks twice and they will not hear once; but to others he speaks but once, and they hear twice. Compare Job 33:14. Now what is it which is thus spoken and thus heard? (1.) That the God with whom we have to do is infinite in power. Power belongs to God; he is almighty, and can do every thing; with him nothing is impossible. All the powers of all the creatures are derived form him, depend upon him, and are used by him as he pleases. His is the power, and to him we must ascribe it. This is a good reason why we should trust in him at all times and live in a constant dependence upon him; for he is able to do all that for us which we trust in him for. (2.) That he is a God of infinite goodness. Here the psalmist turns his speech to God himself, as being desirous to give him the glory of his goodness, which is his glory: Also unto thee, O Lord! belongeth mercy. God is not only the greatest, but the best, of beings. Mercy is with him, Psa 130:4, Psa 130:7. He is merciful in a way peculiar to himself; he is the Father of mercies, Co2 1:3. This is a further reason why we should trust in him, and answers the objections of our sinfulness and unworthiness; though we deserve nothing but his wrath, yet we may hope for all good from his mercy, which is over all his works. (3.) That he never did, nor ever will do, any wrong to any of his creatures: For thou renderest to every man according to his work. Though he does not always do this visibly in this world, yet he will do it in the day of recompence. No service done him shall go unrewarded, nor any affront given him unpunished, unless it be repented of. By this it appears that power and mercy belong to him. If he were not a God of power, there are sinners that would be too great to be punished. And if he were not a God of mercy there are services that would be too worthless to be rewarded. This seems especially to bespeak the justice of God in judging upon appeals made to him by wronged innocency; he will be sure to judge according to truth, in giving redress to the injured and avenging them on those that have been injurious to them, Kg1 8:32. Let those therefore that are wronged commit their cause to him and trust to him to plead it.
Historical interpretation
Two Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“But foolish are the sons of people.” The psalmist knew that not all follow his instruction or permit themselves to hope in God, but that they have their hope in the follies of life. Therefore, he says, “But vain are the sons of people, the sons of people are liars.” Why vain? Because they are liars. Where, especially, is their deceit proved? “In the balances used for defrauding,” he says. In what sort of balances does he mean? All people do not weigh in the balance, do they? All people are not wool sellers or butchers, are they? Or do not handle gold or silver, or in general themselves deal with these materials that the merchants are accustomed to exchange by means of scales and weights, do they? But there is a large class of artisans, which does not need scales at all for its work; and there are many sailors and many who are always engaged about courts of justice and the duty of ruling, among whom there is deceit, but the deceit is not practiced through scales. What, then, does he mean? That there is a certain balance constructed in the interior of each of us by our Creator, on which it is possible to judge the nature of things. “I have set before you life and death, good and evil,” two natures contrary to each other; balance them against each other in your own tribunal; weigh accurately which is more profitable to you: to choose a temporary pleasure and through it to receive eternal death, or having chosen suffering in the practice of virtue, to use it to attain everlasting delights.
Then he brings up a decision for all that was said, not now from his own words but one that he heard from God. “God has spoken once, these two things have I heard,” he says. And let it not disturb anyone that what was said is, as it were, incredible, namely, that God spoke once and the prophet heard two things. For it is possible for someone to speak once but for the things spoken on the one occasion to be many. In fact, when a certain person met someone once, he discussed many things. The one who heard his words is able to say, “He talked with me once, but he spoke about many things.” This is what was meant on the present occasion, the manifestation of God occurred to me once, but there are two matters about which he talked. He did not say, “God spoke of one thing, but I heard these two.” If he had, the statement would seem to have some discrepancy in it. What were the two things that he heard? “That power belongs to God, and mercy to you, O Lord.” God is powerful, he says, in judgment, and likewise merciful. Therefore do not trust in iniquity, and do not hand yourself over to riches. Do not choose vanity; do not carry around the corrupt lawcourt of your soul. Knowing that our Lord is mighty, fear his strength and do not despair of his kindness. Now, in order that we may not do wrong, fear is good; and in order that he who has once slipped into sin may not throw himself away through despair, the hope of mercy is good. For power belongs to God, and mercy is from him.
Thus, no one is able to see the perilous traps before he falls into them. In the same way, Satan, hostile to us from the beginning, sneaks into the shadows of worldly pleasures that grow thickly enough about the road of life to hide the brigand while he plots against us. There he lurks in secret and spreads his nets for our destruction. If, then, we would safely traverse the road of life lying before us, and offer to Christ our body and soul alike free from the shame of wounds and receive the crown for this victory, we must always and everywhere keep the eyes of our soul wide open, holding in suspicion everything that gives pleasure. We must unhesitatingly pass by such things, without allowing our thoughts to rest in them, even if we think that we see gold lying before us in heaps, ready to be picked up by any who so desire. “If riches abound,” says the Scripture, “set not your heart on them.” We must pay no heed, even if the earth buds forth every kind of delicacy and offers luxurious dwellings to our gaze, for “our citizenship is in heaven; from whence also we look for the Savior, our Lord Jesus Christ.” Nor should we take notice when dancing and merrymaking and reveling and banquets ringing with the sound of the flute are offered for our enjoyment, for the Scripture says, “Vanity of vanities, and all is vanity.”
He turns therefore Himself to them, thirsting for them: "Do not hope in iniquity" [Psalm 62:10]. For my hope is in God. You that will not draw near and pass over, "do not hope in iniquity." For I that have leapt over, my hope is in God; and is there anywise iniquity with God? [Romans 9:14] This thing let us do, that thing let us do, of that thing let us think, thus let us adjust our lyings in wait; "Because of vanity being at one." You thirst: they that think of those things against you are given up by those whom you drink. "Do not hope in vanity." Vain is iniquity, nought is iniquity, mighty is nothing save righteousness. Truth may be hidden for a time, conquered it cannot be. Iniquity may flourish for a time, abide it cannot. "Do not hope upon iniquity: and for robbery be not covetous." You are not rich, and will you rob? What do you find? What do you lose? O losing gains! You find money, you lose righteousness. "For robbery be not covetous."...Therefore, vain sons of men, lying sons of men, neither rob, nor, if there flow riches, set heart upon them: no longer love vanity, and seek lying. For "blessed is the man who has the Lord God for his hope, and who has not had regard unto vanities, and lying follies." You would deceive, you would commit a fraud, what bring ye in order that you may cheat. Deceitful balances. For "lying," he says, "are the sons of men in the balances," in order that they may cheat by bringing forth deceitful balances. By a false balance ye beguile men looking on: know ye not that one is he that weighs, Another He that judges of the weight? He sees not, for whom you weigh, but He sees that weighs you and him. Therefore neither fraud nor robbery covet ye any longer, nor on those things which you have set your hope: I have admonished, have foretold, says this Idithun.
So, then, that you may continue in prayers night and day, until that consolation comes to you, remember that you are desolate, however much you may abound in the good fortune of worldly wealth. The apostle did not attribute this gift to just any widow, but he says, "She that is a widow indeed and desolate has trusted in the Lord and continues in prayers night and day." But, note carefully what follows: "But she that lives in pleasures is dead while she is living," for one lives in the things that he loves, that he chiefly seeks after, by which he believes himself happy. Therefore, what the Scripture says about riches, "If riches abound, do not set your heart on them," I say to you about pleasures: if pleasures abound, do not set your heart on them. Do not rely too strongly on the fact that they are not lacking to you, that they minister to your satisfaction abundantly, that they flow, so to speak, from a plentiful source of earthly happiness. All these things you must inwardly despise and reject; you must seek after no more of them than is needed to support your bodily health. Because of the necessary activities of this life, health is not to be despised until "this mortal shall put on immortality," and that is the true and perfect and unending health that is not refreshed by corruptible pleasure when it fails through earthly weakness but is maintained by heavenly strength and made young by eternal incorruptibility. The apostle says, "Do not make provision for the flesh in its desires," because our care of the flesh must be in view of the exigencies of salvation. "For no one ever hated his own flesh," as he also says. This seems to be the reason why he rebukes Timothy for too great chastisement of the body and advises him to "use a little wine for his stomach's sake and his frequent infirmities."
I am aware of that, and I am saddened by it. You are disturbed, and—as he who is infallible tells us—you are troubled in vain. Yes, you are storing up treasures. Even though we grant that you are successful in every transaction, even though we say nothing about your losses, even though we make no mention of the great risks and the deaths that accompany every profitable transaction (I do not mean corporeal deaths; I mean the deaths that are occasioned by evil designs—for veracity dies so that profits may increase), yet, you are being inwardly stripped bare so that you may be outwardly adorned. Yes, suppose that we ignore those facts and make no reference to certain other facts; suppose that we disregard your reverses and consider only your successes. In that case, you are storing up treasures, profits are pouring in from all sides, money is flowing into your coffers as if in a fountain, and whenever a need arises it is engulfed by abundance. Nevertheless, have you not heard: "If riches abound, do not set your heart on them"? Yes, you are growing rich; so you are not disturbed unprofitably. Nevertheless, you are disturbed in vain. But you ask me, "Why am I disturbed in vain? See, I am filling my coffers, and my storehouses can hardly contain the treasures I am acquiring. How, then, am I disquieted in vain?" Because you are storing up treasures, and you do not know for whom you are gathering them. Or, if you know it, I beseech you to tell me. I would hear you tell me that. So, if you are not disturbed in vain, tell me for whom you are gathering treasures. "For myself," you reply. Do you dare to say that, although you must die? "For my children," you reply. Do you dare to say that, since they, too, must die? "It is a pious duty for a parent to store up treasures for his children!" Rather, since a person must die, it is a great vanity for him to store up treasures for those who must die. If it is for yourself, why are you gathering treasures that you must leave behind when you die? This is also the case with regard to your children; they are to succeed you, but they are not to abide forever. I refrain from asking, "For what kind of children?" Perhaps debauchery may squander what avarice has amassed. By loose living, someone else squanders what you have amassed by your labors. But I leave this out of account. Perhaps your children will be upright, not dissolute. Perhaps they will preserve what you will have left and increase what you have saved, not dissipate what you have gathered. If your children do this, if in this regard they imitate you, their father, then they are just as vain as you are. What I was saying to you, I say to them. To your son I put this question: "For whom are you gathering?" To him also I say, "You are storing up treasures, and you do not know for whom you are gathering them." For just as you do not know, so neither does he. Even if vanity has remained in him, has truth therefore lost its force for him?
So, with your indulgence, what I have to say to you is this: do not love the success of this world, and those of you who may have it, do not set your hopes on it. It is false, it is deceptive, it is not really to be had. Well, even if you do have it, do not love it, do not rely on it, and it will not be a pit. "Command the rich of this world," says the apostle, "command them to be rich [in good works]." But the rich of this world are Christians, they are believers. Command them. To do what? "Not to think highly of themselves or to have their hopes set on the uncertainty of riches." As the psalm also says, "If riches pour down," as from a spring where you can draw as much as you want without effort and what you draw will immediately vanish—if they flow, "do not set your heart on them," where it is flowing. If it is flowing, it is making a flood; you set your heart there, it carries it off.
Thus to those who wish to have happiness in the goods of present things, the psalm says, “How long, you people, shall my honor suffer shame? How long will you love vain words and seek after lies?” And in another text, “Put no confidence in extortion, and set no vain hopes on robbery; if riches increase, do not set your heart on them.” The blessed James does not cease to reprove such people, saying, “Come now, you rich, weep and wail over your impending miseries. Your wealth has rotted away, your clothes have become moth-eaten, your gold and silver have corroded, and that corrosion will be a testimony against you; it will devour your flesh like a fire. You have stored up treasure for the last days. Behold, the wages you withheld from the workers who harvested your fields are crying aloud, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on earth in luxury and pleasure; you have fattened your hearts for the day of slaughter.” He commanded that the laughter and the joy of such people be turned to mourning and dejection, saying, “Cleanse your hands, you sinners, and purify your hearts, you of two minds. Begin to lament, to mourn, to weep. Let your laughter be turned into mourning and your joy into dejection. Humble yourselves before the Lord, and he will exalt you.”
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Summary
Psalm 62:10 delivers a profound ethical and theological warning, cautioning believers against placing their trust or finding their security in wealth acquired through unjust means like oppression and robbery. Furthermore, it extends this admonition to even legitimately acquired riches, urging them not to allow material possessions to capture their deepest affections or become the ultimate object of their devotion. This instruction underscores the psalmist's overarching theme of finding ultimate security and unwavering trust in God alone, contrasting the fleeting nature of human power and material wealth with the enduring faithfulness and strength of the Almighty.
Context
Literary Context
Psalm 62 is a deeply personal declaration of David's unwavering trust in God alone, even amidst profound betrayal and opposition from his enemies. The psalm opens with David's soul quietly waiting on God, affirming Him as his "rock," "salvation," and "fortress" (Psalms 62:1-2). This reliance is reiterated multiple times throughout the psalm, notably in Psalms 62:5. David contrasts the fleeting nature of human power and deceit, likening men to a "tottering wall" or a "leaning fence" (Psalms 62:3), with God's enduring strength and faithfulness. Verse 10 serves as a crucial ethical and practical application within this context, directly following David's exhortation to "trust in him at all times" and "pour out your heart before him" (Psalms 62:8). It also follows the stark declaration that "men of low degree are vanity, and men of high degree are a lie" (Psalms 62:9). Thus, verse 10 functions as a specific warning against the very temptations and false securities—namely, ill-gotten gain and the idolatry of wealth—that stand in direct opposition to the complete and exclusive trust in God that David so passionately advocates throughout Psalm 62.
Historical & Cultural Context
As king, David would have been acutely aware of the pervasive temptations of power and wealth, both for himself and for those within his court and kingdom. Ancient Near Eastern societies, including Israel, frequently grappled with issues of social injustice, the oppression of the poor, and illicit gain. The prophetic tradition in Israel consistently condemned such practices, as seen in the denunciations of exploitation by figures like Amos (Amos 2:6-7) and Micah (Micah 2:1-2). The warning against "oppression" and "robbery" directly reflects a societal reality where the powerful could easily exploit the vulnerable, leveraging their position for personal enrichment. Furthermore, while the accumulation of wealth was often viewed as a sign of divine blessing in the ancient world, the biblical narrative consistently warns against the inherent dangers of idolatry, particularly the idolatry of riches. This verse speaks to a timeless human inclination to find security, identity, and ultimate satisfaction in material possessions rather than in the divine, a challenge that transcends any specific historical period.
Key Themes
Psalm 62:10 contributes significantly to several foundational themes within the psalm and the broader biblical narrative. Firstly, it powerfully reinforces the theme of true security in God alone, contrasting it with the inherently false and fleeting security offered by material possessions or illicit gain, which are ultimately declared "vain" or empty. Secondly, the verse highlights the theme of divine justice and righteousness, unequivocally condemning oppression and robbery as actions fundamentally opposed to God's character and His covenantal law, which demands justice for the vulnerable. Thirdly, it directly addresses the pervasive biblical theme of idolatry, specifically the idolatry of wealth. It warns against allowing riches, regardless of their source, to capture one's heart and ultimate devotion, a warning echoed throughout the wisdom literature (Proverbs 23:4-5) and profoundly articulated in the teachings of Jesus (Matthew 6:24). Finally, this verse underscores the ethical implications of genuine faith, demonstrating that authentic trust in God necessarily entails righteous living and a spiritual detachment from worldly entanglements that could compromise one's singular devotion to the Lord.
Exposition and Analysis
Key Word Analysis
This term refers to injury, fraud, or unjust gain, often acquired through exploitation. It signifies a systemic or habitual pattern of taking advantage of others through power, position, or deceit, leading to ill-gotten wealth. It is not merely a single act of theft but implies a deeper, often cruel, injustice in the acquisition of resources.
This word specifically denotes plunder or something taken away by violence. It points to wealth seized by force or through coercive means, clearly indicating ill-gotten gains. The accompanying phrase "become not vain" (from H1891, hâbal) emphasizes that finding confidence or worth in such gains is utterly empty and futile, echoing the "vanity" or "meaninglessness" found in Ecclesiastes 1:2.
This powerful idiomatic expression combines H7896 (to place or set) and H3820 (the heart). It literally translates to "do not place your heart." In biblical thought, the "heart" is the seat of one's intellect, emotion, will, and deepest affections. Therefore, "setting one's heart" signifies giving one's ultimate affection, reliance, devotion, or primary focus to something. The command warns against making wealth, even legitimately acquired wealth, an idol or the ultimate source of one's security, identity, and purpose, thereby displacing God from His rightful place.
Verse Breakdown
"Trust not in oppression"
This is a direct, negative imperative. It forbids placing one's confidence, security, or hope in wealth or power obtained through exploitative, unjust, or violent means. Such gains are inherently unstable, morally corrupt, and offer no true or lasting foundation for a life lived in alignment with God's righteousness.
"and become not vain in robbery"
This clause reinforces the preceding warning, specifically addressing wealth acquired through theft, plunder, or coercive seizure. To "become vain" in such gains means to find a false, empty, or worthless sense of pride, security, or self-worth in them. It highlights the spiritual emptiness and moral bankruptcy inherent in the pursuit and reliance upon ill-gotten wealth.
"if riches increase, set not your heart [upon them]."
This final clause significantly broadens the scope of the admonition. It acknowledges the possibility of wealth increasing, perhaps even through legitimate means. However, the crucial instruction is not to allow this increase to capture one's deepest affections, ultimate trust, or primary devotion. The warning is against the idolatry of wealth itself, where material possessions, regardless of how they are acquired, usurp God's rightful place as the sole object of one's ultimate trust and desire.
Literary Devices
Psalm 62:10 employs several potent literary devices to convey its urgent message. The most prominent is Parallelism, specifically a combination of synonymous and antithetical forms. The first two clauses, "Trust not in oppression, and become not vain in robbery," exhibit Synonymous Parallelism, reiterating the same core warning against ill-gotten gain through slightly different but conceptually related terms ("oppression" and "robbery"), thereby intensifying the admonition. The entire verse also functions as an Imperative (though expressed negatively), delivering a direct command to the reader about where not to place their trust and affections. The phrase "set not your heart" utilizes Metaphor, as the heart is not literally placed on physical objects, but rather represents the core of one's being, affections, and ultimate allegiance. This metaphorical language vividly communicates the danger of idolatry, where material possessions usurp the place of God in one's life. The progression from illicit gain to even legitimately acquired riches demonstrates a comprehensive warning, highlighting the insidious nature of misplaced trust in wealth in any form.
Theological and Thematic Connections
Psalm 62:10 stands as a vital theological anchor, connecting the individual's ethical conduct directly to their ultimate trust in God. It profoundly underscores the biblical principle that God's character is fundamentally just and righteous, and therefore, any gain acquired through oppression or robbery is not only a violation of human dignity but also a direct affront to His nature and law. More profoundly, it addresses the universal human tendency towards idolatry, warning that even legitimately acquired wealth can become a spiritual snare if it captures the heart's devotion, subtly displacing God as the supreme object of worship and security. This echoes the consistent biblical message that true security, lasting contentment, and genuine life are found only in God, not in fleeting material possessions or the illusion of human power. The verse implicitly calls for a radical reorientation of values, where God's kingdom and righteousness are sought above all else, and material possessions are held loosely, as gifts to be stewarded for His glory rather than gods to be served.
Reflection and Application
Psalm 62:10 remains profoundly relevant in every age, serving as a timeless challenge for believers to critically examine both the sources of their wealth and, more importantly, the posture of their hearts towards possessions. In a world often driven by relentless acquisition, consumerism, and the pursuit of financial stability as the ultimate good, the temptation to pursue wealth at any cost, or to find ultimate security in material abundance, is ever-present. This verse calls us to a radical, counter-cultural stance: to ensure that our livelihoods are built on unwavering justice and unimpeachable integrity, actively avoiding any form of exploitation, dishonesty, or even passive complicity in unjust systems. More subtly, it warns against the insidious danger of materialism, where even a blessed increase in resources can imperceptibly shift our trust from the living God to our bank accounts, investments, or career successes. It compels us to ask probing questions: Where do I truly place my confidence for security, happiness, and future provision? Is it in my financial portfolio, my professional achievements, or my accumulated possessions, or is it in the unchanging character of God, who alone is our true Rock, Refuge, and unfailing Provider? This verse is an urgent invitation to align our hearts with the profound truth that genuine contentment, lasting security, and ultimate satisfaction are found only in Him.
Questions for Reflection
FAQ
What does it mean to "become vain in robbery"?
To "become vain in robbery" means to find an empty, fleeting, or worthless sense of confidence, pride, or security in wealth that has been acquired through theft, plunder, or any illicit and violent means. The Hebrew word for "vain" (havel, H1891) is the same word used extensively in Ecclesiastes to describe the futility and emptiness of life and pursuits apart from God (Ecclesiastes 1:2). Therefore, the warning is that ill-gotten gains, while they may seem to offer power, status, or security in the short term, ultimately provide no true, lasting value, satisfaction, or spiritual fulfillment. They are a false foundation, leading inevitably to spiritual emptiness and moral bankruptcy.
Is all wealth inherently bad or condemned by this verse?
No, this verse does not condemn all wealth in itself. The first part specifically warns against wealth obtained through "oppression" (H6233) and "robbery" (H1498), which are unequivocally unjust and illicit means. The latter part, "if riches increase, set not your heart [upon them]," addresses even legitimately acquired wealth. The danger lies not in the riches themselves, but in the heart's posture towards them. If wealth becomes the object of one's trust, devotion, ultimate security, or identity, then it becomes an idol, displacing God from His rightful place. The Bible often portrays wealth as a potential blessing (Proverbs 10:22), but consistently warns against the love of money (1 Timothy 6:10) and the profound dangers of misplaced trust in material possessions.
How does this verse relate to the overall message of Psalm 62?
Psalm 62:10 is a crucial ethical and practical application of the psalm's central theme: finding ultimate trust and security in God alone. David repeatedly declares his soul's quiet reliance on God as his "rock," "salvation," and "fortress" (Psalms 62:1-2). He contrasts this divine steadfastness with the inherent unreliability of human power and the deceitfulness of men (Psalms 62:9). Verse 10 extends this contrast to material wealth, warning that just as human power is fleeting and unreliable, so too are riches—especially those ill-gotten, but even legitimate ones—if they become the object of one's heart's ultimate devotion. It powerfully reinforces the call to "trust in him at all times" (Psalms 62:8) by explicitly stating what not to trust in, thereby directing the heart back to God as the sole reliable, unchanging, and truly satisfying source of security and hope.
Christ-Centered Fulfillment
Psalm 62:10, with its stark warning against misplaced trust in wealth and ill-gotten gain, finds its ultimate fulfillment and most profound answer in the person and work of Jesus Christ. He is the embodiment of perfect righteousness and divine justice, never acquiring anything through oppression or robbery. On the contrary, He "though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich" (2 Corinthians 8:9). Christ consistently warned His disciples against the insidious dangers of materialism and the idolatry of wealth, famously declaring that "you cannot serve God and mammon" (Matthew 6:24). He taught that true and enduring riches are not earthly but heavenly, accumulated by laying up treasures in heaven where neither moth nor rust destroys (Matthew 6:19-21). Furthermore, Jesus Himself is the ultimate object of trust, the true "Rock" and "Salvation" to which Psalm 62 points. In Him, we find the true security and enduring treasure that no amount of earthly wealth, however acquired, can ever provide. His sacrificial death on the cross not only atones for our sins, including the sin of greed and misplaced trust, but also empowers us by the Holy Spirit to live lives of integrity, radical generosity, and unwavering devotion to God alone, thereby fulfilling the ethical demands of the psalmist's warning by placing our hearts fully on Christ and His eternal kingdom (Colossians 3:1-2).