John Calvin Commentary Psalms 62:1

"My soul waiteth in silence for God only: From him [cometh] my salvation." — Psalms 62:1 (ASV)

Nevertheless, my soul is silent towards God. If the translation I have followed is adopted, the psalm is to be considered as beginning abruptly, in the usual style of impassioned compositions. We have an instance of this in Psalm 73, where the prophet, who had been agitated with doubts, as we will see in more detail later, suddenly brings his mind to a fixed decision and, by way of cutting off all further subject of debate, exclaims, Yet God is good to Israel. And so it is, I believe, in this psalm.

We know that the Lord’s people cannot always reach such a level of composure as to be entirely free from distraction. They would wish to receive the word of the Lord with submission and to be silent under His correcting hand; but inordinate affections will take possession of their minds and break in upon that peace which they might otherwise attain through the exercise of faith and resignation.

Hence the impatience we find in many—an impatience they express in the presence of God, and which causes them much trouble and disquietude. The Hebrew particle אך, ach, is often used in an exclusive sense and has been rendered by some as only; it is also employed in an affirmative sense and has been rendered as truly, or certainly. But to understand its full meaning, we must suppose that David felt an inward struggle and opposition, which he found it necessary to check.

Satan had raised a tumult in his affections and produced a degree of impatience in his mind, which he now curbs; and he expresses his resolution to be silent. The word implies a meek and submissive endurance of the cross. It expresses the opposite of that heat of spirit that would put us into a posture of resistance to God.

The silence intended is, in short, that composed submission of the believer, in which he acquiesces in the promises of God, gives place to His word, bows to His sovereignty, and suppresses every inward murmur of dissatisfaction. The Hebrew word דומיה, dumiyah, which I have rendered as is silent, some consider to be a noun; and it matters little which translation we adopt.

The particle אך, ach, in the second verse, I would render in the same way as in the first. The believer triumphs in one encounter with temptation only to enter upon another; and here David, who seemed to have emerged from his distress, shows that he still had to struggle with remaining difficulties.

We encounter the same particle at least six times throughout the psalm. This may also explain the many titles he applies to God, each of which is to be considered as a defense by which he would ward off the tempter's attacks.

The expression at the end of the verse, I shall not be greatly moved, implies his persuasion that he might be overtaken by afflictions (for he was well aware that he could claim no exemption from the common lot of humanity), but his conviction at the same time that these would not overwhelm him, through God's good help.

We will find him saying later, in these very words, I shall not fall; perhaps because he felt, as he progressed in prayer, that he had greater boldness in despising affliction. Or the expressions may be taken as synonymous in the two places.

The truth itself is unquestionable. The believer may be overthrown for a time; but as he is no sooner cast down than he is raised up again by God, he cannot properly be said to fall. He is supported by the Spirit of God and is therefore not truly prostrated and overcome.