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Psalms 62:1
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Martin Geehan
Hans R. Waldvogel
Major Ian Thomas
Basilea Schlink
Bill McLeodBasilea Schlink
Keith SimonsSummary
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- Keil-Delitzsch
- John Gill
- Matthew Henry
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Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The poet, although apparently irrecoverably lost, does not nevertheless despair, but opposes one thing to the tumultuous crowding in upon him of his many foes, viz., quiet calm submission - not, however, a fatalistic resignation, but that which gives up everything to God, whose hand (vid., Sa2 12:7-13) can be distinctly recognised and felt in what is now happening to him. אך (yea, only, nevertheless) is the language of faith, with which, in the face of all assault, established truths are confessed and confirmed; and with which, in the midst of all conflict, resolutions, that are made and are to be firmly kept, are deliberately and solemnly declared and affirmed. There is no necessity for regarding דּוּמיּה (not דּומיּה), which is always a substantive (not only in Psa 22:3; Psa 39:3, but also in this instance and in Psa 65:2), and which is related to דּוּמה, silence, Psa 94:17; Psa 115:17, just as עליליּה, Jer 32:19, is related to עלילה, as an accus. absol.: in silent submission (Hupfeld). Like תּפּלּה in Psa 109:4, it is a predicate: his soul is silent submission, i.e., altogether resigned to God without any purpose and action of its own. His salvation comes from God, yea, God Himself is his salvation, so that, while God is his God, he is even already in possession of salvation, and by virtue of it stands imperturbably firm. We see clearly from Psa 37:24, what the poet means by רבּה. He will not greatly, very much, particularly totter, i.e., not so that it should come to his falling and remaining down. רבּה is an adverb like רבּת, Psa 123:4, and הרבּה, Ecc 5:19. There is some difficulty about the ἅπαξ λεγομ. תּהותתוּ .לןדו (Psa 62:4). Abulwald, whom Parchon, Kimchi, and most others follow, compares the Arabic hatta 'l-rajul, the man brags; but this Arab. ht (intensive form htht) signifies only in a general way to speak fluently, smoothly and rapidly one word after another, which would give too poor an idea here. There is another Arab. htt (cogn. htk, proscindere) which has a meaning that is even better suited to this passage, and one which is still retained in the spoken language of Syria at the present day: hattani is equivalent to "he compromised me" (= hataka es-sitra ‛annı̂, he has pulled my veil down), dishonoured me before the world by speaking evil concerning me; whence in Damascus el-hettât is the appellation for a man who without any consideration insults a person before others, whether he be present or absent at the time. But this Arab. htt only occurs in Kal and with an accusative of the object. The words עד־אנה תהותתו על־אישׁ find their most satisfactory explanation in the Arab. hwwt in common use in Damascus at the present day, which is not used in Kal, but only in the intensive form. The Piel Arab. hwwt ‛lâ flân signifies to rush upon any one, viz., with a shout and raised fist in order to intimidate him. (Note: Neshwn and the Kms say: "hawwata and hajjata bi-fulân-in signifies to call out to any one in order to put him in terror (Arab. ṣâḥ bh);" "but in Syria," as Wetzstein goes on to say, "the verb does not occur as med. Jod, nor is hawwata there construed with Arab. b, but only with ‛lâ. A very ready phrase with the street boys in Damascus is Arab. l-'yy š' thwwt ‛lı̂, 'why dost thou threaten me?' ") From this הוּת, of which even the construction with Arab. ‛lâ, together with the intensive form is characteristic, we here read the Pil. הותת, which is not badly rendered by the lxx ἐπιτίθεσθε, Vulgate irruitis. In Psa 62:4 it is a question whether the reading תּרצּחוּ of the school of Tiberias or the Babylonian תּרצּחוּ is to be preferred. Certainly the latter; for the former (to be rendered, "may you" or "ye shall be broken in pieces, slain") produces a thought that is here introduced too early, and one that is inappropriate to the figures that follow. Standing as it still does under the regimen of עד־אנה, תרצחו is to be read as a Piel; and, as the following figures show, is to be taken, after Psa 42:11, in its primary signification contundere (root רץ). (Note: The reading of Ben-Asher תּרצּחוּ is followed by Aben-Ezra, Kimchi, and others, taking this form (which could not possibly be anything else) as Pual. The reading of Ben-Naphtali תּרצּחוּ is already assumed in B. Sanhedrin 119a. Besides these the reading תּרצּחוּ without Dag.) is also found, which cannot be taken as a resolved Piel, since the Metheg is wanting, but is to be read terotzchu, and is to be taken (as also the reading מלשׁני, Psa 101:5, and ויּחלקם, Ch1 23:6; Ch1 24:3) as Poal (vid., on Psa 94:20; Psa 109:10).) The sadness of the poet is reflected in the compressed, obscure, and peculiar character of the expression. אישׁ and כּלּכם (a single one-ye all) stand in contrast. כּקיר וגו, sicut parietem = similem parieti (cf. Psa 63:6), forms the object to תּרצּחוּ. The transmitted reading גּדר הדּחוּיה, although not incorrect in itself so far as the gender (Pro 24:31) and the article are concerned (Ges. 111, 2, a), must apparently be altered to גּדרה דחוּיה (Olshausen and others) in accordance with the parallel member of the verse, since both גּדרה and גּדר are words that can be used of every kind of surrounding or enclosure. To them David seems like a bent, overhanging wall, like a wall of masonry that has received the thrust that must ultimately cause its fall; and yet they rush in upon him, and all together they pursue against the one man their work of destruction and ruin. Hence he asks, with an indignation that has a somewhat sarcastic tinge about it, how long this never-satiated self-satisfying of their lust of destruction is meant to last. Their determination (יעץ as in Isa 14:24) is clear. It aims only or entirely (אך, here tantummodo, prorsus) at thrusting down from his high position, that is to say from the throne, viz., him, the man at whom they are always rushing (להדּיח = להדּיחו). No means are too base for them in the accomplishment of their object, not even the mask of the hypocrite. The clauses which assume a future form of expression are, logically at least, subordinate clauses (EW. 341, b). The Old Testament language allows itself a change of number like בּפיו instead of בּפיהם, even to the very extreme, in the hurry of emotional utterance. The singular is distributive in this instance: suo quisque ore, like לו in Isa 2:20, ממּנּו, Isa 5:23, cf. Isa 30:22, Zac 14:12. The pointing יקללוּ follows the rule of יהללו, Psa 22:27, ירננו, Psa 149:5, and the like (to which the only exceptions are הנני, חקקי, רננת).
John Gill Bible Commentary
Truly my soul waiteth upon God,.... In the use of means, for answers of prayer, for performance of promises, and for deliverance from enemies, and out of every trouble: or "is silent" (e), as the Targum; not as to prayer, but as to murmuring; patiently and quietly waiting for salvation until the Lord's time come to give it; being "subject" to him, as the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions; resigned to his will, and patient under his afflicting hand: it denotes a quiet, patient, waiting on the Lord, and not merely bodily exercise in outward ordinances; but an inward frame of spirit, a soul waiting on the Lord, and that in truth and reality, in opposition to mere form and show; and with constancy "waiteth", and "only" (f) on him, as the same particle is rendered in Psa 62:2; and so Aben Ezra here; from him cometh my salvation; both temporal, spiritual, and eternal, and not from any creature; the consideration of which makes the mind quiet and easy under afflictive provide uses: the contrivance of everlasting salvation is from the Father, the impetration of it from the Son, and the application of it from the Spirit. (e) "silet", Pagninus, Munster, Cocceius; "silens", Montanus, Tigurine version; so the Targum. (f) "tantum", Pagninus, Montanus, Musculus; "tantummodo", Junius & Tremellius, Schmidt.
Matthew Henry Bible Commentary
In these verses we have, I. David's profession of dependence upon God, and upon him only, for all good (Psa 62:1): Truly my soul waiteth upon God. Nevertheless (so some) 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 waits upon God" (or is silent to God, as the word is), "Says nothing against what he does, but quietly expects what he will do." We are in the way both of duty and comfort when our souls wait upon God, when we cheerfully refer ourselves, and the disposal of all our affairs, to his will and 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. Is not my soul subject go God? So the Septuagint. So it, certainly so it ought to be; our wills must be melted into his will. My soul has respect to God, for from him cometh my salvation. He doubts not but his salvation will come, though now he was threatened and in danger, and he expects it to come from God, and from him only; for in vain is it hoped for from hills and mountains, Jer 3:23; Psa 121:1, Psa 121:2. "From him I know it will come, and therefore on him will I patiently wait till it does come, for his time is the best time." We may apply it to our eternal salvation, which is called the salvation of God (Psa 50:23); from him it comes; he prepared it for us, he prepares us for it, and preserves us to it, and therefore let our souls wait on him, to be conducted through this world to that eternal salvation, in such way as he thinks fit. II. The ground and reason of this dependence (Psa 62:2): He only is my rock and my salvation; he is my defence. 1. "He has been so many a time; in him I have found shelter, and strength, and succour. He has by his grace supported me and borne me up under my troubles, and by his providence defended me from the insults of my enemies and delivered me out of the troubles into which I was plunged; and therefore I trust he will deliver me," Co2 1:10. 2. "He only can be my rock and my salvation. Creatures are insufficient; they are nothing without him, and therefore I will look above them to him." 3. "He has by covenant undertaken to be so. Even he that is the rock of ages is my rock; he that is the God of salvation is my salvation; he that is the Most High is my high place; and therefore I have all the reason in the world to confide in him." III. The improvement he makes of his confidence in God. 1. Trusting in God, his heart is fixed. "If God is my strength and mighty delivered, I shall not be greatly moved (that is, I shall not be undone and ruined); I may be shocked, but I shall not be sunk." Or, "I shall not be much disturbed and disquieted in my own breast. I may be put into some fright, but I shall not be afraid with any amazement, nor so as to be put out of the possession of my own soul. I may be perplexed, but not in despair," Co2 4:8. This hope in God will be an anchor of the soul, sure and stedfast. 2. His enemies are slighted, and all their attempts against him looked upon by him with contempt, Psa 62:3, Psa 62:4. If God be for us, we need not fear what man can do against us, though ever so mighty and malicious. He here, (1.) Gives a character of his enemies: They imagine mischief, design it with a great deal of the serpent's venom and contrive it with a great deal of the serpent's subtlety, and this against a man, one of their own kind, against one single man, that is not an equal match for them, for they are many; they continued their malicious persecution though Providence had often defeated their mischievous designs. "How long will you do it? Will you never be convinced of your error? Will your malice never have spent itself?" They are unanimous in their consultations to cast an excellent man down from his excellency, to draw an honest man from his integrity, to entangle him in sin, which is the only thing that can effectually cast us down from our excellency, to thrust a man, whom God has exalted, down from his dignity, and so to fight against God. Envy was at the bottom of their malice; they were grieved at David's advancement, and therefore plotted, by diminishing his character and blackening that (which was casting him down from his excellency) to hinder his preferment. In order to this they calumniate him, and love to hear such bad characters given of him and such bad reports raised and spread concerning him as they themselves know to be false: They delight in lies. And as they make no conscience of lying concerning him, to do him a mischief, so they make no conscience of lying to him, to conceal the mischief they design, and accomplish it the more effectually: They bless with their mouth (they compliment David to his face), but they curse inwardly; in their hearts they wish him all mischief, and privately they are plotting against him and in their cabals carrying on some evil design or other, by which they hope to ruin him. It is dangerous putting our trust in men who are thus false; but God is faithful. (2.) He reads their doom, pronounces a sentence of death upon them, not as a king, but as a prophet: You shall be slain all of you, by the righteous judgments of God. Saul and his servants were slain by the Philistines on Mount Gilboa, according to this prediction. Those who seek the ruin of God's chosen are but preparing ruin for themselves. God's church is built upon a rock which will stand, but those that fight against it, and its patrons and protectors, shall be as a bowing wall and a tottering fence, which, having a rotten foundation, sinks with its own weight, falls of a sudden, and buries those in the ruins of it that put themselves under the shadow and shelter of it. David, having put his confidence in God, thus foresees the overthrow of his enemies, and, in effect, sets them at defiance and bids them do their worst. 3. He is himself encouraged to continue waiting upon God (Psa 62:5-7): My soul, wait thou only upon God. Note, 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. We have found it good to wait upon God, and therefore should charge our souls, and even charm them, into such a constant dependence upon him as may make us always easy. He had said (Psa 62:1), From him cometh my salvation; he says (Psa 62:5), My expectation is from him. His salvation was the principal matter of his expectation; let him have that from God, and he expects no more. His salvation being from God, all his other expectations are from him. "If God will save my soul, as to every thing else let him do what he pleases with me, and I will acquiesce in his disposals, knowing they shall all turn to my salvation," Phi 1:19. He repeats (Psa 62:6) what he had said concerning God (Psa 62:2), as one that was not only assured of it, but greatly pleased with it, and that dwelt much upon it in his thoughts: He only is my rock and my salvation; he is my defence, I know he is; but there he adds, I shall not be greatly moved, here, I shall not be moved at all. Note, The more faith is acted the more active it is. Crescit eundo - It grows by being exercised. The more we meditate upon God's attributes and promises, and our own experience, the more ground we get of our fears, which, like Haman, when they begin to fall, shall fall before us, and we shall be kept in perfect peace, Isa 26:3. And, as David's faith in God advances to an unshaken stayedness, so his joy in God improves itself into a holy triumph (Psa 62:7): In God is my salvation and my glory. Where our salvation is there our glory is; for what is our salvation but the glory to be revealed, the eternal weight of glory? And there our glorying must be. In God let us boast all the day long. "The rock of my strength (that is, my strong rock, on which I build my hopes and stay myself) and my refuge, to which I flee for shelter when I am pursued, is in God, and in him only. I have no other to flee to, no other to trust to; the more I think of it the better satisfied I am in the choice I have made." Thus does he delight himself in the Lord, and then ride upon the high places of the earth, Isa 58:14.
Tyndale Open Study Notes
Ps 62 This psalm expresses confidence in the king and offers prayer for him. The king rests in God despite his difficulties. Although his deceptive and powerful adversaries push hard against him, he remains undaunted. He encourages himself and his people to trust in God and to see their human adversaries from God’s perspective, where they appear frail, fleeting, and deceptive (62:9). 62:title Jeduthun: See 1 Chr 25:1; also in Pss 39 and 77.
Psalms 62:1
Waiting on God
1In God alone my soul finds rest; my salvation comes from Him. 2He alone is my rock and my salvation. He is my fortress; I will never be shaken.
- Scripture
- Sermons
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Jude: Last Days - Balaam 1
By Martin Geehan1.7K44:50BalaamPSA 62:1MAT 26:301PE 2:9In this sermon, the pastor discusses the importance of love and compatibility in a marriage. He emphasizes the need for both partners to be born again and to deeply love each other. The pastor also highlights the significance of being interested in the same things, particularly the things of the Spirit of God. He references the story of Balaam and how God used his wickedness to serve His purposes. The pastor concludes by marveling at God's ability to use even the wickedness of man to bring about redemption through the sacrifice of Jesus on the cross.
Their Strength Is to Sit Still
By Hans R. Waldvogel1.5K27:11Waiting On GodPSA 37:7PSA 46:10PSA 62:1ISA 30:15MAT 6:25PHP 4:6HEB 4:10In this sermon, the speaker emphasizes the importance of relying on God's guidance and power in our lives. He highlights that God orchestrates every joy and trial we experience and wants us to trust Him fully. The speaker warns against trying to accomplish things in our own strength, as it leads to dissipation of power and ineffective results. Instead, he encourages us to wait upon the Lord and seek His direction, knowing that without Him, we can do nothing.
Die Isaac - Live to God
By Major Ian Thomas1.3K39:22Self-LifePSA 23:2PSA 62:1PSA 116:7ISA 32:17MAT 6:33MAT 11:28In this sermon, the speaker expresses gratitude for the attendees and the Lord Jesus for the fruitful week they have had. The sermon begins with a recapitulation of the principles and lessons that God has been teaching them. The speaker then moves on to a timely word of warning, emphasizing the importance of staying close to God and relying on His adequacy in every situation. The sermon concludes with a reference to the story of Abraham and Isaac, highlighting the importance of obeying God's instructions and trusting in His provision.
Attacking Our Fear
By Basilea Schlink1.0K04:30Radio ShowPSA 62:1PSA 138:7PRO 3:5MAT 6:33LUK 21:26In this sermon, Basilia Schlink addresses the prevalent emotion of fear in our times. She emphasizes that conquering fear is a matter of practice, specifically the practice of dedication and faith. Schlink shares her personal experience of being a fearful person and how God showed her a therapy for overcoming fear. She encourages listeners to practice turning to God immediately when fear arises, holding onto His promises and meditating on His word. Schlink concludes by reminding listeners to trust in God's faithfulness and to seek His help and guidance in times of trouble.
The Mightiest Prayer in the Bible
By Bill McLeod72735:53PrayerPSA 62:1In this sermon, the speaker focuses on the story of Jacob from the Bible. Jacob was in a desperate situation with no way out, but he chose to rely on God alone. He wrestled with an angel of God in prayer all night, refusing to let go until he received a blessing. Through this encounter, Jacob's name and character were transformed, and he became a world-renowned evangelist, leading many people to Christ. The speaker emphasizes the importance of spending time studying the word of God to understand His ways and encourages listeners to seek a personal encounter with God through prayer.
Sources of Power
By Basilea Schlink62204:35Radio Show1KI 19:12PSA 46:10PSA 62:1ISA 30:15MRK 1:35JHN 15:4JAS 1:22In this sermon, Basilia Schlink emphasizes the importance of quiet and solitude in order to hear and obey the voice of God. She highlights how the noise and distractions of the world can drown out God's voice, and how Satan uses these distractions to prevent people from listening to God. Schlink encourages listeners to actively seek times of stillness and solitude with the Lord, as it is in these moments that God can speak and deepen our relationship with Him. She concludes by emphasizing that communion with the living God is the greatest blessing that can be obtained through seeking stillness and solitude.
(How to Understand the Kjv Bible) 26 Psalm 62
By Keith Simons5725:26KJV BibleTrust in GodDivine ProtectionPSA 62:1Keith Simons teaches on Psalm 62, emphasizing David's unwavering trust in God during his trials, particularly when faced with the rebellion of his son Absalom. David expresses a calm reliance on God as his rock and salvation, encouraging others to pour out their hearts to God and trust Him at all times. The psalm contrasts the fleeting nature of human power and riches with the enduring strength and mercy of God, reminding believers that true safety and hope come from Him alone. Simons highlights the importance of waiting on God and recognizing His ultimate authority over all situations.
The Necessity of Waiting on God
By Phil Beach Jr.511:16:20Waiting On GodLove for GodPSA 25:5PSA 37:7PSA 40:1PSA 62:1ISA 30:18LAM 3:25MIC 7:7HAB 2:3JHN 14:211CO 2:9Phil Beach Jr. emphasizes the importance of waiting on God, urging the congregation to cultivate a posture of stillness and silence in His presence. He highlights that true waiting is not about presenting our agendas to God but about allowing Him to speak and reveal Himself to us. Through various scriptures, he illustrates that waiting is an expression of love for God and a necessary discipline for spiritual growth. The sermon calls for a collective commitment to waiting on the Lord, encouraging families to engage in this practice together. Ultimately, Beach Jr. reassures that in waiting, we will experience God's grace and revelation in profound ways.
God, of Thy Goodness, Give Me Thyself;-Only in Thee I Have All
By Julian of Norwich0PSA 36:7PSA 62:1MAT 11:28COL 1:171JN 4:16Julian of Norwich preaches about a spiritual vision where she sees God's homely loving nature, portraying Him as everything good and comforting, like clothing that wraps us in tender love. She reflects on a hazel-nut-sized object representing all of creation, emphasizing God's love as the sustaining force behind all things. Julian highlights the importance of recognizing the littleness of earthly things and seeking ultimate rest and bliss in God, who desires for us to find our rest in Him alone.
Salvation Is of the Lord
By C.H. Spurgeon0Dependence On GodDivine SovereigntyPSA 62:1JHN 15:5EPH 2:1PHP 1:6C.H. Spurgeon emphasizes that salvation is entirely the work of God, who quickens and sustains the soul. He asserts that all spiritual life, grace, and strength come from the Lord, and any goodness in us is a result of His work. Spurgeon highlights that our actions, whether in prayer or resisting sin, are empowered by God, and without Him, we can do nothing. He reminds us that our growth in knowledge and sanctification is through the Holy Spirit, and ultimately, all we need is found in God alone. The core message is that 'Salvation is of the Lord,' underscoring our dependence on Him for every aspect of our spiritual lives.
The Lord My Rest
By Octavius Winslow0Rest in ChristPersonal Relationship with JesusPSA 62:1ISA 53:5JER 50:6MAT 6:34MAT 11:28JHN 14:27ROM 8:1PHP 4:7HEB 4:91PE 5:7Octavius Winslow emphasizes the profound rest found in Jesus, urging weary souls to recognize Him as their true resting-place. He highlights the importance of understanding Jesus not just as a concept but as a personal Savior who invites us to come to Him directly for comfort and assurance. Winslow warns against the tendency to forget this resting-place, reminding believers that true rest encompasses forgiveness, justification, and sanctification through Christ. He encourages the faithful to embrace the fullness of what Jesus offers, assuring them that in Him lies all they need for peace and solace. Ultimately, the sermon calls for a deep, personal connection with Jesus as the source of rest for the weary soul.
A Closed Mouth and Silent Heart
By A.W. Tozer0Listening to GodSilence in PrayerPSA 39:3PSA 46:10PSA 62:1PRO 17:28ECC 3:7ISA 30:15LAM 3:26MAT 6:61TH 5:17JAS 1:19A.W. Tozer emphasizes the importance of silence and a closed mouth in prayer, arguing that true communion with God transcends mere requests for personal gain. He reflects on Psalm 39:3, illustrating that a hot heart often arises from a quiet spirit, and that listening is essential before speaking. Tozer warns against the tendency of modern prayer to focus on what we can 'get' from God, urging believers to seek a deeper union with Him. He concludes with a personal prayer for the discipline of silence before God, recognizing its necessity for spiritual growth.
"Be Still and Know"
By A.W. Tozer0Silence and StillnessPrayerEXO 14:14PSA 46:10PSA 62:1ISA 30:15LAM 3:26HAB 2:20MAT 6:6MRK 1:351TH 5:17JAS 4:8A.W. Tozer emphasizes the importance of prayer beyond mere requests, arguing that true prayer is about entering into a deep union with God. He warns against the tendency to treat prayer as a means to 'get' what we want, suggesting that the highest form of prayer transcends requests and leads to profound spiritual experiences. Tozer highlights the necessity of silence in prayer, encouraging Christians to embrace stillness to hear the voice of God. He cites the psalmist's call to 'Be still and know' as a vital practice for spiritual growth and understanding. Ultimately, Tozer calls for a deeper, more contemplative approach to prayer that fosters a closer relationship with the Eternal God.
Drowning in the Sea of Self
By Chip Brogden0PSA 62:1PRO 3:5MAT 18:3JHN 5:30ROM 13:14Chip Brogden emphasizes the importance of coming to the end of ourselves in order to fully surrender to Christ, drawing a parallel to a drowning man who must stop struggling before he can be saved. He highlights the need to trust in God's plan, even when we cannot see beyond the present moment, and to give up our own efforts to save ourselves. By committing our lives to God and embracing a childlike dependence on Him, we can experience true peace and trust in His guidance.
Alone With God
By A.W. Tozer0Spiritual PreparationSolitudeEXO 14:14PSA 46:10PSA 62:1ISA 30:15MAT 6:6MAT 14:23MRK 1:35LUK 5:16JHN 6:3JAS 4:8A.W. Tozer emphasizes the necessity of solitude with God, illustrating how Jesus withdrew to a mountainside to be alone with His disciples before performing miracles. He argues that true spiritual learning often requires moments of silence and inactivity, away from the distractions of others. Tozer suggests that our religious activities should be preceded by a time of aloneness to be spiritually charged and prepared for action. He highlights that Jesus was ready for the people because He had taken the time to meditate and connect with God. The sermon encourages believers to seek quiet moments with God to be filled with His Spirit before engaging with the world.
Listening to God Before We Speak for Him
By A.W. Tozer0Listening to GodThe Power of Silence1KI 19:12PSA 39:2PSA 46:10PSA 62:1PRO 17:28ECC 3:7ISA 30:15HAB 2:1MAT 6:6JAS 1:19A.W. Tozer emphasizes the importance of silence and listening to God before speaking on His behalf. He reflects on how true understanding and revelation come from a quiet heart, as exemplified by David's experience of musing in silence before speaking. Tozer suggests that many Christians would benefit from taking time to be still and listen for God's voice, which can lead to profound spiritual healing and insight. He warns that a busy mouth often hinders the heart from receiving divine truth. Ultimately, he calls for a return to the practice of silence to deepen our relationship with God.
Healing Silence
By A.W. Tozer0SilenceSolitude1KI 19:12PSA 46:10PSA 62:1ISA 30:15HAB 2:20MAT 6:6MAT 14:23MRK 6:46LUK 5:16JHN 10:27A.W. Tozer emphasizes the profound importance of silence and solitude in our spiritual lives, drawing on the example of Jesus who often withdrew to pray in silence. He critiques the modern evangelical tendency to fill life with noise, which reflects immaturity and a lack of understanding of the healing power of quietness before God. Tozer urges believers to seek the discipline of solitude, allowing their souls to be refreshed and renewed in the presence of the Father. He calls for a commitment to mastering this practice, regardless of life's busyness, to truly experience God's presence.
Silence and Solitude
By Donald S. Whitney01KI 19:11PSA 62:1HAB 2:20MAT 4:1MRK 6:31LUK 4:42LUK 6:12GAL 1:17JAS 1:19Donald S. Whitney preaches on the importance of silence and solitude in the Christian life, drawing examples from Moses, the Apostle Paul, and Jesus Christ. He emphasizes the need for balance between engaging with others for God-given responsibilities and withdrawing into disciplines of silence and solitude to hear the voice of God better, express worship, demonstrate faith, be restored physically and spiritually, seek God's will, and learn control of the tongue.
Peace From Wearying Labor
By Mary Wilder Tileston0JOB 12:21PSA 62:1MAT 11:28JHN 15:5PHP 4:7Mary Wilder Tileston emphasizes the importance of maintaining unbroken communion with God to experience peace, rest, and joy in our lives. She highlights the need to focus on giving perfect satisfaction to God rather than just getting through a great deal of work. Tileston encourages seeking fulfillment, peace, and rest in God's abiding joy, lifting our souls above worldly distractions to find solace in His presence.
The Disciple's Rest
By John Henry Jowett0PSA 23:2PSA 37:7PSA 46:10PSA 62:1ISA 26:3MAT 11:282CO 12:9PHP 4:7HEB 4:9John Henry Jowett preaches on the invitation of Jesus to come to Him for rest, emphasizing that this rest is a gift of grace, not earned through toil or culture. He explains that while the rest is immediate, it is also a continuous discovery as we learn from Jesus. Jowett highlights the importance of the Church embracing a restful disposition in the midst of the world's restlessness, urging believers to find strength and assurance in the restful realization of the Lord's presence and the wealth and power of their allies in grace and circumstances.
Waiting for the Spirit.
By Andrew Murray0Waiting On GodThe Holy SpiritPSA 37:7PSA 62:1ISA 40:31LAM 3:25JHN 7:38ACT 1:4ROM 8:261CO 3:16GAL 5:25EPH 3:16Andrew Murray emphasizes the importance of waiting for the Holy Spirit as a vital aspect of the Christian life. He draws from the experiences of Old Testament saints who waited upon God, illustrating that this waiting is not passive but an active posture of dependence and expectation for the Spirit's work in our lives. Murray explains that the Holy Spirit is not a possession to be controlled but a Master to guide us, and that believers must cultivate a heart of waiting to fully experience the Spirit's power and presence. He encourages believers to acknowledge the indwelling Spirit, ask for His workings, and maintain a disposition of waiting in their daily lives. Ultimately, Murray reassures that the promise of the Father is sure, and waiting on God is essential for receiving the fullness of the Spirit.
The Rest and the Rest-Giver
By Horatius Bonar0Rest in ChristDivine CompassionPSA 62:1ISA 55:1MAT 11:28LUK 11:46JHN 4:14JHN 6:35HEB 4:9Horatius Bonar emphasizes the compassionate invitation of Jesus to the weary and burdened, highlighting that it is not mere human sympathy but the divine love of God reaching out to offer true rest. He addresses the inhabitants of Galilee, who were deemed the least deserving, yet are called to receive this gift of rest, which is freely given and cannot be earned. Bonar explains that this rest is specifically for those who are weary from any form of toil or burden, and it is obtained by coming directly to Christ. He stresses that this rest is a gift from Christ, meant for all who recognize their need for it, and that it is accessible through a personal relationship with Him. The sermon concludes with a call to action, urging the weary to accept Christ's invitation to find rest in Him.
Humility
By Norman Grubb0PSA 62:1MAT 11:28PHP 2:51PE 5:6Norman Grubb reflects on the importance of finding rest in Jesus, using Matthew 11:28 as a guiding text. He emphasizes the dual nature of rest: the first being the rest of sins forgiven and the second involving taking up the yoke of service with Jesus. Grubb highlights the significance of learning from Jesus, who is meek and lowly in heart, as the key to finding true rest for our souls.
God's Gentle Whisper
By A.W. Tozer0SilencePrayerUnion with GodEXO 14:141KI 19:12PSA 46:10PSA 62:1ISA 30:15MAT 6:6LUK 5:16JHN 15:4PHP 4:6JAS 4:8A.W. Tozer emphasizes the importance of silence and stillness in learning profound truths about God, contrasting it with the lessons learned in the chaos of life. He argues that while prayer often focuses on requests and obtaining things from God, the highest form of prayer is about entering into a deep union with God, transcending mere requests. Tozer highlights that true understanding and connection with God come from moments of quiet reflection and being still, as encouraged by the psalmist. This deeper communion with God is far more significant than any miraculous answers to prayer.
Beliefs
By Norman Grubb0EXO 33:14PSA 62:1ISA 26:3MAT 11:28HEB 4:10Norman Grubb emphasizes the importance of entering into God's rest, highlighting that true rest is found in ceasing from our own works and allowing God to work through us. He points out that many physical ailments and struggles can be traced back to unresolved spiritual turmoil and a lack of entering into God's rest. Grubb explains that God, as a never-ending worker, operates from a place of absolute rest, and works that stem from this rest are sustainable and fruitful, unlike those driven by restlessness. He encourages believers to experience a life where they do not grow weary, as God's life works through them and impacts others.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The poet, although apparently irrecoverably lost, does not nevertheless despair, but opposes one thing to the tumultuous crowding in upon him of his many foes, viz., quiet calm submission - not, however, a fatalistic resignation, but that which gives up everything to God, whose hand (vid., Sa2 12:7-13) can be distinctly recognised and felt in what is now happening to him. אך (yea, only, nevertheless) is the language of faith, with which, in the face of all assault, established truths are confessed and confirmed; and with which, in the midst of all conflict, resolutions, that are made and are to be firmly kept, are deliberately and solemnly declared and affirmed. There is no necessity for regarding דּוּמיּה (not דּומיּה), which is always a substantive (not only in Psa 22:3; Psa 39:3, but also in this instance and in Psa 65:2), and which is related to דּוּמה, silence, Psa 94:17; Psa 115:17, just as עליליּה, Jer 32:19, is related to עלילה, as an accus. absol.: in silent submission (Hupfeld). Like תּפּלּה in Psa 109:4, it is a predicate: his soul is silent submission, i.e., altogether resigned to God without any purpose and action of its own. His salvation comes from God, yea, God Himself is his salvation, so that, while God is his God, he is even already in possession of salvation, and by virtue of it stands imperturbably firm. We see clearly from Psa 37:24, what the poet means by רבּה. He will not greatly, very much, particularly totter, i.e., not so that it should come to his falling and remaining down. רבּה is an adverb like רבּת, Psa 123:4, and הרבּה, Ecc 5:19. There is some difficulty about the ἅπαξ λεγομ. תּהותתוּ .לןדו (Psa 62:4). Abulwald, whom Parchon, Kimchi, and most others follow, compares the Arabic hatta 'l-rajul, the man brags; but this Arab. ht (intensive form htht) signifies only in a general way to speak fluently, smoothly and rapidly one word after another, which would give too poor an idea here. There is another Arab. htt (cogn. htk, proscindere) which has a meaning that is even better suited to this passage, and one which is still retained in the spoken language of Syria at the present day: hattani is equivalent to "he compromised me" (= hataka es-sitra ‛annı̂, he has pulled my veil down), dishonoured me before the world by speaking evil concerning me; whence in Damascus el-hettât is the appellation for a man who without any consideration insults a person before others, whether he be present or absent at the time. But this Arab. htt only occurs in Kal and with an accusative of the object. The words עד־אנה תהותתו על־אישׁ find their most satisfactory explanation in the Arab. hwwt in common use in Damascus at the present day, which is not used in Kal, but only in the intensive form. The Piel Arab. hwwt ‛lâ flân signifies to rush upon any one, viz., with a shout and raised fist in order to intimidate him. (Note: Neshwn and the Kms say: "hawwata and hajjata bi-fulân-in signifies to call out to any one in order to put him in terror (Arab. ṣâḥ bh);" "but in Syria," as Wetzstein goes on to say, "the verb does not occur as med. Jod, nor is hawwata there construed with Arab. b, but only with ‛lâ. A very ready phrase with the street boys in Damascus is Arab. l-'yy š' thwwt ‛lı̂, 'why dost thou threaten me?' ") From this הוּת, of which even the construction with Arab. ‛lâ, together with the intensive form is characteristic, we here read the Pil. הותת, which is not badly rendered by the lxx ἐπιτίθεσθε, Vulgate irruitis. In Psa 62:4 it is a question whether the reading תּרצּחוּ of the school of Tiberias or the Babylonian תּרצּחוּ is to be preferred. Certainly the latter; for the former (to be rendered, "may you" or "ye shall be broken in pieces, slain") produces a thought that is here introduced too early, and one that is inappropriate to the figures that follow. Standing as it still does under the regimen of עד־אנה, תרצחו is to be read as a Piel; and, as the following figures show, is to be taken, after Psa 42:11, in its primary signification contundere (root רץ). (Note: The reading of Ben-Asher תּרצּחוּ is followed by Aben-Ezra, Kimchi, and others, taking this form (which could not possibly be anything else) as Pual. The reading of Ben-Naphtali תּרצּחוּ is already assumed in B. Sanhedrin 119a. Besides these the reading תּרצּחוּ without Dag.) is also found, which cannot be taken as a resolved Piel, since the Metheg is wanting, but is to be read terotzchu, and is to be taken (as also the reading מלשׁני, Psa 101:5, and ויּחלקם, Ch1 23:6; Ch1 24:3) as Poal (vid., on Psa 94:20; Psa 109:10).) The sadness of the poet is reflected in the compressed, obscure, and peculiar character of the expression. אישׁ and כּלּכם (a single one-ye all) stand in contrast. כּקיר וגו, sicut parietem = similem parieti (cf. Psa 63:6), forms the object to תּרצּחוּ. The transmitted reading גּדר הדּחוּיה, although not incorrect in itself so far as the gender (Pro 24:31) and the article are concerned (Ges. 111, 2, a), must apparently be altered to גּדרה דחוּיה (Olshausen and others) in accordance with the parallel member of the verse, since both גּדרה and גּדר are words that can be used of every kind of surrounding or enclosure. To them David seems like a bent, overhanging wall, like a wall of masonry that has received the thrust that must ultimately cause its fall; and yet they rush in upon him, and all together they pursue against the one man their work of destruction and ruin. Hence he asks, with an indignation that has a somewhat sarcastic tinge about it, how long this never-satiated self-satisfying of their lust of destruction is meant to last. Their determination (יעץ as in Isa 14:24) is clear. It aims only or entirely (אך, here tantummodo, prorsus) at thrusting down from his high position, that is to say from the throne, viz., him, the man at whom they are always rushing (להדּיח = להדּיחו). No means are too base for them in the accomplishment of their object, not even the mask of the hypocrite. The clauses which assume a future form of expression are, logically at least, subordinate clauses (EW. 341, b). The Old Testament language allows itself a change of number like בּפיו instead of בּפיהם, even to the very extreme, in the hurry of emotional utterance. The singular is distributive in this instance: suo quisque ore, like לו in Isa 2:20, ממּנּו, Isa 5:23, cf. Isa 30:22, Zac 14:12. The pointing יקללוּ follows the rule of יהללו, Psa 22:27, ירננו, Psa 149:5, and the like (to which the only exceptions are הנני, חקקי, רננת).
John Gill Bible Commentary
Truly my soul waiteth upon God,.... In the use of means, for answers of prayer, for performance of promises, and for deliverance from enemies, and out of every trouble: or "is silent" (e), as the Targum; not as to prayer, but as to murmuring; patiently and quietly waiting for salvation until the Lord's time come to give it; being "subject" to him, as the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions; resigned to his will, and patient under his afflicting hand: it denotes a quiet, patient, waiting on the Lord, and not merely bodily exercise in outward ordinances; but an inward frame of spirit, a soul waiting on the Lord, and that in truth and reality, in opposition to mere form and show; and with constancy "waiteth", and "only" (f) on him, as the same particle is rendered in Psa 62:2; and so Aben Ezra here; from him cometh my salvation; both temporal, spiritual, and eternal, and not from any creature; the consideration of which makes the mind quiet and easy under afflictive provide uses: the contrivance of everlasting salvation is from the Father, the impetration of it from the Son, and the application of it from the Spirit. (e) "silet", Pagninus, Munster, Cocceius; "silens", Montanus, Tigurine version; so the Targum. (f) "tantum", Pagninus, Montanus, Musculus; "tantummodo", Junius & Tremellius, Schmidt.
Matthew Henry Bible Commentary
In these verses we have, I. David's profession of dependence upon God, and upon him only, for all good (Psa 62:1): Truly my soul waiteth upon God. Nevertheless (so some) 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 waits upon God" (or is silent to God, as the word is), "Says nothing against what he does, but quietly expects what he will do." We are in the way both of duty and comfort when our souls wait upon God, when we cheerfully refer ourselves, and the disposal of all our affairs, to his will and 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. Is not my soul subject go God? So the Septuagint. So it, certainly so it ought to be; our wills must be melted into his will. My soul has respect to God, for from him cometh my salvation. He doubts not but his salvation will come, though now he was threatened and in danger, and he expects it to come from God, and from him only; for in vain is it hoped for from hills and mountains, Jer 3:23; Psa 121:1, Psa 121:2. "From him I know it will come, and therefore on him will I patiently wait till it does come, for his time is the best time." We may apply it to our eternal salvation, which is called the salvation of God (Psa 50:23); from him it comes; he prepared it for us, he prepares us for it, and preserves us to it, and therefore let our souls wait on him, to be conducted through this world to that eternal salvation, in such way as he thinks fit. II. The ground and reason of this dependence (Psa 62:2): He only is my rock and my salvation; he is my defence. 1. "He has been so many a time; in him I have found shelter, and strength, and succour. He has by his grace supported me and borne me up under my troubles, and by his providence defended me from the insults of my enemies and delivered me out of the troubles into which I was plunged; and therefore I trust he will deliver me," Co2 1:10. 2. "He only can be my rock and my salvation. Creatures are insufficient; they are nothing without him, and therefore I will look above them to him." 3. "He has by covenant undertaken to be so. Even he that is the rock of ages is my rock; he that is the God of salvation is my salvation; he that is the Most High is my high place; and therefore I have all the reason in the world to confide in him." III. The improvement he makes of his confidence in God. 1. Trusting in God, his heart is fixed. "If God is my strength and mighty delivered, I shall not be greatly moved (that is, I shall not be undone and ruined); I may be shocked, but I shall not be sunk." Or, "I shall not be much disturbed and disquieted in my own breast. I may be put into some fright, but I shall not be afraid with any amazement, nor so as to be put out of the possession of my own soul. I may be perplexed, but not in despair," Co2 4:8. This hope in God will be an anchor of the soul, sure and stedfast. 2. His enemies are slighted, and all their attempts against him looked upon by him with contempt, Psa 62:3, Psa 62:4. If God be for us, we need not fear what man can do against us, though ever so mighty and malicious. He here, (1.) Gives a character of his enemies: They imagine mischief, design it with a great deal of the serpent's venom and contrive it with a great deal of the serpent's subtlety, and this against a man, one of their own kind, against one single man, that is not an equal match for them, for they are many; they continued their malicious persecution though Providence had often defeated their mischievous designs. "How long will you do it? Will you never be convinced of your error? Will your malice never have spent itself?" They are unanimous in their consultations to cast an excellent man down from his excellency, to draw an honest man from his integrity, to entangle him in sin, which is the only thing that can effectually cast us down from our excellency, to thrust a man, whom God has exalted, down from his dignity, and so to fight against God. Envy was at the bottom of their malice; they were grieved at David's advancement, and therefore plotted, by diminishing his character and blackening that (which was casting him down from his excellency) to hinder his preferment. In order to this they calumniate him, and love to hear such bad characters given of him and such bad reports raised and spread concerning him as they themselves know to be false: They delight in lies. And as they make no conscience of lying concerning him, to do him a mischief, so they make no conscience of lying to him, to conceal the mischief they design, and accomplish it the more effectually: They bless with their mouth (they compliment David to his face), but they curse inwardly; in their hearts they wish him all mischief, and privately they are plotting against him and in their cabals carrying on some evil design or other, by which they hope to ruin him. It is dangerous putting our trust in men who are thus false; but God is faithful. (2.) He reads their doom, pronounces a sentence of death upon them, not as a king, but as a prophet: You shall be slain all of you, by the righteous judgments of God. Saul and his servants were slain by the Philistines on Mount Gilboa, according to this prediction. Those who seek the ruin of God's chosen are but preparing ruin for themselves. God's church is built upon a rock which will stand, but those that fight against it, and its patrons and protectors, shall be as a bowing wall and a tottering fence, which, having a rotten foundation, sinks with its own weight, falls of a sudden, and buries those in the ruins of it that put themselves under the shadow and shelter of it. David, having put his confidence in God, thus foresees the overthrow of his enemies, and, in effect, sets them at defiance and bids them do their worst. 3. He is himself encouraged to continue waiting upon God (Psa 62:5-7): My soul, wait thou only upon God. Note, 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. We have found it good to wait upon God, and therefore should charge our souls, and even charm them, into such a constant dependence upon him as may make us always easy. He had said (Psa 62:1), From him cometh my salvation; he says (Psa 62:5), My expectation is from him. His salvation was the principal matter of his expectation; let him have that from God, and he expects no more. His salvation being from God, all his other expectations are from him. "If God will save my soul, as to every thing else let him do what he pleases with me, and I will acquiesce in his disposals, knowing they shall all turn to my salvation," Phi 1:19. He repeats (Psa 62:6) what he had said concerning God (Psa 62:2), as one that was not only assured of it, but greatly pleased with it, and that dwelt much upon it in his thoughts: He only is my rock and my salvation; he is my defence, I know he is; but there he adds, I shall not be greatly moved, here, I shall not be moved at all. Note, The more faith is acted the more active it is. Crescit eundo - It grows by being exercised. The more we meditate upon God's attributes and promises, and our own experience, the more ground we get of our fears, which, like Haman, when they begin to fall, shall fall before us, and we shall be kept in perfect peace, Isa 26:3. And, as David's faith in God advances to an unshaken stayedness, so his joy in God improves itself into a holy triumph (Psa 62:7): In God is my salvation and my glory. Where our salvation is there our glory is; for what is our salvation but the glory to be revealed, the eternal weight of glory? And there our glorying must be. In God let us boast all the day long. "The rock of my strength (that is, my strong rock, on which I build my hopes and stay myself) and my refuge, to which I flee for shelter when I am pursued, is in God, and in him only. I have no other to flee to, no other to trust to; the more I think of it the better satisfied I am in the choice I have made." Thus does he delight himself in the Lord, and then ride upon the high places of the earth, Isa 58:14.
Tyndale Open Study Notes
Ps 62 This psalm expresses confidence in the king and offers prayer for him. The king rests in God despite his difficulties. Although his deceptive and powerful adversaries push hard against him, he remains undaunted. He encourages himself and his people to trust in God and to see their human adversaries from God’s perspective, where they appear frail, fleeting, and deceptive (62:9). 62:title Jeduthun: See 1 Chr 25:1; also in Pss 39 and 77.