6He only is my rock and my salvation,
         My stronghold; I shall not be shaken.

7On God my salvation and my glory rest;
         The rock of my strength, my refuge is in God.

8Trust in Him at all times, O people;
         Pour out your heart before Him;
         God is a refuge for us.

9Men of low degree are only vanity and men of rank are a lie;
         In the balances they go up;
         They are together lighter than breath.

10Do not trust in oppression
         And do not vainly hope in robbery;
         If riches increase, do not set your heart upon them.

11Once God has spoken;
         Twice I have heard this:
         That power belongs to God;

12And lovingkindness is Yours, O Lord,
         For You recompense a man according to his work.

Parallel Verses

New American Standard Bible (©1995)
My soul, wait in silence for God only, For my hope is from Him.

GOD'S WORD® Translation (©1995)
Wait calmly for God alone, my soul, because my hope comes from him.

King James Bible
My soul, wait thou only upon God; for my expectation is from him.

Douay-Rheims Bible
But be thou, O my soul, subject to God: for from him is my patience.

Darby Bible Translation
Upon God alone, O my soul, rest peacefully; for my expectation is from him.

English Revised Version
My soul, wait thou only upon God; for my expectation is from him.

Webster's Bible Translation
My soul, wait thou only upon God; for my expectation is from him.

World English Bible
My soul, wait in silence for God alone, for my expectation is from him.

Young's Literal Translation
Only -- for God, be silent, O my soul, For from Him is my hope.

Cross References

Hebrews 6:19 This hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil,

Psalm 9:18 For the needy will not always be forgotten, Nor the hope of the afflicted perish forever.

Psalm 27:14 Wait for the LORD; Be strong and let your heart take courage; Yes, wait for the LORD.

Psalm 37:7 Rest in the LORD and wait patiently for Him; Do not fret because of him who prospers in his way, Because of the man who carries out wicked schemes.

Psalm 62:1 For the choir director; according to Jeduthun. A Psalm of David. My soul waits in silence for God only; From Him is my salvation.

Psalm 130:5 I wait for the LORD, my soul does wait, And in His word do I hope.

Commentary

Matthew Henry's Whole Bible Commentary

PSALM 62

This psalm has nothing in it directly either of prayer or praise, nor does it appear upon what occasion it was penned, nor whether upon any particular occasion, whether mournful or joyful. But in it, I. David with a great deal of pleasure professes his own confidence in God and dependence upon him, and encourages himself to continue waiting on him (v. 1-7). II. With a great deal of earnestness he excites and encourages others to trust in God likewise, and not in any creature (v. 8-12). In singing it we should stir up ourselves to wait on God.

To the chief musician, to Jeduthun. A psalm of David.

Verses 1-7

In these verses we have,

I. David's profession of dependence upon God, and upon him only, for all good (v. 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; Ps. 121:1, 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 (Ps. 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 (v. 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," 2 Co. 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," 2 Co. 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, v. 3, 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 (v. 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 (v. 1), From him cometh my salvation; he says (v. 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," Phil. 1:19. He repeats (v. 6) what he had said concerning God (v. 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 (v. 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.

Calvin's Commentary

3. How long will ye continue mischief against a man? [411] ye shall be slain all of you: as a bowing wall shall ye be, and a fence which has been struck. 4. Yet they consult to cast him down from his elevations: they delight in lies: they bless with their mouth, and curse inwardly. Selah. 5. Nevertheless, my soul, be thou silent before God: for my expectation is from him. 6. Nevertheless, he is my rock and my salvation: my high tower; I shall not fall.

3. How long will ye continue mischief? The Hebrew word thvttv, tehotethu, [412] which I have translated continue, or lengthen out, mischief, is rendered by some, to meditate, or imagine mischief, while others suppose an allusion to the putting forth of the tongue in sign of mockery. It has been rendered also, to rush upon, or assault. The sense of the passage seems to be, How long will ye meditate evil against a man, and persist in mischievous devices for accomplishing his ruin? He has in view the obstinate malice of his enemies, moving every stone for his destruction, and forming new plans daily for effecting it. The instruction to be learned from his experience is, that we should exercise patience, even when our enemies show unwearied cruelty in their attempts to destroy us, and are instigated by the devil to incessant artifices for our persecution. We may just advert to the meaning of the figure which is subjoined. Some think that the wicked are compared to a bowing wall, because it threatens every moment to fall to the ground, and they, upon every sin which they commit, tend more and more downwards, till they are precipitated into destruction. But it would seem as if the allusion were somewhat different. A wall, when ill built, bulges out in the center, presenting the appearance of nearly twice its actual breadth; but, as it is hollow within, it soon falls to ruins. The wicked, in like manner, are dilated with pride, and assume, in their consultations, a most formidable appearance; but David predicts that they would be brought to unexpected and utter destruction, like a wall badly constructed, and hollow in the interior, which falls with a sudden crash, and is broken by its own weight into a thousand pieces. [413] The word gdr, gader, which I have rendered, a fence, means, properly, an enclosure built of slight and insufficient materials; [414] and an epithet is added still more to express the violence and impetuosity of their fall. The Psalmist, then, would teach us that, high as our enemies may appear to stand, and proud and swelling as their denunciations may be, they shall be suddenly and signally overthrown, like a smitten wall.

4. Yet they consult to cast him down from his elevation I still would interpret the particle 'k, ach, in an adversative sense. David, on the one hand, encouraged himself by determining to rest steadfastly upon the promise of divine favor; but, upon the other, he had before him the machinations of his enemies, characterised by cruelty, audacity, pride, and deceit. By all their attempts, as if he had said, they do nothing but precipitate their own fall; still such are the frenzy and the fury by which they are actuated, that they persist in their intrigues against me. He insinuates that their attacks were directed, not so much against himself as against God -- agreeably to the picture which is given us of impiety by the poets in their fable of the Giants. [415] Nothing will satisfy the enemies of God but setting themselves above the heavens. David is to be understood as primarily speaking here of himself in the third person, but of himself as elevated expressly by the divine hand. Accordingly, though we might consider that God is the party directly intended, the scope of the words rather intimates that they aimed at the overthrow of one whom God had exalted, and desired to establish in honor. In thus attempting to thwart his purpose, they were really fighting against God. The clause which follows, they delight in lies, has reference to the same thing. Refusing to acknowledge his divine vocation, they persevered in following such corrupt designs, as could only recoil upon them to their own confusion, as the Psalmist exclaims,

"O ye sons of men! how long is my glory made matter of your reproach? how long will ye love vanity, and seek after leasing? Selah." -- (Psalm 4:2)

Or the expression may denote the hidden and deceitful measures which they adopted in their persecution of this saint of God; for it is immediately added, that they blessed with their mouth, but cursed inwardly Whatever may be the meaning, it is evident that David, contemplating all the treachery, intrigues, and wickedness of his enemies, supports himself by the single consideration, that his help was in God, and that every opposing instrumentality was therefore vain.

5. Nevertheless, my soul, be thou silent before God. Here there may appear to be a slight inconsistency, inasmuch as he encourages himself to do what he had already declared himself to have done. His soul was silent before God; and where the necessity of this new silence, as if still under agitation of spirit? Here it is to be remembered, that our minds can never be expected to reach such perfect composure as shall preclude every inward feeling of disquietude, but are, at the best, as the sea before a light breeze, fluctuating sensibly, though not swollen into billows. It is not without a struggle that the saint can compose his mind; and we can very well understand how David should enjoin more perfect submission upon a spirit which was already submissive, urging upon himself farther advancement in this grace of silence, till he had mortified every carnal inclination, and thoroughly subjected himself to the will of God. How often, besides, will Satan renew the disquietudes which seemed to be effectually expelled? Creatures of such instability, and liable to be borne away by a thousand different influences, we need to be confirmed again and again. I repeat, that there is no reason to be surprised though David here calls upon himself a second time to preserve that silence before God, which he might already appear to have attained; for, amidst the disturbing motions of the flesh, perfect composure is what we never reach. The danger is, that when new winds of troubles spring up, we lose that inward tranquillity which we enjoyed, and hence the necessity of improving the example of David, by establishing ourselves in it more and more. He adds the ground of his silence. He had no immediate response from God, but he confidently hoped in him. My expectation, he says, is from God. Never, as if he had said, will he frustrate the patient waiting of his saints; doubtless my silence shall meet with its reward; I shall restrain myself, and not make that false haste which will only retard my deliverance.

Footnotes:

[411] "Ou, courrez-vous sus l'homme?" -- Fr. marg. "Or, will ye make assaults upon a man?"

[412] Hammond observes, that this verb "is but once used in the Scriptures, and so will not be easily interpreted but either by the notion which we find put upon it by the ancient interpreters, or else by the Arabic use of it." The Chaldee renders it, raise tumults; the Syriac, stir up, instigate, incite, or provoke; the Septuagint and Vulgate, assail, or rush upon; and the Arabic, use violence or injustice Gesenius gives the sense of the Septuagint. Kimchi and Aben Ezra read, pravitatis cogitabitis "Abu Walid compares thvttv with the Arabic ththtv, with t, not with th, which signifies to multiply words; and so he would have it, according to the use of it in that tongue, to signify speaking much against, backbiting, defaming, spreading evil reports of, lashing out with your tongues against, for hurt. What he thus observes of thvttv, with t, not th, may have place also with the word, as we have it; for the root with t, th also in Arabic signifies mentiri, to lie, and confusion, injustice, violence; which as well agree to his sense as that of the root with t." When David says, against a man, and uses also the third person in the fourth verse, it is of himself that he speaks. "Against a man; i e., against me, a man like yourselves, whom common hmnanity obliges you to pity; a single man, who is no fit match for you." -- Poole's Annotations

[413] Isaiah has also made use of this image to express sudden and utter destruction, (chapter 30:13.)

[414] In the East it is common for the inhabitants to enclose their vineyards and gardens with hedges, consisting of various kinds of shrubs, and particularly such as are armed with spines. They have also mounds of earth-walls about their gardens. Rawwolff describes the gardens about Jerusalem as surrounded by mud-walls, not above four feet high, easily climbed over, and washed down by rain in a very little time. Stone-walls are also frequently used. Thus Egmont or Heyman, describing the country about Saphet, a celebrated city of Galilee, tells us, "The country round it is finely improved, the declivity being covered with vines, supported by low walls. -- Harmer's Observations, volume 2, pp. 216-219. Doubdan describes some of these in the Holy Land as built of loose stones, without any cement to join them. The original word probably means some such "fence" as this. Indeed, it always appears to denote a wall of stones: sometimes in express contradistinction to the hedge, or thorny fence. -- See Parkhurst's Lexicon, on gdr

[415] "Les Poetes profanes ont dit que les Geans delibererent de prendre les plus hautes montagnes et les mettans l'une sur l'autre, monter jusques au ciel, pour arracher Jupiter de son siege." -- Fr. marg. "It was said by the profane poets that the Giants formed a design of taking the highest mountains which they could find piling them one above another, scaling the heavens, and taking Jupiter by storm."

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New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

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Alphabetical: alone comes Find for from God him hope in is my O only rest silence soul wait

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Waiting Only Upon God
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Justice.
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My High Tower
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12. But concerning true patience, worthy of the name of this virtue, whence it is to be had, must now be inquired. For there are some [2650] who attribute it to the strength of the human will, not which it hath by Divine assistance, but which it hath of free-will. Now this error is a proud one: for it is the error of them which abound, of whom it is said in the Psalm, "A scornful reproof to them which abound, and a despising to the proud." [2651] It is not therefore that "patience of the poor" which …
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Letter xix (A. D. 1127) to Suger, Abbot of S. Denis
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Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament