Psalms 62:12

Translation
King James Version
Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.
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KJV (with Strong's)
Also unto thee, O Lord H136, belongeth mercy H2617: for thou renderest H7999 H8762 to every man H376 according to his work H4639.
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Complete Jewish Bible
Also to you, Adonai, belongs grace; for you reward all as their deeds deserve.
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Berean Standard Bible
and loving devotion to You, O Lord. For You will repay each man according to his deeds.
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American Standard Version
Also unto thee, O Lord, belongeth lovingkindness; For thou renderest to every man according to his work.
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World English Bible Messianic
Also to you, Lord, belongs loving kindness, for you reward every man according to his work.
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Geneva Bible (1599)
And to thee, O Lord, mercie: for thou rewardest euery one according to his worke.
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Young's Literal Translation
And with Thee, O Lord, is kindness, For Thou dost recompense to each, According to his work!
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See also
Matthew 16:27Job 34:11Psalms 103:8Psalms 86:15Exodus 34:6Exodus 34:7Romans 2:6
In the KJVVerse 14,840 of 31,102

Study This Verse

SUMMARY

Psalms 62:12 profoundly reveals the harmonious duality of God's character, declaring that both boundless mercy and unwavering justice inherently belong to Him. Following an affirmation of God's ultimate power, this verse balances His compassionate chesed (steadfast love) with His righteous commitment to justly recompense every individual according to their deeds. It presents a holistic view of the Almighty as simultaneously gracious, just, and sovereign, assuring believers of His unfailing love while underscoring the profound reality of human accountability before His holy standard.

CONTEXT

  • Literary Context: Psalm 62 is a deeply personal psalm of David, expressing unwavering trust in God amidst severe opposition and betrayal. David repeatedly anchors his soul in God alone, declaring Him to be his "rock and my salvation; he is my defence" found in Psalms 62:2. The psalm moves from lament and a call to trust to a direct address to his soul to "wait thou only upon God" as stated in Psalms 62:5. The preceding verse, Psalms 62:11, emphatically states, "God hath spoken once; twice have I heard this; that power belongeth unto God." This declaration of divine omnipotence sets the stage for verse 12, which immediately follows to complete the picture of God's character by adding His mercy and justice to His power, demonstrating a harmonious and complete divine nature.
  • Historical & Cultural Context: As a psalm of David, Psalm 62 likely reflects a period of intense personal or national distress, possibly during Absalom's rebellion or other times of political intrigue and betrayal. In ancient Israel, the concept of divine justice and recompense was deeply embedded in the Mosaic Law and prophetic tradition, emphasizing that God is a righteous judge who sees and responds to human actions. The idea of chesed (mercy/lovingkindness) was equally foundational, representing God's covenant faithfulness and steadfast love for His people, particularly evident in His deliverance and provision. The juxtaposition of mercy and justice in this verse would have resonated with an audience familiar with God's character as both compassionate deliverer and righteous judge, a theme woven throughout the Old Testament narrative, from the covenant at Sinai to the pronouncements of the prophets.
  • Key Themes: Psalms 62:12 encapsulates several profound theological themes. Firstly, it highlights God's Balanced Attributes, presenting mercy and justice not as contradictory but as complementary aspects of His perfect character. His chesed is not a weakness but an expression of His steadfast love, while His justice ensures moral order and accountability. Secondly, it underscores the theme of Divine Sovereignty and Trust, reinforcing that God, in His complete character of power, mercy, and justice, is the only reliable refuge. David's unwavering trust is rooted in this comprehensive understanding of who God is. Thirdly, the verse emphasizes Human Accountability, affirming that every individual will ultimately be judged by God according to their deeds. This principle of divine recompense is a consistent biblical truth, echoed in both Old Testament wisdom literature and New Testament teachings, such as when Paul declares that God "will render to each one according to his works" in Romans 2:6. This theme serves as both a warning and an encouragement for righteous living.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Mercy (Hebrew, חֶסֶד, chêçêd', H2617): This is one of the richest theological terms in the Old Testament, often translated as "lovingkindness," "steadfast love," or "covenant loyalty." It signifies more than mere pity; it speaks of God's active, faithful, and enduring love, particularly within the context of His covenant relationship with His people. When the psalmist declares that chesed "belongeth" to the Lord, it emphasizes that this attribute is an inherent and essential part of God's very being, not something He acquires or dispenses arbitrarily. It is a fundamental aspect of His character, reflecting His loyal and benevolent disposition towards His creation, especially His covenant people.
  • Renderest (Hebrew, שָׁלַם, shâlam', H7999): The verb shalem means "to be safe," "to be complete," or "to be sound." In the Hiphil stem (as used here), it means "to make complete," "to pay," "to repay," or "to recompense." It conveys the idea of bringing something to its proper conclusion or fulfilling an obligation, whether in terms of reward or punishment. In this context, it signifies God's just and equitable distribution of consequences based on actions, reinforcing the idea of personal accountability and the certainty of divine recompense, ensuring that all deeds are met with their appropriate outcome.

Verse Breakdown

  • "Also unto thee, O Lord, [belongeth] mercy:" This opening clause is a profound theological declaration. It asserts that chesed, God's steadfast love and covenant faithfulness, is not merely an action God performs but an intrinsic part of His divine nature. It is an attribute that originates from and is eternally resident within Him, making His mercy a foundational and unchanging characteristic of the Almighty. This truth provides immense comfort and hope, establishing God's inherent benevolence as a primary aspect of His being.
  • "for thou renderest to every man according to his work." The conjunction "for" (כִּי, ki) introduces the reason or explanation for the preceding statement. It connects God's inherent mercy with His just administration of the world. This clause affirms the universal principle of divine justice: God, in His perfect righteousness, holds all humanity accountable for their actions. He will justly recompense each individual based on their deeds, whether good or evil. This does not contradict His mercy but rather demonstrates that His governance is holistic, encompassing both grace and equitable judgment, ensuring moral order and ultimate fairness.

Literary Devices

The verse primarily employs Juxtaposition, placing God's attribute of mercy directly alongside His act of rendering justice according to works. This creates a powerful tension and harmony, demonstrating that these are not opposing forces but complementary aspects of God's character. The structure functions as a Declaration or Assertion, stating fundamental truths about God's nature. While not strict poetic parallelism, there is a clear Thematic Balance between the two clauses, presenting a comprehensive understanding of divine governance. The phrase "unto thee, O Lord, belongeth mercy" is a direct Attribution, assigning a core quality directly to God, emphasizing its inherent nature and source.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 62:12 offers a crucial theological balance, portraying God as both infinitely merciful and perfectly just. This dual reality is not a paradox but a testament to His complete righteousness. His mercy, rooted in His covenant faithfulness (chesed), assures us of His unwavering love and willingness to forgive. Simultaneously, His justice ensures that moral order prevails, and all actions, good or evil, will ultimately receive their due recompense. This understanding prevents a sentimental view of God that ignores sin and accountability, while also guarding against a harsh view that overlooks His profound compassion. It sets the stage for understanding how God can be "just and the justifier of the one who has faith in Jesus" as stated in Romans 3:26.

REFLECTION AND APPLICATION

Understanding that both mercy and justice belong to the Lord profoundly shapes our perspective on life and our relationship with God. It encourages a robust trust in His character, knowing that He is not only compassionate but also righteous in all His dealings. This truth provides comfort that ultimate justice will prevail, even when we witness injustice in the world. Simultaneously, the assurance that God "renders to every man according to his work" serves as a powerful motivator for righteous living, reminding us that our choices carry eternal significance. It calls us to live with integrity, knowing that our actions are seen by a God who is both loving and just. For believers, this also highlights the immense value of God's mercy, which triumphs over judgment through Christ, enabling us to approach Him with confidence despite our shortcomings, while still striving to live in a manner worthy of His grace and in obedience to His righteous standards.

Questions for Reflection

  • How does understanding God's simultaneous mercy and justice impact your daily walk with Him?
  • In what ways does the truth that God "renders to every man according to his work" motivate you towards righteous living?
  • How do you reconcile God's mercy with His justice in your own life and in the broader world?

FAQ

Does "thou renderest to every man according to his work" imply that salvation is earned through human effort?

Answer: No, this verse does not teach salvation by works. While it affirms the universal principle of divine justice and accountability for human actions, the Bible consistently teaches that salvation is a gift of God's grace, received through faith in Jesus Christ, not by human merit, as clearly articulated in Ephesians 2:8-9. The "work" referred to in Psalms 62:12, and echoed in passages like Romans 2:6, speaks to the ultimate judgment where God's perfect justice is applied to all deeds, whether good or bad. For believers, good works are the evidence and fruit of genuine faith, not the means of salvation, as explained in James 2:17-18. God's mercy, mentioned first in the verse, is the very attribute that provides a path to forgiveness and righteousness for those who cannot perfectly fulfill His just demands.

CHRIST-CENTERED FULFILLMENT

Psalms 62:12 finds its ultimate and most profound fulfillment in Jesus Christ, who perfectly embodies and reconciles God's seemingly contrasting attributes of mercy and justice. As the Lamb of God, Jesus is the supreme manifestation of God's boundless mercy (chesed), offering Himself as the propitiation for our sins, thereby satisfying the demands of divine justice on our behalf, as described in Romans 3:25. Through His atoning sacrifice on the cross, God's mercy triumphs over judgment for all who believe, demonstrating how God can be both "just and the justifier of the one who has faith in Jesus" as declared in Romans 3:26. Yet, Christ is also the one who will "render to every man according as his work shall be" as promised in Revelation 22:12, serving as the righteous Judge who will perfectly administer God's justice at the end of the age. Thus, in Jesus, the declaration that "unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work" is not merely a theological statement but a living, redemptive reality, revealing God's complete character in saving and judging humanity.

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Commentary on Psalms 62 verses 8–12

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–12. Public domain.
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Romans 2:1-11AD 56
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds: [Psalms 62:12] To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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