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 62:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have,
I.David's profession of dependence upon God, and upon him only, for all good (Psa 62:1):
Truly my soul waiteth upon God. Nevertheless (so some) or "However it be, whatever difficulties or dangers I may meet with, though God frown upon me and I meet with discouragements in my attendance on him, yet still my soul waits upon God" (or is silent to God, as the word is), "Says nothing against what he does, but quietly expects what he will do." We are in the way both of duty and comfort when our souls wait upon God, when we cheerfully refer ourselves, and the disposal of all our affairs, to his will and wisdom, when we acquiesce in and accommodate ourselves to all the dispensations of his providence, and patiently expect a doubtful event, with an entire satisfaction in his righteousness and goodness, however it be. Is not my soul subject go God? So the Septuagint. So it, certainly so it ought to be; our wills must be melted into his will. My soul has respect to God, for from him cometh my salvation. He doubts not but his salvation will come, though now he was threatened and in danger, and he expects it to come from God, and from him only; for in vain is it hoped for from hills and mountains, Jer 3:23; Psa 121:1, Psa 121:2. "From him I know it will come, and therefore on him will I patiently wait till it does come, for his time is the best time." We may apply it to our eternal salvation, which is called the salvation of God (Psa 50:23); from him it comes; he prepared it for us, he prepares us for it, and preserves us to it, and therefore let our souls wait on him, to be conducted through this world to that eternal salvation, in such way as he thinks fit.
II.The ground and reason of this dependence (Psa 62:2):
He only is my rock and my salvation; he is my defence. 1. "He has been so many a time; in him I have found shelter, and strength, and succour. He has by his grace supported me and borne me up under my troubles, and by his providence defended me from the insults of my enemies and delivered me out of the troubles into which I was plunged; and therefore I trust he will deliver me," Co2 1:10. 2. "He only can be my rock and my salvation. Creatures are insufficient; they are nothing without him, and therefore I will look above them to him." 3. "He has by covenant undertaken to be so. Even he that is the rock of ages is my rock; he that is the God of salvation is my salvation; he that is the Most High is my high place; and therefore I have all the reason in the world to confide in him."
III.The improvement he makes of his confidence in God.
1.Trusting in God, his heart is fixed. "If God is my strength and mighty delivered, I shall not be greatly moved (that is, I shall not be undone and ruined); I may be shocked, but I shall not be sunk." Or, "I shall not be much disturbed and disquieted in my own breast. I may be put into some fright, but I shall not be afraid with any amazement, nor so as to be put out of the possession of my own soul. I may be perplexed, but not in despair," Co2 4:8. This hope in God will be an anchor of the soul, sure and stedfast.
2.His enemies are slighted, and all their attempts against him looked upon by him with contempt, Psa 62:3, Psa 62:4. If God be for us, we need not fear what man can do against us, though ever so mighty and malicious. He here,
(1.)Gives a character of his enemies: They imagine mischief, design it with a great deal of the serpent's venom and contrive it with a great deal of the serpent's subtlety, and this against a man, one of their own kind, against one single man, that is not an equal match for them, for they are many; they continued their malicious persecution though Providence had often defeated their mischievous designs. "How long will you do it? Will you never be convinced of your error? Will your malice never have spent itself?" They are unanimous in their consultations to cast an excellent man down from his excellency, to draw an honest man from his integrity, to entangle him in sin, which is the only thing that can effectually cast us down from our excellency, to thrust a man, whom God has exalted, down from his dignity, and so to fight against God. Envy was at the bottom of their malice; they were grieved at David's advancement, and therefore plotted, by diminishing his character and blackening that (which was casting him down from his excellency) to hinder his preferment. In order to this they calumniate him, and love to hear such bad characters given of him and such bad reports raised and spread concerning him as they themselves know to be false: They delight in lies. And as they make no conscience of lying concerning him, to do him a mischief, so they make no conscience of lying to him, to conceal the mischief they design, and accomplish it the more effectually: They bless with their mouth (they compliment David to his face), but they curse inwardly; in their hearts they wish him all mischief, and privately they are plotting against him and in their cabals carrying on some evil design or other, by which they hope to ruin him. It is dangerous putting our trust in men who are thus false; but God is faithful.
(2.)He reads their doom, pronounces a sentence of death upon them, not as a king, but as a prophet: You shall be slain all of you, by the righteous judgments of God. Saul and his servants were slain by the Philistines on Mount Gilboa, according to this prediction. Those who seek the ruin of God's chosen are but preparing ruin for themselves. God's church is built upon a rock which will stand, but those that fight against it, and its patrons and protectors, shall be as a bowing wall and a tottering fence, which, having a rotten foundation, sinks with its own weight, falls of a sudden, and buries those in the ruins of it that put themselves under the shadow and shelter of it. David, having put his confidence in God, thus foresees the overthrow of his enemies, and, in effect, sets them at defiance and bids them do their worst.
3.He is himself encouraged to continue waiting upon God (Psa 62:5-7): My soul, wait thou only upon God. Note, The good we do we should stir up ourselves to continue doing, and to do yet more and more, as those that have, through grace, experienced the comfort and benefit of it. We have found it good to wait upon God, and therefore should charge our souls, and even charm them, into such a constant dependence upon him as may make us always easy. He had said (Psa 62:1), From him cometh my salvation; he says (Psa 62:5), My expectation is from him. His salvation was the principal matter of his expectation; let him have that from God, and he expects no more. His salvation being from God, all his other expectations are from him. "If God will save my soul, as to every thing else let him do what he pleases with me, and I will acquiesce in his disposals, knowing they shall all turn to my salvation," Phi 1:19. He repeats (Psa 62:6) what he had said concerning God (Psa 62:2), as one that was not only assured of it, but greatly pleased with it, and that dwelt much upon it in his thoughts: He only is my rock and my salvation; he is my defence, I know he is; but there he adds, I shall not be greatly moved, here, I shall not be moved at all. Note, The more faith is acted the more active it is. Crescit eundo - It grows by being exercised. The more we meditate upon God's attributes and promises, and our own experience, the more ground we get of our fears, which, like Haman, when they begin to fall, shall fall before us, and we shall be kept in perfect peace, Isa 26:3. And, as David's faith in God advances to an unshaken stayedness, so his joy in God improves itself into a holy triumph (Psa 62:7): In God is my salvation and my glory. Where our salvation is there our glory is; for what is our salvation but the glory to be revealed, the eternal weight of glory? And there our glorying must be. In God let us boast all the day long. "The rock of my strength (that is, my strong rock, on which I build my hopes and stay myself) and my refuge, to which I flee for shelter when I am pursued, is in God, and in him only. I have no other to flee to, no other to trust to; the more I think of it the better satisfied I am in the choice I have made." Thus does he delight himself in the Lord, and then ride upon the high places of the earth, Isa 58:14.
Historical interpretation
Historical Reception
4 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 they have thought to cast away my price; they ran in thirst: they blessed with their mouth but cursed with their heart.” The price of [humanity’s redemption] is the blood of Christ: “You have been bought,” it is said, “with a price; do not become the slaves of people.” The soldiers of Satan planned, therefore, to make this price useless to us, leading again into slavery those who had once been freed. “They ran in thirst.” He is speaking of the eager plots of the demons, because they run against us, thirsting for our destruction. “They blessed with their mouth but cursed with their heart.” There are many who approve evil deeds and say that the witty person is charming; the foulmouthed, statesmanlike; the bitter and irascible they name as one not to be despised; the miserly and selfish they praise as thrifty; the spendthrift, as bountiful; the fornicator and lewd, as one devoted to enjoyment and ease; and, in general, they gloss over every evil with the name of the proximate virtue. Such people bless with their mouth but curse with their heart. For by the auspiciousness of the words, they bring every curse on their life, making themselves liable to condemnation on the day of judgment because of those things that they approved.
“How long do you rush in upon a person? You all kill, as if you were tearing down a leaning wall and a tottering fence.” Again the homily speaks out against the depraved ministers of the devil, charging them with a lack of moderation in the snares they lay. Certainly, people are weak animals; but you rush on, not content with the first attack, but you attack a second and a third time, until you subdue the soul that has fallen beside you to such an extent that it is very similar to a leaning wall and a tottering fence. Now, a wall, as long as it maintains an upright position, remains steadfast; but, when it leans, since it has been weakened, it is destined to fall. For if heavy bodies are joined together, they stand erect after leaning, but those which are composed of several parts no longer stand erect when pressure has been put on one part of them. The homily shows, therefore, that the nature of humankind, which is composite, was not susceptible to plots for a second fall. “You are God’s tillage, God’s building,” it is said. The enemy has shattered this building; the Craftsman has repaired the rents made in it. Thus the fall was necessary because of sin, but the resurrection was great because it brings immortality.
“For he is my God and my savior; he is my protector, I shall be moved no more.” The Son, who is from God, is our God. He is also Savior of the human race, who supports our weakness, who corrects the disturbance that springs up in our souls from temptations. “I shall be moved no more.” Humanly he confesses his disturbance. “More.” For it is impossible that there should not be some disturbance from temptations in the human soul. While we are committing small and few sins, we are in a way mildly disturbed, being tossed about like the leaves by a gentle breeze; but, when our vices are more and greater, in proportion to the increase of our sins the disturbance is apt to be intensified.
Therefore, down from the higher place fortified and protected, he, to whom the Lord has been made a refuge, he, to whom is God Himself for a fortified place, has regard to those whom he has leaped over, and looking down upon them speaks as though from a lofty tower: for this also has been said of Him, "A Tower of strength from the face of the enemy:" he gives heed therefore to them, and says, "How long do ye lay upon a man?" [Psalm 62:3]. By insulting, by hurling reproaches, by laying wait, by persecuting, you lay upon a man burthens, you lay upon a man as much as a man can bear: but in order that a man may bear, under him is He that has made man. If to a man ye look, "slay ye, all of you." Behold, lay upon, rage, "slay ye, all of you." "As though a wall bowed down, and as a fence smitten against;" lean against, smite against, as if going to throw down. And where is, "I shall not be moved more"? But wherefore? "I shall not be moved more." Because Himself is God my Saving One, my taker up, therefore ye men are able to lay burdens upon a man; can you anywise lay upon God, who protects man? "Slay ye, all of you." What is that size of body in one man so great as that he may be slain by all? But we ought to perceive our person, the person of the Church, the person of the Body of Christ. For one Man with His Head and Body is Jesus Christ, the Saviour of the Body and the Members of the Body: two in one Flesh, and in one voice, and in one passion, and, when iniquity shall have passed over, in one rest. The sufferings therefore of Christ are not in Christ alone; nay, there are not any save in Christ. For if Christ you understand to be Head and Body, the sufferings of Christ are not, save in Christ: but if Christ thou understand of Head alone, the sufferings of Christ are not in Christ alone. For if the sufferings of Christ are in Christ alone, to wit in the Head alone; whence says a certain member of Him, Paul the Apostle, "In order that I may supply what are wanting of the oppressions of Christ in my flesh"? [Colossians 1:24] If therefore in the members of Christ you are, whatsoever man you are that art hearing these words, whosoever you are that dost hear these words (but however, you hear, if in the members of Christ you are): whatsoever thing you suffer from those that are not in the members of Christ, was wanting to the sufferings of Christ. Therefore it is added because it was wanting; you fill up the measure, you cause it not to run over: you suffer so much as was to be contributed out of your sufferings to the whole suffering of Christ, that has suffered in our Head, and does suffer in His members, that is, in our own selves. Unto this our common republic, as it were each of us according to our measure pays that which we owe, and according to the powers which we have, as it were a quota of sufferings we contribute. The storehouse of all men's sufferings will not be completely made up, save when the world shall have been ended....That whole City therefore is speaking, from the blood of righteous Abel even to the blood of Zacharias. [Matthew 23:35] Thence also hereafter from the blood of John, through the blood of the Apostles, through the blood of Martyrs, through the blood of the faithful ones of Christ, one City speaks, one man says, "How long do ye lay upon a man? Slay ye, all of you." Let us see if you efface, let us see if you extinguish, let us see if you remove from the earth the name thereof, let us see if you peoples do not meditate of empty things, saying, "When shall She die, and when shall perish the name of Her?" "As though She were a wall bowed down, and a fence smitten against," lean ye against Her, smite against Her. Hear from above: "My taker up, I shall not be moved more:" for as though a heap of sand I have been smitten against that I might fall, and the Lord has taken me up.
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Summary
Psalms 62:3 presents a profound declaration from King David, encapsulating both his lament over the relentless, malicious plotting of his adversaries and a confident, prophetic pronouncement of their inevitable and complete downfall. Through striking architectural metaphors, the verse vividly contrasts the perceived strength and cunning of the wicked with their inherent instability, asserting that their destructive schemes will ultimately lead to their own ruin, while God's unyielding justice prevails.
Context
Literary Context
Psalms 62:3 is situated within a psalm that serves as a powerful testament to David's unwavering trust in God amidst intense opposition. The psalm begins with David's resolute declaration, "Truly my soul waiteth upon God: from him cometh my salvation" (Psalms 62:1). This foundational trust is not merely stated but reiterated and deepened throughout the psalm, particularly in the parallel structure of Psalms 62:5-7, creating a stark contrast with the instability and treachery of his enemies described in verse 3. The psalm alternates between expressions of David's steadfast faith and his keen observations of the deceit and violence around him, culminating in a universal call for the people to trust in God at all times (Psalms 62:8). Verse 3 specifically addresses the futility and self-destructive nature of the enemies' efforts, setting the stage for the psalm's later affirmations of God's supreme power, justice, and the ultimate security found in Him alone.
Historical & Cultural Context
Attributed to David, Psalm 62 likely reflects a period of significant personal and political turmoil in his reign. As king, David frequently faced conspiracies, betrayals, and military threats, often from within his own kingdom or even his household, such as Absalom's rebellion detailed in 2 Samuel 15. The "mischief" imagined against him would have encompassed a range of hostile actions, including political intrigue, slander, active attempts to undermine his authority, or even direct threats to his life. The imagery of a "bowing wall" and "tottering fence" would have resonated deeply with an ancient audience intimately familiar with the construction, maintenance, and vulnerability of city walls, defensive fortifications, and property boundaries. A wall that was "bowing" (leaning or bulging) or a fence that was "tottering" (loose, shaking, or about to fall) represented imminent collapse and extreme vulnerability, a common sight in a world where structures were built by hand and constantly subjected to wear, weather, and the threat of attack.
Key Themes
This verse contributes significantly to several overarching themes within the psalm and the broader biblical narrative. Firstly, it powerfully illustrates the Futility of Human Malice and Opposition to God's Anointed. Despite the persistent plotting and cunning of David's enemies, their efforts are depicted as inherently unstable and ultimately self-destructive, destined to collapse under their own weight or divine judgment. Secondly, the verse underscores the theme of Divine Justice and Retribution. David's declaration "ye shall be slain all of you" is not merely a personal imprecation but a prophetic pronouncement of God's inevitable judgment against those who actively oppose righteousness and His chosen servant. This stands in stark contrast to God's steadfastness, portrayed as a "rock" and "fortress" in Psalms 62:2, thereby emphasizing the profound Stability of God vs. the Instability of the Wicked. Finally, the verse implicitly reinforces the crucial theme of Trust in God's Sovereignty, as David's unwavering confidence in the enemies' downfall stems from his reliance on God's ultimate power to intervene, establish justice, and protect His own, rather than on his own strength or strategic cunning.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to break in upon" or "to assail." It describes not merely passive ill-will but an active, aggressive, and often tumultuous plotting or conspiring with the intent to cause harm or destruction. The word conveys an internal agitation that drives outward malicious action, suggesting a restless and inherently unstable foundation for their schemes.
This primitive root primarily means "to dash in pieces" or "to kill (a human being)," especially to murder. In this prophetic context, while it can certainly include literal death, it broadly signifies utter destruction, ruin, or being brought to nothing. It represents a divine pronouncement of complete undoing, where the adversaries' own evil actions lead to their ultimate demise.
This primitive root means "to push down" or "to drive away," and by implication, "to totter." It describes a state of being unstable, pushed over, or easily moved. Applied to a fence, it vividly portrays extreme vulnerability and imminent collapse, suggesting that the adversaries are already in a precarious state, easily overthrown by even a slight force.
Verse Breakdown
"How long will ye imagine mischief against a man?"
This rhetorical question expresses David's profound exasperation with the persistent, malicious plotting of his adversaries. It implies the futility and unsustainable nature of their evil intentions, challenging the longevity of their schemes and suggesting that such efforts are ultimately pointless. The "man" refers to David himself, God's anointed, against whom their relentless and destructive designs are directed.
"ye shall be slain all of you:"
This is a direct, emphatic prophetic declaration of divine judgment. The term "slain" (H7523, râtsach) signifies utter destruction, ruin, or being brought to nothing. It is a statement of divine retribution, asserting that their own evil will inevitably boomerang back upon them, leading to their complete and comprehensive undoing, often at the hand of God's justice.
"as a bowing wall [shall ye be, and as] a tottering fence."
This powerful double simile illustrates the inherent weakness, instability, and impending collapse of David's adversaries. Despite any apparent strength, cunning, or persistence in their plotting, their foundation is unstable. They are not merely like structures that will fall, but already are in a state of falling—leaning, bulging, and about to give way. This imagery starkly contrasts their precarious state with the unshakeable nature of God, who is David's true refuge.
Literary Devices
Psalms 62:3 employs several potent Literary Devices to convey its message with striking clarity and force. The opening phrase, "How long will ye imagine mischief against a man?", functions as a Rhetorical Question, not seeking an answer but powerfully emphasizing the speaker's weariness with the persistent malice and, more importantly, the ultimate futility and limited lifespan of the adversaries' actions. The core of the verse relies on a double Simile: "as a bowing wall [shall ye be, and as] a tottering fence." These vivid comparisons draw upon common architectural imagery to illustrate the inherent instability, structural weakness, and impending collapse of the wicked. The use of two similar images—a substantial wall and a less robust fence—amplifies the message of pervasive vulnerability and reinforces the certainty of their comprehensive downfall. The declaration "ye shall be slain all of you" serves as a Prophetic Pronouncement, a definitive statement of divine judgment rather than a mere wish or curse. Underlying the entire verse is a strong Contrast between the malicious, unstable nature of the enemies and the implied steadfastness, security, and divine protection of David, who places his trust solely in God (as established and reiterated in the surrounding verses of Psalm 62).
Theological and Thematic Connections
Psalms 62:3 profoundly speaks to the nature of evil and the certainty of divine justice. It asserts that schemes born of malice, no matter how cunningly devised or persistently pursued, carry within them the inherent seeds of their own destruction. God, who is perfectly just, sovereign, and righteous, will not allow unrighteousness to prevail indefinitely. The vivid imagery of collapsing structures serves as a powerful theological metaphor for the ultimate instability and inevitable downfall of any system, power, or individual that stands in opposition to God's righteous will and His anointed. This verse provides deep reassurance to believers that while evil may appear to rage and threaten for a season, its end is a certain collapse, and God will ultimately vindicate His people and establish His eternal, righteous reign.
Reflection and Application
For those who find themselves targets of unjust criticism, malicious gossip, active opposition, or even systemic injustice, Psalms 62:3 offers both profound solace and a compelling call to steadfast faith. It serves as a powerful reminder that the foundations of wickedness are inherently unstable, built on shifting sand rather than the solid rock of truth and righteousness. While the "mischief" of others can feel overwhelming, threatening, and deeply personal, this verse encourages us to look beyond the immediate appearance of strength or cunning and recognize the inevitable fragility of evil. Our primary response should not be to retaliate in kind, to harbor bitterness, or to seek personal vengeance, but rather to deepen our trust in God's perfect timing and unwavering justice. Just as David found his ultimate security and vindication in God alone, we are called to anchor our souls in Christ, knowing that our ultimate stability comes not from the absence of adversaries, but from the unshakeable presence of our God, who sees all, judges righteously, and ultimately prevails over every form of opposition.
Questions for Reflection
FAQ
Does "ye shall be slain all of you" imply a literal death for David's enemies, or is it metaphorical?
While the Hebrew word for "slain" (H7523, râtsach) often refers to literal killing or murder, in this prophetic and poetic context, it encompasses a broader, more comprehensive sense of utter destruction, ruin, or being brought to nothing. It can certainly include literal death for some of David's adversaries, particularly in ancient warfare or political purges, but its primary force here is to convey the complete collapse of their plans, influence, and power. The following similes of the "bowing wall" and "tottering fence" strongly support this broader interpretation, indicating a state of being utterly undermined, collapsing, and rendered impotent, whether physically, politically, socially, or spiritually. The ultimate judgment against those who "imagine mischief" is their complete undoing and defeat, often at the hand of God's justice, which may manifest in various forms of ruin and downfall. This aligns with the broader biblical principle that the wicked's own schemes ultimately ensnare themselves, as powerfully articulated in passages like Psalm 7:15-16.
Christ-Centered Fulfillment
Psalms 62:3 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. David, as "a man" against whom relentless "mischief" was imagined and plotted, serves as a powerful foreshadowing of Christ, the ultimate "man" against whom the greatest malice and conspiracy were directed. From the insidious plots of the religious leaders to the betrayal by Judas, every conceivable form of "mischief" was imagined and executed against Jesus, culminating in His unjust trial and crucifixion (Matthew 26:3-4). Yet, the very act intended to "slay" Him—the cross—became the means of their ultimate defeat and His glorious triumph. The "bowing wall" and "tottering fence" of human and demonic opposition utterly collapsed before Him. Through His resurrection, Christ demonstrated that the "mischief" of sin, death, and hell was powerless to hold Him captive (Acts 2:24). He is the unshakable foundation, the very Cornerstone rejected by the builders of this world but who became the Capstone of God's eternal kingdom (Matthew 21:42). All who place their trust in Him stand on an eternal, unyielding rock, while those who oppose Him, like the foolish builder, build their lives on shifting sand, destined for collapse when the storms of divine judgment inevitably come (Matthew 7:24-27). Christ's decisive victory over all imagining of mischief guarantees the ultimate downfall of all evil, securing eternal stability and an unshakeable hope for His people.