Seventh-day Adventist Bible CommentaryPsalms 62

Truly. Heb. ’ak, also meaning “only,” “surely.” ’Ak intensifies the force of the word or phrase to which it is attached. It occurs six times in this psalm (see vs. 2, 4, 5, 6, 9). In v. 1 ’ak emphasizes the phrase “upon God.” In the Hebrew the phrase thus translated immediately follows ’ak. The clause conveys the thought that the psalmist waits upon God only, to the exclusion of all others. Another illustration of the force of ’ak to intensify the meaning of what immediately follows is found in Ps. 39:5, 6, where, in the Hebrew, ’ak (translated “verily” or “surely”) occurs at the beginning of three successive lines, as compared with six here.

My soul. Used idiomatically for “I” (see on Ps. 16:10). Waiteth. Heb. dumiyyah, a noun, not a verb. The idea expressed is “silence,” “silent waiting,” or silent expectation (see Ps. 65:1). The psalmist’s mind is at rest with God. This calmness comes to him who leaves all in God’s hands. My salvation. See Ps. 35:3; 37:39.

Only. Heb. ’ak, “only,” “surely,” the second appearance of the word in this psalm (see on v. 1). Rock. Compare Ps. 18:2, 61:2. My salvation. The psalmist observes that not only does his salvation come from God (v. 1); God is his salvation. Greatly moved. See Ps. 37:24; Micah 7:8. Compare v. 6, where the psalmist, with still greater confidence, says that he will not be moved at all. This represents the triumph of faith.

Will ye imagine mischief? The Hebrew word used here occurs but once in the OT, and its meaning is somewhat obscure. Some believe that it is derived from the Heb. huth, to which they attribute the meaning “to shout at,” or “to attack.” Others derive it from the Heb. hathath, to which they assign the meaning “to speak incessantly,” or “to overwhelm with reproof.” In either case the psalmist is addressing a reproof to his enemies, because of their evil deeds or the words they have spoken against him. A man. The psalmist is evidently referring to himself. As a bowing wall. That is, a wall that bows out, or swells out, about to fall (see Isa. 30:13).

Only. Heb. ’ak, the third occurrence of the word (see on v. 1). The enemies have no other thought than to bring down the psalmist. Nothing would please them better. Selah. See p. 629.

Wait thou. In its first appearance the refrain expressed the psalmist’s resignation (see v. 1; see also Introduction to Ps. 62). Here, in its second appearance, it exhorts the psalmist to resign himself into God’s care. Only. Heb. ’ak, the fourth occurrence of the word (see on v. 1). Expectation. Compare v. 1. We may confidently look forward to ultimate, complete salvation. “He which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil. 1:6).

He only. See on v. 2. Heb. ’ak, the fifth occurrence of the word (see on v. 1).

Rock of my strength. See on Ps. 18:2; see also Ps. 9:9; 46:1; 94:22.

Ye people. The psalmist frequently includes the “people” in his expressions of hope. As used here, “people” may refer especially to those who did not forsake him in his hour of trouble (see 2 Sam. 17:2). But in its widest sense the term includes all persons in all circumstances who may hear the words of this psalm. Pour out. See Ps. 42:4; 142:2. Selah. See p. 629.

Surely. Heb. ’ak, the sixth occurrence of the word (see on v. 1); in this case ’ak intensifies “vanity.” Men of low degree. See on Ps. 49:2.

A lie. Unsubstantial, unworthy to be relied upon. To be laid in the balance. Literally, “to go up in the two balances.” When men, whether of high or of low degree, are placed in the balances, they are even lighter than vanity.

If riches increase. Even if riches increase naturally, without robbery or extortion, do not trust in them.

Once; twice. Compare Job 33:14; 40:5. Compare also the Ugaritic (see p. 618) phrase, “Two sacrifices Baal hates, three the Rider of the Clouds.”

Mercy. Heb. chesed, “divine love” (see Additional Note on Ps. 36). God is both a God of power and a God of love. Men need to know not only God’s power but also God’s steadfast love. “Power without Love is brutality, and Love without Power is weakness” (Perowne). According to his work. The psalm closes with a universal axiom. When a man is rewarded for well-doing, it is of God’s mercy, for no man of himself deserves a reward.