King James Version
Psalms 62
12 verses with commentary
My Soul Waits for God Alone
To the chief Musician, to Jeduthun, A Psalm of David. Truly my soul waiteth upon God: from him cometh my salvation. Truly: or, Only waiteth: Heb. is silent
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The Hebrew 'dumiyyah' (silence/waiting/stillness) before God demonstrates restful trust, not anxious striving. 'My salvation cometh from him' identifies God as source, not circumstances or human allies. This waiting in silence contrasts with the noise of enemies (vv. 3-4), demonstrating that faith's posture is receptive stillness before God's sovereign action.
He only is my rock and my salvation; he is my defence; I shall not be greatly moved. defence: Heb. high place
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The threefold description of God as 'rock,' 'salvation,' and 'defence' (high tower) emphasizes security's divine source. 'I shall not be greatly moved' acknowledges possible shaking without ultimate overthrow. The qualification 'greatly' shows realism—trials may disturb but won't destroy, because foundation rests on God who cannot be shaken (Hebrews 12:28).
How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.
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The question to enemies 'How long will ye imagine mischief' indicates weariness with persistent opposition. The imagery of enemies as attackers assaulting a 'bowing wall' and 'tottering fence' suggests perceived vulnerability. Yet this may be ironic—they see David as weak, but he stands secure in God. Their destruction of one 'already slain' indicates futile assault on one whom God guards.
They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah. inwardly: Heb. in their inward parts
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Enemies' counsel to 'cast him down from his excellency' indicates assault on David's position/dignity. 'Delight in lies... bless with their mouth but curse inwardly' reveals duplicity—public honor masking private hostility. This anticipates warnings against those who honor God with lips while hearts remain far (Isaiah 29:13, Matthew 15:8), showing that hypocrisy characterized God's enemies from ancient times.
My soul, wait thou only upon God; for my expectation is from him.
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My soul, wait thou only upon God; for my expectation is from him.
This verse captures the essence of patient, exclusive trust in God. The Hebrew word for "wait" (damam) means to be silent, still, or at rest—not passive resignation but active, quiet confidence. David commands his own soul (nephesh), his inner being, to rest solely upon God. The word "only" (ak) emphasizes exclusivity—no divided loyalties, no backup plans, no hedging of spiritual bets. This is radical monotheism applied to trust: God alone is the object of hope.
The phrase "my expectation is from him" reveals the theological foundation for waiting. The Hebrew tiqvah (expectation/hope) suggests a cord or rope—something that provides connection and security. David's hope is not wishful thinking but confident anticipation rooted in God's character and promises. This expectation flows "from him" as its source, not from circumstances, human effort, or political maneuvering.
The psalm's structure places this verse at the heart of its chiastic pattern, making it the theological center. Waiting on God is not fatalism but faith—recognizing that God works according to His timing, not ours. This posture requires spiritual maturity: the ability to rest in God's sovereignty when action seems more natural, to trust His wisdom when delay feels like denial. Such waiting transforms anxiety into worship and desperation into dependence.
This verse captures the essence of patient, exclusive trust in God. The Hebrew word for "wait" (damam) means to be silent, still, or at rest—not passive resignation but active, quiet confidence. David commands his own soul (nephesh), his inner being, to rest solely upon God. The word "only" (ak) emphasizes exclusivity—no divided loyalties, no backup plans, no hedging of spiritual bets. This is radical monotheism applied to trust: God alone is the object of hope.
The phrase "my expectation is from him" reveals the theological foundation for waiting. The Hebrew tiqvah (expectation/hope) suggests a cord or rope—something that provides connection and security. David's hope is not wishful thinking but confident anticipation rooted in God's character and promises. This expectation flows "from him" as its source, not from circumstances, human effort, or political maneuvering.
The psalm's structure places this verse at the heart of its chiastic pattern, making it the theological center. Waiting on God is not fatalism but faith—recognizing that God works according to His timing, not ours. This posture requires spiritual maturity: the ability to rest in God's sovereignty when action seems more natural, to trust His wisdom when delay feels like denial. Such waiting transforms anxiety into worship and desperation into dependence.
He only is my rock and my salvation: he is my defence; I shall not be moved.
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He only is my rock and my salvation: he is my defence; I shall not be moved.
This verse parallels verse 2 with a crucial difference: verse 2 says "I shall not be greatly moved," while verse 6 declares absolute immovability—"I shall not be moved." This progression reveals growing faith. The Hebrew for "rock" (tsur) depicts God as a massive cliff or boulder providing shelter and stability. Ancient Near Eastern fortresses were often built on rock formations, making this metaphor visceral for David's audience.
"Salvation" (yeshuah) encompasses deliverance, victory, and wholeness—not merely rescue from danger but comprehensive well-being. "Defence" (misgab) means a high tower or secure height, a place of strategic advantage. Together, these three images (rock, salvation, defence) present God as simultaneously foundation, deliverance, and protection—encompassing past, present, and future security.
The phrase "he only" (ak-hu) again emphasizes exclusive sufficiency. God alone provides what these metaphors describe; no human agency, political alliance, or military strength can substitute. The conclusion "I shall not be moved" (lo emmot) uses a term suggesting shaking or tottering. David's confidence rests not on his own stability but on God's unshakeable nature. When one's foundation is the eternal Rock, circumstances cannot topple the structure built upon it.
This verse parallels verse 2 with a crucial difference: verse 2 says "I shall not be greatly moved," while verse 6 declares absolute immovability—"I shall not be moved." This progression reveals growing faith. The Hebrew for "rock" (tsur) depicts God as a massive cliff or boulder providing shelter and stability. Ancient Near Eastern fortresses were often built on rock formations, making this metaphor visceral for David's audience.
"Salvation" (yeshuah) encompasses deliverance, victory, and wholeness—not merely rescue from danger but comprehensive well-being. "Defence" (misgab) means a high tower or secure height, a place of strategic advantage. Together, these three images (rock, salvation, defence) present God as simultaneously foundation, deliverance, and protection—encompassing past, present, and future security.
The phrase "he only" (ak-hu) again emphasizes exclusive sufficiency. God alone provides what these metaphors describe; no human agency, political alliance, or military strength can substitute. The conclusion "I shall not be moved" (lo emmot) uses a term suggesting shaking or tottering. David's confidence rests not on his own stability but on God's unshakeable nature. When one's foundation is the eternal Rock, circumstances cannot topple the structure built upon it.
In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.
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The refrain 'In God is my salvation and my glory' grounds identity in divine action, not accomplishment. 'Rock of my strength' repeats the foundation metaphor while 'refuge' adds the dimension of shelter. This dual imagery—foundation and covering—depicts God's comprehensive protection. Taking refuge in God is both theological conviction and practical response to threat.
Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah.
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The shift to exhortation ('Trust in him at all times') indicates David shares tested wisdom with others. 'Ye people' broadens from personal testimony to congregational teaching. 'Pour out your heart before him' encourages emotional honesty with God. The concluding affirmation 'God is a refuge for us' uses plural, showing individual faith experience has corporate dimension.
Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity. altogether: or, alike
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The vanity of human stations—'men of low degree' and 'men of high degree'—levels all humanity before God. Being 'lighter than vanity' when weighed in balances indicates complete worthlessness apart from God. This echoes Ecclesiastes's 'vanity of vanities' (Ecclesiastes 1:2) and anticipates Paul's teaching that all have sinned (Romans 3:23), showing human merit cannot bear weight in divine scales.
Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.
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The warning against trusting in oppression and robbery identifies two temptations—using power unjustly or accumulating wealth wickedly. 'Become not vain in robbery' warns that ill-gotten gains produce emptiness. The caution about riches increasing ('if riches increase, set not your heart upon them') addresses prosperity's spiritual danger, anticipating Christ's warnings about wealth's deceitfulness (Mark 4:19).
God hath spoken once; twice have I heard this; that power belongeth unto God. power: or, strength
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God's speaking 'once... twice' indicates emphatic revelation—truth firmly established (Job 33:14). The two truths are God's power and mercy (v. 12). Power without mercy yields tyranny; mercy without power yields sentimentality. God's character unites both, demonstrated supremely in the cross where justice and mercy kiss (Psalm 85:10).
Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.
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The affirmation 'Also unto thee, O Lord, belongeth mercy' balances verse 11's power. The foundation for final judgment appears: 'thou renderest to every man according to his work.' This appears to contradict salvation by grace until recognizing that believers' works flow from grace, tested by fire (1 Corinthians 3:12-15). God's mercy determines standing; works evidence genuine faith.