Psalm 62

Introduction

Psalm 62 is a psalm of profound trust, attributed to David and designated "for the choirmaster, according to Jeduthun." Jeduthun was one of the three chief musicians appointed by David to lead worship in the tabernacle (1 Chronicles 16:41-42, 1 Chronicles 25:1-3), alongside Asaph and Heman. His name appears in the superscriptions of Psalm 39 and Psalm 77 as well. The psalm's occasion is not specified, but its language suggests a time when David faced treacherous opponents who plotted to bring him down from a position of authority (vv. 3-4). Whether this refers to Absalom's rebellion, Saul's persecution, or another crisis, the psalm transcends its original setting to become a timeless meditation on exclusive trust in God.

The most distinctive feature of Psalm 62 is the repeated use of the Hebrew particle אַךְ, meaning "only," "surely," or "alone." It appears six times in twelve verses (vv. 1, 2, 4, 5, 6, 9), functioning as the psalm's keyword and theological signature. Each occurrence narrows the psalmist's focus: God alone is worthy of trust, human beings alone are vapor. The psalm is structured around two near-identical refrains (vv. 1-2 and vv. 5-6) that frame a description of the enemy's assault (vv. 3-4). The second half moves outward from personal confession to communal exhortation (vv. 8-10) and closes with a climactic declaration about God's power and covenant love (vv. 11-12). The Hebrew numbering of this psalm places the superscription as verse 1, so the verse numbers in the English translations (used here) are one behind the Hebrew.

My Soul Rests in God Alone (vv. 1-2)

Notes

The psalm opens with the characteristic particle אַךְ, which functions here as a restrictive adverb meaning "only" or "alone." It sets the tone for the entire psalm: what follows is not one option among many but the sole reality that matters. The word דּוּמִיָּה ("silence, stillness, rest") is the psalm's most distinctive term. It does not appear frequently in the Hebrew Bible -- the related forms occur in Psalm 22:2, Psalm 39:2, and Psalm 65:1. The word conveys not passive emptiness but the active stilling of the soul before God, the deliberate quieting of anxiety and self-reliance. The BSB renders it "finds rest," which captures the effect, but the Hebrew emphasizes the posture of silence itself -- the soul that has stopped striving and simply waits upon God. I have retained "is silent" to preserve this nuance. The preposition אֶל ("toward") suggests directional orientation: the soul's silence is not aimless but directed toward God.

Verse 2 introduces a cluster of metaphors for God's protective power. צוּר ("rock") is one of the most common divine metaphors in the Psalter and throughout the Old Testament (cf. Deuteronomy 32:4, Psalm 18:2, 2 Samuel 22:2), evoking stability, permanence, and an unshakable foundation. מִשְׂגָּב ("high fortress, secure height") refers to an elevated stronghold, a place of safety that enemies cannot reach. The verb מוֹט ("to totter, to shake, to be moved") appears frequently in the Psalms to describe the instability that comes from trusting in anything other than God (cf. Psalm 15:5, Psalm 16:8, Psalm 46:5). The Hebrew text of verse 2 ends with the adverb רַבָּה ("greatly, much"), which the BSB translates as "never" but which literally means David will "not be greatly shaken" -- an honest acknowledgment that he may tremble, but he will not fall. The second refrain in verse 6 omits this word entirely, stating flatly "I will not be shaken" -- suggesting that by the time the psalmist returns to the refrain, his confidence has deepened.

The Assault of the Wicked (vv. 3-4)

Notes

The mood shifts abruptly as David addresses his enemies directly. The verb תְּהוֹתְתוּ in verse 3 is difficult and debated. It may derive from a root meaning "to attack, to shout at, to threaten." The BSB renders it "threaten," but the context of violence and murder suggests something stronger -- a sustained, coordinated assault on a single individual. The verb תְּרָצְּחוּ ("you would murder") is from the root רָצַח, the same word used in the sixth commandment ("you shall not murder," Exodus 20:13). David accuses his enemies not merely of opposition but of murderous intent.

The two similes -- "like a leaning wall, a tottering fence" -- describe the victim as the enemies see him: unstable, ready to collapse. The Hebrew קִיר נָטוּי ("a leaning wall") and גָּדֵר הַדְּחוּיָה ("a pushed-over fence") paint a picture of something that only needs one more shove to fall. The enemies perceive David as vulnerable and press their advantage.

Verse 4 opens with אַךְ again, here meaning "only" in the sense of "exclusively" -- their sole intention is to bring him down. The word שְׂאֵת ("prominence, dignity, elevation") refers to his high position, whether as king or as a man of honor. The verb לְהַדִּיחַ ("to thrust down, to push away") is a Hiphil infinitive suggesting deliberate, forceful removal. The word כָּזָב ("falsehood, lie, deception") will reappear in verse 9 to describe the "exalted" among humanity -- linking the enemies' character to the broader human condition. The final line exposes their hypocrisy: בְּפִיו יְבָרֵכוּ ("with their mouths they bless") but וּבְקִרְבָּם יְקַלְלוּ ("inwardly they curse"). This contrast between outward speech and inner reality echoes the wisdom tradition's concern with duplicity (cf. Psalm 28:3, Proverbs 26:24-26).

Second Refrain: Hope in God Alone (vv. 5-7)

Notes

The refrain returns, but with significant differences from vv. 1-2. In verse 1, the soul's silence was stated as a fact: "my soul is silent." In verse 5, it becomes a command: דּוֹמִּי is an imperative -- "be silent!" The psalmist, having described the ferocity of his enemies, must now exhort his own soul to return to that posture of quiet trust. This self-address is characteristic of the Psalms (cf. Psalm 42:5, Psalm 42:11, Psalm 43:5, Psalm 103:1-2, Psalm 104:1) and reflects the spiritual discipline of preaching to oneself rather than merely listening to oneself. The shift from indicative to imperative is pastorally honest: trust in God is not a one-time achievement but a repeated act of will, especially in the face of opposition.

A second change is the substitution of תִּקְוָה ("hope, expectation") for יְשׁוּעָה ("salvation") at the end of verse 5. In the first refrain, "from him comes my salvation" -- a statement about present deliverance. In the second refrain, "from him comes my hope" -- a statement about future expectation. Together they express the full temporal scope of trust: God has delivered, and God will deliver.

Verse 6 is nearly identical to verse 2 except for the omission of רַבָּה ("greatly"). Where verse 2 said "I will not be greatly shaken," verse 6 says simply "I will not be shaken." The qualification has fallen away; the psalmist's confidence has solidified through the very act of reaffirming it.

Verse 7 expands the scope. Now it is not only salvation but also כָּבוֹד ("honor, glory, weight") that rests upon God. David's reputation, his dignity, his standing among people -- all of it depends on God, not on human opinion or political maneuvering. The phrase צוּר עֻזִּי ("the rock of my strength" or "my mighty rock") intensifies the rock metaphor by adding עֹז ("strength, might"), and מַחְסִי ("my refuge") rounds out the cluster of protective imagery. The accumulation of divine titles in this verse -- rock, salvation, honor, strength, refuge -- creates a sense of overwhelming security.

Exhortation to Trust (vv. 8-10)

Notes

The psalm now pivots from personal meditation to communal exhortation. The imperatives בִּטְחוּ ("trust!") and שִׁפְכוּ ("pour out!") are plural, addressed to the congregation. The verb שָׁפַךְ ("to pour out") is vivid and physical -- the same word used for pouring out water (1 Samuel 7:6) or blood (Genesis 9:6). To "pour out your hearts" means to empty oneself before God without reserve, holding nothing back. The image suggests a vessel tipped over completely -- not a measured, controlled offering but an unreserved surrender of one's interior life. Hannah's prayer in 1 Samuel 1:15 uses similar language: "I have been pouring out my soul before the LORD."

Verse 9 is one of the most striking statements about the vanity of human power in the Old Testament. The word הֶבֶל ("vapor, breath, vanity") is the signature term of Ecclesiastes (Ecclesiastes 1:2), where it describes the fleeting, insubstantial nature of all things under the sun. Here David applies it to humanity itself. The phrase בְּנֵי אָדָם ("sons of Adam," i.e., common people) and בְּנֵי אִישׁ ("sons of rank," i.e., men of standing) together encompass all social classes -- low and high alike are vapor. The word כָּזָב ("lie, deception") applied to the exalted is particularly sharp: the "great ones" of society are not merely insubstantial but deceptive -- they project an appearance of substance they do not possess.

The image of the scales (מֹאזְנַיִם) drives the point home with devastating concreteness. When placed on a balance, all humanity together לַעֲלוֹת ("goes up") -- they are lighter than nothing. The comparison מֵהֶבֶל ("lighter than a breath") means that even vapor outweighs them. This is not nihilism but theological realism: measured against God, human power and prestige have no weight whatsoever. The psalmist has moved from "trust in God alone" (vv. 1-7) to the logical corollary: "do not trust in anything else" (vv. 9-10).

Verse 10 names two specific temptations: עֹשֶׁק ("extortion, oppression") and גָּזֵל ("robbery, plunder") -- wealth gained by exploiting or stealing from others. The verb תֶּהְבָּלוּ ("do not be vain, do not put false hope in") is from the same root as הֶבֶל -- to trust in stolen goods is itself an act of vapor, vanity chasing vanity. Even legitimately acquired wealth (חַיִל, "wealth, resources, strength") that "bears fruit" or "increases" (יָנוּב) must not become the object of the heart's confidence. The command אַל תָּשִׁיתוּ לֵב ("do not set the heart") warns against the subtle idolatry of wealth -- not its possession but its hold on the heart (cf. Matthew 6:21, 1 Timothy 6:10, 1 Timothy 6:17).

God's Power and Loving Devotion (vv. 11-12)

Notes

The psalm closes with a numerical saying in the pattern "one...two" -- a well-known literary device in Hebrew wisdom literature (cf. Proverbs 6:16, Proverbs 30:15-16, Proverbs 30:18, Job 33:14, Job 40:5). The phrase אַחַת דִּבֶּר אֱלֹהִים שְׁתַּיִם זוּ שָׁמַעְתִּי ("once God has spoken, twice I have heard this") does not mean God spoke once and David heard twice, as if mishearing. Rather, the "one...two" pattern is a rhetorical device indicating completeness and certainty: what God has declared is firm and settled. Job 33:14 uses a similar construction: "God speaks once, and twice, though a person does not perceive it."

The two truths that David has received are paired as the two essential attributes of God: עֹז ("power, strength") and חֶסֶד ("steadfast love, loyal devotion, covenant faithfulness"). This pairing is theologically profound. Power without love would be terrifying -- a God of raw force with no commitment to his people. Love without power would be pitiable -- a God who cares but cannot act. The God of Israel possesses both: he has the power to do whatever he wills and the steadfast love that ensures he wills the good of his people. The entire psalm has been building to this climax: the reason David can trust God alone is that God alone combines omnipotence with covenant faithfulness.

The final line -- כִּי אַתָּה תְשַׁלֵּם לְאִישׁ כְּמַעֲשֵׂהוּ ("for you repay each person according to his work") -- grounds God's power and love in the principle of just recompense. This is not salvation by works but the affirmation that God is a righteous judge who takes human actions seriously. The same principle appears in Proverbs 24:12, Jeremiah 17:10, and Romans 2:6, and it is echoed by Jesus in Matthew 16:27 and Revelation 22:12. For the wicked enemies of vv. 3-4, this is a warning: God will repay their treachery. For the trusting psalmist, it is a comfort: God sees and will vindicate. The verb שִׁלֵּם ("to repay, to recompense, to complete") comes from the root שָׁלֵם, related to שָׁלוֹם -- God's repayment is not arbitrary punishment or reward but the restoration of wholeness, the completion of justice.

Interpretations

Verse 12: "You repay each person according to his work" -- The relationship between divine grace and divine recompense according to works has generated significant theological discussion:

• Reformed/Calvinist reading: God's repayment according to works does not contradict the doctrine of justification by faith alone. Works are the fruit and evidence of saving faith, not its basis. When God rewards according to works, he is rewarding what his own grace has produced in the believer. The emphasis here is on God's justice in dealing with the wicked (vv. 3-4) and his faithfulness in vindicating the righteous. Calvin himself noted that this verse teaches God's justice, not human merit.
• Wesleyan/Arminian reading: This verse affirms that God genuinely evaluates human conduct and responds accordingly. While salvation is by grace through faith, the life of faith produces works for which God holds people accountable. The verse underscores moral seriousness: trust in God (the psalm's central theme) must issue in a life that reflects that trust. God's recompense is real, not merely nominal.
• Both traditions agree that the verse functions in context primarily as a warning to the wicked and a comfort to the righteous, grounding the psalm's call to exclusive trust in the character of a God who is both powerful enough and loving enough to set all things right.