Psalms 90

Psalms 90:2

Introduction

Now that the series of “Mikhtam” psalms of David (Psalms 56-60) has ended, with Psalms 61 a series of psalms begins that look back to the period of the great tribulation (Psalms 61-68).

Cry Out to God

For “for the choir director” (Psalms 61:1a) see at Psalms 4:1.

It is a psalm that should be accompanied with “a stringed instrument”. See at Psalms 4:1.

For “[a Psalm] of David” see at Psalms 3:1.

David is in distress (Psalms 61:1b). He is on the run from the enemy. The enemy is approaching. He cries out to God to hear his cry and to give heed to his prayer. It is not stated who the enemy is. Nor is it said what the enmity is about. It is not about the nature of the distress, but about its effect in the heart of the God-fearing.

David, who in this psalm also expresses the feelings of the believing remnant in the end time, is far from the sanctuary, far from the delight of blessing, at “the end of the earth” (Psalms 61:2; cf. Psalms 42:2; 6). Nowhere does he see a solution to his distress. The pressure of the enemy, of the need, becomes too great for him. His “heart is faint”. He is exhausted and he begins to despair of life. But although he is far from the place where God dwells, he still trusts in Him. Therefore, he cries out to God from this place.

In his trust in God, he asks that God lead him “to the rock that is higher than” himself and that he could never climb in his own strength. He would like God to bring him to the top of the rock so that he will be out of reach of his pursuers. If he is thus brought to safety by God, there is no enemy who can do anything to him anymore (cf. Isaiah 33:16). After all, for God, enemies and threatening circumstances mean nothing.

It is about the contrast between God and the circumstances, not about the contrast between the believer and the circumstances. It is like the ten spies who saw themselves as locusts in the eyes of the adversaries who were like giants to them (Numbers 13:28; 33). They forgot that they were not to compare themselves to the giants, but to compare the giants to God. And what did those giants mean at all in the eyes of God Almighty? The walls seemed as high as heaven. But what do those walls mean for faith? By faith they fall.

Therefore, David no longer looks to the enemies, but to God and wants to be with Him. In the end time, the faithful remnant will also look this way. For the Rock is none other than God Himself (Psalms 18:2; 2 Samuel 22:32). With Him, that Rock, that is Christ (1 Corinthians 10:4b), his fainting heart will find rest and restoration of strength. Perhaps he has thought of the words God once spoke to Moses: “Behold, there is a place by Me, and you shall stand [there] on the rock” (Exodus 33:21).

Psalms 90:3

Introduction

Now that the series of “Mikhtam” psalms of David (Psalms 56-60) has ended, with Psalms 61 a series of psalms begins that look back to the period of the great tribulation (Psalms 61-68).

Cry Out to God

For “for the choir director” (Psalms 61:1a) see at Psalms 4:1.

It is a psalm that should be accompanied with “a stringed instrument”. See at Psalms 4:1.

For “[a Psalm] of David” see at Psalms 3:1.

David is in distress (Psalms 61:1b). He is on the run from the enemy. The enemy is approaching. He cries out to God to hear his cry and to give heed to his prayer. It is not stated who the enemy is. Nor is it said what the enmity is about. It is not about the nature of the distress, but about its effect in the heart of the God-fearing.

David, who in this psalm also expresses the feelings of the believing remnant in the end time, is far from the sanctuary, far from the delight of blessing, at “the end of the earth” (Psalms 61:2; cf. Psalms 42:2; 6). Nowhere does he see a solution to his distress. The pressure of the enemy, of the need, becomes too great for him. His “heart is faint”. He is exhausted and he begins to despair of life. But although he is far from the place where God dwells, he still trusts in Him. Therefore, he cries out to God from this place.

In his trust in God, he asks that God lead him “to the rock that is higher than” himself and that he could never climb in his own strength. He would like God to bring him to the top of the rock so that he will be out of reach of his pursuers. If he is thus brought to safety by God, there is no enemy who can do anything to him anymore (cf. Isaiah 33:16). After all, for God, enemies and threatening circumstances mean nothing.

It is about the contrast between God and the circumstances, not about the contrast between the believer and the circumstances. It is like the ten spies who saw themselves as locusts in the eyes of the adversaries who were like giants to them (Numbers 13:28; 33). They forgot that they were not to compare themselves to the giants, but to compare the giants to God. And what did those giants mean at all in the eyes of God Almighty? The walls seemed as high as heaven. But what do those walls mean for faith? By faith they fall.

Therefore, David no longer looks to the enemies, but to God and wants to be with Him. In the end time, the faithful remnant will also look this way. For the Rock is none other than God Himself (Psalms 18:2; 2 Samuel 22:32). With Him, that Rock, that is Christ (1 Corinthians 10:4b), his fainting heart will find rest and restoration of strength. Perhaps he has thought of the words God once spoke to Moses: “Behold, there is a place by Me, and you shall stand [there] on the rock” (Exodus 33:21).

Psalms 90:4

God Is a Refuge

God has been a refuge to him before, “a tower of strength against the enemy” (Psalms 61:3; Proverbs 18:10). This is what the believing remnant will say in the great tribulation. They know how God used to stand up for His people again and again (cf. Isaiah 25:4). This past acting of God in favor of His people gives them the confidence that God will also act in favor of them in their distress. They know that God will save them.

Then David confidently says that he will dwell “forever” in God’s tent (Psalms 61:4). Here he speaks from the presence of the Rock upon which he stands in faith. He trusts that he will be in the tent of God, which here is the tabernacle, the place where the LORD wants to meet with His people.

God’s tent speaks of hidden dealings or fellowship with Him (cf. Psalms 27:5b). Although David is physically distant from God’s dwelling place, he knows that he is on the rock and that the tent is his constant abode. There he also enjoys protection, of which the wings speak (cf. Psalms 57:1b; Psalms 36:7; Psalms 91:4), from the God of Israel.

David knows that God has heard his vows (Psalms 61:5; cf. Psalms 50:14-15). He has made them in his distress and lets God know that he has not forgotten them. David, in making a vow, is a picture of the Lord Jesus, Who made the vow to God to do His will (Hebrews 10:7; Psalms 40:7-8). He did not make His vow subject to any condition, but made it out of love and devotion to His God.

The Messiah perfectly feared God’s Name and perfectly fulfilled His vow. As a reward for that, He received the inheritance that God gives to all those who fear His Name. Moreover, He also acquired the right to the inheritance through His work on the cross (Revelation 5:1-10). All who fear God will receive the inheritance because He accomplished the work on the cross for them. As a result, they have also become heirs (Ephesians 1:10-11; Ephesians 3:6).

Psalms 90:5

God Is a Refuge

God has been a refuge to him before, “a tower of strength against the enemy” (Psalms 61:3; Proverbs 18:10). This is what the believing remnant will say in the great tribulation. They know how God used to stand up for His people again and again (cf. Isaiah 25:4). This past acting of God in favor of His people gives them the confidence that God will also act in favor of them in their distress. They know that God will save them.

Then David confidently says that he will dwell “forever” in God’s tent (Psalms 61:4). Here he speaks from the presence of the Rock upon which he stands in faith. He trusts that he will be in the tent of God, which here is the tabernacle, the place where the LORD wants to meet with His people.

God’s tent speaks of hidden dealings or fellowship with Him (cf. Psalms 27:5b). Although David is physically distant from God’s dwelling place, he knows that he is on the rock and that the tent is his constant abode. There he also enjoys protection, of which the wings speak (cf. Psalms 57:1b; Psalms 36:7; Psalms 91:4), from the God of Israel.

David knows that God has heard his vows (Psalms 61:5; cf. Psalms 50:14-15). He has made them in his distress and lets God know that he has not forgotten them. David, in making a vow, is a picture of the Lord Jesus, Who made the vow to God to do His will (Hebrews 10:7; Psalms 40:7-8). He did not make His vow subject to any condition, but made it out of love and devotion to His God.

The Messiah perfectly feared God’s Name and perfectly fulfilled His vow. As a reward for that, He received the inheritance that God gives to all those who fear His Name. Moreover, He also acquired the right to the inheritance through His work on the cross (Revelation 5:1-10). All who fear God will receive the inheritance because He accomplished the work on the cross for them. As a result, they have also become heirs (Ephesians 1:10-11; Ephesians 3:6).

Psalms 90:6

God Is a Refuge

God has been a refuge to him before, “a tower of strength against the enemy” (Psalms 61:3; Proverbs 18:10). This is what the believing remnant will say in the great tribulation. They know how God used to stand up for His people again and again (cf. Isaiah 25:4). This past acting of God in favor of His people gives them the confidence that God will also act in favor of them in their distress. They know that God will save them.

Then David confidently says that he will dwell “forever” in God’s tent (Psalms 61:4). Here he speaks from the presence of the Rock upon which he stands in faith. He trusts that he will be in the tent of God, which here is the tabernacle, the place where the LORD wants to meet with His people.

God’s tent speaks of hidden dealings or fellowship with Him (cf. Psalms 27:5b). Although David is physically distant from God’s dwelling place, he knows that he is on the rock and that the tent is his constant abode. There he also enjoys protection, of which the wings speak (cf. Psalms 57:1b; Psalms 36:7; Psalms 91:4), from the God of Israel.

David knows that God has heard his vows (Psalms 61:5; cf. Psalms 50:14-15). He has made them in his distress and lets God know that he has not forgotten them. David, in making a vow, is a picture of the Lord Jesus, Who made the vow to God to do His will (Hebrews 10:7; Psalms 40:7-8). He did not make His vow subject to any condition, but made it out of love and devotion to His God.

The Messiah perfectly feared God’s Name and perfectly fulfilled His vow. As a reward for that, He received the inheritance that God gives to all those who fear His Name. Moreover, He also acquired the right to the inheritance through His work on the cross (Revelation 5:1-10). All who fear God will receive the inheritance because He accomplished the work on the cross for them. As a result, they have also become heirs (Ephesians 1:10-11; Ephesians 3:6).

Psalms 90:7

The King Sits Enthroned Forever

David is not primarily asking for himself to prolong the king’s life (Psalms 61:6). He is thinking primarily of God’s King, the Messiah, the Son of David, to Whom this prophetically points.

Here we have the key to trust in God: it is trust in the Messiah. His years never end, but continue as from generation to generation. These are the years added to Him by virtue of His work on the cross and given to Him in the resurrection (Isaiah 53:10). These years have no end; they continue unceasingly (Hebrews 1:10-12). This is the fulfillment of “forever” of Psalms 61:4 as a result of the “lovingkindness and truth” of God in Psalms 61:7. “Prolong the king’s life” also means that David’s posterity will be preserved, which is the Lord Jesus and all who belong to Him (cf. Psalms 132:11-12).

His reign also lasts forever, “He will abide [or: sit enthroned] before God forever“ (Psalms 61:7; cf. Luke 1:32-33; Daniel 2:44). Never has a king sat on a throne forever, not even David. This can only be said of the Lord Jesus. He reigns forever “before God”. Upon Him God always looks down in favor.

The guarantee of this lies in the “lovingkindness and truth” of God, which He appoints for His King, that is, on the basis of the covenant faithfulness of God, which is based on the blood of the new covenant. “Loyalty and truth preserve the king” (Proverbs 20:28a). He exhibits these features in His government and is thereby protected. The people will have no cause to rebel against Him, but will gladly submit to His authority.

His performance in lovingkindness “upholds his throne” (Proverbs 20:28b). This is quite different from the thrones of the world which are often founded on tyranny and oppression. These attributes are the foundation of the Messiah’s throne. By acting in lovingkindness and truth, His throne will remain established. When He appears as King, they will be perfectly manifested in His government, making His throne steadfast.

Psalms 90:8

The King Sits Enthroned Forever

David is not primarily asking for himself to prolong the king’s life (Psalms 61:6). He is thinking primarily of God’s King, the Messiah, the Son of David, to Whom this prophetically points.

Here we have the key to trust in God: it is trust in the Messiah. His years never end, but continue as from generation to generation. These are the years added to Him by virtue of His work on the cross and given to Him in the resurrection (Isaiah 53:10). These years have no end; they continue unceasingly (Hebrews 1:10-12). This is the fulfillment of “forever” of Psalms 61:4 as a result of the “lovingkindness and truth” of God in Psalms 61:7. “Prolong the king’s life” also means that David’s posterity will be preserved, which is the Lord Jesus and all who belong to Him (cf. Psalms 132:11-12).

His reign also lasts forever, “He will abide [or: sit enthroned] before God forever“ (Psalms 61:7; cf. Luke 1:32-33; Daniel 2:44). Never has a king sat on a throne forever, not even David. This can only be said of the Lord Jesus. He reigns forever “before God”. Upon Him God always looks down in favor.

The guarantee of this lies in the “lovingkindness and truth” of God, which He appoints for His King, that is, on the basis of the covenant faithfulness of God, which is based on the blood of the new covenant. “Loyalty and truth preserve the king” (Proverbs 20:28a). He exhibits these features in His government and is thereby protected. The people will have no cause to rebel against Him, but will gladly submit to His authority.

His performance in lovingkindness “upholds his throne” (Proverbs 20:28b). This is quite different from the thrones of the world which are often founded on tyranny and oppression. These attributes are the foundation of the Messiah’s throne. By acting in lovingkindness and truth, His throne will remain established. When He appears as King, they will be perfectly manifested in His government, making His throne steadfast.

Psalms 90:9

Singing Praise Forever

Suddenly the psalm here changes to the I-form. Now it turns out that the psalmist and the king for whom he prayed are one and the same Person. The psalm ends with the promise of the King of God, the Messiah, that He will sing psalms for God’s Name forever. Every day of His reign, “day by day”, He will do God’s will in His government. He will return the kingdom to God after a perfect reign of a thousand years (1 Corinthians 15:24). What a joy that reign must be to the heart of God!

Every single day of that thousand years is reigned, just as God wants it to be. His will is done, “on earth as it is in heaven” (Matthew 6:10). And it is done by Him Who has said, “Behold, I have come … to do Your will, O God” (Hebrews 10:7). He has demonstrated this throughout His life. The climax is His work on the cross. There He laid the foundation for the whole will of God. He executes it, also in the establishment of the realm of peace and His government during that time.

We too will not passively spend eternity. We will spend eternity giving Him praise, thanks and worship, singing the new song: “Worthy is the Lamb that was slain to receive …” (Revelation 5:12).

Psalms 90:11

Introduction

The subject of this psalm is waiting for God. It is not wait and see, but expect. It is putting one’s trust in God, and to do so in the strongest terms. The psalm is written in the first person singular, which means that it is a personal psalm. That is why it is one of the favorite psalms of many believers of all times.

Expectation implies dependence based on the understanding that we can do nothing without Him. It also implies trust in faith that God’s time is the best time and therefore we wait for Him and expect it from Him. It is trusting in Him that He will certainly come and in the right time, way and place. Through this, perseverance also gets a perfect work in us (James 1:4).

The core of the psalm is found in Psalms 62:8, where the people are exhorted to follow the example of the psalmist. This exhortation also applies to us, as well as to the faithful remnant.

Rest in God

For “for the choir director” (Psalms 62:1a) see at Psalms 4:1.

It is a psalm “according to Jeduthun”. Jeduthun is the man appointed by David to prophesy with lyres, harps and cymbals to praise the LORD (1 Chronicles 16:41-42; 1 Chronicles 25:1; 3; 6). Jeduthun means “choir of praise”. See further at Psalms 39:1.

For “a Psalm of David” see at Psalms 3:1.

The word “only” in Psalms 62:1b, used by David, or the God-fearing, can also be translated with “sure”. He uses similar words six times in this psalm, in Hebrew each time at the beginning of a verse (Psalms 62:1b; 2; 4; 5; 6; 9). Four times it characterizes the saints and twice the wicked.

The first “only” or “sure” is spoken by him in relation to his trust in God. Here he testifies to the certainty of his soul’s silence or rest for God, in His presence. This rest is in God only and in no one else. This rest marks Christ during His life on earth. He has rest in His God and the way that God has determined for Him. Much in this psalm we recognize in the life of the Lord Jesus.

The certainty that the psalm breathes comes from a heart that has a free intercourse with God. The soul is “in silence”, or comes to rest, “for God”, that is in His presence. This silence and rest, this trustful waiting for God, comes forth from knowing that from God is his salvation (cf. Isaiah 26:3; Isaiah 30:15).

This is not passive, but active. It is not ‘navel-gazing’, but a conscious being in God’s presence in trustful waiting for what He is going to do and that whatever He does is always good. It is a silent surrender in which no personal initiative is present. It is the silence of inner rest after the struggle in Psalms 42 and Psalms 43 (Psalms 42:5; 11; Psalms 43:5). What remains is God only. On the mountain of transfiguration, the disciples see “no one except Jesus Himself alone” (Matthew 17:8). And Paul testifies: “To me, to live is Christ” (Philippians 1:21a).

To be in silence for God means to be focused on God in the peaceful awareness that salvation is “His”. It is the inner peace through the consciousness of God’s nearness. It is the rest of a weaned child with its mother (Psalms 131:2). Salvation means deliverance from affliction and bringing into the blessing. This refers both to present situations and to the final blessing in the realm of peace. That situation is brought about by Christ. Faith therefore looks upward for deliverance from a situation of distress in the present. Faith also looks forward, to the future, for the final deliverance from all distress and the bringing into the blessing of the realm of peace.

In the previous psalm, David asked God to lead him to the rock (Psalms 61:2). Here he is on the rock (Psalms 62:2). There he sees, as it were, the glory of God (Exodus 33:21-22). God is his rock. As a result, he is sure of his salvation in view of the future. He will reach it. In view of the present, God is his “stronghold“ because of the adversaries that are still around.

Because of all this, he can say: “I shall not be greatly shaken.”. In Hebrew it says he shall not be shaken ‘much’, that is, he will not be shaken to death. Because of the presence of enemies, he is not yet free from all danger. Nor is he yet completely free from their influence. Further down in the psalm (Psalms 62:6) he expresses the assurance that he shall not be shaken at all. Here he is still mindful that circumstances may still cause him to be shaken. However, he immediately adds that this being shaken shall “not be greatly”, indicating that he will not fall badly.

Psalms 90:12

Introduction

The subject of this psalm is waiting for God. It is not wait and see, but expect. It is putting one’s trust in God, and to do so in the strongest terms. The psalm is written in the first person singular, which means that it is a personal psalm. That is why it is one of the favorite psalms of many believers of all times.

Expectation implies dependence based on the understanding that we can do nothing without Him. It also implies trust in faith that God’s time is the best time and therefore we wait for Him and expect it from Him. It is trusting in Him that He will certainly come and in the right time, way and place. Through this, perseverance also gets a perfect work in us (James 1:4).

The core of the psalm is found in Psalms 62:8, where the people are exhorted to follow the example of the psalmist. This exhortation also applies to us, as well as to the faithful remnant.

Rest in God

For “for the choir director” (Psalms 62:1a) see at Psalms 4:1.

It is a psalm “according to Jeduthun”. Jeduthun is the man appointed by David to prophesy with lyres, harps and cymbals to praise the LORD (1 Chronicles 16:41-42; 1 Chronicles 25:1; 3; 6). Jeduthun means “choir of praise”. See further at Psalms 39:1.

For “a Psalm of David” see at Psalms 3:1.

The word “only” in Psalms 62:1b, used by David, or the God-fearing, can also be translated with “sure”. He uses similar words six times in this psalm, in Hebrew each time at the beginning of a verse (Psalms 62:1b; 2; 4; 5; 6; 9). Four times it characterizes the saints and twice the wicked.

The first “only” or “sure” is spoken by him in relation to his trust in God. Here he testifies to the certainty of his soul’s silence or rest for God, in His presence. This rest is in God only and in no one else. This rest marks Christ during His life on earth. He has rest in His God and the way that God has determined for Him. Much in this psalm we recognize in the life of the Lord Jesus.

The certainty that the psalm breathes comes from a heart that has a free intercourse with God. The soul is “in silence”, or comes to rest, “for God”, that is in His presence. This silence and rest, this trustful waiting for God, comes forth from knowing that from God is his salvation (cf. Isaiah 26:3; Isaiah 30:15).

This is not passive, but active. It is not ‘navel-gazing’, but a conscious being in God’s presence in trustful waiting for what He is going to do and that whatever He does is always good. It is a silent surrender in which no personal initiative is present. It is the silence of inner rest after the struggle in Psalms 42 and Psalms 43 (Psalms 42:5; 11; Psalms 43:5). What remains is God only. On the mountain of transfiguration, the disciples see “no one except Jesus Himself alone” (Matthew 17:8). And Paul testifies: “To me, to live is Christ” (Philippians 1:21a).

To be in silence for God means to be focused on God in the peaceful awareness that salvation is “His”. It is the inner peace through the consciousness of God’s nearness. It is the rest of a weaned child with its mother (Psalms 131:2). Salvation means deliverance from affliction and bringing into the blessing. This refers both to present situations and to the final blessing in the realm of peace. That situation is brought about by Christ. Faith therefore looks upward for deliverance from a situation of distress in the present. Faith also looks forward, to the future, for the final deliverance from all distress and the bringing into the blessing of the realm of peace.

In the previous psalm, David asked God to lead him to the rock (Psalms 61:2). Here he is on the rock (Psalms 62:2). There he sees, as it were, the glory of God (Exodus 33:21-22). God is his rock. As a result, he is sure of his salvation in view of the future. He will reach it. In view of the present, God is his “stronghold“ because of the adversaries that are still around.

Because of all this, he can say: “I shall not be greatly shaken.”. In Hebrew it says he shall not be shaken ‘much’, that is, he will not be shaken to death. Because of the presence of enemies, he is not yet free from all danger. Nor is he yet completely free from their influence. Further down in the psalm (Psalms 62:6) he expresses the assurance that he shall not be shaken at all. Here he is still mindful that circumstances may still cause him to be shaken. However, he immediately adds that this being shaken shall “not be greatly”, indicating that he will not fall badly.

Psalms 90:13

Devisers of Evil

What is described in these two verses of the devisers of evil, the Lord Jesus experienced in the fullest way. He is the “man” (Psalms 62:3) Whom they assailed constantly. We should not be surprised if the world also hates us (1 John 3:13). The world hated the Lord Jesus (John 7:7a) and therefore will also hate us (John 17:14). The believing remnant in the future will also experience this.

Against the Lord Jesus there have been constant deliberations to thrust Him down from His high position. With David, his kingship is the high position from which they want to thrust him down. With the Lord Jesus it is His perfectly pure, sinless conduct and His perfect words, by which they have been brought into the light. That light they hated (John 7:7) and so they sought to thrust him down from his high position (Luke 4:29).

The question “how long” here is not the sigh of someone burdened by enmity. It is the expression of one who is in silence for God. From God’s presence he asks the assailants how long they think they can go on doing it. It is not a fearful, but an almost challenging question: “How long do you think you can continue with your senseless assails?

The enemies think they are strong and will achieve their goal. But David knows the reality and holds it out to them that they will all be killed. They may seem strong as a wall and a fence, but David sees that they are “like a leaning wall” and “like a tottering fence”. The impression of their strength is pretense. Soon they will topple and collapse (cf. Isaiah 30:12-14).

The assailants of the God-fearing are counseling “only” or “sure” – there is no doubt about this – how they will thrust him down from his high position (Psalms 62:4). This concerns David in his high position as king. It is nothing but foolish deliberations that are bound to fail.

They look only at his position. They are blind to the fact that his “high position”, and that of every God-fearing person, is the high position of the rock. That rock is God. The very idea of trying to thrust him down from that is ludicrous. The application for us is that the devil wants to try to deprive us of our heavenly position in Christ. That is also a foolish attempt. He cannot take that away from us because it is anchored in Christ. What he does succeed in doing sometimes is to deprive us of the peace and enjoyment of our heavenly position.

They like to lie, “they delight in falsehood”. It is not about lying, it is about lying about God. Lying is their nature. They are true children of their father, the devil, who is “a liar and the father of lies” (John 8:44). Therefore, when they “bless with their mouths”, they are in reality lying, for “inwardly they curse”. Besides being liars, they are also hypocrites who in their hearts hate the believers. They do not wish the believers good, but evil.

Psalms 90:14

Devisers of Evil

What is described in these two verses of the devisers of evil, the Lord Jesus experienced in the fullest way. He is the “man” (Psalms 62:3) Whom they assailed constantly. We should not be surprised if the world also hates us (1 John 3:13). The world hated the Lord Jesus (John 7:7a) and therefore will also hate us (John 17:14). The believing remnant in the future will also experience this.

Against the Lord Jesus there have been constant deliberations to thrust Him down from His high position. With David, his kingship is the high position from which they want to thrust him down. With the Lord Jesus it is His perfectly pure, sinless conduct and His perfect words, by which they have been brought into the light. That light they hated (John 7:7) and so they sought to thrust him down from his high position (Luke 4:29).

The question “how long” here is not the sigh of someone burdened by enmity. It is the expression of one who is in silence for God. From God’s presence he asks the assailants how long they think they can go on doing it. It is not a fearful, but an almost challenging question: “How long do you think you can continue with your senseless assails?

The enemies think they are strong and will achieve their goal. But David knows the reality and holds it out to them that they will all be killed. They may seem strong as a wall and a fence, but David sees that they are “like a leaning wall” and “like a tottering fence”. The impression of their strength is pretense. Soon they will topple and collapse (cf. Isaiah 30:12-14).

The assailants of the God-fearing are counseling “only” or “sure” – there is no doubt about this – how they will thrust him down from his high position (Psalms 62:4). This concerns David in his high position as king. It is nothing but foolish deliberations that are bound to fail.

They look only at his position. They are blind to the fact that his “high position”, and that of every God-fearing person, is the high position of the rock. That rock is God. The very idea of trying to thrust him down from that is ludicrous. The application for us is that the devil wants to try to deprive us of our heavenly position in Christ. That is also a foolish attempt. He cannot take that away from us because it is anchored in Christ. What he does succeed in doing sometimes is to deprive us of the peace and enjoyment of our heavenly position.

They like to lie, “they delight in falsehood”. It is not about lying, it is about lying about God. Lying is their nature. They are true children of their father, the devil, who is “a liar and the father of lies” (John 8:44). Therefore, when they “bless with their mouths”, they are in reality lying, for “inwardly they curse”. Besides being liars, they are also hypocrites who in their hearts hate the believers. They do not wish the believers good, but evil.

Psalms 90:15

Trust in God

The confrontation with the assailants (Psalms 62:3-4) forces David to say to his soul, to himself, to “wait in silence for God only” (Psalms 62:5). David uses this powerful word “only” or “sure” for the fourth time. This is stronger than what he says in Psalms 62:1b. It shows a growing confidence in God, as we also see in Psalms 62:6b. This in turn leads to encouraging others to put their trust in God as well (Psalms 62:8).

David does not bring the assailant before God, but himself. He tells himself that his expectation is from God only. Everything in him is directed toward God in the confidence that he and his future are in God’s hand. In doing so, he silences the opponents, as well as any potentially emerging doubt in his soul.

With another powerful “only” or “sure” (Psalms 62:6), he adds what God is to him. God is his unshakable “rock”, his present and future “salvation” and his impregnable “stronghold”. When he thus says Who God is to him, he comes to the statement: “I shall not be shaken.” As already mentioned, we see here a growing trust in God. A few verses back he spoke of “not be greatly shaken” (Psalms 62:2). Now he says with certainty “I shall not be shaken”. This growing in certainty will also be found in the believing remnant in the end time.

This growing certainty is also reflected in what David has “in God” (Psalms 62:7). Here it is no longer so much about Who God is to him, but Who God Himself is. When he says that his “salvation” and his “glory” rest on God, the emphasis is not on his own salvation and his own glory, but on God. His salvation, honor, glory, or position have their origin and meaning in God. They are in Him and have value only because of that.

The same is true of his “rock” and his “refuge”. The emphasis is not on their usefulness to him – and that usefulness is great! – but on God, in Whom these things are present. Neither his protection nor his safety are in the foreground anymore, but God in Whom these things are found.

God is always what David says of Him here. God uses the various circumstances in which His own may be to reveal more and more of Himself. He wants to focus our eye beyond redemption or through redemption on Himself. All His actions in our favor must bring us to admire His Person and not the actions themselves.

When the eye is thus fixed on God, the believer bears witness of this to encourage others to trust God in this same way (Psalms 62:8). In what David says here, we hear the Messiah speaking, inviting the people, the remnant, to also trust in God and to do so “at all times”. It is about constant trust and that in all circumstances, of prosperity and of adversity. If we believe that He is perfect in His ways, we will not wish to do anything without Him.

This does not mean that there are no more exercises and trials. Waiting for God also does not mean that we do not need to cry out to Him. It is precisely because there is trust in God that the exhortation to pour out their hearts before Him follows. Everything that is in the heart may be said to Him. God’s answer to this is that He gives His peace in the heart (Philippians 4:6-7). Whether He gives what we ask for, and at what time He gives it, we will leave to Him if we remember that He is full of goodness and love for those who wait for Him.

Christ poured out His heart for God throughout His life. We see this every time we read in the Gospels that He is in prayer. He is prayer (Psalms 109:4b). We see this particularly in the Gospel according to Luke where He is presented as the perfect Man. We find Him there eight times in prayer (Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18; 29; Luke 11:1; Luke 22:41; Luke 23:34a). The seventh prayer, the one in Gethsemane, is very impressive. There He pours out His heart before God because it is full with the work that He will accomplish on the cross of Calvary where He will be made sin.

Then He says not only “my refuge is in God” (Psalms 62:7), but “God is a refuge for us”. By the word “us” He connects Himself with the remnant. He does the same when He lets Himself be baptized and says: “In this way it is fitting for us [He and John the baptist] to fulfill all righteousness” (Matthew 3:15).

Psalms 90:16

Trust in God

The confrontation with the assailants (Psalms 62:3-4) forces David to say to his soul, to himself, to “wait in silence for God only” (Psalms 62:5). David uses this powerful word “only” or “sure” for the fourth time. This is stronger than what he says in Psalms 62:1b. It shows a growing confidence in God, as we also see in Psalms 62:6b. This in turn leads to encouraging others to put their trust in God as well (Psalms 62:8).

David does not bring the assailant before God, but himself. He tells himself that his expectation is from God only. Everything in him is directed toward God in the confidence that he and his future are in God’s hand. In doing so, he silences the opponents, as well as any potentially emerging doubt in his soul.

With another powerful “only” or “sure” (Psalms 62:6), he adds what God is to him. God is his unshakable “rock”, his present and future “salvation” and his impregnable “stronghold”. When he thus says Who God is to him, he comes to the statement: “I shall not be shaken.” As already mentioned, we see here a growing trust in God. A few verses back he spoke of “not be greatly shaken” (Psalms 62:2). Now he says with certainty “I shall not be shaken”. This growing in certainty will also be found in the believing remnant in the end time.

This growing certainty is also reflected in what David has “in God” (Psalms 62:7). Here it is no longer so much about Who God is to him, but Who God Himself is. When he says that his “salvation” and his “glory” rest on God, the emphasis is not on his own salvation and his own glory, but on God. His salvation, honor, glory, or position have their origin and meaning in God. They are in Him and have value only because of that.

The same is true of his “rock” and his “refuge”. The emphasis is not on their usefulness to him – and that usefulness is great! – but on God, in Whom these things are present. Neither his protection nor his safety are in the foreground anymore, but God in Whom these things are found.

God is always what David says of Him here. God uses the various circumstances in which His own may be to reveal more and more of Himself. He wants to focus our eye beyond redemption or through redemption on Himself. All His actions in our favor must bring us to admire His Person and not the actions themselves.

When the eye is thus fixed on God, the believer bears witness of this to encourage others to trust God in this same way (Psalms 62:8). In what David says here, we hear the Messiah speaking, inviting the people, the remnant, to also trust in God and to do so “at all times”. It is about constant trust and that in all circumstances, of prosperity and of adversity. If we believe that He is perfect in His ways, we will not wish to do anything without Him.

This does not mean that there are no more exercises and trials. Waiting for God also does not mean that we do not need to cry out to Him. It is precisely because there is trust in God that the exhortation to pour out their hearts before Him follows. Everything that is in the heart may be said to Him. God’s answer to this is that He gives His peace in the heart (Philippians 4:6-7). Whether He gives what we ask for, and at what time He gives it, we will leave to Him if we remember that He is full of goodness and love for those who wait for Him.

Christ poured out His heart for God throughout His life. We see this every time we read in the Gospels that He is in prayer. He is prayer (Psalms 109:4b). We see this particularly in the Gospel according to Luke where He is presented as the perfect Man. We find Him there eight times in prayer (Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18; 29; Luke 11:1; Luke 22:41; Luke 23:34a). The seventh prayer, the one in Gethsemane, is very impressive. There He pours out His heart before God because it is full with the work that He will accomplish on the cross of Calvary where He will be made sin.

Then He says not only “my refuge is in God” (Psalms 62:7), but “God is a refuge for us”. By the word “us” He connects Himself with the remnant. He does the same when He lets Himself be baptized and says: “In this way it is fitting for us [He and John the baptist] to fulfill all righteousness” (Matthew 3:15).

Psalms 90:17

Trust in God

The confrontation with the assailants (Psalms 62:3-4) forces David to say to his soul, to himself, to “wait in silence for God only” (Psalms 62:5). David uses this powerful word “only” or “sure” for the fourth time. This is stronger than what he says in Psalms 62:1b. It shows a growing confidence in God, as we also see in Psalms 62:6b. This in turn leads to encouraging others to put their trust in God as well (Psalms 62:8).

David does not bring the assailant before God, but himself. He tells himself that his expectation is from God only. Everything in him is directed toward God in the confidence that he and his future are in God’s hand. In doing so, he silences the opponents, as well as any potentially emerging doubt in his soul.

With another powerful “only” or “sure” (Psalms 62:6), he adds what God is to him. God is his unshakable “rock”, his present and future “salvation” and his impregnable “stronghold”. When he thus says Who God is to him, he comes to the statement: “I shall not be shaken.” As already mentioned, we see here a growing trust in God. A few verses back he spoke of “not be greatly shaken” (Psalms 62:2). Now he says with certainty “I shall not be shaken”. This growing in certainty will also be found in the believing remnant in the end time.

This growing certainty is also reflected in what David has “in God” (Psalms 62:7). Here it is no longer so much about Who God is to him, but Who God Himself is. When he says that his “salvation” and his “glory” rest on God, the emphasis is not on his own salvation and his own glory, but on God. His salvation, honor, glory, or position have their origin and meaning in God. They are in Him and have value only because of that.

The same is true of his “rock” and his “refuge”. The emphasis is not on their usefulness to him – and that usefulness is great! – but on God, in Whom these things are present. Neither his protection nor his safety are in the foreground anymore, but God in Whom these things are found.

God is always what David says of Him here. God uses the various circumstances in which His own may be to reveal more and more of Himself. He wants to focus our eye beyond redemption or through redemption on Himself. All His actions in our favor must bring us to admire His Person and not the actions themselves.

When the eye is thus fixed on God, the believer bears witness of this to encourage others to trust God in this same way (Psalms 62:8). In what David says here, we hear the Messiah speaking, inviting the people, the remnant, to also trust in God and to do so “at all times”. It is about constant trust and that in all circumstances, of prosperity and of adversity. If we believe that He is perfect in His ways, we will not wish to do anything without Him.

This does not mean that there are no more exercises and trials. Waiting for God also does not mean that we do not need to cry out to Him. It is precisely because there is trust in God that the exhortation to pour out their hearts before Him follows. Everything that is in the heart may be said to Him. God’s answer to this is that He gives His peace in the heart (Philippians 4:6-7). Whether He gives what we ask for, and at what time He gives it, we will leave to Him if we remember that He is full of goodness and love for those who wait for Him.

Christ poured out His heart for God throughout His life. We see this every time we read in the Gospels that He is in prayer. He is prayer (Psalms 109:4b). We see this particularly in the Gospel according to Luke where He is presented as the perfect Man. We find Him there eight times in prayer (Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18; 29; Luke 11:1; Luke 22:41; Luke 23:34a). The seventh prayer, the one in Gethsemane, is very impressive. There He pours out His heart before God because it is full with the work that He will accomplish on the cross of Calvary where He will be made sin.

Then He says not only “my refuge is in God” (Psalms 62:7), but “God is a refuge for us”. By the word “us” He connects Himself with the remnant. He does the same when He lets Himself be baptized and says: “In this way it is fitting for us [He and John the baptist] to fulfill all righteousness” (Matthew 3:15).