Heading.

‘For the Chief Musician; after the manner of Jeduthun. A Psalm of David.’

This Psalm is again a Psalm of David, dedicated for the purpose of Tabernacle worship to the Chief Musician. Jeduthun, also named Ethan (unless Ethan suddenly died and was replaced by Jeduthun – 1Ch 15:17 ff; 1Ch 16:41-42), along with Asaph and Heman, was a leader in Tabernacle worship in the time of David, directly under the order of the king (1Ch 25:6), singing and playing on the brazen cymbals ( 1Ch 16:41-42 ; 1Ch 25:1; 1Ch 25:3; 1Ch 25:6). He continued to hold this position in the time of Solomon (2Ch 5:12). His descendant officiated in the time of Josiah, and was the king’s seer (2Ch 35:15). ‘After the manner of’ may indicate that he was responsible for the setting or musical composition.

The Psalm was written at a time when David was in fear of his life (Psa 62:3-4), possibly during the Absalom rebellion (they were trying to thrust him down from his dignity – Psa 62:4), or even when he was fleeing from Saul (he had held a dignified position under Saul). Either way he is looking to God to be his refuge, and his whole dependence is on God.

The Psalm divides into three sections:

1) The Psalmist declares his trust in God as his security, and challenges those who act deceitfully and seek his life (1-4).

2) He calls on himself and his people to trust wholly in God, Who is their sure defence and refuge (5-8).

3) He warns against trusting in man of any level, or in brute force, or in riches, and calls on his hearers to recognise that power and true love belong to God Who deals with men on the basis of what they reveal themselves to be. (9-12).

1). The Psalmist Declares His Trust In God As His Security, And Challenges Those Who Act Deceitfully And Seek His Life (1-4).

The Psalmist tells us that he waits quietly on God for God to deliver him, because God is his Rock, and his High Tower ensuring his complete safety. On this basis he challenges his adversaries, who are seeking to kill him because they only see him as leaning wall or a tottering fence. Little do they realise the truth about him. They think that they can drag him down from his high position, using lies, deceit and hypocrisy. They do not realise that his life is in the hands of God. Feigning to be his friends (blessing with their mouth) they are inwardly out to get him (cursing him inwardly).

This could equally apply to his situation when he was a commander under Saul, or when he was hiding from Absalom. The fact that they feign friendship may point to the former, for in the case of the flight from Absalom men were either for him or against him.

Psa 62:1

‘My inner life waits in silence for God only,

From him comes my deliverance.’

Note the emphasis in the Psalm on ‘only’ (Psa 62:1-2; Psa 62:4-6). His whole dependence and concentration is on God alone. He knows that in the final analysis He alone is the One in Whom he can trust. Thus he is able to declare that he waits in silence on God alone, because God only is his Rock and deliverance. When we have God with us we need nothing else.

To wait in silence is to wait patiently and in confident trust. He is aware that he does not need to batter God with his prayers because he knows that God is with him and is watching over him. The same is true for all who are truly His. That is why Jesus taught us to pray ‘our Father’. Whatever the circumstances, it is to Him that we can look for deliverance. The thought here is of salvation from those who are against us. But we can only be sure of it if our hearts are set on God.

Fuente: Commentary Series on the Bible by Peter Pett

Psalms 62

Introduction In Psalms 62 the psalmist shows the certainty of God’s salvation by using the words, “Truly, surely, only.”

Psa 62:7-8 Comments God is Our Refuge – We all must come away to a place of refuge each day and find strength from the Lord. Otherwise, the cares of this life would overcome us. The man that makes God his refuge in daily prayer is a man that can stand against the storms. This we see in the life and ministry of King David.

Regarding Psa 62:8 David Wilkerson said, “Communion gives birth to trust.” He explains that when we learn to pour out our hearts to him and see Him work for us, our trust in Him naturally grows. [84]

[84] David Wilkerson, “These Times Demand Special Trust,” E-sermon (Lindale, Texas: World Challenge, Inc,) 17 December 2007.

Fuente: Everett’s Study Notes on the Holy Scriptures

Trust in God in the Face of Great Danger.

To the chief musician, to Jeduthun, the special choirmaster being named who should take charge of this hymn for use in public worship, a psalm of David, apparently composed also during the period of great spiritual distress at the time of Absalom’s rebellion.

v. 1. Truly my soul waiteth upon God, literally, “Only silent submission to God my soul,” that is, in the midst of the difficulties besetting him he rested in the promises of God, keeping down every murmur of dissatisfaction in his heart; from Him cometh my salvation, his deliverance from every danger.

v. 2. He only is my Rock and my Salvation, a stronger expression than in v. l, denoting the truth that, God being his, he already possesses deliverance from every evil, the certainty of salvation through His promises, wherefore he could stand immovably firm; He is my Defense, his high place of refuge, Psa 9:9; Psa 18:2; Psa 59:9-17; I shall not be greatly moved, not be shaken much or totter greatly, at least not to the extent of being thrown to the ground.

v. 3. How long will ye imagine mischief against a man? rushing, raving, storming upon him with lifted fist, in order to browbeat him. Ye shall be slain, all of you, rather, all of you break him down; as a bowing wall shall ye be and as a tottering fence. The reference is to him whom they wish to ruin, believing him to be like a wall inclined, like a fence overthrown. It is a fitting picture of the activity displayed by the enemies in trying to destroy David and all believers.

v. 4. They only consult to cast him down from his excellency, to deprive him of his elevated office to which God had raised him; they delight in lies, the chief weapon of all detractors; they bless with their mouth, after the manner of hypocrites the world over, but they curse inwardly, counting upon their duplicity to carry the day for them. Selah. There is only one thing for the believer to do in such straits.

v. 5. My soul, wait thou only upon God, being silent in submission to His will, the same figure of cheerful resignation being employed as in v. 1; for my expectation is from Him, in Him he hoped, knowing that His were thoughts only of good and not of evil.

v. 6. He only is my Rock and my Salvation, the thought of v. 2. being repeated with emphasis; He is my Defense; I shall not be moved, his confidence being increased to the point where he knew himself to be altogether safe in the keeping of the Lord.

v. 7. In God is my salvation, in God alone it rested, upon Him alone it depended, and my glory, he was fully satisfied if only God accepted him, this being of greater value than all approbation and praise of mere men ; the rock of my strength, his very strongest support, and my refuge is in God, his faith being like an anchor which held so firmly in the rock-bottom of God’s almighty power that he knew no one could harm him. Therefore he also admonishes the believers of all times to join him in this confidence of faith.

v. 8. Trust in Him at all times, ye people, this cry being so general that it seems addressed to all men; pour out your heart before him, a strong figure for bringing all anxieties and troubles to His attention in prayer; God is a Refuge for us. Selah.

v. 9. Surely men of low degree, all the ordinary sons of Adam, are vanity, a mere breath as compared with His almighty power, and men of high degree, the sons of those who are considered nobles on the earth, are a lie, a fraud, nothing real, to be laid in the balance, ascending up in the balances, without weight or value; they are altogether lighter than vanity, according to the standard of real worth they had nothing to commend them in the sight of God. Cf Psa 39:5. Therefore he addresses a concluding warning to men in general.

v. 10. Trust not in oppression, by which men of might hoped to enrich themselves, and become not vain in robbery, placing a foolish confidence in the results of small and great speculations; if riches increase, even by lawful gain, set not your heart upon them, clinging to them with a trust which belongs to God alone.

v. 11. God hath spoken once; twice have I heard this, the number being used in order to give emphasis to his declaration, that power belongeth unto God, with God is almighty power, He is the only One who possesses it absolutely, man’s ideas in this respect being a fatuous delusion.

v. 12. Also unto Thee, O Lord, belongeth mercy, with God is grace, a fact which relieves the idea of His almighty power; for Thou renderest to every man according to his work, by His power He can show both mercy and justice. He who opposes the will of the almighty Lord will feel the power of His anger; he who submits to the will of the Lord will experience the power of His grace, through the Word. Cf Rom 2:6-11; Joh 5:29.

Fuente: The Popular Commentary on the Bible by Kretzmann

Cheth. True Piety the Calling of the Believers.

v. 57. Thou art my Portion, O Lord; I have said that I would keep Thy words. To realize at all times that God is his Portion, his Inheritance, and that for that reason he intends to observe the words of the Lord, this is the calling of the faithful, in this everyone who is a child of God fulfils his destiny.

v. 58. I entreated Thy favor, literally, “I appealed with supplications to Thy face,” with my whole heart, begging for a manifestation of divine grace; be merciful unto me according to Thy word, the believer once more holding the Lord to His promise.

v. 59. I thought on my ways, carefully examining them from all sides to see whether they were in agreement with God’s Word, and turned my feet unto Thy testimonies, deciding quickly in favor of following the Word of God all alone.

v. 60. I made haste, for the Lord delights in quick decisions in His favor, and delayed not to keep Thy commandments, always ready to exercise his piety in good works.

v. 61. The bands of the wicked have robbed me, rather, “the cords of the wicked have surrounded me,” that is, they have laid their snares for him as they do for all children of God who show that their profession of godliness is sincere; but I have not forgotten Thy Law; in fact, the remembrance of the Word of God gives to the believer his wonderful strength.

v. 62. At midnight, as he meditates upon the wonderful manifestations of God’s favor, I will rise to give thanks unto Thee because of Thy righteous judgments, to acknowledge with proper gratitude the judgments of God’s righteousness.

v. 63. I am a companion of all them that fear Thee, whose piety causes them to seek companionship of people of their own way of thinking, and of them that keep Thy precepts. All believers are united by their common faith, in a common cause.

v. 64. The earth, O Lord, is full of Thy mercy, the evidences of His merciful blessings are everywhere to be found; teach me Thy statutes; for only the proper appreciation of the Word of God as the highest treasure given by God will cause one to realize the incomparable greatness of His mercy. All Christians are eager to possess the light, the consolation, and the strength of the Word of God.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THIS psalm, like so many, is the cry of an afflicted onea man of high position, whom his enemies seek to destroy, or, if that be not possible, to thrust down from his dignity (Psa 62:3, Psa 62:4). He himself is full of trust in God, and calmly confident that his enemies cannot succeed (Psa 62:1, Psa 62:2, Psa 62:5-7). The confidence which he feels he tries to impart to his people (Psa 62:8). In conclusion, he warns his enemies that they are likely to provoke God’s powerful anger (Psa 62:9-11), and encourages his friends by the thought of God’s mercy, and of his goodness in rewarding those who faithfully serve him.

It is evident that the psalm contains nothing but what is suitable to the character of David, to whom the “title” assigns it; and further, that it accords well with his circumstance, when the revolt of Absalom was imminent. In further proof of the Davidical authorship may be urged “the earnestness of thought, the depth and force of religious feeling,” and “the vigour and sublimity of the language” (Canon Cook).
The psalm divides into three stanzas, each of four verses, the break between the first and second and between the third and fourth being notified by the usual pause mark, “Selah.”

Psa 62:1

Truly my soul waiteth upon God; rather, my soul waiteth only upon God (Revised Version). The initial word, ak (), which occurs six times in this psalm (Psa 62:1, Psa 62:2, Psa 62:4, Psa 62:5, Psa 62:6, Psa 62:9), is best translated “only” in every instance. It always intensifies the word or phrase to which it is attached”only upon God””only he””only from his excellency””only vanity.” From him cometh my salvation (comp. Psa 35:3; Psa 37:39; Psa 65:5, etc.).

Psa 62:2

He only is my Rock (comp. Psa 61:2, and the comment ad loc.). And my Salvation (so Psa 18:2; Psa 27:1; Psa 118:14, Psa 118:21). He is my Defence; or, my High Tower, my Strong Hold. I shall not be greatly moved. Comp. Psa 62:6, where, with still greater confidence, the waiter declares, “I shall not be moved,” i.e. not moved, or shaken in my faith, at all.

Psa 62:3

How long will ye imagine mischief agaiust a man? rather, How long will ye assault (or, set upon) a man? Attack him, that isseek to do him grievous hurt, as ye are attacking me. Ye shall be slain all of you; rather, that ye may crush him, all of you together. The hope of the conspirators under Absalom was in their united strength. As a bowing wall shall ye be, and as a tottering fence. The words supplied in the Authorized Version should be omitted. It is David who is viewed by his enemies as a bulged wall (see Isa 30:15) or a tottering fence, which it requires only a strong push to throw down.

Psa 62:4

They only consult to cast him down from his excellency; i.e. they have no other thought but thisto cast me down from my high station, while I have no other thought but to trust in God, and to look to him for support and protection (Psa 62:1, Psa 62:2, Psa 62:6). They delight in lies. Some indication of the “lies” circulated against David at this Time is given in 2Sa 15:3-5; 2Sa 16:7, 2Sa 16:8. They bless with their mouth, but they curse inwardly; literally, they bless with his mouth, which may be explained as meaning either, “They bless, each of them, with his mouth” (Kay, Cheyne), or “they Bless through the mouth of their leader “i.e. Ahithophel (Canon Cook).

Psa 62:5-8

From the thought of his bitter enemies and their wicked machinations against him, the psalmist returns to expressions of his own full confidence in Godfirst falling back on almost the identical words of his opening stanza (comp. Psa 62:5, Psa 62:6 with Psa 62:1, Psa 62:2); then slightly varying them (Psa 62:7); and finally commending trust and confidence to the remnant of the people who continue faithful to God and to his anointed (Psa 62:8).

Psa 62:5

My soul, wait thou only upon God. Compare the opening words of the psalm, which are nearly identical. For my expectation is from him. “Expectation” here takes the place of “salvation” in Psa 62:1. Otherwise there is no difference. The God who has given salvation in the past is the Being from whom it is expected in the future.

Psa 62:6

He only is my Rock and my Salvation; he is my Defence; I shall not be moved. Identical with Psa 62:2, except in the omission of the single word “greatly.” The psalmist’s confidence has increased. He feels now that, whatever his enemies may attempt, he will not be shaken at all.

Psa 62:7

In God is my salvation and my glory. The last phrase is new. The psalmist feels that the God who saves him, at the same time sheds on him glory and honour. The Rock of my strength, and my Refuge, is in God (comp. Psa 9:9; Psa 57:2; Psa 94:22, etc.).

Psa 62:8

Trust in him at all times, ye people. It is characteristic of David to join the “people” with himself in all his fears and in all his hopes. Even at the worst times, God had always some faithful ones in Israela “remnant” (Isa 1:9); and men of this sort clung to David through all his perils, and were sufficiently numerous to constitute a “people” (see 2Sa 18:1-6). Pour out your heart before him (comp. Psa 42:4; Psa 142:2, etc.): God is a Refuge for us (comp. Psa 62:7).

Psa 62:9-12

“Here the psalmist becomes didactic” (Professor Cheyne). He encourages the faithful, and warns the wicked, by the declaration that men of every sort “are but vanity”have no strength, no permanencewhile power belongs only to God. Those who “oppress” and “rob” are, consequently, not to be fearedthere is no strength in richesGod alone determines the issues of things. Unto him belongs mercy, or loving kindnessa quality which leads him not only to forgive men their transgressions, but to “reward” them, when, by his assisting grace, they have done good works.

Psa 62:9

Surely men of low degree are vanity, and men of high degree are a lie; rather, only vanityor, nought but vanityare men of low degree; common men, as we call themmere sons of Adam. This is too evident for dispute; but, in the view of the psalmist, this is not the worst. “Men of high degree” (beney ish) are no betterthey are “a lie”an unrealitya fading, false illusion. To be laid in the balance; rather, in the balance, they go up (Hupfeld, Ewald Hitzig, Revised Version). They are altogether lighter than vanity; or, altogether made out of vanity (Kay); i.e. there is no substance, no solidity, in them.

Psa 62:10

Trust not in oppression (comp. Psa 62:3). The class that supported Absalom was the class of oppressors in Israel, whom David kept under and restrained as far as possible. The writer warns them against trusting in their power to oppress, since such strength as they have is not their own, but lent them by God. And become not vain in robbery; or, rely not vainly on robbery (Kay). Do not suppose that God will allow you to continue oppressing and robbing. Such a belief is a vain illusion. If riches increase, set not your heart upon them. Even when wealth accumulates naturally, and not as the result of ill-doing, it is not a thing to be trusted or set store by.

Psa 62:11

God hath spoken once; twice have I heard this (comp. Job 33:14). When a thing is spoken twice, then assurance is made doubly sure. That power belongeth unto God. God, i.e; is the only ultimate Source of all power.

Psa 62:12

Also unto thee, O Lord, belongeth mercy; or, loving kindness. “Of Divine power all nature speaks; the knowledge of God’s mercy rests mainly on revelation” (Kay). For thou renderest to every man according to his work. When God rewards well doing, it is Still of his mercy, since no man can claim that he deserves reward.

HOMILIES BY W. FORSYTH

Psa 62:1-12

This is a psalm of testimony.

It includes two things.

I. AN EXPRESSION OF PERSONAL CONFIDENCE IN GOD. Some trust in themselves; others in their fellow men; others, in the laws of nature. All this is so far good. It is well to be self-reliant. It is well to take advantage of the wisdom and help of others. It is well to act in the line of law, and in dependence upon the settled order of things with which we are connected. But there is something higher and better. The true way is to trust in God. Trust in God puts things in their right places; inspires courage and fortitude; ennobles and satisfies our whole being (Psa 62:5-7).

II. AN EARNEST EXHORTATION TO ALL MEN TO PUT THEIR TRUST IN GOD. (Psa 62:8-12.) All men have their trials. There will come times when they are troubled and perplexed, when they must look out of themselves anxiously for help. They are tempted. They are in danger of putting their trust in objects that are vain and worthless. If disappointed, they are apt to get soured and hardened in sin. The remedy counselled is twofold.

1. Trust. God is the true and only Being worthy of supreme trust. There is everything in him to inspire confidence and hope. “At all times.” In the darkness and in the light, in adversity as won as prosperity; when he hides his face as when he makes his countenance to shine upon us.

2. Prayer. We are always free to come to God. We may tell him all that is in our hearts. What a joy in this trust! What a comfort in this unbosoming of ourselves! God will not only hear, but have pity. He will not only answer, but magnify his “power” and his “mercy” in our deliverance. Who so fit to give this counselas to trust and prayeras the man who is speaking from the depths of his own experience, and from the abiding convictions of his own heart (2Co 4:13; 1Jn 1:1-3)!W.F.

Psa 62:1

Waiting.

“Silent unto God”so the word “waiteth” may be interpreted. Take this in connection with the word “only” repeated with such emphasis and meaning, and we may understand the silence as deeply expressive.

I. SIGN OF FAITH. The soul says, “I can trust and wait.”

II. RECORD OF CONFLICT. There has been a struggle. Peace has not been won without a hard fight, and “strong crying and tears.” We must sacrifice self before we can say, in the silence of our hearts, “All is well.”

III. EXPRESSION OF THE SOUL‘S COMPLETE ACQUIESCENCE. There may have been disappointments from men, but there is hope in God. He is to be trusted at all times. His will is holy and good, and all our “expectation is from him.” Hence there is the stillness of content (Psa 62:5-8).

IV. FORESHADOWING OF VICTORY. “Power belongeth unto God,” and that power is pledged in behalf of his people. How God may work we cannot surely tell, but we wait for light. There is a time to “stand still” (Exo 14:13); and there is a time to “go forward” (Exo 14:15). When we do as the Lord commands, we shall “see the salvation of God.”W.F.

Psa 62:6

Steadfastness.

“I shall not be moved.” We are susceptible to influence. We may be “moved.” The word here is not a boast, but an expression of confidence in God. Peter said, in effect, “I shall not be moved,” and he was put to shame. But if we trust in God, then our strength will not fail. We shall stand “steadfast and immovable” in the surges of the waves and the violence of the storm. There is the

I. CONSCIOUSNESS OF RIGHTNESS.

II. THE SENSE OF BEING BACKED BY THE POWER OF GOD.

III. THE OVERMASTERING FORCE OF LOVE.

IV. THE EXULTING PROSPECT OF FINAL VICTORY. Paul said, “None of these things move me” (Act 20:24). So all strong in the love of God and in the confidence that right must triumph in the end, will suffer rather than sin, and die rather than be false to Christ (Hebrew Psa 12:1, Psa 12:2).W.F.

Psa 62:9

Laid in the balance.

I. RANK. Precedence among men does not depend on moral worth. It is a matter of etiquette. The man of “low degree” before men may be of “high degree” before God. The man who gets the “lowest place” in the great houses of this world may sit in the highest place in the kingdom of God. “Knighthoods and honours borne without desert are titles but of scorn” (Shakespeare). The true honour is that which cometh from God only.

II. RICHES. Most people would like to be rich. In this, as in other matters, there is a right way and a wrong way. It is hinted (Psa 62:10) that if riches increase, it may be by “oppression” and “robbery.” But though they should be obtained lawfully, they bring great responsibilities and risks, and often prove a delusion and a mockery (1Ti 6:9). The true riches are not in the hand, but in the heart; not in the abundance of things outward, but in faith and love and good worksin being “rich toward God” (Luk 12:21).

III. REFUTATION. What others think of us is of importance. It so far settles our place and our influence in society. But the judgment of men is not the judgment of God. In the world, in society, in the Church, our reputation may stand high, but if our reputation and our characterwhich is what we are really and in the sight of Goddo not agree, we are but hypocrites and liars. “Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of God” (Mat 5:20).W.F.

Psa 62:11

Omnipotence.

“Power belongeth unto God.”

I. EXCLUSIVE POSSESSION. All around us we see evidences of power. Much of it can be traced to man. But besides, mark the forces that are continually at work, in the earth and in the heavens,and behind all these is God. He is the Force of all forces. Even with man, in sight of all his works, boasting is excluded. What have we that we have not received? “In God we live and move and have our being.”

II. EMPLOYED FOR THE HIGHEST INTERESTS OF MEN. Power in bad hands is a curse. But in good hands it is a blessing. God alone is capable of using power in the wisest manner, and for the best and holiest ends. It is true that, as God works by means, he of necessity limits himself. He has established a certain order of things, and by this he is pleased, so far, to bind himself in his actions. But in everything we may see his mercy and truth. In the material, the mental, and the spiritual world he is ever working, animating, upholding, and controlling all things for the advancement of his own holy ends and for the highest good of his creatures.

III. SECURING THE ETERNAL BLESSEDNESS OF THE GOOD. Power without love is brutality. Love without power is weakness. God’s power is in Christfor our redemption (Rom 1:4; Act 10:38; Eph 1:19; Mat 28:18; Joh 17:2). This power is quickening (Eph 2:1), regulating (Act 9:1-9), energizing (Php 4:19), elevating (Eph 1:19), consoling (2Co 12:9). It rests as a beneficent influence on God’s people, for time and for eternity.W.F.

HOMILIES BY C. SHORT

Psa 62:1-12

Danger and safety.

The psalmist, like a mighty eagle, poises himself on the wings of his faith at a great height above the dangers that threatened him, and feels safe. Three things claim consideration.

I. DANGER.

1. His kingly dignity was threatened. (Psa 62:4.) The position of the Christian is in constant danger.

2. His life was in danger. (Psa 62:3.) His enemies rushed upon him to overthrow him as if he were a bowing wall or a tottering fence. Our spiritual life is in danger from numerous foes.

II. SAFETY THE MOST ABSOLUTE.

1. He silently trusts in God as Salvation. Does not pray, but confidently trusts, as a child in his father. Heaps epithet on epithet, denoting the sense of safety. “High Tower, Rock,” etc. The perfection of trust in God.

2. He exhorts others to the same perfect trust. “At all times.” God is the common Refuge and Salvation for all who will trust him, because he “careth” for all.

III. THE REVELATION ON WHICH HIS TRUST WAS GROUNDED. (Psa 62:11, Psa 62:12.)

1. That God has universal power. If we need strength, we are to seek it, not in robbery or riches, but in God, who is Almighty.

2. That God is filled also with loving kindness. “Power without love is brutality, and love without power is weakness;” but when both are combined they are the guarantee of righteous rule, and that God will “reward every man according to his work.”S.

Fuente: The Complete Pulpit Commentary

Psalms 62.

David, professing his confidence in God, discourageth his enemies. In the same confidence he encourageth the godly. No trust is to be put in worldly things. Power and mercy belong to God.

To the chief musician, to Jeduthun; A Psalm of David.

Title. lamnatseach al ieduthun.] It is not said, upon what occasion this psalm was written. Bishop Patrick apprehends that David composed it when he had overcome all the fears into which the rebellion of Absalom at first threw him, though he was not yet fully restored to his kingdom. It is evidently a psalm of praise for some deliverance which the author attributes wholly to God, on whom alone therefore he advises all people to place their dependance.

Psa 62:1. Truly my soul waiteth Even to God is my soul silent; see Psa 62:5.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 62

To the chief Musician, to Jeduthun, A Psalm of David

Truly my soul waiteth upon God:
From him cometh my salvation.

2He only is my rock and my salvation;

He is my defence; I shall not be greatly moved.

3How 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.

4They only consult to cast him down from his excellency: they delight in lies:

They bless with their mouth, but they curse inwardly. Selah.

5My soul, wait thou only upon God;

For my expectation is from him.

6He only is my rock and my salvation:

He is my defence; I shall not be moved.

7In God is my salvation and my glory:

The rock of my strength, and my refuge, is in God.

8Trust in him at all times; ye people,

Pour out your heart before him:
God is a refuge for us. Selah.

9Surely 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.

10Trust not in oppression, and become not vain in robbery:

If riches increase, set not your heart upon them.

11God hath spoken once; twice have I heard this;

That power belongeth unto God.

12Also unto thee, O Lord, belongeth mercy:

For thou renderest to every man according to his work.

EXEGETICAL AND CRITICAL

Its Contents and Composition.For the Title comp. Introd. 12, No. 8. There are no historical statements or decisive references to known events in the life of David; yet the relationships with Psalms 39 on the one side, and with Psalms 4 on the other, point to the time of his persecution by Absalom. This relationship with Psalms 39 makes it advisable to translate the characteristic which is repeated [Psa 62:1-2; Psa 62:4-6; Psa 62:9] not by: yea, surely (Flamin., Geier, et al.) but by: only (Kimchi, et al.) In the former sense the subjective side of the assertion is emphasized, in the latter more the objective side. In both cases it bears the emphasis of reliability, whilst the Hebrew word embraces both sides, and the individual passages demand now more this, then more that reference in the narrower sense; but in order to allow the designed repetition of the same word to be clearly manifest in the translation, it is better to retain the translation given above [only] the more as this is appropriate throughout. For the assertion, that only with God is the soul entirely quieted (Psa 62:1), because God only is the rock (Psa 62:2), upon which, when the singer is established, he can designate as vain (Psa 62:3), the attacks of those, who only desire to cast him down from his high place (Psa 62:4);this assertion is at once the foundation for the exhortation of his soul, to turn to God alone in confident submission (Psa 62:5), because God only is the reliable helper (Psa 62:6). This repetition forms not only the transition to the renewal of the appropriate personal confession (Psa 62:7), but likewise to the exhortation of the people to constant trust in God (Psa 62:8), because men are only breath one and all (Psa 62:9), the trust in temporal possessions, whether goods or powers, is vain (Psa 62:10), but God has spoken the word, which has been frequently heard, and is valid once for all, that the power is His, (Psa 62:11). Therefore the petitioner, moved by the assurance of the government of God, which recompenses justly, turns to the grace of God which is equally essential with His power (Psa 62:12).5

[Str. I Psa 62:1. My soul (is) silence to God.Some regard as an adjective (Gesenius, Stier, et al.), but most interpreters, as a substantive either as an accus. abs. (Hupfeld) = in silence, in quiet resignation to God, or better as a simple predicate (Delitzsch, Riehm, Perowne, et al.) It is, says Calvin, that settled submission, when the faithful rest in the promises of God, give place to His word, obey His rule, and keep down every murmur of passion in their hearts.

Psa 62:2. My salvation, etc.Delitzsch; His salvation comes from God, yes, God Himself is His salvation, so that, God being his, he possesses already salvation, and by this stands immovably firm. For the figures which are here heaped up, comp Psa 9:9; Psa 18:2.I shall not be greatly shaken.Delitzsch: What the poet means by is clear from Psa 37:24. He shall not totter greatly, much, especially, that is, not so as to fall or to remain upon the ground.C. A. B.]

Str. II. Psa 62:3. Rush again * a man.This word, which occurs only here, is not to be changed into another similar word (Nah 2:5; Jeremiah 46.) = to rave, storm (Hupf.) or (Psa 102:8) = rage. Nor does it mean: to fall upon (Sept.) pursue (Aquil., Jerome) exhaust ones-self in vain (Symm.), devise ruin (Rabbin [A.V. imagine mischief]) slander (most recent interpreters), but in accordance with an expression still current in Syria (Delitzsch): to rush upon one with outcry and lifted fist, in order to browbeat.All of you break (him) down, as a wall inclined, a fence overthrown?The interpretation of this clause in accordance with the Tiberian reading [followed by the Western Jews]: may ye all be ruined (or likewise = murdered) (Chald., Rabbin, Geier, [similarly A. V.]) is less in accordance with the context than the Babylonian reading, which with the ancient versions and most interpreters, is followed by us in our translation above.6

[Psa 62:5. Only to God, be silent, my soul.Perowne: The first strophe opens with the expression of his resignation; this, with the exhortation to resignation. But this is no contradiction. The life of mans spirit cannot always preserve the same even tenor. The heart of man is like the sea; however calm and smooth it may seem, a light air will ruffle its surface. The resignation, the trust in God, the peace, the rest which have come after long struggle and much prayer, may too easily be broken. And hence when these have been attained, we need to exhort ourselves to them in renewed measure.C. A. B.]

Str. III. [Psa 62:7. Upon God (resteth) my salvation,etc.Comp. Psa 7:10. All depends upon Him, and is founded on Him.C. A. B.]

Psa 62:8. Trust in Him at all times, O people.Since am = people, is used in the text, and not ammi = my people, we are not to think of the people of Israel (Chald., Aben Ezra, Calvin), or of men in general (Hupfeld) = dear people (Luther), but of that portion of the people that remained with David, of the retinue which was in his service, Jdg 3:18; 1Ki 19:21; 2Ki 4:42 (Delitzsch).

Psa 62:9. Only a breath are men of low degree,etc.Respecting the contrast between and vid.Psa 4:2; Psa 49:2. [There seems to be no other way of rendering this distinction than that of the A. V. The German language distinguishes very nicely between Menschenshne and MannesshneC. A. B.] Men of high degree a lie, ascending upon balancesthey (are) of breath altogether.Since the infinitive with as the ablative of the gerund, does not precede the principal clause, but always follows (Ewald, 280 d), the first half of the clause is not to be attached to the second half (most interpreters), but to the preceding clause (Delitzsch) so that the sense is, that the supposed weight of the men of high degree is shown by trial to be a lie. In the second half of this clause it is better to regard the as partitive, than comparative (comp. Isa 40:17; Isa 41:24; Isa 44:11).

Str. IV. Psa 62:11-12. It is not said here that Gods revelation has taken place once, twice, that is to say, often, and has been heard by the Psalmist just as often (De Wette, Hupf.), or that God has spoken a word, which consists of the two things heard by the Psalmist and expressed in the following clauses, that with God is power, and with Him also is grace (Grotius, Delitzsch, Hitzig). The expressions do not agree with the first supposition; against the latter are the change of construction in Psa 62:12, and the mention of the retributive justice of God in the closing clause, which would have been a third member of the word of revelation. It is rather stated as the subject of the word of revelation once spoken; that God is almighty. Even on this account the Psalmist addresses Him directly as adonai, and expresses in an independent clause (Hengst.), yet not in the sense of an explanatory supplement (De Wette, Hupfeld), but moved by his circumstances and feelings, his truthful confession of the grace of the Almighty, which is based upon his experience of the Providence of God recompensing the actions, that is to say the conduct and behaviour of men. The expression is in form entirely in general terms, but in contents it applies to the pious in concreto. This passage is used in this sense by the Apostle Paul, Rom 2:6, after the Sept. It does not follow from this that we are to explain Psa 62:11 a, thus: it is twice that I heard (Ewald), Job 40:5; 2Ki 6:10. The hearing of the one or once spoken word of revelation has been repeated.

DOCTRINAL AND ETHICAL

1. There is a silence which is not that of fright, of pain, of despair, of defiance, but as that of the soul in prayer, and of the heart trusting God, means simply the silence of lamentation, yet in accordance with its nature is the quiet of resignation and the depth of peace in a soul directed towards God, relying upon God and quieted in God. Such a condition of soul, however, arises only from an unconditional, entire, and exclusive submission to God; and this is not only the single act of yielding to God, but the uninterrupted giving of oneself in order to be in entire safety in God. In order to such an experience in life amid manifold temptations, there is necessary on the one side the help of prayer, in order to be more deeply rooted in God, and constantly renewed in submission to Him, on the other side, the comforting, refreshing, warning promises, in order to keep our own souls awake. For if we put God out of view, and do not turn to prayer, the sea is not so tempestuous in the storm as the human heart and soul, (Joh. Arndt). He however who truly not only expects and implores his salvation and help from God, but finds and has them with God and in God, feels that he has been delivered as upon a rock, and is lifted up as well above the feeling of his own weakness and frailty, as above fear of the assaults of numerous, powerful, and lying enemies.

2. The man who has resigned himself to God, relies upon God for the deliverance of his life as well as the defence of his honor and the protection of his position. This condition of soul is especially strengthened by emphatically holding before it the portion that it has in God and the constant appropriation of what God says of Himself, and bestows upon them. This strengthens the personal faith, and encourages others to do likewise. The diligent consideration and right use of the word of revelation is of especial importance and influence in this respect; for it testifies that the God whose grace has been so often experienced by the pious in His providence, which recompenses every man justly, is the Almighty, upon whom, as the only true Lord, we should rely alone, and may rely truly, whilst all human devices, powers, undertakings, are as windy, that is to say, powerless and perishable as the riches which have been acquired thereby, and indeed to some extent with deceit and violence.

HOMILETICAL AND PRACTICAL

God alone gives true peace to the soul that trusts in Him, but He gives it really.Resignation to God is not without the giving up of oneself, but it makes no real loss, but effects true and abiding gain.Prayer is not opposed to the quiet of a heart resigned to God.He who resigns himself trustingly to God, will be accepted by God; and he who accepts what God speaks, does, and sends, is established in his resignation to God.When we feel ourselves to be weak, and our enemies treat us as if we were shaking, God the Almighty remains our strength, as long as we trust in His grace.God can screen believers against their enemies with as many shields as He has names.Only God is reliable in all respects, the world in no respect.He who would rely upon the grace of the Almighty, must not forget, that the Lord recompenses justly.When men are weighed by God, many are found too light.Hear often what God has spoken once, but judge yourselves by it, and not by other men to whom you preach it.

Starke: Trust in God never deceives; for even if we are forsaken by the entire world, God remains faithful.Craft and power are the weapons of the ungodly; if the one is not enough, they seize the other, and not unfrequently make their attacks with both at once.Riches are to many snares by which they are plunged into ruin.

Osiander: The pious have many assaults, but they are not ruined.Franke: What God speaks once we should frequently repeat, and always carry it about in our hearts.Frisch: An honest prayer is nothing but a pouring out of the heart before God.Tholuck: This is the course of the world, the richer Gods gifts, the more do men trust in the gifts instead of the rich Giver.Diedrich: God is enough; but He alone.Guenther: To be silent to Goda precious jewel and a fruit of the Spirit.Deichert: What it means to follow our Saviour with the cross. 1). He was still as a lamb, be ye likewise; 2) His enemies have not overcome Him, take shelter under His wings; 3) He trusted God, who helped him out, therefore put all your confidence in Him.

[Matt. Henry: 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.The more faith is acted, the more active it is. It is a smiling world that is most likely to draw the heart away from God, on whom only it should be set.Barnes: All these combinedpower, mercy, equityconstitute a reason why men should confide in God.If these things do exist in God, unlimited confidence may be placed in Him as having all needful power to save; as being so merciful that sinful men may trust in Him; and as being so just and equal in His dealings that all may feel that it is right to repose confidence in a Being by whom all the interests of the universe will be secured.Perowne: Power without Love is brutality, and Love without Power is weakness. Power is the strong foundation of Love, and Love is the beauty and the crown of Power.Spurgeon: No eloquence in the world is half so full of meaning as the patient silence of a child of God. It is an eminent work of grace to bring down the will and subdue the affections to such a degree, that the whole mind lies before the Lord like the sea beneath the wind, ready to be moved by every breath of His mouth.We cannot too often hear the toll of that great bell only; let it ring the death knell of all carnal reliances, and lead us to cast ourselves on the bare arm of God.Our meditative soul should hear the echo of Gods voice again and again. What He speaks once in revelation, we should be always hearing. Creation and Providence are evermore echoing the voice of GodC. A. B.]

Footnotes:

[5][It is better with Hupfeld, et al. to regard this Psalm as composed of three strophes with four verses each. The two first thus have a refrain at the beginning embracing a pair of verses, instead of at the close, as Moll, and besides they conclude with a Selah. The third strophe would then begin with the characteristic and with contents in contrasted parallelism with the two other strophes. Hupfeld translates each time by ja, but Molls translation, only in preferableC A. B.]

[6][Hupfeld prefers the usual sense of , and translates murder. and regards the metaphors as very much mixed, but It seems better with Ewald, Delitzsch, Moll, Perowne, et al., to translate in accordance with the original meaning: to break down.C. A. B.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

In this Psalm here is a twofold subject: encouragement held forth to the faithful, in the assurance of God’s love; and discouragement to the unbelieving, in the assurance of God’s displeasure: It forms altogether, though short, yet a blessed view of divine faithfulness, in proving, what the prophet in after ages was commissioned to tell the church, that it should be well with the righteous, and ill with the wicked.

To the chief musician, to Jeduthun, A Psalm of David,

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Whether we behold Christ in the first place, or David, as a member of Christ, in the next point of view; or whether we consider the whole body of Christ in any of the exercised members of Jesus in his body, which is the church, as we read these words; still in every sense they will be blessed to our meditation. Christ had an eye to the support of the Father in all his sufferings. Psa_22:19; Psa_89:20 , etc. The words imply a silent, patient waiting. So all God’s people should manifest their sure dependence, for he that believeth shall not make haste; Isa 28:16 . Reader, if you and I peruse these precious words with reference to Christ, think what a double blessedness is in them, not only in having an interest in Christ’s salvation, but Christ himself for our salvation!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Self-communion

Psa 62:8

What good comes of believing in the God of the Bible? What are the practical effects of such faith? Is it. some thing which so remotely and inappreciably affects life as to be a matter of very small concern to us? or is it a faith which touches life at every point; the very sunshine of being, which brings its morning, its summer, its autumnal mellowness and satisfaction? The answer is suggested in the text, “Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us.”

You believe in God; that is to say, he has a place in your intellectual notions; you could not on any consideration allow his name to be blotted out of your creed; you are intellectually sure that he lives. Now, be true to your own creed, and trust in him. You believe that the river runs to the sea, and that the sea is large enough to sustain your ship, then act upon your faith and launch the vessel. If you keep your vessel on the stocks when she is finished, then all your praises of the ocean go for nothing; better never have built the ship than leave her unlaunched a monument of your scientific belief, but also a testimony of your practical infidelity. This figure will serve us still further. This faith in God is truly as a sea-going ship. It is not a little craft meant for river uses, nor a toy-boat to play upon the shore even of the sea, when the sun is shining, and the south wind is as the sweet breath of a sleeping child; this faith is meant for the wide waters of the great deep, where storms have scope for their fury, where the stars are as guide-posts, and where the sun tells the voyager where he is and gives him the time of heaven. You have this great ship; she is well-built; you know her preciousness, but there you are, hesitating on the river, running down to the harbour-bar and coming back again aghast as if you had seen a ghost: have faith; pass the bar; leave the headlands behind; make the stars your counsellors, and ride upon the great sea by the guidance of the greater sun. This is faith: not a mere nodding of the assenting head, but the reverent risking of the loving, clinging heart. To have a God in your belief is to sit in a ship which is chained upon the stocks; but to have a God in the heart, ruling the understanding, the conscience, and the will, is to sail down the river, enter upon the great ocean, and pass over the infinite waters into the haven of rest.

“Trust in him at all times.” This is a practical religion. “What time I am afraid, I will trust in God. I will say of the Lord, He is my refuge and my fortress; my God; in him will I trust.” Religion is not to be occasional, but continuous. In the daytime our faith is to shine as the sun; in the nighttime it is to fill the darkness with stars; at the wedding-feast it is to turn the water into wine; in the hour of privation it is to surround the impoverished life with angels of hope and promise; in the day of death it is to take the sword from the destroyer and to give the victory to him who is apparently worsted in the fight. It is not easy to do this. All this holy and happy issue does not come in uninterrupted sequence; great fights of affliction have to be endured, daily discipline has to be undergone; but, blessed be God, the issue is not a mere conjecture, a shining possibility which may or may not be attained; it has actually been realised by countless numbers of holy men, and upon their testimony we build the doctrine, that what the grace of God has once done it can repeat in full and abiding miracles.

In exercising this trust there are two things to be remembered. First: We get some of the highest benefits of life through our most painful discipline. The very act of trust is a continual strain upon the understanding, the affections, and the will. The trust is not an act accomplished once for all, something that was written down in a book long ago and may be made matter of reference and verification; religious trust is the daily condition of the soul, the state in which the soul lives and moves and has its being, the source, so to say, from which it draws all its inspirations, the feast at which it sustains its confidence, and the whole condition which underlies and ennobles the best life. We must remember, too, that the time of full explanation is not until by-and-by. No doubt our lives are surrounded by what may be called dead trusts; a thousand blighted hopes strew our path with ghastly figures and images: it is impossible for us to say that every trust has been verified or every hope has been realised; as Christian men we have suffered the sharpness and the bitterness of innumerable disappointments; hardly anything has happened as we wished it to occur; even when promises have been fulfilled they have come to us in unexpected ways, and have surprised us by relations and influences which had never entered into our reckoning. Amidst all these disappointments, we simply remember that the time of explanation will come when the whole drama of life is closed; then we shall see why the prayer was unanswered, why the child whose life we desired was taken away from us, why the one ewe lamb was removed, why the brightest flower in the garden was blighted. A mother may have prayed, for example, for her child’s recovery, but the agony of her prayer met with no response from Heaven; the child died, and the mother’s heart became an open tomb. The Christian belief is that this may be so explained in the upper worlds and the longer days, as to give occasion for still further praise to him who rules the land and the sea, in whose hand is every appointment, and whose dominion is over all as a perpetual benediction. We may have to thank God that many of our prayers were not replied to. It is hardly to be questioned that our disappointments may one day come to be reckoned amongst our blessings. We need thus to be taught the lesson of patience, to be chastened, mellowed, and subdued, and to be taught how good a thing it is, not only to wait upon God, but to wait for him, to wait through long days and weary nights, to stand outside heaven’s door and to abide there in the confidence that at his own time and in his own way the King will come, and do for us exceeding abundantly above all that we ask or think. When the fortune of the day goes against us, after we have prayed that it should go for us; when the battle which was to have ended in our independence has terminated in our beggary, what think we of our trust in God? Has it not been misplaced? Has not the fact given the lie to the faith? Certainly it looks so. Appearances are very frequently against the Christian argument and the Christian confidence. Let us remember, however, that “there is a way which seemeth right unto a man, but the end thereof are the ways of death.” The young man said to his father: Give me the portion of goods that falleth to me: I will undertake life on my own account; I can do better for myself than you are doing for me. Such talk, loud and boastful, we have heard many a day; but has there been a single instance in which the vanity has not been punished, and the pride dragged through many a humiliation? It is only by bitter experience that we can be taught our weakness, our ignorance, and the whole meaning of our depravity. It is more than folly on our part to contend that God should have prevented us doing this or that The fact is, we are men, and being men we have the power of volition, and we are called to responsibility, not acting as mere machines, but as creatures who can think, reason, compare, deduce, and determine processes for ourselves. It is enough that God should state the whole case and give us the advantage of our own experience and the experience of the whole world, and then should leave us to decide for ourselves what we ought to do. By manifold suffering we come round to the right state of mind. “Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God.”

The exhortation takes another turn “Pour out your hearts before him.” Though he knows all, yet he must be told all. Make God your confidant “Arise, cry out in the night; in the beginning of the watches pour out thine heart like water before the face of the Lord.” Hannah said, “I have poured out my soul before the Lord.” The figure represents the act of giving up the whole of the contents of the heart to God’s keeping. It is not a word now and then that has to be spoken, or a hint that has to be given, or a signal that has to be held out; the action is a complete emptying of the heart, the outpouring of every secret thought, purpose, motive, desire, and affection, that thus the man may stand in a right attitude and relation towards his God. Our communion with Heaven should be unreserved. What we keep back we keep back to our own destruction. It is not enough to plead the omniscience of God as an excuse for not telling him all, because that same reason would cover everything that we do tell him, and render that also unnecessary. Self-communion may be in a very high sense divine communion. There are some things which we ought to say aloud to ourselves, for in the very tone there may be the comfort and the stimulus of worship. We must keep back nothing from ourselves. We may suppose that this is impossible, but experience has proved it to be not only possible but real, to be indeed one of the saddest facts in all life. We throw a curtain over our own motives, we set the whole purpose of life in a false light, we confuse ourselves by the creation of bewildering noises; in a word, we do not deal faithfully and resolutely with ourselves. This being the case, how can we commune with God? The very act of communion would be a hypocrisy and a lie; it would seem to mean things which it does not really imply. The very first condition to true, profound, and edifying worship is that we should cleanse our hearts of every secret, and pour out the whole contents of our being in penitence and thanksgiving before God: then the vision of heaven will shine upon us, then the comforting angels will be sent with gospels from the throne of grace, then new heavens shall beam above us, and a new earth shall spread out all its flowers and fruits for our delight and our sustenance. O heart! so deceitful, so complicated, often so inexplicable, thou must learn this lesson of self-confession, self-revelation, yea, even self-sacrifice, so that the very uttermost farthing of confession may be made, and the very last tone of contrition may be uttered!

Is there any folly equal to the folly of a man deceiving himself, telling lies to his own soul, and feeding his own spirit with vanity and wind? This is the point at which we must begin; to begin anywhere else is to trifle with the occasion, and actually to tempt God, and practically to blaspheme against his Spirit. Our communion should not only be unreserved, it should be long-continued: “Pray without ceasing.” Prayer that is only occasional is not prayer at all, nor can it be, by the very necessity of the case. A man who tries to breathe but once a week cannot live; he attempts to perform an impossibility, and the attempt ends in failure. We live by breathing. As our breathing is continual so ought our aspiration to be unceasing. This is a mystery known only to those who have entered into the secrets of practical and experimental piety. The mistake is often made that prayer must be formal, of the nature of prepared and calculated homage, partaking indeed of the quality of a state occasion, that is to say, something that must be done according to time and place, and being once done stands in completeness. The only true analogy about the soul’s life in reference to communion with God is to be found in the continual breathing of the bodily life. We breathe without knowing it. When we are in health we are not aware that we have a physical nature at all; everything works harmoniously and smoothly and without giving any reminder to the man that he is inhabiting a decaying or uncertain dwelling-place. It is even so with the soul. There is a sense in which we may enjoy an unconscious piety; that is, a piety that has lived itself out of the region of statute and machinery, scaffolding and external upholding, and that poses itself as on strong wings at the very gate of the morning. This is not carelessness: it may be the very last expression of long-continued spiritual culture.

There should be some difference of a most obvious and practical kind between those who believe in God and those who do not. Trust in God should express itself in calmness and beneficence of life. What hope ought he to have whose confidence is in the living God! Hope seizes the whole future, and treats it as an immediate present, for all purposes of edification and stimulus. Jesus Christ: for the joy that was set before him endured the Cross. Whilst we are upon earth we may yet in all high spiritual effects be in heaven, walking before the throne, drinking at the living fountains of water, and enjoying the ineffable calm of the celestial state. But all this may be of the nature of rhapsody or high contemplation. All this, however, is to be sustained and exemplified by actual practical generosity as between man and man. The Christian should live to give. Christianity is expenditure. We have nothing that we have not received, and because we have all things in Christ we are to give and labour with both hands earnestly, leaving God to provide for the future as the future may reveal itself. To a precious hope, and a lavish generosity, must be added the spirit of audacious enterprise in all matters pertaining to the kingdom of God. Those who trust in the Living One cannot rest until other men have been brought to him in simple faith and love. This indeed is the peculiarity of the Christian religion above all others, namely, that it constrains its believers to go forth and preach the Gospel to every creature under heaven. What an irony it is to see men who professedly trust in the living God going up and down the earth gloomily and sadly, beclouded with forebodings, and affrighted by spectres and superstitions! Something, of course, may be traced to physical temperament, and to hereditary affliction; at the same time the very fact of professing religion ought to bring with it vivacity, hopefulness, courage, and lead a man to speak about the Father with all the calmness of personal certitude. What, then, are we to say to those who, looking on such gloomy minds, taunt us with the effect of the Christian religion? Surely they have some justification for their jibe and sarcasm. They say, Look at such men: they profess the religion of Christ, they attend the sanctuary regularly, they are numbered amongst the nominal saints; and yet how fearful they are, how easily dispirited, how they vex themselves concerning the market, the harvest, or the issue of adventure; belter not be a Christian if this is Christianity. The taunt is surely not without reason; let that be admitted once for all; but the Christian may instantly reply, It is true that such men are far from exhibiting the cheerfulness of Christianity, but what would they have been without the Christian religion? If they are so gloomy with it, what would have been their despondency without it? For such men to hold up their heads at all, to see even one inch of blue in all the dark firmament, is a miracle which only God could accomplish. Let us then fix our minds upon this aspect, and not yield the argument when it is contended that Christianity always brings with it peace, joy, and glad expectation. Life should be seen to be far-extending it its relations, and requiring long time for its full development and explanation. It is in the long reach that the great explanation lies. The very fact that our satisfactions are not immediate and complete may arise from the dignity and duration of our being. The insect may be satisfied here and now, little capacities may be filled without trouble; but in proportion to the largeness, the greatness, the dignity, the spiritual grandeur of any being, must be the time required for complete and enduring development. Blessed be God, then, for this cheering word. He wishes to elicit our trust. If we may so say it, we can give God no greater pleasure than to cast all our care upon him, to entrust to him every concern and every detail of life with absolute fearlessness and perfect consecration. The very hairs of our head are all numbered. Our downsitting is of consequence to God, and our uprising is matter of note in heaven; yea, our going out and our coming in would seem to touch the solicitude of our Father.

All this will be romantic to the man who has had no spiritual experience; but we must not consult the blind upon colours or the deaf upon harmonies, or the dead upon the duties, the enjoyments, and the sacrifices of life. “Blessed are the pure in heart: for they shall see God.” The natural man does not understand spiritual things; they can only be spiritually discerned. Let us therefore never be afraid of confessing our faith because there are some men who seem to have no faith capacity. There is a native language which belongs to Christians alone, and they must never be deterred from speaking in their native tongue because they are in a land of strangers and foreigners. My soul, boast thou in the living God: boldly utter his name, lift up his banner, and say, He will take care of me; by his strength I will run through a troop and leap over a wall, and because his infinite comforts are round about me I shall be delighted in darkness, satisfied in famine, and filled with strength which no enemy can overthrow. We ought to have more of this loud thanksgiving in the Church. We are solid enough in doctrine; we are perfectly sure of our main theological positions: but all this is not enough; prayer should rise into praise, praise should become the very rapture of the soul, and in all the high excitement which is legitimate to the spiritual life we should abolish death, and forget all the meanness of time, and attach ourselves to all the solemnity and grandeur of eternity. Great thoughts enlarge the mind. Great conceptions should enlarge and cheer the heart. The Christian thinker deals with nothing that is not large, either in itself or its relations. How large-minded, then, should they be who are one with God in Christ, who are connected with all the eternal purpose of Heaven, and who are daily looking for the outshining of the infinite glory! We must lift up our heads and behold who created the heavens and all their host; and claiming these as the creation of our Father we must excite ourselves into holy rapture by the confident assurance that all the worlds are ours, and if even their treasures could be exhausted God could create more worlds and larger than have ever yet shone in all the infinity of space.

Prayer

Almighty God, we thank thee that thou hast shown us unto ourselves. No man knoweth what is in him; only thy Spirit can reveal the soul to itself. When the Spirit of Truth is come it will convince the world of sin, of righteousness, and of judgment to come; it will read our inmost thoughts to us, and read all surrounding history in its right tone. We know nothing as it ought to be known, we cannot tell what we are thinking about, we do not hear our own voices; help us then to receive thy revelation of human nature, and to stand aghast at all the wondrous things which are shown to us concerning ourselves. Save us from self-delusion; destroy the deceit which tells any man that he is good; show us how impossible it is for us to show our goodness in the noontide of God’s purity. Thus abase us; take us out of ourselves, that, seeing the hideous sight, we may fall down and cry bitterly for the forgiveness of God in Christ Jesus the Saviour. We deceive ourselves, we say we are good, we think we are good, we count our virtues and our moralities, and add them up into reputation and character: save us from this lie, show us that the heart is deceitful above all things and desperately wicked, that it has its gala day, its time of bannering and trumpeting, wherein it exceedingly lauds its own respectability and honour. We want to see the inmost heart, the real motive, and we want to see it as God sees it; then shall we cry out at midnight, What must I do to be saved? Thus do thou prepare us to receive thy gospel, O Son of God; may we listen to it as contrite men; may we pay attention to thy gospel as men would attend to those who are come to declare liberty to the captive. Destroy all inattentiveness, worldliness, reluctance on our part, and fill us with that solemn eagerness which asks that it may receive, seeks that it may find, knocks that the door may be opened unto it. We will sing of thy mercy, thou Giver of all good; thou hast not withheld thine hand from us; yea with both hands hast thou scattered upon our life-path the bounty of thy love. No good thing will the Lord withhold from them that walk uprightly: help us by thy Spirit to walk in uprightness before God, that we may claim things present and things to come, things on earth and things in heaven. Guide us every day. We need thy presence every moment: the days are mysteries, they are questions that require to be answered, they are problems that must be solved; but we have no light or truth or wisdom but in God, through Jesus Christ our Lord, as he is revealed to us by God the Holy Ghost. Come to us then, and undertake our whole training; leave nothing to ourselves, or we will play the fool before God: watch us at every point, and during every moment; before our thought has shaped itself do thou purify it, O Holy Spirit. Thou wilt not wait until our thoughts become words, and our words become actions; we want thee at the very first, before we know what we are thinking about, not to purify the thought, but to purify the thinker; make the tree good, and then the fruit shall be good. Thou hast led us by ways that we knew not; we said, This is the end, and, lo, it became but the beginning! we said, The next billow will overwhelm us, and lo, it died a mile away! we said, We cannot endure this great agony, and behold thou didst strengthen us so that we were wonders unto ourselves, and we came out of all the pain and havoc, saying, This is the Lord’s doing, and it is marvellous in our eyes. Thou dost train us wondrously; when we become ambitious, thou dost cut the capital from the pillar and leave it bare, unfinished, and naked, a stalk ashamed of itself; when we think we can do without God, behold thou sendest the wolves upon us that they may teach us how to pray; when we say we Shall die in our nest, thou dost tear the little straws to pieces and scatter them upon the winds. All this, if we accept it in thy spirit, blessed Saviour, shall be for our good, for our refinement and chastening, and we shall come out of it richer, because holier, meek and quiet because strong and triumphant in faith. Regard all for whom we ought to pray, the old and the young, the weary ones who want to glide away and be tormented no more by earth’s activities and mockeries; and the young and the ardent, the enthusiastic and the passionate, who think they are going to storm all fortresses and take them, and lo! at the end they will say with the dejected prophet, I am no better than my fathers. Father in heaven, be our Father; Saviour of the Cross, cleanse us in thy blood; Holy Spirit, the mystery of all being, forsake us not, nor leave us, for we are the work of the hands of God. Amen.

Fuente: The People’s Bible by Joseph Parker

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 62:1 To the chief Musician, to Jeduthun, A Psalm of David. Truly my soul waiteth upon God: from him [cometh] my salvation.

A Psalm of David ] Who being well assured that his prayers in the former psalm were heard, and should be answered, breaketh forth into his triumphant profession of his faith. Lo, here the happy fruit of faithful and fervent prayer.

Ver. 1. Truly my soul waiteth upon God ] Waiting is nothing else but hope and trust lengthened; and hereof David giveth us an excellent example in his own person, Idque tanta tamque vegeta cum magnitudine animi, cui ipsae quoque sententiae et voces respondent, and with so good a courage set forth in suitable expressions, that he who hath this psalm by heart, and hath laid it to his heart, cannot but be transformed into the same image from glory to glory, even as by the Spirit of the Lord, 2Co 3:18 .

From him cometh my salvation ] Take it in the full extent, not only as it signifieth the privative part of man’s happiness, but the positive part also, and preservation therein.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Here it is “To the chief musician, on Jeduthun, a psalm of David.” Thus, as is well known, this psalm divides into three strophes, each opening with “only” or truly, and the first and second ending with Selah. God alone throughout is declared worthy of trust. Unworthy objects are exposed in the last, where God is shown emphatically worthy.

There is manifest progress in Psa 62 as compared with its forerunner. The soul learns to be silent or still, as well as to call on God importunately. It distrusts its own activity, and is assured that God’s will alone is good. Only He therefore is looked to; no deliverance from another quarter would satisfy. Mercy, power, and justice are His.

Fuente: William Kelly Major Works (New Testament)

Psalms

SILENCE TO GOD

Psa 62:1 , Psa 62:5 .

We have here two corresponding clauses, each beginning a section of the psalm. They resemble each other even more closely than appears from the English version, for the ‘truly’ of the first, and the ‘only’ of the second clause, are the same word; and in each case it stands in the same place, namely, at the beginning. So, word for word, the two answer to each other. The difference is, that the one expresses the Psalmist’s patient stillness of submission, and the other is his self-encouragement to that very attitude and disposition which he has just professed to be his. In the one he speaks of, in the other to, his soul. He stirs himself up to renew and continue the faith and resignation which he has, and so he sets before us both the temper which we should have, and the effort which we should make to prolong and deepen it, if it be ours. Let us look at these two points then-the expression of waiting, and the self-exhortation to waiting.

‘Truly my soul waiteth upon God.’ It is difficult to say whether the opening word is better rendered ‘truly,’ as here, or ‘only,’ as in the other clause. Either meaning is allowable and appropriate. If, with our version, we adopt the former, we may compare with this text the opening of another psalm Psa 73:1 ., ‘Truly God is good to Israel,’ and there, as here, we may see in that vehement affirmation a trace of the struggle through which it had been won. The Psalmist bursts into song with a word, which tells us plainly enough how much had to be quieted in him before he came to that quiet waiting, just as in the other psalm he pours out first the glad, firm certainty which he had reached, and then recounts the weary seas of doubt and bewilderment through which he had waded to reach it. That one word is the record of conflict and the trophy of victory, the sign of the blessed effect of effort and struggle in a truth more firmly held, and in a submission more perfectly practised. It is as if he had said, ‘Yes! in spite of all its waywardness and fears, and self-willed struggles, my soul waits upon God. I have overcome these, and now there is peace within.’

It is to be further observed that literally the words run, ‘My soul is silence unto God.’ That forcible form of expression describes the completeness of the Psalmist’s unmurmuring submission and quiet faith. His whole being is one great stillness, broken by no clamorous passions, by no loud-voiced desires, by no remonstrating reluctance. There is a similar phrase in another psalm Psa 109:4, which may help to illustrate this: ‘For my love they are my adversaries, but I am prayer’-his soul is all one supplication. The enemies’ wrath awakens no flush of passion on his cheek, or ripple of vengeance in his heart. He meets it all with prayer. Wrapped in devotion and heedless of their rage, he is like Stephen, when he kneeled down among his yelling murderers, and cried with a loud voice, ‘Lord! lay not this sin to their charge.’ So here we have the strongest expression of the perfect consent of the whole inward nature in submission and quietness of confidence before God.

That silence is first a silence of the will. The plain meaning of this phrase is resignation; and resignation is just a silent will. Before the throne of the Great King, His servants are to stand like those long rows of attendants we see on the walls of Eastern temples, silent, with folded arms, straining their ears to hear, and bracing their muscles to execute his whispered commands, or even his gesture and his glance. A man’s will should be an echo, not a voice; the echo of God, not the voice of self. It should be silent, as some sweet instrument is silent till the owner’s hand touches the keys. Like the boy-prophet in the hush of the sanctuary, below the quivering light of the dying lamps, we should wait till the awful voice calls, and then answer, ‘Speak, Lord! for Thy servant heareth.’ Do not let the loud utterances of your own wills anticipate, nor drown, the still, small voice in which God speaks. Bridle impatience till He does. If you cannot hear His whisper, wait till you do. Take care of running before you are sent. Keep your wills in equipoise till God’s hand gives the impulse and direction.

Such a silent will is a strong will. It is no feeble passiveness, no dead indifference, no impossible abnegation that God requires, when He requires us to put our wills in accord with His. They are not slain, but vivified, by such surrender; and the true secret of strength lies in submission. The secret of blessedness is there, too, for our sorrows come because there is discord between our circumstances and our wills, and the measure in which these are in harmony with God is the measure in which we shall feel that all things are blessings to be received with thanksgiving. But if we will take our own way, and let our own wills speak before God speaks, or otherwise than God speaks, nothing can come of that but what always has come of it-blunders, sins, misery, and manifold ruin.

We must keep our hearts silent too. The sweet voices of pleading affections, the loud cry of desires and instincts that roar for their food like beasts of prey, the querulous complaints of disappointed hopes, the groans and sobs of black-robed sorrows, the loud hubbub and Babel, like the noise of a great city, that every man carries within, must be stifled and coerced into silence. We have to take the animal in us by the throat, and sternly say, ‘Lie down there and be quiet.’ We have to silence tastes and inclinations. We have to stop our ears to the noises around, however sweet the songs, and to close many an avenue through which the world’s music might steal in. He cannot say, ‘My soul is silent unto God,’ whose whole being is buzzing with vanities and noisy with the din of the market-place. Unless we have something, at least, of that great stillness, our hearts will have no peace, and our religion no reality.

There must be the silence of the mind , as well as of the heart and will. We must not have our thoughts ever occupied with other things, but must cultivate the habit of detaching them from earth, and keeping our minds still before God, that He may pour His light into them. Surely if ever any generation needed the preaching-’Be still and let God speak’-we need it. Even religious men are so busy with spreading or defending Christianity, that they have little time, and many of them less inclination, for quiet meditation and still communion with God. Newspapers, and books, and practical philanthropy, and Christian effort, and business, and amusement, so crowd into our lives now, that it needs some resolution and some planning to get a clear space where we can be quiet, and look at God.

But the old law for a noble and devout life is not altered by reason of any new circumstances. It still remains true that a mind silently waiting before God is the condition without which such a life is impossible. As the flowers follow the sun, and silently hold up their petals to be tinted and enlarged by his shining, so must we, if we would know the joy of God, hold our souls, wills, hearts, and minds still before Him, whose voice commands, whose love warms, whose truth makes fair, our whole being. God speaks for the most part in such silence only. If the soul be full of tumult and jangling noises, His voice is little likely to be heard. As in some kinds of deafness, a perpetual noise in the head prevents hearing any other sounds, the rush of our own fevered blood, and the throbbing of our own nerves, hinder our catching His tones. It is the calm lake which mirrors the sun, the least catspaw wrinkling the surface wipes out all the reflected glories of the heavens. If we would mirror God our souls must be calm. If we would hear God our souls must be silence.

Alas, how far from this is our daily life! Who among us dare to take these words as the expression of our own experience? Is not the troubled sea which cannot rest, whose waters cast up mire and dirt, a truer emblem of our restless, labouring souls than the calm lake? Put your own selves by the side of this Psalmist, and honestly measure the contrast. It is like the difference between some crowded market-place all full of noisy traffickers, ringing with shouts, blazing in sunshine, and the interior of the quiet cathedral that looks down on it all, where are coolness and subdued light, and silence and solitude. ‘Come, My people! enter thou into thy chambers, and shut thy doors about thee.’ ‘Commune with your own heart and be still.’ ‘In quietness and confidence shall be your strength.’

This man’s profession of utter resignation is perhaps too high for us; but we can make his self-exhortation our own. ‘My soul! wait thou only upon God.’ Perfect as he ventures to declare his silence towards God, he yet feels that he has to stir himself up to the effort which is needed to preserve it in its purity. Just because he can say, ‘My soul waits,’ therefore he bids his soul wait.

I need not dwell upon that self-stimulating as involving the great mystery of our personality, whereby a man exalts himself above himself, and controls, and guides, and speaks to his soul. But a few words may be given to that thought illustrated here, of the necessity for conscious effort and self-encouragement, in order to the preservation of the highest religious emotion.

We are sometimes apt to forget that no holy thoughts or feelings are in their own nature permanent, and the illusion that they are so, often tends to accelerate their fading. It is no wonder if we in our selectest hours of ‘high communion with the living God’ should feel as if that lofty experience would last by virtue of its own sweetness, and need no effort of ours to retain it. But it is not so. All emotion tends to exhaustion, as surely as a pendulum to rest, or as an Eastern torrent to dry up. All our flames burn to their extinction. There is but one fire that blazes and is not consumed. Action is the destruction of tissue. Life reaches its term in death. Joy and sorrow, and hope and fear, cannot be continuous. They must needs wear themselves out and fade into a grey uniformity like mountain summits when the sun has left them.

Our religious experience too will have its tides, and even those high and pure emotions and dispositions that bind us to God can only be preserved by continual effort. Their existence is no guarantee of their permanence, rather is it a guarantee of their transitoriness, unless we earnestly stir up ourselves to their renewal. Like the emotions kindled by lower objects, they perish while they glow, and there must be a continual recurrence to the one Source of light and heat if the brilliancy is to be preserved.

Nor is it only from within that their continuance is menaced. Outward forces are sure to tell upon them The constant wash of the sea of life undermines the cliffs and wastes the coasts. The tear and wear of external occupations is ever acting upon our religious life. Travellers tell us that the constant friction of the sand on Egyptian hieroglyphs removes every trace of colour, and even effaces the deep-cut characters from basalt rocks. So the unceasing attrition of multitudinous trifles will take all the bloom off your religion, and efface the name of the King cut on the tables of your hearts, if you do not counteract them by constant earnest effort. Our devotion, our faith, our love are only preserved by being constantly renewed.

That vigorous effort is expressed here by the very form of the phrase. The same word which began the first clause begins the second also. As in the former it represented for us, with an emphatic ‘Truly,’ the struggle through which the Psalmist had reached the height of his blessed experience, so here it represents in like manner the earnestness of the self-exhortation which he addresses to himself. He calls forth all his powers to the conflict, which is needed even by the man who has attained to that height of communion, if he would remain where he has climbed. And for us, brethren! who shrink from taking these former words upon our lips, how much greater the need to use our most strenuous efforts to quiet our souls. If the summit reached can only be held by earnest endeavour, how much more is needed to struggle up to it from the valleys below!

The silence of the soul before God is no mere passiveness. It requires the intensest energy of all our being to keep all our being still and waiting upon Him. So put all your strength into the task, and be sure that your soul is never so intensely alive as when in deepest abnegation it waits hushed before God.

Trust no past emotions. Do not wonder if they should fade even when they are brightest. Do not let their evanescence tempt you to doubt their reality. But always when our hearts are fullest of His love, and our spirits stilled with the sweetest sense of His solemn presence, stir yourselves up to keep firm hold of the else passing gleam, and in your consciousness let these two words live in perpetual alternation: ‘Truly my soul waiteth upon God. My soul! wait thou only upon God.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Psa 62:1-2

1My soul waits in silence for God only;

From Him is my salvation.

2He only is my rock and my salvation,

My stronghold; I shall not be greatly shaken.

Psa 62:1-2 This strophe describes the God for whom the psalmist waits in silence (notice how Psa 62:1-2 are almost the same as Psa 62:5-6). He waits patiently for God to act on his behalf (cf. Psa 131:2).

1. from God is his salvation (BDB 447), Psa 62:1

2. God only is his rock (BDB 849), Psa 62:2; Psa 62:6, see note at Psa 61:2

3. God only is his salvation, Psa 62:2; Psa 62:6

4. God is his stronghold, Psa 62:2

Because of this God, he shall not be shaken (BDB 556, KB 555, Niphal imperfect, cf. Psa 62:6). The phrase in Psa 62:1 is repeated in Psa 62:6 but Psa 62:1 has added the term greatly. The TEV, NRSV, and JPSOA translate it as never.

Psa 62:1 alone This adverb (BDB 36) appears first in the MT in Psa 62:1-2; Psa 62:4-6; Psa 62:10 for emphasis and a literary way to tie the Psalm together. There is exclusivism in a faithful lifestyle and a sinful lifestyle (cf. Psa 62:4; Psa 62:9).

The JPSOA translates it as truly. NKJV translates only the first occurrence as truly.

soul This is nephesh (BDB 659) which denotes the whole person. See notes at Psa 13:2; Psa 16:9; and Gen 35:18 online.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Title. A Psalm. Hebrew mizmor, See App-65. A sequel to Psalm 61.

Truly = Only, or surely. Occurs six times in thisPsalm: “truly” in Psa 62:1; “only ” in Psa 62:2, Psa 62:4, Psa 62:5, Psa 62:6; “surely” in Psa 62:9. Occurs four times in Psalm 38, another Jeduthun. my soul = I myself (emph.). Hebrew nephesh. App-13.

waiteth = [waiteth in] silence; or, is become silent. See Psa 37:7.

God. Hebrew. Elohim. App-4. I.

From. Some codices, with Septuagint, Syriac, and Vulgate, read “For from”.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 62:1-12

Psa 62:1-12 , another psalm of David.

Truly my soul waiteth upon God: and from him comes my salvation. He only is my rock ( Psa 62:1 )

So remember the last one, “Lead me to the Rock that is higher than I.” Now David declares, “He only is my Rock.”

and my salvation; he is my defense; I shall not be greatly moved. How long will you imagine mischief against a man? You shall be slain all of you: as a bowing wall ye shall be, and as a tottering fence. They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. My soul, wait thou only upon God; for my expectation is from him. He only is my rock and my salvation: he is my defense; I shall not be moved ( Psa 62:2-6 ).

Now verse Psa 62:2 and verse Psa 62:6 are very similar. In fact, they are exactly the same with the exception of one word. But that one word makes a vast difference in the two psalms, and it shows that just in that space of time there was a great increase in the faith of David. It is amazing how that when we begin to bring to God our problems, that even through prayer our faith in increased. Even while in prayer we begin to gain faith and begin to be victorious, and begin to experience that victory of the Lord. And this is expressed here in David’s psalm.

Between verse Psa 62:2; Psa 62:6, “He only is my Rock and my salvation. He is my defense.” And in verse Psa 62:2 he said, “I shall not be greatly moved.” And then he repeats the same thing in verse Psa 62:6 , but he leaves out the “greatly.” “I shall not be moved.” He didn’t have enough faith in verse Psa 62:2 , “Well, he might move me, but not very far.” But as his faith is increased in the Lord, “They are not going to move me at all. I shall not be moved.”

Oh, how glorious it is when we finally bring things to God in prayer, and how God can immediately just bring a change of our own attitude concerning the situation. There have been many times when as the pastor of Calvary Chapel I have been absolutely terrified at what God was doing. I stood in fear and in amazement of the work of the Lord. It was necessary for us to step out in faith a few times that just absolutely frightened me. When we had to move from the chapel a block away, and when we purchased this ten acres here, and when I was contemplating the cost of putting up all of these buildings, I was absolutely terrified. The cost of the improvement of the property, putting up the buildings and all, I had never pastored a large church in all my life. I didn’t know anything about pastoring a large church. I had no experience for my job. I had been pastoring small churches all of my life. And suddenly we were in a rapidly growing situation where we had to get this property, where we had to build new buildings. We were in triple services. We had enlarged the thing. We were putting up seats in the patio, and there was no room to stand even in the patio, and we had to do something.

So we purchased this ten acres. I was trying to assure the board that we could always sell off five acres and get our money back, because it was such a good buy, and surely we’ll never need more than five acres. Of course, that is how great my faith was for what God wanted to do. That is why you can’t really look and say, “Well, our pastor had great faith.” No way. I was backpedaling as fast as I could go. And when I would drive up Sunflower Avenue from the other church, getting ready to go home, and I would be sitting there in that left turn lane waiting for the arrow, I would look over at this ten acres of ground and my heart was overwhelmed. I’ll tell you, I’d say, “Lord, what are we going to do?” And you know, thoughts would go on in my mind like this, “Here you are in a facility that is paid for. Here you are with $60,000 in the bank. Here you are just comfortable over here.” Well, it wasn’t comfortable because it was so crowded. But, “Here you are and things are really cooking, you know. And now you are going to plunge into an expense, $300,000 for just the lot, $125,000 just to put in the parking and the street improvements, and that doesn’t even start the buildings. And what if it doesn’t come through? What if attendance drops off? What if things go bad? Then look at the big debt and all.” And I would say, “Lord, what if it doesn’t go through? What if things drop off? What if?” And the Lord would say to me while I was sitting waiting for the arrow, “Who’s church is it?” And I would say, “It’s your church, Lord.” And He said, “Then why are you worrying? If My church goes broke, if My church goes bankrupt, no problem to you. It’s not your church. Why are you worrying?” And you know, before the arrow would turn green, I’d have the victory. Up over the freeway, singing, boy. I mean, no worries. It’s His church. If the thing goes down the tube, nothing off of me, you know.

If you’ll bring your needs to the Lord, even as you are bringing them, the Spirit of God will minister to you. And He will plant that faith in your heart and you can go in prayer from the place of, “I shall not be greatly moved,” to, “I shall not be moved.” Because God is sustaining me and taking care of me and keeping me.

In God is my salvation and my glory: the rock of my strength ( Psa 62:7 ),

And so this figure of the rock continuing through the next psalm here.

my refuge, is in God. Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us ( Psa 62:7-8 ).

So good exhortation. Trust in Him because He is our salvation. Because He is our Rock, because He is our strength and our refuge, trust in Him at all times. Pour out your heart before Him.

Surely men of low degree are emptiness, and men of high degree are a lie: if you laid them in the balance, they are altogether lighter than nothing ( Psa 62:9 ).

So the esteem of man. Men of low degree are emptiness; men of high degree are a lie. Put them all in the balances, both low and high, and they’re less than nothing.

Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them ( Psa 62:10 ).

I think that that is an excellent exhortation. Number one, I don’t think that we should actually be seeking riches as such. “Promotion comes neither from the east nor the west, promotion comes from the Lord” ( Psa 75:6 ). “And they that will be rich, or will to be rich, fall into diverse, or diverse types of lust and temptations which damn men’s souls in perdition” ( 1Ti 6:9 ). How hard it is for those who trust in riches to enter the kingdom of heaven. “It is easier for a camel to go through the eye of a needle than for a rich man, or a man who trusts in riches to enter into the kingdom of heaven” ( Mat 19:24 ). “Labor not to be rich” ( Pro 23:4 ) the scripture says. We are actually to seek first the kingdom of God and His righteousness, and all these things will be added. But should God seek among other things to add riches to you, if riches increase, and they may, God may bless you financially, but if He does, don’t set your heart upon the riches.

God hath spoken once; twice I have heard this; that power belongs to God. Also unto thee, O Lord, belongs mercy: for you render to every man according to his work ( Psa 62:11-12 ). “

Fuente: Through the Bible Commentary

Psa 62:1. Truly my soul waiteth upon God: from him cometh my salvation.

Waiting upon God, if not true and sincere, is only a mockery; it is also an insult to the Lord; and, so far from bringing us a blessing, it would only bring us a curse. The Hebrew hath it, Truly my soul is silent before God, for faith asks no questions, raises no objections, starts no difficulties, but is content to wait quietly Gods time, believing that all will be well. David meant, My soul in silence waits only upon God: from him cometh my salvation, and from no other quarter; not from the Assyrians, nor from the Egyptians, nor from my own might or wisdom, but from God alone. I hope that we have not only come up to this service in our bodies, but that we have brought our souls also to wait upon God. It is unutterably sad when we go to a place of worship, and leave our souls somewhere else. Soul-worship is the very soul of worship, but worship without the whole heart and soul is soulless and dead.

Psa 62:2. He only is my rock and my salvation; he is my defense; I shall not be greatly moved.

He may be moved as an old oak is moved in a storm; its branches are shaken, but its trunk stands fast, and its roots get all the firmer grip upon the soil. He may be moved like a ship which is tossed, but which still doth not drag its anchor, so he can truly say, I shall not be greatly moved.

Psa 62:3. 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.

Davids enemies were very many, yet see how he speaks of their enmity: How long will ye imagine mischief? He speaks as if it were nothing but imagination, that would never come to anything more; and, blessed be God, they who think of destroying Gods people do but imagine what will never come to pass. Their dreams and imaginings shall never become facts.

Saul and his sons, and his servants were slain upon mount Gilboa; and the prince of darkness and all his hosts must fall before the arrows of our conquering King. As a bowing wall shall ye be. You have, perhaps, sometimes seen a wall which has a mass of earth pressing upon it on the other side, and therefore it bows out through the excessive weight and through its own weakness.

So have you seen a fence which totters, and is ready to fall. The wood has grown rotten, the nails have dropped out, and the old posts have perished in the ground. These are true pictures of the enemies of Gods people.

They are bowing walls, a child may push them over; they are tottering fences, at the blast of Gods breath in his wrath, they shall be blown to the ground at once.

Psa 62:4. They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly.

This has been the typical character of the enemies of Gods people in all generations, oily words on their tongues, but sharp daggers in their hearts. If they would speak as they feel, then they would be easily recognized; but they do not, and therefore are they like wolves in sheeps clothing. The Lord deliver me from all such enemies! Blessed be his name, if we truly wait upon him, we shall be delivered from them all in due time.

Psa 62:5-6. My soul, wait thou only upon God; for my expectation is from him. He only is my rock and my salvation: he is my defense, I shall not be moved.

Some people only pray if they are in a good frame of mind, but we ought to pray to get ourselves into a good frame. That is what David did. You notice that he improves as he goes on. In the second verse, he says, I shall not be greatly moved, but now, in this sixth verse, he says, I shall not be moved. His faith grows as he prays, and as he praises; and we also ought not only to pray when we feel most in the spirit of prayer, and to sing when our hearts are merry but, sometimes, like David, we may strengthen our faith while we pray and we may sing our griefs away till the spirit of praise shall fill our souls.

Psa 62:7-8. In God is my salvation and my glory: the rock of my strength, and my refuge, is in God. Trust in him at all times;

Say, with Job, Though he slay me, yet will I trust in him. Trust in him at all times, even when he seemeth to be angry, and hideth his face from you. Trust in him at all times even in the stormy and dark day. It is among the many excellences of faith that it can see in the dark, that it can walk abroad in foul weather, that it can ride at anchor in a storm and that, when lions are in the way, it makes nothing of them. Well, then, troubled Christian, trust in him now, at their present time, leave your cares, and sorrows, and afflictions in this house of prayer, and go away with a song in your heart, if not in your mouth. Trust in him at all times;

Psa 62:8. Ye people, pour out your heart before him:

The prophet Jeremiah bade the people pour out their heart like water before the face of the Lord; not like oil, some of which clings to the glass but like water, which runs away to the last drop. So, sinner, pour out your whole heart before the Lord, for this is the way to be saved. Bring your heart, all full of sin and sorrow, turn it upside down, pour the whole of its contents out at the foot of the throne of grace, and then wait until God fills your heart with peace and joy.

Psa 62:8. God is a refuge for us.

Not for David only, but for all who, by a simple, sincere faith, can find shelter and safety under the shadow of his wings.

Psa 62:9. Surely men of low degree are vanity,

They promise what they cannot perform.

Psa 62:9. And men of high degree are a lie:

They often promise what they will not perform. The many-headed multitude are vanity, put the whole of them into the scales, and how much do they weigh? Just nothing: and as for the aristocrats, those great men that would ride roughshod over the whole world if they could, they are worse than nothing; for, while the men of low degree are vanity, the men of high degree are a lie, and that is worse than vanity.

Psa 62:9. To be laid in the balance, they are altogether lighter than vanity.

Put in Caesar, and the senators and nobles of Rome, and then put in the populace of Rome: they are altogether lighter than vanity. Therefore it is no use to trust to men. If any man builds his comfort upon popularity he builds upon the sand, or if any build their hopes upon some great noble or prince, they build upon a lie, for he will fail them when most they need help. Blessed is the man who trusts in his God, but cursed is he that trusteth in man.

Psa 62:10. Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.

They will be as deceptive to you as the multitude or as the prince.

Psa 62:11. God hath spoken once; twice have I heard this; that power belongeth unto God.

Hear that, Christian, and from this day forward place no reliance upon thyself, or upon thyself any but thy God.

Psa 62:12. Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.

God gives to each Christian grace proportioned to his work, and then he gives a reward not of merit, but of mercy, in proportion to the work done. God grant us the grace to read, mark, learn, and inwardly digest this most instructive Psalm, until our souls, like Davids, truly wait only upon God!

Fuente: Spurgeon’s Verse Expositions of the Bible

Psa 62:1-4.

GOD, THE ONLY REFUGE FROM TREACHERY AND FALSEHOOD

SUPERSCRIPTION: FOR THE CHIEF MUSICIAN; AFTER THE MANNER OF JEDUTHUN.

A PSALM OF DAVID.

Jeduthun. In 1Ch 25:1-4, we learn that Jeduthun and five of his sons were among the honored singers of Israel, having charge of the music.

A Psalm of David. As Leupold said, “There is nothing in the psalm which makes it difficult to accept the authorship of David. As a matter of fact, we would recognize David as the writer of this psalm, even if there was no superscription. The entire psalm reads like an anthology of David’s favorite expressions, metaphors and other characteristic word and images found in his writings.

Note the following: “my rock,” “my salvation,” “my high tower” (Psa 62:2); and again, “my rock,” “my salvation,” and “my high tower” (Psa 62:6); “my strength,” “my refuge” (Psa 62:7); “trust in him (God) at all times” “God is a refuge for us” (Psa 62:8); “men are vanity … vanity” (Psa 62:9); “oppression of enemies,” “riches not to be trusted,” (Psa 62:10), and “To the Lord belongeth lovingkindness” (Psa 62:12). Any of these words and expressions constitutes what almost amounts to a Davidic signature; and all of them together appearing in a single short psalm makes it practically impossible to deny the production as Davidic.

It seems quite impossible to pinpoint any particular occasion which might have prompted these lines.

“There is an element of lamentation in the psalm at the beginning, and a didactic purpose at the end; but the dominant note of trust and confidence is evident throughout the psalm. It is one of the few psalms in which there is no prayer or petition.

The organization of the psalm is that of Leupold.

I. Resigned to God, Despite Cruel assailants (Psa 62:1-4).

II. Resigned, and Others Invited to Resign to God (Psa 62:5-8).

III. Futility of All Help, Other than God’s (Psa 62:9-12).

RESIGNATION IN THE FACE OF CRUEL ASSAILANTS

Psa 62:1-4

“My soul waiteth in silence for God only;

From him cometh my salvation.

He only is my rock and my salvation:

He is my high tower; I shall not be greatly moved.

How long will ye set upon a man,

That ye may slay him, all of you,

Like a leaning wall, like a tottering fence?

They only consult to thrust him down from his dignity;

They delight in lies;

They bless with their month, but they curse inwardly.

(Selah)”

The recurrence of the word “only” is of interest in this psalm (Psa 62:1-2; Psa 62:4; Psa 5:6; Psa 5:9). This word also distinguishes Psalms 39, where it occurs four times, stressing the similarity of these psalms, which Delitzsch designated “twins.”

Jones has this to say about the use of “only” here.

“Only with God does the soul find rest (Psa 62:1), because God only is the rock (Psa 62:2), from which the psalmist can designate as vain those whose only desire is to cast him down (Psa 62:4); this is the foundation from which he turns to God only (Psa 62:5), because God only is his reliable helper (Psa 62:6), all men are only a vapor (Psa 62:9).

Kidner stated that the word “only” stands at the head of no less than five verses. “This emphasizes, or underlines the word; and the persistent repetition of it gives the psalm a tone of special earnestness.

“My soul waiteth for God only” (Psa 62:1). Fully in keeping with what David has frequently written, he considered the help of man as worthless. Without God, all the human help on earth could avail nothing.

This first verse is almost impossible to translate, as witnessed by the disagreement of the versions. Leupold stated that the Hebrew is literally, “Only unto God silence my soul.”

Only in God does my soul rest. (The Douay Version)

For God alone my soul waits in silence. (RSV)

Truly my soul waiteth upon God. (KJV)

I wait patiently for God to save me. (The Good News Bible)

My soul finds rest in God alone. (NIV)

Only in God do I encounter peace. (translated from Dios Habla Hoy)

Shall not my soul be subjected to God? (LXX)

We like the Douay Version of the Bible as perhaps the most meaningful, a meaning which is almost repeated in the NIV, and similarly expressed in the Spanish Version. This is actually the thought behind Augustine’s famous words, “Our souls, O God, were made for thee; and never shall they rest until they rest in thee.”

“I shall not be greatly moved” (Psa 62:2). This does not say that the psalmist shall not be `moved,’ but that he shall not be `greatly moved.’ As Spurgeon put it, “He might be `moved,’ but not `removed.’

“How long will you set upon a man” (Psa 62:3)? “This means `to storm in upon a man with threatening gestures.’ The same words in the Arabic imply `coming in with cries and raised fists.’

“That ye may slay him, all of you, like a leaning wall, like a tottering fence” (Psa 62:3). We find ourselves in disagreement here with most of the scholars whose works we have consulted, the general view being that David here likens himself to “a leaning wall or tottering fence.” However, the proximity of this metaphor to “all of you” simply does not indicate that application. We think the opponents of the psalmist are here compared to a leaning wall or tottering fence. In a psalm so expressive of trust and confidence in God, it is totally unreasonable to place this metaphor in David’s mouth. We appreciate Ash’s comment on this:

“The wall could refer to the enemies. Jamieson also agreed that this application of the words to the psalmists enemies, “makes good sense.

“Their only (purpose) was to thrust him down from his dignity” (Psa 62:4). In language appropriate in the mouth of a king, the psalmist shifts to the third person in speaking of himself, the word `dignity,’ indicating a position of high honor and authority.

E.M. Zerr:

Psa 62:1. Waiteth means that David calmly relied upon God for salvation, or protection against the activities of his enemies.

Psa 62:2. Not be greatly moved indicates that David did not expect to escape entirely from the oppression of his foes. But it would not be so extensive that he would be overwhelmed or entirely defeated.

Psa 62:3. This verse was addressed to the enemies of David. He gave them a warning that defeat was in store for them. Be slain did not mean that they would be literally killed. It denoted the complete overthrow of their plots. Their prospects for continuance was compared to a bowing (sagging) wall and a tottering fence.

Psa 62:4. They only consult means they pretended to counsel with a good man in order to obtain instruction. But their real motive was to get “inside” information that would give them an undue advantage.

Fuente: Old and New Testaments Restoration Commentary

In this psalm the principle of the last is yet more emphatically expressed. It opens with the declaration: My soul waiteth only upon God, and then proceeds in three stanzas to set forth this fact.

The first opens with the words we have already quoted, and is an affirmation of confidence made in the presence of enemies. Indeed, it is addressed to them, declaring the relation of defense which God bears to him, and appealing to them against their malicious onslaught. The sense of his enemies is with him as is evidenced in his words:

I shall not be greatly moved.

In the second stanza he addresses, fist, his own soul, and then appeals to the people, most probably those over whom he rules. To himself he repeats what he has said to his enemies about the relation of God to him; and this time, with his eye fixed on God, he reaches a higher level of confidence, and says:

I shall not be moved.

Finally, he puts the false helps on which men depend, in contrast with the only Help of man, who is God Himself. The false helps are “men of low degree,” “men of high degree,” “oppression,” “robbery,” “riches,” and the weakness and uselessness of all are declared.

Fuente: An Exposition on the Whole Bible

Our only Rock and Refuge

Psa 62:1-12

This is the Only Psalm. It consists of three stanzas, each of which begins with that word and ends with Selah. It was probably composed during Absaloms rebellion.

Waiting, Psa 62:1-4

They who wait for God, and God alone, cannot wait in vain. Though ringed around by men who hide their malice under specious words, the soul is not greatly moved. Their ring-fence of hate totters to its fall, but the inner wall of Gods care is steadfast.

Silence, Psa 62:5-8

Wait here, and in Psa 62:1, may be rendered is silent, be silent. There are times when God seems so near that we cannot speak aloud, but are just silent before Him and breathe out our thoughts and desires.

Not disappointed, Psa 62:9-12

Men and money are lighter than air, but God endures. His performances, unlike mans, weigh heavier than His promises. They who trust Him will be satisfied with an abundance of power and mercy, which are open to the poorest, but which gold can never buy.

Fuente: F.B. Meyer’s Through the Bible Commentary

Psa 62:1, Psa 62:5

We have here two corresponding clauses, each, beginning a section of the Psalm. The difference is that the one expresses the Psalmist’s patient stillness of submission, and the other is his self-encouragement to that very attitude and disposition which he has just professed to be his.

Notice:-

I. The expression of waiting. That one word “truly” or “only” is the record of conflict and the trophy of victory, the sign of the blessed effect of effort and struggle in a truth more firmly held, and in a submission more perfectly practised. The words literally run, “My soul is silence unto God.” That forcible form of expression describes the completeness of the Psalmist’s unmurmuring submission and quiet faith. His whole being is one great stillness, broken by no clamorous passions, by no loud-voiced desires, by no remonstrating reluctance. His silence is (1) a silence of the will. The plain meaning of this phrase is resignation; and resignation is just a silent will. Such a silent will is a strong will. The true secret of strength lies in submission. (2) We must keep our hearts silent too. He cannot say, “My soul is silent unto God,” whose whole being is buzzing with vanities and noisy with the din of the market-place. (3) There must be the silence of the mind, as well as of the heart and will. We must cultivate the habit of detaching our thoughts from earth and keeping our minds still before God, that He may pour His light into them.

II. This man’s profession of utter resignation is perhaps too high for us; but we can make his self-exhortation our own. The silence of the soul before God is no mere passiveness. It requires the intensest energy of all our being to keep all our being still and waiting upon Him. So put all your strength into the task, and be sure that your soul is never so intensely alive as when in deepest abnegation it waits hushed before God.

A. Maclaren, Weekday Evening Addresses, p. 151.

References: Psa 62:2.-Spurgeon, Sermons, vol. ii., No. 80. Psa 62:5.-Ibid., Morning by Morning, p. 59. Psa 62:5, Psa 62:6.-C. Stanford, Expository Sermons and Outlines on the Old Testament, p. 237. Psa 62:8.-Spurgeon, Evening by Evening, p. 247. Psa 62:11.-Clergyman’s Magazine, vol. x., p. 218. Psalm 62-A. Maclaren, Life of David, p. 255.

Fuente: The Sermon Bible

Psalm 62

Waiting and Trusting

1. He only (Psa 62:1-2)

2. Persecuted (Psa 62:3-4)

3. My expectation from him (Psa 62:5-12)

This Psalm is not difficult to interpret. It has always been food for the saints of God. Faith in God in the midst of adversity and persecution, waiting on Him, expecting salvation, deliverance and defense only from Him is beautifully expressed. Like all these Psalms this one also gives us a prophetic glimpse into the experience of the remnant of Israel. But it has its practical value for us likewise. The first verse literally rendered is, Only unto God my soul is silence; that is, hushed in His presence, in confident submission. To expect all from Him, nothing from man, to look away from self and magnify the Lord, is the secret of a life of rest and victory.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Jeduthun

(See Scofield “Psa 39:1”).

Fuente: Scofield Reference Bible Notes

Truly: or, Only, Psa 62:2, Psa 62:5, Psa 62:6

my soul: Psa 25:5, Psa 27:14, Psa 33:20, Psa 40:1, Psa 123:2, Psa 130:5, Psa 130:6, Isa 30:18, Isa 40:31, Lam 3:25, Lam 3:38, Jam 5:7

waiteth: Heb. is silent, Psa 37:7, Psa 65:1, *marg.

from: Psa 37:39, Psa 68:19, Psa 68:20, Psa 121:2, Isa 12:2, Jer 3:23, Luk 2:30-32

Reciprocal: Gen 49:18 – General 1Sa 23:12 – They will 1Sa 30:6 – David 2Ch 5:12 – Asaph Psa 25:3 – wait Psa 52:9 – wait Psa 60:11 – help Psa 89:18 – the Lord is Psa 131:2 – quieted Isa 25:9 – Lo Isa 33:2 – be gracious Isa 37:14 – and Hezekiah went Isa 64:4 – waiteth Dan 3:17 – our God Mic 7:7 – wait Zep 3:8 – wait Rom 8:25 – with patience Rev 8:1 – silence

Fuente: The Treasury of Scripture Knowledge

God his dependence for deliverance from men, his enemies.

To the chief musician to Jeduthun: a psalm of David.

The first psalm of the series has already brought us to the end of it; and this is the common way with Scripture introductions: the beginning has in it the final issue; the fruit is in that sense in the seed. God, who sees the end from the beginning, brings it out.

But here, therefore, we go back, and are in very different circumstances. We may infer from the general character of the series that the speaker is the same; but there is nothing apparently to indicate it. As a second psalm it is full of contrast, affirming his dependence on God alone, and the reason of this dependence; which makes him emphasize what man is, whose enmity he is experiencing. The psalm is thus very simple in character, and only bright in its confidence in God. It resembles in its lament over the vanity of man the thirty-ninth psalm; with which it is united by its title; here, however, not “to” but strictly “upon Jeduthun,” (the praise-giver); though this is taken as the equivalent of the other. It is indeed one of those “songs in the night” which show God’s mastery over the evil, and which yet men care so little to learn.

The psalm has twelve verses, which divide into four sections; but a verse is taken from each of the first two sections, and added to each of the last two, making the structure quite different from the usual one; the number three entirely dropping out. This, which must have a reason, I am not, however, able to explain.

1. The psalm begins with God, as the only expectation and confidence of the soul; and this is repeated and expanded in the third section. This is indeed the rock-bottom for a foundation; but how much sifting out of abundant sand is there, before we get down fully to it! Trust in Him we may have, and blessed it is to have it; but how long, in general, it takes to learn the power of this “only”! The dealings of God with us have to be therefore very much directed to this end, and how sorrowful are the experiences through which we are brought in this way! Yet we so willingly accept experience as our master, rather than the sure word of truth, which would lead us by a pleasanter and safer path!

2. The hostility of man is seen in the second section, as by and by it will be revealed when the restraint upon it is removed, in those dreadful days which the Jewish remnant will pass through, or as brought out by the Light of the world when in it. How the gospel of John especially reveals this murderous opposition, -the plottings and endeavors to cast Him down from His elevation, who was this Light, and whose personal glory only displayed the darkness of the world through which He passed. It is not changed at all, this world, although it may change its outside demeanor, the more thoroughly to deceive; and alas, our little faithfulness to a crucified Lord permits us an easier path through it.

3. From the contemplation of this the psalmist turns to realize the more his refuge and his joy in God. He re-affirms and expatiates on what God is to him, -what God only is. The words are so simple that they need no commentary: it is the heart-felt satisfaction in them that we may well all covet; and this, as he proceeds to testify, is for all, so that he invites all people to find it where he has found it. How blessed to know, when we have reached this sanctuary-refuge, that the door is not closed behind us, and that we have now a gospel for all men, in the assurance that the door is open!

{Verse 9 ‘men of low degree’, literally” “Sons of Adam, sons of Ish.”}

4. But this does not relieve the darkness as to man himself, and without respect to differences of which he makes so much. All alike are vanity -breath! emptier, when weighed in truthful balances, than the breath they spend so freely in their boasting and defiance of God. He addresses them, -he with his own sure confidence in God, -upon the vain trusts which deceive so utterly: power, which they use in tyrannic oppression; wealth, which enwraps the heart away from God. In his ears a divine oracle repeats itself, which, though it be so simple, faith after all alone it is that hears, -that power belongs to God alone; and that this God, so mighty, while to Him belongeth loving-kindness too, as has been already witnessed in the door of escape still open, will yet, in the day of judgment which approaches, give to every man according to his works. Thus the psalm closes: the song of the “praise-giver,” like the song of Moses, levels all other confidence, to ascribe greatness and goodness to God alone.

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 62:1. Truly my soul waiteth upon God Or, Nevertheless, as some render the Hebrew particle , ach, 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 waiteth upon God, , dumijah, is silent toward him, does not object to what he doth, and expects what he will do, silently, quietly, and patiently looking up to him for deliverance, and that in his own time and way, without murmuring or despair, or using indirect or sinful practices. Observe, reader, we are in the way both of duty and comfort, when our souls are waiting upon God; that is, when we cheerfully refer ourselves, and the disposal of all our affairs, to his 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. The LXX. render this clause, ; shall not my soul be subject to God? Certainly it ought so to be; for, from him cometh my salvation

I have no hope of deliverance or safety but from and by him.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

This psalm is inscribed to Jeduthun, leader of a choral band in the temple. 1Ch 6:41. Both this and Psalms 63., have been understood as composed in the wilderness, though some would refer this to the rebellion of Absalom, because Psa 62:3-4 seem to indicate a conspiracy.

Psa 62:2; Psa 62:6. He only is my rock. Princes trusted in armies and fortresses, David only in the Lord. Therefore his confidence was like the rock on which he reposed.

Psa 62:9. Men of low degreeand men of high degree. Hebrews Adam, a common man; and Ish, a prince. See on Psa 1:1.

REFLECTIONS.

How happy is a man in covenant with God. In the time of trouble he has a glorious rock, a high throne for a sanctuary; an arm of defence for his salvation.

Flying to this refuge, he can laugh at the feeble malice of all his foes, and augur their destruction. They are like a bended and tottering wall, while the Lord is the strong tower of the faithful.

The upright man does not trust in men, for they will always consult their interest or their ease: they are vanity in their nature, and deceitful in their character.

The wicked must be warned, not to trust in wealth acquired by robbery, or booty in war, and think to establish their houses in preferment and honour. God has spoken once, yea twice, that power belongs to him, and he will render to men according to their works. Wealth acquired by war is apt to corrode and vanish away.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

LXII. Rest in God.The Psalmist, who is closely allied in thought and style to the author of Psalms 4, exhorts to complete trust in God. He expresses his trust in Psa 62:1 f., his rest in Psa 62:3; in Psa 62:4 he denounces sinners; in Psa 62:5-12 he reverts to his original theme, which he states with greater fullness. All other trust is vain. He repeats Psa 62:1 f. in Psa 62:5 f., probably as a refrain, though the words may be variants of the same text.

Psa 62:1. Read the imperative as in Psa 62:5, Wait in stillness upon God (cf. mg.).

Psa 62:3. Omit against a man, which is an erroneous gloss, and read, How long will they cry out and exclaim, as if at a burning wall, a tottering fence?

Psa 62:4. From his excellency: another erroneous gloss. Translate, They only consult to throw down, i.e. the wall. The tottering wall represents the tottering state or community. For this condition of things, his enemies blame the Psalmist, while they themselves are bringing on the catastrophe.

Fuente: Peake’s Commentary on the Bible

PSALM 62

The confidence that looks to God alone and rests in Him, waiting for His deliverance.

(vv. 1-2) In the last psalm, the godly man, though looking to God, is nevertheless overwhelmed in spirit. Here, looking only to God, he is revived in spirit. He can say, Upon God alone doth my soul rest peacefully (JND). In the last psalm he looks with confidence to be led to the rock; here he has reached the rock, and thus can say of God, He only is my rock. Resting upon the rock, he can say, I shall not be greatly moved.

(vv. 3-4) The psalmist, turning to his enemies, deprecates their secret attacks upon one who is in weakness, like a bowing wall, or a tottering fence (JND). Outwardly they may pretend to favour the godly; inwardly they curse such, and secretly plot to cast him down. This was indeed a character of suffering that the Lord had to meet in full measure.

(vv. 5-8) The plottings of the wicked cannot, however, move the godly man from his confidence in God. He does not seek to defend himself, He does not look to man for help. He says, O my soul, rest peacefully; for my expectation is from Him. He only is my rock and my salvation (JND). Thus looking to God he has the assurance that he will not be moved; further he realizes that God is not only his salvation, but his glory. In due time God will exalt the one whom man treats as a bowing wall or a tottering fence.

Thus, from his experience of God, he can exhort others to confide in God at all times. Whatever the circumstances, confide in God: whatever the difficulty, pour out your heart before him (cp. Php 4:6).

(vv. 9-12) Having exhorted to trust in God, the psalmist warns against putting confidence in man, high or low. Alas! man is corrupt, a lie; or violent, they oppress and rob; or covetous, they set their heart upon money. But let the godly be warned against trusting in social position, corrupt schemes, human power, and earthly riches. God hath said, more than once, that power and loving-kindness belong to God, and He will render to every man according to his work. How good then for the godly soul to trust alone in God, to wait patiently for Him, neither seeking to exalt himself, nor attack his enemies. Men may have a measure of power, but without mercy; or they may show mercy without righteousness. Power belongs unto God; but with power God has mercy, and with mercy He maintains righteousness, for He renders to every man according to his works.

Fuente: Smith’s Writings on 24 Books of the Bible

62:1 [To the chief Musician, to Jeduthun, A Psalm of David.] Truly {a} my soul waiteth upon God: from him [cometh] my salvation.

(a) Though Satan tempted him to murmur against God, yet he bridled his affections, and resting on God’s promise.

Fuente: Geneva Bible Notes

Psalms 62

David expressed trust in the Lord in spite of opposition in this psalm of confidence. He contrasted the security that comes from trusting in God with the insecurity of hoping in human schemes. The background may be Absalom’s rebellion. [Note: Kirkpatrick, pp. 347-48.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. David’s example of trust in God 62:1-4

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

A literal translation of the first line would be, "My soul finds rest in God alone." That idea is the theme of this psalm (cf. Psa 62:5). Rather than looking to other people for encouragement and security, David looked to God alone for these needs. He did this because he had discovered that God Himself was responsible for his deliverance. He had been a rock and stronghold for the psalmist in the past.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 62:1-12

THERE are several points of affinity between this psalm and the thirty-ninth-such as the frequent use of the particle of asseveration or restriction (“surely” or “only”); the rare and beautiful word for “silence,” as expressing restful, still resignation; and the characterisation of men as “vanity.” These resemblances are not proofs of identity of authorship, though establishing a presumption in its favour. Delitzsch accepts the psalm as Davidic, and refers it to the time of Absaloms revolt. The singer is evidently in a position of dignity (“elevation,” Psa 62:4), and one whose exhortations come with force to the “people” (Psa 62:8), whether that word is understood as designating the nation or his immediate followers. Cheyne, who relegates the psalm to the Persian period, feels that the recognition of the singer as “a personage who is the Churchs bulwark” is the natural impression on reading the psalm (“Orig. of Psalt.,” 227 and 242). If so, Davids position is precisely that which is required. Whoever sang this immortal psalm, rose to the heights of conquering faith, and gave voice to the deepest and most permanent emotions of devout souls.

The psalm is in three strophes of four verses each, the divisions being marked by Selah. The two former have a long refrain at the beginning, instead of, as usually, at the end. In the first the psalmist sets his quiet trust in contrast with the furious assaults of his foes; while, in the second, he stirs himself to renewed exercise of it, and exhorts others to share with him in the security of God as a place of refuge. In the third strophe the nothingness of man is set in strong contrast to the power and lovingkindness of God and the dehortation from trust in material wealth urged as the negative side of the previous exhortation to trust in God.

The noble saying of Psa 62:1 a is hard to translate without weakening. The initial word may have the meanings of “Only” or “Surely.” The former seems more appropriate in this psalm, where it occurs six times, in one only of which (Psa 62:4) does the latter seem the more natural rendering, though even there the other is possible. It is, however, to be noticed that its restrictive power is not always directed to the adjacent word; and here it may either present God as the exclusive object of the psalmists waiting trust, or his whole soul as being nothing else but silent resignation. The reference to God is favoured by Psa 62:2, but the other is possible. The psalmists whole being is, as it were, but one stillness of submission. The noises of contending desires, the whispers of earthly hopes, the mutterings of short-sighted fears, the self-asserting accents of an insisting will, are hushed, and all his nature waits mutely for Gods voice. No wonder that a psalm which begins thus should end with “God hath spoken once, twice have I heard this”; for such waiting is never in vain. The soul that cleaves to God is still; and, being still, is capable of hearing the Divine whispers which deepen the silence which they bless. “There is no joy but calm”; and the secret of calm is to turn the current of the being to God. Then it is like a sea at rest.

The psalmists silence finds voice, which does not break it, in saying over to himself what God is to him. His accumulation of epithets reminds us of Psa 18:1-2. Not only does his salvation come from God, but God Himself is the salvation which He sends forth like an angel. The recognition of God as his defence is the ground of “silence”; for if He is “my rock and my salvation,” what can be wiser than to keep close to Him, and let Him do as He will? The assurance of personal safety is inseparable from such a thought of God. Nothing which does not shake the rock can shake the frail tent pitched on it. As long as the tower stands, its inhabitant can look down from his inaccessible fastness with equanimity, though assailed by crowds. Thus the psalmist turns swiftly, in the latter pair of verses making up the first strophe, to address remonstrances to his enemies, as engaged in a useless effort, and then drops direct address and speaks of their hostility and treachery. The precise meaning of parts of Psa 62:3 has been misapprehended, by reason of the peculiarities of some of the words and the condensed character of the imagery in b, c. The rendering above is substantially that generally accepted now. It sets in striking contrast the single figure of the psalmist and the multitude of his assailants. “All of you” rush upon a man like a pack of hounds on one defenceless creature, and try to break him down, as men put their shoulders to a wall in order to overthrow it. The partial success of the assault is hinted in the epithets applied to wall and fence, which are painted as beginning to give under pressure. Language of confidence sounds strangely in such circumstances. But the toppling wall, with all these strong men pushing at it, will “not be greatly moved.” The assailants might answer the psalmists “How long?” with defiant confidence that a short time only was needed to complete the begun ruin; but he, firm in his faith, though tottering in his fortunes, knows better, and in effect, tells them by his question that, however long they may press against his feebleness, they will never overthrow him. The bulging wall outlasts its would be destroyers. But appeal to them is vain; for they have one settled purpose absorbing them-namely, to cast him down from his height. He is then, probably in some position of distinction, threatened by false friends, who are plotting his deposition, while their words are fair. All these circumstances agree well with the Davidic authorship.

The second strophe reiterates the refrain, with slight but significant variations, and substitutes for the address to and contemplation of the plotters a meditation on the psalmists own security, and an invitation to others to share it. In Psa 62:5 the refrain is changed from a declaration of the psalmists silent waiting to self-exhortation thereto. Cheyne would assimilate the two verses by making both verbs imperatives; but that change destroys the beautiful play of feeling, so true to experience, which passes from consciousness of ones attitude towards God to effort at preserving it. No emotions, however blessed, deep, and real, will last, unless perpetually renewed. Like carbon points in electric lights, they burn away as they burn, and the light dies, unless there is some impulse which presses a fresh surface forward to receive the fiery kiss that changes its blackness into radiance. The “expectation” in Psa 62:5 b is substantially equivalent to the “salvation” in Psa 62:1 b. It means not the emotion (which could not be said to be “from Him”), but the thing expected, just as “hope” is used for the res sperata. The change in expression from “salvation” to “expectation” makes prominent the psalmists attitude. In his silence his wistful eyes look up, watching for the first far-off brightening which tells him that help is on its road from the throne. Salvation will not come unexpected, and expectation will not look for succours in vain.

There may be deep meaning in the slight omission of “greatly” in the second refrain. Confidence has grown. The first hope was that the waiting heart should not be much shaken, that the tottering fence should not be quite thrown down; the second is that it shall not be shaken at all. An access of faith has poured into the singers soul with his song; and now he has no thought of the crowd of assailants, who have faded from his sight because he is gazing on God. Hence the second pair of verses in this strophe (Psa 62:7-8) substitutes for the description of their fierce rush the triumphant reiteration of what God is to the psalmist, and an invitation to others to come with him into that strong refuge. The transition to addressing the “people” is natural, if the psalm is Davids. The phrase would then apply to his immediate followers, who were one with him in peril, and whom he would fain have one with him in trust. But the LXX has another reading, which involves only the insertion of a letter, that may easily have dropped out, in the word rendered “time,” and which makes the verse run more smoothly. It reads “all the congregation of the people,” in which it is followed by Baethgen, Cheyne, and others. Whoever the psalmist was, he felt the impulse which follows all deep experience of the security that comes from hiding in God-namely, the longing to beckon in others out of the storm into peace. Every man who has learned that God is a refuge for him is thereby assured that He is the same for all men, and thereby moved to beseech them to make the like blessed discovery. The way into that hiding place is trust. “Pour out before Him your heart,” says the psalmist. “In everything by prayer and supplication with thanksgiving let your requests be made known unto God,” says Paul. They both mean the same thing. We take refuge in our refuge when we set our faith on God, and tell Him all that threatens or troubles us. When we do, we are no longer in the open, defenceless before the rush of enemies, but housed in God, or, as Paul puts it, guarded in Christ Jesus, as in a fortress. No wonder that the psalm pauses for a moment on that thought, and lets the notes of harp and horn impress it on the listeners!

The third strophe sets the emptiness of men in strong contrast to the sufficiency of God. “Vanity” is literally “a breath,” and would better be so rendered in Psa 62:9, but for the recurrence of the verb from the same root in Psa 62:10, which requires the rendering “be not vain.” It is desirable to preserve identity of translation, so as to retain the play of words. But by doing so Psa 62:9 is somewhat weakened. The eyes that have been looking on God are cleared to see the shadowy nothingness of men of all degrees. The differences of high and low dwindle when seen from that “high tower,” as lower lands appear flat when viewed from a mountain top. They are but “breath,” so fleeting, unsubstantial are they. They are a “lie” in so far as hopes directed to them are deceived and trust misplaced. The singer is not cynically proclaiming mans worthlessness, but asserting his insufficiency as the object of mans trust. His point of view is different from that of Psa 39:1-13, though his words are the same. The “Only” which begins Psa 62:9 carries us back to the similar beginning of the preceding strophes, and brings out the true force of the following words, by suggesting the contrast between men and the God on whom the psalmists soul waits in silence. That contrast may be further continued in Psa 62:9 b. The lowly and the lofty are in one scale. What is in the other, the solid weight of which sends them aloft as lighter? Is it pressing the metaphor too far to suppose that the psalmist is weighing the whole mass of men against God only? Heap them all together and balance them against Him, and the gathered mass does not weigh as much as an imponderable breath. Who could trust in that emptiness when he has God to trust in? Who would grasp shadows when he may cling to that eternal Substance?

The natural conclusion from Psa 62:9 follows in the exhortation of Psa 62:10, which completes the positive presentation of the true object of trust (Psa 62:8) by the warning against false refuges. The introduction of “oppression” and “robbery” is singular, for it can scarcely be supposed that the assailants of the psalmist are here addressed, and still less that his followers needed to be warned against these crimes. Cheyne, therefore, follows Graetz and others in reading “perverseness” for “oppression,” and “crookedness” for “robbery”; but the alteration throws the clause out of harmony with the next clause. It may be that in Psa 62:10 a the psalmist has in view unjust gain and in b justly acquired wealth, and that thus his two dehortations cover the whole ground of material riches, as if he had said, “Whether rightly or wrongly won, they are wrongly used if they are trusted in.” The folly and misery of such trust are vigorously set forth by that word “become vain.” The curse of misplaced confidence is that it brings down a man to the level of what he trusts in, as the blessing of wisely placed trust is that it lifts him to that level. Trust in vanity is vain, and makes the truster “vanity.” Wind is not a nourishing diet. It may inflate, or, as Paul says about knowledge, may “puff up,” but not “build up.” Men are assimilated to the objects of their trust; and if these are empty, “so is everyone that trusteth in them.”

So far the psalmist has spoken. But his silent waiting has been rewarded with a clear voice from heaven, confirming that of his faith. It is most natural to regard the double revelation received by the psalmist as repeated in the following proclamation of the two great aspects of the Divine nature- Power and Lovingkindness. The psalmist has learned that these two are not opposed nor separate, but blend harmoniously in Gods nature, and are confluent in all His works. Power is softened and directed by Lovingkindness. Lovingkindness has as its instrument Omnipotence. The synthesis of these two is in the God whom men are invited to trust; and such trust can never be disappointed; for His Power and His Lovingkindness will cooperate to “render to a man according to his work.” The last word of the psalm adds the conception of Righteousness to those of Power and Lovingkindness. But the psalmist seems to have in view mainly one direction in which that rendering “to a man according to his work” is active-namely, in answering the trust which turns away from human power which is weakness, and from human love which may change and must die, to anchor itself on the might and tenderness of God. Such “work of faith” will not be in vain; for these twin attributes of Power and Love are pledged to requite it with security and peace.

Fuente: Expositors Bible Commentary