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This Psalm was made in a time of great danger and distress, or at least with respect to it, as is manifest from Psalms 62:3,Psalms 62:4.
To Jeduthun, a famous musician; of whom see 1 Chronicles 9:16; 1 Chronicles 16:42. Heb. upon Jeduthun; which might be the name of a musical instrument or tune, invented by that Jeduthun, and therefore called by his name.
David testifieth his safety and quietness in God, to the discouragement of his enemies, Psalms 62:1-7, but to the encouragement of the godly, Psalms 62:8. No trust to be put in man, or worldly things; but in God, Psalms 62:9,Psalms 62:10, to whom power, mercy, and justice belong, Psalms 62:11,Psalms 62:12.
Truly, or surely. This is my certain and fixed resolution. Or, nevertheless, as this particle is oft rendered. So the beginning of this Psalm is abrupt, as it is in some and hard conflict, which David had within himself, as he often had, what course he should take to get out of his trouble.
Waiteth, Heb. is silent, as it is also Psalms 37:7, i.e. silently. quietly, and patiently looks up to God for deliverance, and that in his time and way without murmuring or despair, or using indirect and sinful practices.
From him cometh my salvation; I have no hope hope of deliverance but from and by him.
Though I may be shaken, yet I shall not be overthrown. Compare Psalms 37:24; 2 Corinthians 4:9.
Ye, mine enemies, to whom now he turneth his speech.
Against a man, i.e. against me, a man like yourselves, 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 Psalms 9:20; Psalms 82:7, &c., a dead dog, or a flea, or a partridge, as upon the same account he calleth himself, 1 Samuel 24:14; 1 Samuel 26:20, whom you cannot thus pursue without reflecting disparagement upon yourselves, as he there saith. 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 Samuel 31:0.
As a bowing wall shall ye be, and as a tottering fence, i.e. as suddenly and easily overthrown as these are.
Him, to wit, the man mentioned Psalms 62:3, i.e. himself; of whom he continues to speak in the third person.
From his excellency; from the hopes and attainment of that royal dignity, to which God hath designed and anointed me.
In lies; in secret slanders and execrations, covered with flatteries and fair speeches, as it here follows.
In God, Heb. upon or with God. It depends upon him and his favour and help.
My glory; either,
1. The manner of my glorying. Or,
2. That honour which I either have or hope for.
Trust in him at all times, ye people; by my example be encouraged, and learn to trust God.
Pour out your heart before him, i.e. make known all the desires, and cares, and griefs of your hearts to him freely and frequently, with confident expectation of obtaining what you want or desire from him.
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.
A lie, because they promise much, and raise men’s 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, Jeremiah 15:18, to wine, Hosea 9:2, to the olive, Habakkuk 3:17, when they do not give what they promise.
Trust not in oppression; as you may not trust any other men, so neither must you trust to yourselves, nor to your own wit, or industry, or courage, by which you may oppress others, and so think to secure and enrich yourselves.
Become not vain; lifting up and feeding yourselves with vain hopes, and expectations of safety and felicity, from those riches which you take from others by robbery or violence.
Set not your heart upon them; so as to please yourselves immoderately in them, to place your hope, and trust, and chief joy in them, or to grow proud and insolent because of them.
Twice, i.e. frequently, as Job 33:14, both immediately, as at Sinai, and by his holy prophets from time to time.
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.
Belongeth mercy, 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.
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 recompense unto them all their malicious and wicked practices. He is also mild and merciful, and therefore will pardon good men’s failings, and graciously reward me and others of his people according to our integrity.
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.
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Poole, Matthew, "Commentary on Psalms 62". Poole's English Annotations on the Holy Bible. https://studylight.org/
the Fifth Week after Easter