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
6 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.
And now, my child, if you take God as your hope, he will be your help in the time of your anguish; “for anyone who comes to God must believe that he exists and that he rewards those who search for him.” These words were written for us, that we may believe in God and do battle, great and little, by fastings, prayers and other religious practices. God will not forget even the saliva that has dried in your mouth as a result of fasting. On the contrary, everything will be returned to you at the moment of your anguish. Only humble yourself in all things, hold back your word even if you understand the whole affair. Do not quietly acquire the habit of abusing; on the contrary, joyfully put up with every trial. For if you knew the honor that results from trials you would not pray to be delivered from them, because it is preferable for you to pray, to weep and to sigh until you are saved, rather than to relax and be led off a captive. O man, what are you doing in Babylon? “You have grown old in an alien land” because you did not submit to the test and because your relations with God are not proper. Therefore, brother, you must not relax.
Since the psalmist is conscious of the use of sincere hope in God, he invites the people to a zeal equal to his own, saying, “Trust in him, all you people; pour out your hearts before him.” It is impossible for us to become capable of divine grace unless we have driven out the evil passions that have preoccupied our souls. I know doctors who do not give the salutary medicines before they have drained out by means of an emetic the matter that was causing the sickness, which the intemperate had stored up in themselves through a bad diet. Perfume should not be poured into a vessel that had previously been filled with some foul-smelling liquid, unless it is washed out first. Therefore, it is necessary that its initial contents be poured out, in order that it may be able to contain that which is being brought in.
“In God is my salvation and my glory; he is the God of my help, and my hope is in God.” Blessed is one who exults in none of the lofty things of life but regards God as his glory: who holds Christ as his boast; who is able to say, according to the apostle, “But as for me, God forbid that I should glory except in the cross of Christ.” Many are glorified in body, who devote their time to gymnastic contests, or, on the whole, who are vigorous in the flower of their age; and many, because of their valor in the wars, who consider the murdering of those of the same race bravery. In fact, rewards in wars and the trophies raised by a general and by cities, are according to the magnitude of the slaughter. Others are glorified because they put walls around cities; and others, because of the structures of the aquaducts and the buildings of the great gymnasia. That person who has spent his wealth in fighting wild beasts and who exults in vain words of the people is puffed up with the praises and thinks himself something great, having his glory in his shame. He even shows his sin inscribed on tablets in conspicuous places of the city. Another is extolled for his wealth; another, because he is a skillful and invincible orator, or he is acquainted with the wisdom of the world. It is proper to pity the glory of all these and to deem happy those who make God their glory. For if a certain one thinks he is something great because he is the servant of a king and is held in great honor by him, how much ought you to exalt yourself, because you are a servant of the great King and are called by him to the closest intimacy, having received the Spirit of the promise, so that, sealed with his approval, you are shown to be a child of God?
What are You doing, O Idithun, Body of Christ, leaping over them? What are You doing amid all these things? What will You do? Will you faint? Will You not persevere even unto the end? Will You not hearken, "He that shall have persevered even unto the end, the same shall be saved," [Matthew 10:22] though for that iniquity abounds, the love of many shall wax cold? [Matthew 24:12] And where is it that You have leaped over them? Where is it that Your conversation is in Heaven? [Philippians 3:20] But they cleave unto earthly things, as though earthborn they mind the earth, and are earth, the serpent's food. [Genesis 3:14] What do you amid these things?..."Nevertheless, to God my soul shall be made subject" [Psalm 62:5]. And who would endure so great things, either open wars, or secret lyings-in-wait? Who would endure so great things amid open enemies, amid false brethren? Who would endure so great things? Would a man? And if a man would, would a man of himself? I have not so leaped over that I should be lifted up, and fall: "To God my soul shall be made subject: for from Himself is my patience." What patience is there amid so great scandals, except that "if for that which we do not see we hope, through patience we look for it"? [Romans 8:25] There comes my pain, there will come my rest also; there comes my tribulation, there will come my cleansing also. For does gold glitter in the furnace of the refiner? In a necklace it will glitter, in an ornament it will glitter: let it suffer however the furnace, in order that being cleansed from dross it may come into light. This is the furnace, there is there chaff, there gold, there fire, into this blows the refiner: in the furnace burns the chaff, and the gold is cleansed; the one into ashes is turned, of dross the other is cleansed. The furnace is the world, the chaff unrighteous men, the gold just men; the fire tribulation, the refiner God: that which therefore the refiner wills I do; wherever the Maker sets me I endure it. I am commanded to endure, He knows how to cleanse. Though there burn the chaff to set me on fire, and as if to consume me; that into ashes is burned, I of dross am cleansed. Wherefore? Because "to God my soul shall be made subject: for from Himself is my patience."
Let us by all means admire the courage of the holy martyrs in their sufferings; but in such a way that we proclaim the grace of God. They themselves, after all, certainly did not wish to be praised in themselves but in the one to whom it is said, "In the Lord shall my soul be praised." Those who understand this are not proud; they ask shyly, they receive joyfully; they persevere, they do not lose any more what they have received. Because they are not proud, they are gentle; and that is why, after saying "In the Lord shall my soul be praised," he added, "Let the gentle hear and be glad." Where would feeble flesh be, where would maggots and rottenness be, unless what we have been singing were true: "My soul will submit itself to God, since it is from him that my patience comes"? Now the virtue the martyrs had, in order to endure all the ills inflicted on them, is called patience.
Let the martyr turn his back on the unbelieving and ungrateful flatterer; let him turn his face toward the most generous of bountiful givers and impute his very martyrdom to God, not treating it as something he has offered to God from what is his own. Let him say instead, "In the Lord shall my soul be praised; let the gentle hear and be glad." And when you say to him, "What do you mean, 'In the Lord shall my soul be praised?' So is it not being praised in yourself?"—he responds with, "Shall not my soul subject itself to God? For it is from him that my patience comes." So why is it mine? Because I opened my lap and was happy to receive it; it is from him, and it is mine. Both from him, and also mine; and because it is from him, it is mine all the more safely. It is mine, but it does not come to me from myself. In order really to possess my gift, I acknowledge God as the giver. Because if I do not acknowledge God as the giver, God takes away his good thing, and there only remains my bad thing, through my choice, through my free will.
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Summary
Psalms 62:5 serves as a profound self-exhortation from David, commanding his innermost being to maintain an exclusive and patient reliance upon God amidst life's tumultuous circumstances. It articulates the foundational truth that genuine hope, security, and expectation for deliverance and well-being originate solely from the divine, providing a steadfast anchor for faith in times of profound adversity and uncertainty.
Context
Literary Context
This verse is a pivotal declaration within Psalm 62, a psalm of deep personal trust and lament attributed to David. It powerfully echoes and reinforces the psalm's opening statement, "Truly my soul waiteth upon God" (Psalms 62:1), establishing singular dependence on God as the core theme. The preceding verses vividly describe the intense pressures David faces from his adversaries, who "imagine mischief against him" and "delight in lies" (Psalms 62:3-4). In response to this external chaos and deceit, verse 5 functions as a deliberate, internal refocusing—a conscious act of self-exhortation to remain steadfast in faith. The repetition of the phrase "only upon God" from the psalm's beginning to this central verse emphasizes the unwavering nature of David's conviction despite his dire circumstances, creating a powerful rhetorical framework that underscores the exclusivity of his trust.
Historical & Cultural Context
While Psalm 62 does not specify a precise historical event, it is broadly associated with periods of intense personal danger and opposition in David's life, such as his flight from King Saul (e.g., 1 Samuel 23) or, more plausibly, the rebellion led by his own son Absalom (e.g., 2 Samuel 15). In the ancient Near Eastern world, a monarch's stability and legitimacy were frequently challenged by rivals and internal factions. David's enemies sought to "cast him down from his high estate" (Psalms 62:4), indicating a direct threat to his kingship and very existence. In such a volatile environment, reliance on human alliances, military might, or personal cunning was common. Yet, David consistently directs his hope and trust toward God. The concept of "waiting" (Hebrew: qavah or, as here, a derivative of dâmam) was not passive idleness but an active, hopeful posture of looking to a superior for aid and deliverance, much like a servant waiting on a master or a watchman for the dawn. This active, trust-filled waiting was deeply embedded in the covenant relationship between God and Israel, where faith in Yahweh was paramount, especially when human solutions proved futile.
Key Themes
This verse encapsulates several major theological themes prevalent throughout the Psalter and the broader biblical narrative. The most prominent is Sole Reliance on God, emphasizing that God is the exclusive source of security, strength, and salvation. This truth is echoed throughout Scripture, as seen in Psalms 20:7 and Proverbs 3:5-6. Closely related is Patient Endurance and Trust, which underscores the necessity of waiting on God's timing and sovereign plan, rather than resorting to human schemes or despair. This theme is foundational to the concept of biblical faith itself, as powerfully articulated in Isaiah 40:31. Finally, the theme of Divine Expectation and Hope highlights that the believer's future, deliverance, and ultimate well-being are not based on fluctuating circumstances or finite human effort, but on God's unchanging character and unfailing promises. This hope is not a mere wish but a confident anticipation rooted in God's faithfulness, a concept beautifully articulated in Romans 5:5.
Exposition and Analysis
Key Word Analysis
From the root meaning "to breathe," nephesh refers to the whole person, the living being, or the seat of emotions, will, and intellect. When David commands "My soul," he is addressing his innermost self, his entire being—his mind, will, and emotions. It signifies a deep, internal, and holistic commitment, not merely an intellectual assent or a superficial action. It implies that the call to wait upon God must permeate every aspect of one's existence, from the deepest desires to the conscious choices.
This primitive root means "to be dumb," "to be astonished," "to stop," "to cease," "to be silent," "to be still," or "to tarry." Unlike qavah (another Hebrew word for waiting, often implying eager expectation), dâmam emphasizes a cessation of activity, a quietness, and a stillness before God. It suggests a deliberate silencing of inner turmoil, anxious thoughts, and self-reliant striving. It is an active posture of quiet submission and confident rest, acknowledging God's sovereignty and power by ceasing from one's own efforts and trusting Him to act.
This word literally means "a cord" or "line," and figuratively, "expectancy" or "hope." The imagery of a "cord" suggests something tangible to hold onto, a lifeline or an anchor that provides stability. Thus, David's "expectation" is not a vague wish or a fleeting desire, but a firm, confident hope that is securely fastened to God. It is the assurance that what he anticipates—deliverance, vindication, provision—will indeed come from God, because God is the steadfast, reliable, and unchanging source of all good. This tiqvâh is active and purposeful, grounded in God's character and past faithfulness, providing unwavering stability in the face of uncertainty.
Verse Breakdown
"My soul, wait thou only upon God"
This opening clause is a direct, emphatic command or exhortation from David to his own inner self. The address to "my soul" (נַפְשִׁי, naphshî) indicates a deep, personal, and internal struggle, where David consciously directs his innermost being to adopt a specific posture. The imperative "wait thou" (from dâmam) signifies a deliberate act of quiet, patient, and submissive trust, implying a cessation of anxious striving. The crucial adverb "only" (אַךְ, ʾak) underscores the exclusivity of this dependence, rejecting all other potential sources of help or hope—human strength, political alliances, or personal ingenuity. It is a singular focus, a radical monotheism applied to personal reliance, asserting that God alone is worthy of such absolute trust.
"for my expectation [is] from him"
This second clause provides the foundational reason and justification for the preceding command. The conjunction "for" (כִּי, kî) introduces the basis of David's self-exhortation. His "expectation" (tiqvâh), encompassing his hope, confidence, and anticipation of future good, is explicitly stated as originating "from him"—that is, from God alone. This declares God as the sole, ultimate, and unfailing source of all that David truly needs and desires. It transforms "waiting" from a passive act into an active, hopeful posture, because the object of that hope is absolutely dependable, rooted in God's unchanging character and power.
Literary Devices
Psalms 62:5 employs several potent literary devices to convey its profound message. Apostrophe is clearly evident as David directly addresses his "soul," treating it as a distinct entity to be commanded and reasoned with. This internal dialogue highlights the intensely personal and intentional nature of his faith, demonstrating a conscious effort to align his inner being with divine truth. Closely related is Personification, as the "soul" is endowed with the human capacity to "wait" and possess "expectation," making the abstract concept of spiritual resolve tangible and relatable. The phrase "only upon God" demonstrates Emphasis through Exclusivity, underscoring the singular focus of David's trust and rejecting any alternative sources of hope or security. Furthermore, the verse functions as a powerful form of Self-Exhortation, a common feature in the Psalms where the psalmist encourages himself to remember God's character and promises amidst distress. This self-talk is a vital spiritual discipline, reinforcing faith against doubt and fear. The structure of the verse also exhibits a clear Cause and Effect relationship, where the command to "wait" is directly justified by the confident assertion that "expectation is from Him," establishing a logical and theological foundation for the psalmist's trust.
Theological and Thematic Connections
Psalms 62:5 stands as a powerful testament to the biblical doctrine of divine sovereignty and the believer's absolute dependence on God. It encapsulates the theological truth that God is not merely a source of help, but the only true and ultimate source of hope, security, and salvation. This verse challenges the pervasive human tendency to place trust in fleeting resources—wealth, power, human relationships, or personal ability—and redirects the soul to the unchanging, all-sufficient character of Yahweh. It teaches that genuine peace and stability in a chaotic world are found not in controlling circumstances, but in surrendering to God's will and patiently awaiting His intervention. This posture of quiet, confident reliance is a hallmark of mature faith, recognizing that God's timing and methods are perfect, and His promises are unfailing.
Reflection and Application
In a world that constantly bombards us with anxieties, pressures, and temptations to find security in anything but God, Psalms 62:5 serves as a timeless anchor for the soul. It calls us to a radical reorientation of our hope, reminding us that our deepest longings, our truest security, and our ultimate deliverance must be rooted exclusively in God. Like David, we often face "enemies"—whether they are external adversaries, internal struggles, financial uncertainties, health crises, or relational brokenness. In such moments, the natural inclination is to strive, to control, to worry, or to seek quick fixes from human sources. This verse, however, redirects us: "My soul, wait thou only upon God." It's an invitation to cultivate a profound inner stillness, a quiet confidence that ceases from anxious striving and rests in the knowledge of God's sovereign power and unfailing love. Our "expectation"—our hope for provision, healing, guidance, or peace—is not a fragile wish, but a firm conviction because its source is the immutable God. This requires a conscious, daily act of faith, reminding ourselves, as David did his soul, where our true and only source of help lies. It encourages us to surrender our timelines and our perceived solutions, trusting that God's plan is perfect and His timing is always right, fostering a deep peace that transcends human understanding.
Questions for Reflection
FAQ
What does it mean to "wait upon God" actively, not passively?
To "wait upon God" actively means cultivating a posture of patient, hopeful, and expectant reliance on Him, rather than simply doing nothing. It's not idleness, but a deliberate cessation of anxious striving and self-reliance, coupled with an intentional focus on God's character, promises, and sovereignty. It involves prayer, studying His Word, seeking His will, and trusting His timing, even when circumstances seem bleak or the answer is delayed. It's like a servant attentively waiting for the master's command (Psalms 123:2), or a watchman waiting for the dawn (Psalms 130:6). This active waiting frees us from the burden of trying to control outcomes and allows God to work in His perfect way and time.
How can I genuinely have "expectation from God" when my circumstances seem hopeless?
Having "expectation from God" amidst seemingly hopeless circumstances is a profound act of faith, rooted not in the visibility of a solution, but in the unchanging nature of God Himself. It requires shifting your focus from the problem to the character of God—His omnipotence, faithfulness, and love. This expectation is built on remembering His past acts of deliverance (e.g., Psalms 77:11), meditating on His promises in Scripture (e.g., Philippians 4:19), and trusting that His plans for you are good, even if they are not yet clear (e.g., Jeremiah 29:11). It's a confident assurance that God is at work, even when you cannot see it, and that His ultimate purpose will prevail for your good and His glory.
Christ-Centered Fulfillment
Psalms 62:5 finds its ultimate and most profound fulfillment in Jesus Christ, who perfectly embodied the principle of waiting "only upon God" and whose entire "expectation" was from the Father. Jesus, in His earthly ministry, lived a life of complete dependence, declaring, "The Son can do nothing of his own accord, but only what he sees the Father doing" (John 5:19). His unwavering trust in the Father's plan, even unto the cross, exemplifies the quiet, active waiting described by David. He endured the ultimate opposition and betrayal, yet His expectation for vindication and resurrection was solely from God, as prophesied in Psalms 16:10 and realized in His glorious resurrection. For the believer, Christ is not only the perfect example of this radical dependence but also the very ground of our hope. Our "expectation" is now anchored in His finished work on the cross and His glorious resurrection, which secured our salvation and promises our future glory (1 Peter 1:3-4). He is "Christ in you, the hope of glory" (Colossians 1:27), meaning that our confident anticipation for deliverance, peace, and eternal life is found exclusively in Him. When we are called to "wait upon God," we do so in union with Christ, knowing that He has already secured our ultimate victory and that our future is eternally safe in His hands (Romans 8:28 and Romans 8:37-39).