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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
Two Centuries of 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 foolish are the sons of people.” The psalmist knew that not all follow his instruction or permit themselves to hope in God, but that they have their hope in the follies of life. Therefore, he says, “But vain are the sons of people, the sons of people are liars.” Why vain? Because they are liars. Where, especially, is their deceit proved? “In the balances used for defrauding,” he says. In what sort of balances does he mean? All people do not weigh in the balance, do they? All people are not wool sellers or butchers, are they? Or do not handle gold or silver, or in general themselves deal with these materials that the merchants are accustomed to exchange by means of scales and weights, do they? But there is a large class of artisans, which does not need scales at all for its work; and there are many sailors and many who are always engaged about courts of justice and the duty of ruling, among whom there is deceit, but the deceit is not practiced through scales. What, then, does he mean? That there is a certain balance constructed in the interior of each of us by our Creator, on which it is possible to judge the nature of things. “I have set before you life and death, good and evil,” two natures contrary to each other; balance them against each other in your own tribunal; weigh accurately which is more profitable to you: to choose a temporary pleasure and through it to receive eternal death, or having chosen suffering in the practice of virtue, to use it to attain everlasting delights.
Then he brings up a decision for all that was said, not now from his own words but one that he heard from God. “God has spoken once, these two things have I heard,” he says. And let it not disturb anyone that what was said is, as it were, incredible, namely, that God spoke once and the prophet heard two things. For it is possible for someone to speak once but for the things spoken on the one occasion to be many. In fact, when a certain person met someone once, he discussed many things. The one who heard his words is able to say, “He talked with me once, but he spoke about many things.” This is what was meant on the present occasion, the manifestation of God occurred to me once, but there are two matters about which he talked. He did not say, “God spoke of one thing, but I heard these two.” If he had, the statement would seem to have some discrepancy in it. What were the two things that he heard? “That power belongs to God, and mercy to you, O Lord.” God is powerful, he says, in judgment, and likewise merciful. Therefore do not trust in iniquity, and do not hand yourself over to riches. Do not choose vanity; do not carry around the corrupt lawcourt of your soul. Knowing that our Lord is mighty, fear his strength and do not despair of his kindness. Now, in order that we may not do wrong, fear is good; and in order that he who has once slipped into sin may not throw himself away through despair, the hope of mercy is good. For power belongs to God, and mercy is from him.
Thus, no one is able to see the perilous traps before he falls into them. In the same way, Satan, hostile to us from the beginning, sneaks into the shadows of worldly pleasures that grow thickly enough about the road of life to hide the brigand while he plots against us. There he lurks in secret and spreads his nets for our destruction. If, then, we would safely traverse the road of life lying before us, and offer to Christ our body and soul alike free from the shame of wounds and receive the crown for this victory, we must always and everywhere keep the eyes of our soul wide open, holding in suspicion everything that gives pleasure. We must unhesitatingly pass by such things, without allowing our thoughts to rest in them, even if we think that we see gold lying before us in heaps, ready to be picked up by any who so desire. “If riches abound,” says the Scripture, “set not your heart on them.” We must pay no heed, even if the earth buds forth every kind of delicacy and offers luxurious dwellings to our gaze, for “our citizenship is in heaven; from whence also we look for the Savior, our Lord Jesus Christ.” Nor should we take notice when dancing and merrymaking and reveling and banquets ringing with the sound of the flute are offered for our enjoyment, for the Scripture says, “Vanity of vanities, and all is vanity.”
"Nevertheless, vain are the sons of men, and liars are the sons of men in the balances, in order that they may deceive, being at one because of vanity" [Psalm 62:9]. Certainly many men there are: behold there is that one man, that one man that was cast forth from the multitude of guests. [Matthew 22:11] They conspire, they all seek things temporal, and they that are carnal things carnal, and for the future they hope them, whosoever do hope: even if because of variety of opinions they are in division, nevertheless because of vanity they are at one. Divers indeed are errors and of many forms, and the kingdom against itself divided shall not stand: [Matthew 12:25] but alike in all is the will vain and lying, belonging to one king, with whom into fire everlasting it is to be thrown headlong [Matthew 25:41] — "these men because of vanity are at one." And for them see how He thirsts, see how He runs in thirst.
Thus to those who wish to have happiness in the goods of present things, the psalm says, “How long, you people, shall my honor suffer shame? How long will you love vain words and seek after lies?” And in another text, “Put no confidence in extortion, and set no vain hopes on robbery; if riches increase, do not set your heart on them.” The blessed James does not cease to reprove such people, saying, “Come now, you rich, weep and wail over your impending miseries. Your wealth has rotted away, your clothes have become moth-eaten, your gold and silver have corroded, and that corrosion will be a testimony against you; it will devour your flesh like a fire. You have stored up treasure for the last days. Behold, the wages you withheld from the workers who harvested your fields are crying aloud, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on earth in luxury and pleasure; you have fattened your hearts for the day of slaughter.” He commanded that the laughter and the joy of such people be turned to mourning and dejection, saying, “Cleanse your hands, you sinners, and purify your hearts, you of two minds. Begin to lament, to mourn, to weep. Let your laughter be turned into mourning and your joy into dejection. Humble yourselves before the Lord, and he will exalt you.”
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Summary
Psalm 62:9 delivers a profound and sobering declaration regarding the inherent unreliability of all humanity, irrespective of social standing, when measured against the unwavering steadfastness of God. The psalmist asserts that both the common person and those in positions of power are fundamentally fleeting, deceptive, and ultimately devoid of true substance or lasting capacity to help. This verse serves as a stark and essential warning against the perilous folly of misplaced trust in mortal strength, influence, or promises, compelling the reader to seek ultimate security, salvation, and hope exclusively in the divine.
Context
Literary Context
Psalm 62 is a deeply personal and theological psalm of trust, widely attributed to David, who articulates his unshakeable confidence in God amidst significant personal and political turmoil. The preceding verses lay the groundwork for this conviction, with David firmly declaring that his salvation, strength, and refuge emanate solely from God, whom he repeatedly describes as his "rock" and "fortress" (e.g., Psalm 62:1-2). He then exhorts his own soul to patiently wait only upon God for salvation (Psalm 62:5). The psalm transitions to a broader appeal, urging all people to trust in God at all times and to pour out their hearts before Him (Psalm 62:8). Verse 9 then acts as a critical theological pivot, providing the compelling rationale for such exclusive trust in God: it exposes the inherent unreliability and ultimate worthlessness of all human alternatives. This stark contrast sets the stage for the subsequent powerful declaration of God's incomparable power and lovingkindness in Psalm 62:11-12.
Historical & Cultural Context
While the precise historical occasion for Psalm 62 remains unspecified, its themes of betrayal, opposition, and the need for divine refuge often lead scholars to associate it with periods of intense crisis in David's life, such as Absalom's rebellion (e.g., 2 Samuel 15-18). In ancient Near Eastern societies, social stratification was pronounced. "Men of high degree" (nobles, kings, powerful officials) wielded immense authority and influence, while "men of low degree" (commoners, the poor, the vulnerable) often found themselves dependent on those in power for justice, protection, and provision. It was natural for people to look to human leaders and societal structures for stability. The vivid imagery of "being laid in the balance" would have resonated immediately with an ancient audience, as weighing scales were ubiquitous tools for commerce, legal judgments, and assessing the value or quantity of goods. This cultural understanding amplifies the radical nature of the psalmist's declaration: that all human beings, regardless of their perceived status or influence, are equally inadequate as objects of ultimate trust or sources of lasting security.
Key Themes
Psalm 62:9 contributes significantly to several foundational themes within the Psalter and broader biblical theology. Firstly, it powerfully reinforces the unreliability and futility of human trust when contrasted with the absolute faithfulness of God. It systematically dismantles the illusion that genuine security or lasting help can be found in human power, wealth, or social standing, echoing the wisdom found in passages like Proverbs 11:28. Secondly, the verse implicitly highlights the sovereignty and incomparable nature of God. By exposing the emptiness of human alternatives, it elevates God as the sole true source of stability, salvation, and hope—a central and recurring theme throughout the entire book of Psalms. Thirdly, it touches upon the theme of divine judgment and assessment, where human efforts, perceived worth, and boasted strengths are weighed in God's perfect scales and found utterly wanting. This resonates with the broader biblical concept that God alone is the ultimate judge, who sees beyond outward appearances to the true substance of things, as powerfully articulated in 1 Samuel 16:7.
Exposition and Analysis
Key Word Analysis
This potent term (H1892) literally means "breath," "vapor," or "futility." It denotes something fleeting, insubstantial, empty, or without lasting worth. Its extensive use throughout the book of Ecclesiastes (e.g., Ecclesiastes 1:2) underscores the inherent meaninglessness and transient nature of all human endeavors and existence when pursued apart from God. Here, it signifies that "men of low degree," despite their potential numbers or perceived simplicity, offer no more substance or lasting help than a wisp of smoke, being inherently transitory and unsatisfactory.
This term (H3577) signifies falsehood, deception, or disappointment. It implies that "men of high degree," with their grand promises of power, protection, influence, or wisdom, are ultimately revealed as deceitful and unable to deliver true security or fulfill their boasts. Their perceived strength and reliability are an illusion, leading to ultimate disappointment for those who place their trust in them.
This word (H3976), used in the dual form, refers to a pair of scales. The imagery of "being laid in the balance" vividly depicts ancient weighing scales, which were fundamental tools for commerce, justice, and assessing worth or quantity. When human beings, whether commoners or nobles, are placed on God's scales of ultimate reality and worth, they are found to be utterly weightless, lacking any true substance, integrity, or lasting value that could provide genuine support or salvation.
Verse Breakdown
"Surely men of low degree [are] vanity"
This clause declares that the common person, or those of humble social standing, are inherently insubstantial and fleeting. Their numerical strength, collective will, or simple promises offer no lasting foundation for trust. They are as ephemeral and unreliable as a breath, incapable of providing true security or ultimate help because they lack true substance and are subject to the same transience as all creation.
"[and] men of high degree [are] a lie"
In stark contrast, yet arriving at the same conclusion regarding human unreliability, this clause asserts that those in positions of power, influence, or authority are fundamentally deceptive. Their grand promises, perceived strength, or ability to manipulate circumstances are ultimately false and will inevitably lead to disappointment. They cannot deliver on the ultimate needs of the soul or provide genuine, enduring salvation, as their power is limited and their intentions often flawed.
"to be laid in the balance, they [are] altogether [lighter] than vanity"
This climactic phrase employs powerful imagery of divine judgment and assessment. When both categories of humanity—low and high—are collectively weighed in the divine scales of ultimate reality and worth, their combined substance is found to be not just "vanity" (a mere wisp), but "altogether lighter than vanity." This striking hyperbole dramatically emphasizes their extreme worthlessness as objects of ultimate trust, highlighting their absolute inadequacy when measured against the infinite, unchanging standard of God's character and power.
Literary Devices
Psalm 62:9 masterfully employs several literary devices to convey its profound and sobering message. Antithetical Parallelism is prominently featured in the contrast between "men of low degree" and "men of high degree," juxtaposing their social standings, yet uniting them in their shared futility ("vanity" and "a lie"). This structure powerfully underscores that all humanity, without exception, is unreliable as a source of ultimate trust. The use of Metaphor is central, as human beings are equated with "vanity" (vapor, emptiness) and "a lie" (falsehood, deception), abstract concepts that vividly convey their insubstantiality and inherent unreliability. The phrase "to be laid in the balance" is a potent piece of Imagery, evoking the visual of ancient weighing scales, which would have been immediately understood by the original audience as a symbol of assessment, judgment, and the determination of true worth. Finally, the concluding phrase "altogether lighter than vanity" serves as striking Hyperbole, an intentional overstatement that dramatically emphasizes the extreme worthlessness and utter inadequacy of human reliance when compared to the infinite weight, steadfastness, and trustworthiness of God.
Theological and Thematic Connections
Psalm 62:9 stands as a crucial theological statement on the nature of human reliability versus divine trustworthiness. It systematically dismantles any illusion that ultimate security, salvation, or hope can be found in human beings, regardless of their social or political standing. By declaring both the common and the powerful to be "vanity" and "a lie," the psalmist underscores the universal human condition of weakness, transience, and inherent sinfulness, which renders humanity an unstable and ultimately deceptive foundation for ultimate trust. This verse thus serves as a powerful and urgent call to redirect all trust and expectation exclusively towards God, who alone possesses true substance, unchanging faithfulness, and infinite power. It prepares the reader to embrace the subsequent declarations of God's might and lovingkindness, establishing Him as the only reliable Rock and Refuge in a world of fleeting and false promises.
Reflection and Application
In a world that incessantly tempts us to place our hope and security in visible, tangible sources—be it political leaders, economic systems, social movements, scientific advancements, or even the promises of influential individuals—Psalm 62:9 serves as a profound and timeless corrective. It challenges us to critically examine where our ultimate security, confidence, and deepest expectations truly lie. This verse calls us to a radical reorientation of trust, reminding us that any human foundation, no matter how seemingly solid or impressive, is ultimately fleeting, deceptive, and utterly incapable of bearing the weight of our deepest needs and eternal hopes. It compels us to shift our gaze from the unstable, shifting sands of human power and promises to the unshakeable Rock of God's immutable character and unfailing faithfulness. Living out this truth means cultivating a posture of humble, absolute dependence on God alone, recognizing that true peace, enduring security, and ultimate salvation are found only in Him, and that all human efforts, apart from His sustaining grace, are indeed "lighter than vanity."
Questions for Reflection
FAQ
What does "men of low degree are vanity, and men of high degree are a lie" truly mean?
This phrase powerfully emphasizes the universal unreliability and inherent inadequacy of humanity, regardless of social status or perceived importance. "Men of low degree" refers to commoners, the humble, or the poor. "Vanity" (Hebrew: hebel) signifies something fleeting, empty, or without substance, like a breath or vapor. Thus, the common person offers no lasting help or security; their strength is transient and their promises insubstantial. "Men of high degree" refers to nobles, rulers, or the powerful elite. "A lie" (Hebrew: kâzâb) means falsehood, deception, or disappointment. This implies that the grand promises, perceived strength, or influential power of the elite are ultimately deceptive and cannot deliver true or lasting security. The combined message is that neither the masses nor the powerful can be a reliable source of ultimate trust, salvation, or genuine help; both are equally inadequate when measured against the divine standard.
Why are humans described as "lighter than vanity" when laid in the balance?
This powerful imagery employs the metaphor of ancient weighing scales, signifying a divine assessment or judgment of one's true value or substance. To be "laid in the balance" means to be weighed for worth. "Lighter than vanity" is a striking hyperbole, an intentional overstatement, meaning that when all human beings (both low and high) are collectively weighed in God's perfect scales, they are found to be even less substantial, even more empty, than mere vapor. It dramatically emphasizes their utter worthlessness and inadequacy as objects of ultimate trust or sources of salvation when compared to the infinite weight, steadfastness, and absolute reliability of God. It highlights that human strength, promises, and perceived importance simply do not measure up to God's eternal standard.
Christ-Centered Fulfillment
Psalm 62:9, in its stark declaration of universal human futility and unreliability, powerfully anticipates the absolute necessity of a divine and perfect foundation, finding its ultimate and glorious fulfillment in the person and work of Jesus Christ. While all humanity—"men of low degree" and "men of high degree"—are declared "vanity" and "a lie," Jesus stands as the one true Man who is neither fleeting nor deceptive. He is the very embodiment of "the truth" (John 14:6) and is revealed as "the Amen, the faithful and true witness" (Revelation 3:14). Unlike human leaders whose promises inevitably fail and whose power is transient, Christ's words are eternal, unbreakable, and eternally reliable (Matthew 24:35). When humanity is "laid in the balance" and found "lighter than vanity," Christ is revealed as the one of infinite weight and substance, the very "power of God and the wisdom of God" (1 Corinthians 1:24). He is the ultimate "Rock" upon whom we can build our lives without fear of collapse, providing the unshakable security and eternal hope that no human being, system, or earthly power could ever offer (Matthew 7:24-25). In Him, the vanity of human trust is fully exposed, and the glory of divine faithfulness is perfectly and eternally revealed.