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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
Historical Reception
One surviving comment on this verse from the historical church.
What follows? "Once has God spoken, these two things I have heard, that power is of God [Psalm 62:11], and to You, O Lord, is mercy, for You shall render to each one after his works" [Psalm 62:12]...."Once has God spoken." What do you say, Idithun? If you that had leapt over them art saying, "Once He has spoken;" I turn to another Scripture and it says to me, "In many quarters and in many ways formerly God has spoken to the fathers in the prophets." [Hebrews 1:1] What is, "Once has God spoken"? Is He not the God that in the beginning of mankind spoke to Adam? [Genesis 3:17] Did not the Selfsame speak to Cain, to Noe, to Abraham, to Isaac, to Jacob, to all the Prophets, and to Moses? One man Moses was, and how often to him spoke God? Behold even to one man, not once but ofttimes God has spoken. Secondly, He has spoken to the Son when standing here, "You are My beloved Son." [Matthew 3:17] God has spoken to the Apostles, He has spoken to all the Saints, even though not with voice sounding through the cloud, nevertheless in the heart where He is Himself Teacher. What is therefore, "Once has God spoken"? Much has that man leapt over in order to arrive at that place, where once God has spoken. Behold briefly I have spoken to your Love. Here among men, to men ofttimes, in many ways, in many quarters, through creatures of many forms God has spoken: by Himself once God has spoken, because One Word God has begotten....For it could not be but that God did Himself know that which by the Word He made: [John 1:3] but if that which He made He knew, in Him there was that which was made before it was made. For if in Him was not that which was made before it was made, how knew He that which He made? For you can not say that God made things He knew not. God therefore has known that which He has made. And how knew He before He made, if there cannot be known any but things made? But by things made there cannot be known any but things previously made, by you, to wit, who art a man made in a lower place, and set in a lower place: but before that all these things were made, they were known by Him by whom they were made, and that which He knew He made. Therefore in that Word by which He made all things, before that they were made, were all things; and after they have been made there are all things; but in one way here, in another there, in one way in their own nature wherein they have been made, in another in the art by which they have been made. Who could explain this? We may endeavour: go ye with Idithun, and see.
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Summary
Psalms 62:11 stands as a profound and unwavering declaration of God's absolute sovereignty and omnipotence, forming the bedrock of the psalmist's unshakeable trust. Through the emphatic Hebrew idiom, "God hath spoken once; twice have I heard this," David expresses an unassailable conviction in the singular, unalterable truth that ultimate power belongs exclusively to God. This verse encapsulates the psalmist's deep reliance on divine strength amidst human frailty and opposition, affirming God's inherent capability to act, sustain, and deliver according to His immutable word, providing a theological anchor for enduring faith.
Context
Literary Context
Psalms 62:11 serves as a climactic and definitive theological statement within Psalm 62, a psalm of David's profound trust in God despite intense opposition and deceit. The psalm opens with David's resolute declaration that his soul finds its sole rest and salvation in God alone (Psalm 62:1-2). He then contrasts this divine steadfastness with the fleeting, unreliable, and even treacherous nature of human power, wealth, and status, as exemplified by his enemies who seek his downfall with deceitful words (Psalm 62:3-4). David reiterates his call to his own soul to "wait in silence for God alone" (Psalm 62:5), reinforcing his confidence in God as his rock and salvation (Psalm 62:6-7). The declaration in verse 11, that all power belongs to God, provides the ultimate theological justification for this unwavering trust, leading directly into the concluding affirmation of God's steadfast love and righteous recompense in Psalm 62:12.
Historical & Cultural Context
While the specific historical backdrop for Psalm 62 is not explicitly stated, its themes resonate strongly with periods of profound personal adversity and betrayal in David's life, such as the relentless pursuit by King Saul or the painful rebellion led by his son Absalom. In the ancient Near East, power was often perceived as residing in formidable kings, mighty armies, or a pantheon of deities. However, the psalmist radically subverts these conventional understandings by unequivocally asserting that all true, enduring, and effective power resides solely in Yahweh, the God of Israel. The cultural significance of oaths, legal declarations, and emphatic pronouncements in ancient societies further illuminates the phrase "God hath spoken once; twice have I heard this." This was a common Hebrew idiom used to convey absolute certainty and profound emphasis, akin to a legal double affirmation, where a truth is so undeniable it is as if it has been heard and confirmed multiple times. In a world where divine pronouncements were understood to be inherently binding and effective, God's word concerning His own power carried supreme, unchallengeable authority.
Key Themes
This verse powerfully contributes to several foundational themes prevalent not only in Psalm 62 but throughout the entire Psalter. Firstly, it emphatically declares Divine Omnipotence, asserting that all power, without any qualification or limitation, belongs intrinsically to God. This stands in stark contrast to the fleeting, unreliable, and often deceptive nature of human power, wealth, and status, which the psalmist explicitly dismisses as "a breath" and "a lie" in earlier verses (e.g., Psalm 62:9). Secondly, the verse underscores the Certainty and Immutability of God's Word. The idiomatic expression "once; twice have I heard this" emphasizes that God's declaration regarding His power is not merely a singular utterance but an undeniable, profoundly confirmed reality—a truth so foundational it resonates with absolute conviction and leaves no room for doubt. This certainty of God's word is a recurring motif throughout the Psalms, providing a stable and unshakeable foundation for faith and trust. Finally, by establishing God as the sole possessor of all power, the verse lays the Foundation for Trust and Security. If all power belongs to God, then He is supremely capable of delivering, sustaining, and protecting His people, regardless of the circumstances or the apparent strength of their adversaries. This truth enables the psalmist to find profound peace and security in God alone, as eloquently articulated in Psalm 62:6-7.
Exposition and Analysis
Key Word Analysis
The plural form of the Hebrew word, often used to refer to the supreme God, Yahweh. In this context, it emphasizes the singular, ultimate divine being who is the source of all authority and might. Its usage here underscores that the power declared is not merely a characteristic of a deity, but an inherent, defining attribute of the one true God, distinct from any human or false divine entity.
This root verb signifies not just uttering words, but often implies a definitive declaration, a command, or an arranging of truth. When God "speaks," it carries the weight of divine authority and immutability. It highlights the active, intentional, and effective nature of God's communication, ensuring that His pronouncement about power is absolute and unchangeable, a settled decree from the divine throne.
This term denotes strength, might, and inherent capability, often carrying connotations of a fortress or refuge. It describes God's intrinsic and absolute ability to act, rule, and accomplish His will. Unlike human power, which is limited, transient, and often corruptible, God's 'oz' is boundless, eternal, and righteous, encompassing His active, dynamic strength manifested in creation, judgment, and salvation.
Verse Breakdown
"God hath spoken once;"
This clause introduces the divine decree, emphasizing its singular origin and authoritative nature. It signifies that the truth about God's power is not a human speculation, a philosophical construct, or a matter of opinion, but a direct, unmediated revelation from God Himself. The "once" implies a definitive, settled declaration, unchangeable, eternally valid, and requiring no repetition or further confirmation from God's side.
"twice have I heard this;"
This is the emphatic Hebrew idiom, not a literal counting of two separate divine pronouncements. It signifies the psalmist's profound reception, deep internalization, and absolute conviction of the divine truth that God has declared. It highlights the psalmist's personal affirmation and the truth's undeniable resonance within his spirit, indicating an unshakeable certainty that leaves no room for doubt or re-evaluation. It is as if the truth has been so deeply impressed upon him that it is doubly confirmed.
"that power [belongeth] unto God."
This is the immutable, central truth that God has declared and the psalmist has profoundly grasped and affirmed. The bracketed "belongeth" in the KJV clarifies the sense of possession and inherent attribute. It asserts that all might, strength, and authority originate from and reside in God alone. This is not a delegated power, but an intrinsic aspect of His divine nature, making Him the ultimate source, controller, and possessor of all things, ruling over all creation, human affairs, and spiritual realities.
Literary Devices
Psalms 62:11 masterfully employs several literary devices to convey its profound and emphatic message. The most prominent is the Idiom "God hath spoken once; twice have I heard this," which is a common Hebrew expression for emphasis and certainty, not a literal count of two distinct divine utterances. This rhetorical device functions as a form of Hyperbole, underscoring the absolute reliability and immutability of the truth that follows. The verse itself is a powerful Declaration, a direct and unequivocal statement of divine attribute, which serves as a theological anchor for the entire psalm and for the psalmist's unwavering trust. There is also an implicit Contrast at play, setting God's eternal, absolute power against the unreliable, fleeting, and ultimately futile nature of human power, wealth, and status, which the psalmist discusses in the preceding verses (e.g., Psalm 62:9). This contrast elevates God's power as the only stable, trustworthy, and ultimate reality in a world filled with instability and deception.
Theological and Thematic Connections
Psalms 62:11 serves as a foundational theological statement, declaring God's absolute and inherent power as the ultimate reality. This truth underpins the doctrines of divine sovereignty, omnipotence, and immutability. If all power belongs to God, then His purposes cannot be thwarted, His word is eternally reliable, and His ability to deliver and sustain His people is unquestionable. This divine attribute provides the ultimate basis for human trust, peace, and security, especially when faced with overwhelming circumstances or the apparent strength of evil. It reminds us that God is not merely powerful; He is power itself, the very source from which all other forms of strength derive and to which they are ultimately subordinate. This truth calls believers to a posture of humility and complete dependence on God, recognizing that our own strength is finite and fallible, while His is infinite, perfect, and unfailing.
Reflection and Application
Psalms 62:11 offers immense comfort, profound assurance, and clear direction for believers navigating a world often characterized by uncertainty, injustice, and the illusion of human control. When we are confronted with challenges that seem insurmountable, when human systems and leaders fail, or when our own strength proves insufficient, this verse powerfully redirects our gaze to the one true source of all power. It calls us away from self-sufficiency, from reliance on fleeting worldly resources, and from the deceptive allure of human influence, urging us instead to place our complete and exclusive trust in God alone. Knowing that ultimate power belongs to God provides a profound sense of peace amidst life's chaos, assuring us that He is sovereign over all things and His righteous purposes will ultimately prevail. This truth fosters a spirit of humility, reminding us of God's infinite superiority and our absolute dependence on Him, inspiring deep worship and awe for a God who is mighty to save, powerful to uphold His promises, and unwavering in His steadfast love. As Philippians 4:13 affirms, it is through Christ, who embodies God's power, that we find the strength to face all things.
Questions for Reflection
FAQ
What does "God hath spoken once; twice have I heard this" truly mean?
This phrase is a powerful Hebrew idiom emphasizing absolute certainty and profound conviction, rather than a literal count of two separate utterances. It's a rhetorical device used to underscore the undeniable truth of what follows. Imagine someone saying, "I've told you once, I've told you a thousand times!" – they don't mean a thousand literal times, but that the message is utterly firm and undeniable. In Psalms 62:11, it means that God's declaration about power belonging to Him is a singular, immutable truth that the psalmist has internalized and affirmed with the deepest certainty, leaving no room for doubt or re-evaluation. It highlights both the divine origin of the truth and the psalmist's personal, unshakeable conviction of this foundational reality.
How does God's power, as declared in this verse, relate to human responsibility and free will?
Psalms 62:11 emphasizes God's absolute sovereignty and omnipotence, meaning all power originates from and is ultimately controlled by Him. This does not negate human responsibility or free will, but rather frames it within the context of God's overarching plan and providential governance. While humans genuinely make choices and bear responsibility for their actions, their ability to act, and the ultimate outcome of their actions, are always subject to God's supreme power and providential oversight. God's power ensures that His ultimate purposes will prevail, even amidst human choices that may seem to oppose Him. It means that even our freedom operates within the boundaries of His divine will and power, as seen in passages like Proverbs 16:9 or Acts 17:28.
Is this verse primarily about God's power to punish or His power to save?
While God's power certainly includes His ability to judge and punish evil, the primary emphasis in Psalms 62:11, especially within the broader context of Psalm 62, is on God's power as a source of salvation, deliverance, and steadfast love for those who trust in Him. The psalmist is surrounded by enemies and deceit, yet he finds refuge and hope in God's power to protect and save. The very next verse, Psalm 62:12, explicitly links God's power with His steadfast love and His just recompense, implying that His power is exercised in accordance with His righteous and loving character. Therefore, it's primarily a declaration of God's benevolent power to uphold His people and fulfill His promises.
Christ-Centered Fulfillment
Psalms 62:11, declaring with absolute certainty that "power belongeth unto God," finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the very embodiment of God's power, the Word through whom all things were created and by whom they are sustained, as profoundly affirmed in Colossians 1:16-17. The myriad miracles Jesus performed—healing the sick with a word, casting out demons with authority, calming raging storms with a command, and raising the dead to life—were not merely acts of compassion but direct, undeniable demonstrations of the divine power residing in Him, proving His inherent authority over all creation, sin, and death. His resurrection from the dead is the supreme manifestation of God's power, a power that is now dynamically at work in believers, as Ephesians 1:19-20 proclaims, raising us to new life and seating us with Him in heavenly places. Indeed, the gospel itself is described by Paul as "the power of God for salvation to everyone who believes" in Romans 1:16. Thus, the omnipotent power David trusted in, the power that belongs intrinsically to God, is fully revealed, made accessible, and personally experienced by humanity through Christ, who now reigns with all authority in heaven and on earth (Matthew 28:18), inviting all to find their rest and security in His boundless might.