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
5 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.
The title of it is, "Unto the end, in behalf of Idithun, a Psalm to David himself." I recollect that already to you has been explained what Idithun is....Let us see how far he has leaped over, and whom he has "leaped over," and in what place, though he has leaped over certain men, he is situate, whence as from a kind of spiritual and secure position he may behold what is below....He being set, I say, in a certain fortified place, does say, "Shall not my soul be subject to God?" [Psalm 62:1]. For he had heard, "He that does exalt himself shall be humbled; and he that humbles himself shall be exalted:" [Matthew 23:12] and fearful lest by leaping over he should be proud, not elated by those things which were below, but humble because of Him that was above; to envious men, as it were threatening to him a fall, who were grieved that he had leaped over, he has made answer, "Shall not my soul be subject to God?"..."For from Himself is my salvation."
Who endowed him with such patience? Who? Let the psalm tell us. There, after all, we can read, there we can sing, "Shall my soul not be subject to God? For it is from him that my patience comes." Whoever imagines that Saint Vincent was capable of these things by his own powers is making a very big mistake. Those, you see, who are confident they are capable of this by their own powers may seem to overcome by patience but are in fact being overcome by pride.
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Summary
Psalms 62:1 presents a profound declaration of King David's unwavering and singular trust in God, establishing the foundational theme for the entire psalm. Amidst personal or national turmoil, David's entire being finds its quiet, patient, and hopeful rest exclusively in the Almighty, affirming that true deliverance, security, and well-being originate solely from Him, rather than from human strength, fleeting circumstances, or deceptive alliances.
Context
Literary Context
Psalm 62 is strategically placed within Book II of the Psalter (Psalms 42-72), a collection frequently marked by individual and communal laments, expressions of trust, and petitions for divine intervention. It immediately follows Psalm 61, which also emphasizes God as a refuge and strong tower, and precedes Psalm 63, a psalm of longing for God in a dry land. The superscription, "To the chief Musician, to Jeduthun, A Psalm of David," is crucial. It attributes the psalm to David, indicating its authoritative origin, and designates its liturgical purpose, signifying that it was intended for public worship and musical performance under the direction of Jeduthun, one of David's prominent choirmasters (1 Chronicles 25:1). The opening verse's emphatic declaration of exclusive reliance on God sets a powerful tone, which is then meticulously developed throughout the psalm, contrasting the steadfastness of divine faithfulness with the inherent instability and futility of human endeavors and trust in worldly power (Psalms 62:9-10).
Historical & Cultural Context
While the specific historical circumstances prompting Psalm 62 are not explicitly detailed, the psalm's themes of betrayal, enemies, and a need for divine deliverance strongly suggest a period of intense personal or political crisis in David's life. Scholars often propose events such as Absalom's rebellion (2 Samuel 15-18) or the persistent persecution by King Saul (1 Samuel 18-24). In ancient Israel, security was often sought through military strength, political alliances, and tribal loyalties. However, David, as a king chosen by God, consistently models a counter-cultural reliance on the divine. His declaration in Psalms 62:1 stands in stark contrast to the prevailing human tendencies to trust in chariots, horses, or wealth. The concept of "salvation" (yeshu'ah) in this era was comprehensive, encompassing not only spiritual deliverance from sin but also physical rescue from enemies, protection from harm, and overall well-being and prosperity in all aspects of life.
Key Themes
This opening verse introduces and encapsulates several profound theological themes that permeate Psalm 62 and resonate throughout the broader biblical narrative. The foremost theme is Exclusive Trust in God, emphatically stated by David's declaration that his soul "waiteth upon God," underscoring an absolute and undivided dependence on the Divine. This is inextricably linked to the theme of God as the Only Source of Salvation, where deliverance, help, and rescue are explicitly stated to originate from Him alone, contrasting sharply with the futility of human efforts or alliances (Psalms 62:9-10). Furthermore, the verse subtly introduces the theme of Inner Calm Amidst Chaos, as David's soul finds a quiet, patient, and hopeful expectation in God despite external pressures and the deceit of men, embodying a profound spiritual peace that arises from surrendering one's fate to the sovereign Lord. This inner stillness is a testament to the power of faith to transcend outward turmoil.
Exposition and Analysis
Key Word Analysis
Derived from H5315, this term refers to a breathing creature, vitality, and is used broadly to encompass the entire being—mind, will, emotions, and life itself. When David states "my soul waiteth," he is not referring to a mere part of himself, but his whole person, his innermost being, with all its desires, anxieties, and capacities, is directed towards and finds its rest in God. This signifies a holistic and profound reliance.
This word means "stillness," "silently," "quiet," or "trust." It implies more than passive waiting; it is an active posture of serene composure, patient expectation, and tranquil reliance. David's soul is not agitated or striving, but has ceased from its own efforts, finding a quiet confidence in God's timing and action. It speaks of a deep, abiding trust that leads to inner peace.
This feminine passive participle means "something saved," encompassing deliverance, aid, victory, prosperity, health, and welfare. It is a comprehensive term for God's saving intervention, referring to a holistic well-being and ultimate triumph over adversaries, both physical and spiritual. In this context, it signifies God's complete power to deliver David from his predicaments, providing security, peace, and ultimate triumph.
Verse Breakdown
"¶ To the chief Musician, to Jeduthun, A Psalm of David."
This is the superscription, a vital interpretive header. It identifies David as the inspired author, providing the psalm with a historical and theological anchor. The dedication "To the chief Musician, to Jeduthun" indicates its intended use in public worship, specifically for musical performance under the direction of Jeduthun, one of David's appointed worship leaders. This highlights the psalm's liturgical significance and its role in shaping communal faith and worship.
"Truly my soul waiteth upon God:"
This is the core declaration of the psalm, an emphatic statement of exclusive reliance. The implied "Truly" (from the Hebrew particle 'akh, meaning "only" or "surely") underscores the singular focus of David's trust. His "soul" (nephesh), representing his entire being—his intellect, emotions, and will—is actively and quietly "waiting" (dûwmîyâh) upon God. This signifies a profound posture of patient, confident, and tranquil expectation, resting in God's sovereignty and faithfulness rather than in human strength or the instability of circumstances.
"from him [cometh] my salvation."
This concluding clause directly and unequivocally states the source of David's deliverance. The implied verb "cometh" emphasizes that salvation is not self-generated, earned, or found in any earthly alliance or human endeavor, but originates from God alone. This underscores God's omnipotence, His exclusive role as the deliverer and sustainer of life, and His provision of comprehensive rescue and well-being in all its forms.
Literary Devices
The opening verse of Psalm 62 masterfully employs several potent literary devices that amplify its theological message. The most evident is the Superscription, which, although external to the poetic body, serves as a crucial framing device, providing essential information regarding authorship, intended audience, and liturgical function, thereby establishing the psalm's divine inspiration and its role in communal worship. Within the verse itself, David utilizes a powerful form of Emphasis through the implied particle "Truly" (אַךְ), which immediately establishes the singular and exclusive focus of his trust in God. This creates a strong sense of conviction and absolute dependence. Furthermore, there is a subtle yet profound Personification as David attributes the act of "waiting" to his "soul," giving an inner, spiritual dimension an active, conscious posture of expectation and rest. The verse functions as a powerful Declaration or Affirmation, a confident statement of faith that sets the tone for the entire psalm, contrasting the steadfastness of God with the instability of human affairs and inviting the listener into a similar posture of trust.
Theological and Thematic Connections
Psalms 62:1 serves as a foundational statement of radical monotheism and absolute dependence on God, a theme central to biblical theology. It articulates the profound conviction that ultimate security, deliverance, and peace are found exclusively in the divine, challenging any reliance on human strength, wealth, or political alliances. This posture of "waiting" (dûwmîyâh) is not passive resignation but an active, quiet, and hopeful expectation rooted in God's unchanging character and omnipotence. It reflects a deep understanding of God's sovereignty and a surrender to His perfect will and timing. The verse encapsulates the essence of biblical faith—a confident trust in God's ability and willingness to save, even when circumstances seem dire, thereby inviting believers to cultivate a soul that is at rest in Him, recognizing Him as the sole and sufficient source of all true salvation.
Reflection and Application
Psalms 62:1 offers a profound invitation for contemporary believers to re-evaluate the true source of their security and peace in a world often characterized by anxiety, instability, and a relentless pursuit of self-reliance. David's declaration to "wait upon God" with a quiet, confident soul challenges us to cultivate a similar posture of patient trust, especially when confronted with life's inevitable storms, betrayals, or uncertainties. It calls us to cease our striving, our anxious worrying, and our misplaced trust in fleeting earthly resources, and instead, to anchor our entire being in the unchanging faithfulness and omnipotent power of God. This verse encourages a spiritual discipline of stillness and surrender, reminding us that genuine salvation—whether from fear, despair, or external threats—flows exclusively from the divine, fostering an inner calm that transcends outward chaos and allows us to live from a place of deep, abiding peace regardless of our circumstances. It is a call to align our souls with the sovereign will of God, finding our ultimate rest and deliverance in Him alone.
Questions for Reflection
FAQ
What does "waiteth upon God" truly mean in this context?
The Hebrew word for "waiteth" (דּוּמִיָּה, dûwmîyâh) implies far more than passive idleness or simply biding time. It conveys a deep sense of quietness, stillness, and silent expectation. It means to be at rest, to be silent before God, not in a state of agitation or striving, but in a posture of hopeful confidence and patient surrender. It is an active trust that ceases from self-effort and finds profound peace in God's sovereignty and timing, knowing that He is actively working on one's behalf. This quiet waiting contrasts sharply with the turmoil and deceit David often faced, highlighting a profound inner peace and security found only in God. It is a deliberate act of choosing to rely on divine power over human capacity.
Why is the superscription ("To the chief Musician, to Jeduthun, A Psalm of David") important for understanding this verse?
The superscription provides crucial context for interpreting Psalms 62:1 and the entire psalm. Firstly, "A Psalm of David" identifies the author, linking the psalm to a figure known for both profound faith and intense trials, which enriches our understanding of the personal nature of the trust expressed. It grounds the psalm in a historical reality. Secondly, "To the chief Musician, to Jeduthun" indicates that this psalm was intended for public worship and musical performance. Jeduthun was one of King David's chief musicians (1 Chronicles 25:1), suggesting that this psalm was a liturgical piece, meant to be sung and meditated upon by the community. This implies that the message of exclusive trust in God was not just a private sentiment but a communal confession of faith, designed to instruct, encourage, and unify all who heard and sang it, making its truths applicable beyond David's personal experience.
Christ-Centered Fulfillment
Psalms 62:1, with its declaration that "Truly my soul waiteth upon God: from him [cometh] my salvation," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Hebrew word for "salvation" (יְשׁוּעָה, yᵉshûwʻâh) is the very root from which the name "Jesus" (Yeshua) is derived, signifying "Yahweh saves." Jesus is the personal embodiment of God's salvation, the Lamb of God who takes away the sin of the world. Where David waited for deliverance from earthly foes and distress, believers in Christ wait for the ultimate spiritual and eternal salvation uniquely provided through His perfect life, atoning death, and victorious resurrection (Acts 4:12). Our souls find their true and lasting rest not merely in a general concept of God, but specifically in the finished work of Christ, who is our peace and our ultimate refuge (Ephesians 2:14). He invites all who are weary and burdened to find rest in Him, for His yoke is easy and His burden is light (Matthew 11:28-30). In Christ, the quiet, patient waiting of the soul is fulfilled by an eternal security and an unshakeable hope that transcends all earthly circumstances, making Him the ultimate source of our salvation and the one upon whom our souls can truly wait in perfect peace, knowing that He has secured our eternal rest (Hebrews 4:9-10).