Albert Barnes Commentary Psalms 62

Truly—Indeed; really. The state of mind indicated by this particle is that of one who had been seriously contemplating a subject, who had looked around on his own actual condition, who had taken an estimate of all his resources and all his means of reliance, and who had carefully examined his own state of mind to see what his real trust was and what his real feelings toward God were.

Having done all this, he at last breaks out with the expression: “My soul does sincerely confide in God. I have no other resource. I have no power to meet my foes, and I am sure—my inmost soul testifies—that my real trust is, where it ought to be, in God. I see nothing in myself on which to rely. I see so much crime, falsehood, and treachery in people that I cannot confide in them. I have had so much painful experience of their insincerity and baseness that I cannot rely on them. But I do see that in God which leads me to trust in Him, and I am sure that my heart truly does rely on Him.”

My soul waits upon God—Margin, is silent. The Septuagint asks, “Is not my soul subject to God?” So does the Latin Vulgate. Luther translates it, “My soul is still (calm) in God.” The Hebrew word—דומיה (dûmı̂yâh)—means “silence, quiet, rest,” and then, a silent expectation or hope.

The idea here is, “Truly toward God is the silent waiting of my soul.” That is: “In Him alone do I trust. There is calmness of mind. I have no apprehension as to what can happen. My mind is at peace, for I feel that all is in the hands of God, and that He is worthy of entire trust and confidence.”

This feeling is what exists when we have entrusted all to God; when, having entire confidence in His power, His goodness, His wisdom, and His mercy, we commit the whole case to Him as if it were no longer our own.

Such is the calmness, the peace, the quiet, and the silence of the soul when all is left with God. See the notes at Isaiah 26:3 and Philippians 4:6-7.

From him cometh my salvation—That is, my safety is from Him; my security is with Him. It is true, also, that all that is ever implied in this word salvation, whether pertaining to this life or the life to come, is derived from God.

He only is my rock ... - See the notes at Psalms 18:2.

I shall not be greatly moved - The word "greatly" here, or "much"—meaning, “I shall not be much moved”—implies that he did not anticipate perfect security from danger or calamity. He did not suppose that he would escape all disaster or trouble, but he felt that no great evil would befall him, that his most important interests were safe, and that he would ultimately be secure. He would be restored to his home and his throne, and would be favored with future peace and tranquility.

None of us can hope to escape calamity entirely in this life. It is enough if we can be assured that our great interests will ultimately be secured and that we will be safe at last in the heavenly world. Having that confidence, the soul can and should be calm; and we need fear little of what will occur in this world.

How long will you imagine mischief against a man? - The original word translated here as “imagine mischief,” from התת (hâthath), occurs only in this place. It means, according to Gesenius (Lexicon), to break in upon, to set upon, or to assail: “How long will you break in upon a man?” that is, set upon him. The Septuagint and the Latin Vulgate render it similarly. It does not refer to their merely forming harmful purposes against a man, but to their making assaults upon him, to their endeavoring to take his life or to destroy him. The address here is to David's enemies, and the language would apply well to the attempts made on his life by Absalom and his followers. The question here is “how long” they would continue to do this; how long they would show this determined purpose to take his life; whether they would never cease to persecute him in this way. They had already done it for a long time; they had shown great perseverance in this course of wickedness, and he asks whether it would never come to an end?

He does not specify who these persons were, but there is likely no great error in referring the description to Absalom and his adherents.

You shall be slain all of you - Professor Alexander translates this entire passage: “Will you murder (that is, seek to murder him) all of you (combined against a single person, who is consequently) like a wall inclined (or bent by violence), a fence (or hedge) crushed (broken down).” DeWette translates it substantially the same way. Those who interpret the passage this way give it an active meaning, implying that his enemies pressed upon him like a wall bent by violence, or a fence likely to fall on someone. The original word translated “you shall be slain,” tªraatsªchuw—תרצחוּ, t^erâts^echû—is in the active form (Piel) and cannot be rendered in the passive, as it is in our translation, without doing violence to its meaning.

However, the active form can still be retained, and a consistent meaning given to the whole passage without the forced interpretation applied to it in the translation by Professor Alexander. It is not natural to speak of enemies attacking a man in such a way that the man himself becomes like a falling wall or a tottering fence. The clear idea is that they themselves would be like a falling wall; that is, they would be defeated or disappointed in their purpose, just as a wall with no solid foundation tumbles to the ground. The meaning of the original may be expressed this way: “How long will you assail a man, that you may put him to death? All of you shall be as a bowing wall,” etc. That is, You will not accomplish your design; you will fail in your enterprise, just as a wall without strength falls to the ground.

As a bowing wall - This refers to a wall that bows out or swells out, a wall that may fall at any moment. See the notes at Isaiah 30:13.

And as a tottering fence - This means a fence that is ready to fall, one that has no firmness. So it would be with them. Their purposes would suddenly give way, just as a fence does when its posts have rotted off and there is nothing to support it.

They only consult to cast him down from his excellency — This is the object of all their counsels and plans. They aim at one high in rank — and their purpose, their sole purpose, is to bring him down. This would apply well to the case of David in the time of the rebellion of Absalom.

They delight in lies — In false pretenses; in secret plans of evil; in hypocritical assurances. This was particularly true of Absalom, who made use of these arts to seduce the people from allegiance to his father (2 Samuel 15:1–6).

They bless with their mouth, but they curse inwardly — They profess true attachment and zeal, but they are traitors at heart. See the notes on Psalm 28:3. This, too, would apply well to the conduct of Absalom and those associated with him.

My soul, wait thou only upon God - See the notes at (Psalms 62:1). There is, in the word used here, and rendered wait, the same idea of rest or repose which occurs in (Psalms 62:1). The meaning is, that he would commit the whole cause to God, and that his soul would thus be calm and without apprehension.

For my expectation is from him - In (Psalms 62:1), this is salvation. The idea here is, that all that he expected or hoped for must come from God. He did not rely on his fellow men; he did not rely on himself. God alone could deliver him, and he confidently believed that God would do it. Often are we in such circumstances that we feel that our only expectation - our only hope - is in God. All our strength fails; all our resources are exhausted; our fellow men cannot or will not aid us; our own efforts seem to be vain; our plans are frustrated, and we are confined to the conclusion that God alone can help us.

How often is this felt by a Christian parent in regard to the conversion of his children. All his own efforts seem to be vain; all that he says is powerless; his hopes, long-cherished, are disappointed; his very prayers seem not to be heard; and he is made to feel that his only hope is in God - a sovereign God - and that the whole case must be left in His hands. This state of mind, when it is fully reached, is often all that is necessary in order that our desires may be granted. It is desirable that this state of mind should be produced; and when it is produced, the prayer is answered.