Psalms 62

This Psalm was made in a time of great Danger and Distress, or at least with Respect to it, as is manifest from v. 3. 4.

TRuely Or, Surely. This is my certain and fixed Resolution. Or, Nevertheless, as this Particle is oft rendred. So the beginning of this Psalm is abrupt, as it is in some other Psalms. This seems to be the Conclusion of a long and hard Conflict, which David had within himself, as he often had, what Course he should take to get out of his Trouble. my soul waiteth Heb. be silent, as it is also, Psal. 37. 7. (i. e.) Silently, quietly and Patiently, look up to God for Deliverance, and that in his time and way, without Mourning or Despair, or using indirect and sinful Practises. upon God: from him cometh my salvation I have no Hope of Deliverance, but from and by him..

He only is my rock, and my salvation: he is my defence; I shall not be greatly moved Though I may be shaken, yet I shall not be overthrown. Compare, Psal. 37. 24. 2 Cor. 4. 9..

How long will ye Mine Enemies: To whom now he turneth his Speech. imagine mischief against a man (i. e.) Against me, a Man like your selves, whom common Humanity obligeth you to Pity; a single Man, who is no fit match for you, a Poor, Contemptible, miserable and impotent Creature, as the word Man is oft used, as Psal. 9. 20. and 82. 7. &c. a dead Dog, or a Flea, or a Partridge, as, upon the same Account he calleth himself 1 Sam. 24. 14. and 26. 20. whom you cannot thus pursue, without reflecting Disparagement upon your selves, as he there says.? ye shall be slain all of you The Mischief which you design for me, shall fall upon your own Heads. And accordingly Saul and the generality of these Men were slain, 1 Sam. 31: as a bowing wall shall ye be, and as a tottering fence (i. e.) As suddenly and easily overthrown as these are..

They only consult to cast him To wit, the man mentioned, v. 3. (i. e.) Himself: Of whom he continues to speak in the third Person. down from his excellency From the hopes and Attainment of that Royal Dignity, to which God has designed and anointed me., they delight in lies In secret Slanders and Execrations covered with Flatteries and fair Speeches, as it here follows., they bless with their mouth, but they curse inwardly, Selah.

My soul, wait thou only upon God: for my expectation is from him.

He only is my rock and my salvation: he is my defence; I shall not be moved.

In God Heb. Upon, or with God. It depends upon him, and his Favour, and Help. is my salvation and my glory Either, 1. The matter of my Glorying. Or, 2. That Honour which I either have or Hope for.: the rock of my strength, and my refuge is in God.

Trust in him at all times; ye people By my Example be encouraged, and Learn to trust God., pour out your heart (i. e.) Make known all the Desires, and Cares, and Griess, of your Hearts to him, freely and frequently, with Confident Expectation, of obtaining what you want or desire from him. before him: God is a refuge for us, Selah.

Surely men of low degree are vanity (i. e.) Most Vain, impotent and helpless Creatures in themselves. This he delivers as a Reason or Argument, to enforce his foregoing Exhortation, Trust in God, because there is no other Person, or thing to which you can safely Trust., and men of high degree are a lye Because they Promise much, and raise mens Expectations upon Consideration, of their great Power and Dignity, but are not able to perform, and generally deceive those who Trust in them. In which Respect Lying is ascribed to a Fountain, Ier. 15: 18. to Wine, Hose. 9. 2. to the Olive, Habak. 3. 17. when they do not give what they Promise.: to be laid in the ballance, they are altogether lighter than vanity.

Trust not in oppression As you may not trust any other Men, so neither must you trust to your selves, nor to your own Wit or Industry, or Courage by which you may oppress others, and so think to secure and enrich your selves., and become not vain Lifting up, and feeding your selves with vain Hopes, and Expectations of safety and felicity, from those Riches which you take from others by Robbery or Violence. in robbery: if riches increase, set not your heart upon them So as to please your selves immoderately in them, to place your Hope and Trust, and chief Joy in them, or to grow Proud and insolent because of them..

God has spoken once: twice (i. e.) Frequently, as Iob 33. 14. both immediately as at Sinai, and by his holy Prophets, from time to time. have I heard this, that power belongeth unto God That Power is God's Prerogative, and Consequently all Creatures, either against or without him, are poor Impotent things, to which no Man can trust without certain Disappointment, and God alone is fit to be trusted..

Also unto thee O LORD, belongeth mercy; for Or, therefore. For the following Words seem to be either a Reason, or Proof of, or an inference from, the two foregoing Properties of God, Power and Mercy. God is Almighty, therefore he can easily subdue and destroy all his and mine ungodly Enemies, and Recompence unto them all their Malicious and wicked Practises. He is also mild and merciful, and therefore will pardon good Mens failings, and graciously reward me and others, of his People according to our Integrity. thou rendrest to every man according to his work According to the Nature and quality, though not according to the Proportion, of their Works, whether they be good or bad. And this as he is obliged to do by his holy Nature, and by that Respect which he oweth to his own Glory, so he is able to do it, being Omnipotent, and willing to do it to the godly (which was the only thing that might be doubted, because of their manifold and great Corruptions, and Imperfections, and Miscarriages) because he is merciful and gracious.. a Or, Benignity, or Readiness to do good. Thou art no less willing than able, to defend and preserve all that put their Trust in thee.