Verse-by-Verse Bible Commentary
Psalms 62:11

Clarke's Commentary

Verse Psalms 62:11. God hath spoken once — God has once addressed his people in giving the law on Mount Sinai. The Chaldee translates the whole passage thus: "God hath spoken one law, and twice have we heard this from the mouth of Moses the great scribe, that strength is before God: and it becomes thee, O God, to show mercy to the righteous; for thou renderest to man according to his works."

Twice have I heard this — Except some of the ancient Versions, almost every version, translation, and commentary has missed the sense and meaning of this verse. I shall set down the text: אחת דבר אלהים שתים זו שמעתי achath dibber Elohim; shetayim zu shamati; of which the true version is this: Once hath God spoken; these two things have I heard. Now what are the two things he had heard?

1. כי וז לאלהים ki oz lelohim, "That strength is the Lord's;" that is, He is the Origin of power.

2. ולך אדני חסד ulecha Adonai, chased; "and to thee, Lord, is mercy;" that is, He is the Fountain of mercy.

These, then, are the two grand truths that the law, yea, the whole revelation of God, declares through every page. He is the Almighty; he is the most merciful; and hence the inference: The powerful, just, and holy God, the most merciful and compassionate Lord, will by and by judge the world, and will render to man according to his works. How this beautiful meaning should have been unseen by almost every interpreter, is hard to say: these verses contain one of the most instructive truths in the Bible.

ANALYSIS OF THE SIXTY-SECOND PSALM

The intent of this Psalm is to teach men to trust in God; and not to trust in wealth, or strength, nor in the power or promise of men.

It may be divided into the five following parts: -

I. David's confidence in God, Psalms 62:1-2.

II. The mischievous but vain attempts of his enemies, Psalms 62:3-4.

III. He encourages himself and others in the same confidence, Psalms 62:5-9.

IV. That no trust is to be put in men, nor riches, Psalms 62:9-10.

V. The grounds of our confidence in God, Psalms 62:11-12.

I. In the first verses David expresses, or rather labours to express, as appears by his frequent repetition of the same thing in divers words, his trust, hope, and confidence in God: -

1. "Truly, my soul waiteth upon God." I acquiesce in his will.

2. "From him comes my salvation." If I be safe in my greatest troubles, it is from him.

3. "He only is my rock, and my salvation; he is my defence so that I shall not greatly be moved." He is to me what a rock or tower or defence is to such as flee to them.

II. And upon this he infers that the mischievous attempts of his bitterest adversaries are but vain; with them he expostulates; them he checks, and over them he insults.

1. "How long will ye imagine mischief against a man?" i.e., me. He chides their obstinacy.

2. "Ye shall be slain all of you;" and their ruin he declares by a double similitude; "Ye shall be as a bowing wall;" whence when some stones begin to start out or fall, the rest follow: or as a tottering fence, that is easily thrown down.

Next, by the description of their manners, he intimates the cause of their ruin.

1. "They only consult to cast him down from his excellency;" their counsel is to destroy David.

2. "They delight in lies;" invent lies and tales to destroy him.

3. Flatterers and dissemblers are they: "They bless with their mouth but they curse inwardly;" no wonder then, if destined to the slaughter, "if they be as a broken wall," c.

III. And lest his heart faint and fail through the multitude of temptations, he first encourages himself to be confident still. Secondly, persuades others to do so.

1. He encourages himself, making use of the words of the first and second verses for reasons: "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 is my salvation, and my glory; the rock of my strength, and my refuge, is in God."

2. He exhorts others to do the like: "Trust in him, ye people," which he amplifies: -

1. By assignation of the time: "Trust in him at all times:" in prosperity, that he be not secure; in adversity, that he be not heartless.

2. And in our saddest occasions he shows what is to be done, that we bring our grievances and complaints before God, and with an honest heart open them: "Pour out your heart (that is, the griefs of your hearts) before him."

3. Adding this reason: "God is a refuge for us."

IV. So are not other things; whether, 1. Men. 2. Wealth, especially unjustly got.

1. Not men; there is no credit or trust to be put in them of any degree. 1. "Surely men of low degree are vanity," 2. "And men of high degree are a lie." The low are not able; the high deceive our hopes.

"Put them into the balance; they are altogether lighter than vanity." Make trial of them, as of things in a scale, and you shall find them so vain and light that they carry no proportion to what is weighty, but ascend as an empty scale.

2. Nor wealth, nor riches; especially if unjustly heaped together: "Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them."

V. In the close, he sets down the grounds of his confidence, taken upon God's word: "God hath spoken; twice have I heard the same;" or, "I have heard these two things:" -

1. "That power belongs to God;" and there fore he is to be trusted.

2. "That mercy belongs to God;" and therefore, also, you may have the utmost confidence in him.

The consequence of both is, "Thou renderest to every one according to his works," bonis vera, malis mala: rely upon him. Bad work cannot have good wages; good work cannot have bad wages. "What a man soweth, that shall he also reap." "The righteous shall inherit glory, but shame shall be the promotion of fools." A man may deserve hell by a wicked life; but he cannot merit heaven by a good life because he cannot do good but through the grace of God, and the merit of the work belongs to the grace by which it was wrought. Reader, hear God's sentence on this subject: "The wages of sin is death." This is desert. "But the gift of God is eternal life." Here is no desert, for it is "by Jesus Christ our Lord." To him be glory for ever. Amen.

Bridgeway Bible Commentary

Psalms 61-64 Longing for God

Far from home, weary, depressed and in danger, David seeks refuge and refreshment with God. He trusts that God will bring him safely back to Jerusalem and give him the strength to carry out his promise to lead God’s people in God’s ways (61:1-5). The people with him add their support to his request (6-7), and David responds that he will always remain faithful to his task (8).
God alone is the strength of David’s assurance (62:1-2). David’s enemies think they can ruin him. They think he is as unstable as a leaning wall, as easy to push over as a broken-down fence (3-4). Actually, he is as strong and secure as a fortress, for he is built on God. All God’s people should therefore take courage and realize that they can trust in God through all circumstances (5-8). The unstable ones are those who live as if God does not matter. Life is uncertain, but they put their trust in wealth, even though that wealth must soon be lost (9-10). The only ones who have true security are those who take God into account and build their lives according to his values (11-12).
At times David experiences weakness and thirst in the dry Judean wilderness, but they are nothing compared with the spiritual thirst he has to worship at Israel’s sanctuary again (63:1). He praises God as he recalls the power and glory of God that he experienced at the sanctuary in former days. He looks forward to a life of continuing praise because of God’s continuing love (2-4). As he lies on his bed he thinks back with much satisfaction at all God’s goodness to him over the years (5-8). This gives him the confidence to believe that God will punish his enemies and bring him safely back to Jerusalem (9-11).
Again David cries to God to save him from enemies who by cunning and lying seek to kill him (64:1-4). They plot their evil carefully, thinking that God cannot see them (5-6). However, they are deceiving themselves. God will act against them suddenly and certainly, bringing shameful defeat upon them. God’s decisive action will be a warning to others, and at the same time bring honour to his name (7-10).

Coffman's Commentaries on the Bible

FUTILITY OF ALL HELP EXCEPT GOD'S

"Surely men of low degree are vanity; and men of high degree are a lie: In the balances they will go up; They are together lighter than vanity. Trust not in oppression, And become not vain in robbery: If riches increase, set not your heart thereon. God hath spoken once, Twice have I heard this, That power belongeth unto God. Also unto thee, O Lord, belongeth lovingkindness; For thou renderest to every man according to his work."

"Men of low degree… high degree" "The two Hebrew words from which these two renditions come mean: "Adam," and "man."Derek Kidner, Vol. 1, p. 223. Adam is construed as indicating men of "low degree" as contrasted with the others. The point is that, "All men" are mortal, sinful, weak, vulnerable and absolutely temporary - "Here today and gone tomorrow." These words are not intended to derogate all mankind, but merely to emphasize humanity as contrasted with the Creator. "It is not that we have nothing to fear from humanity, but that we have nothing to hope for from men."Ibid.

"Are vanity" The marginal reading here, "a breath," is an expression which strongly resembles the words of James, "What is you life? For ye are a vapor that appeareth for a little time and then vanisheth away" (James 4:14). In all of the great needs, such as salvation, spiritual strength, protection from temptation, safety from enemies, etc., men are incapable of providing that help which can be found only "in Him who loved us and gave himself up to die upon our behalf."

"In the balances they will go up" The Jerusalem Bible renders these words: "Put them in the scales, and up they go, lighter than a puff of wind." The imagery here, of course, is based upon the ancient balances, the form of scales used for thousands of years.

These last verses are didactic, that is, having precepts to be taught, as indicated by Yates, above.

"Trust not in oppression… robbery . .. riches, nor power" Delitzsch considered these admonitions to have been addressed to the people who might have been tempted to join Absalom in the rebellion against David. He stated the thought here as, "The new kingship (of Absalom) carries within itself the germ of ruin; and God, as Judge, will decide between the usurpers and the dethroned, in accordance with the relationship in which they stand to God."F. Delitzsch, Vol. V.B, p. 210. This is stated in Psalms 62:12.

"Power and lovingkindness belong to God" These attributes will enable God to judge all men in righteousness and truth, giving to every man "according to his works." Dummelow pointed out that, "Power and Mercy are the two sides of the full-orbed character of God; and both qualities are displayed in his unerring judgments of men."J. R. Dummelow's Commentary, p. 353.

"Lovingkindness" How frequently have we encountered this word in the Davidic psalms! It surely must have been one of David's favorite words regarding God.

"To every man according to his work" In the last analysis, it is the "works" of men upon which Almighty God will base the final decision regarding their destiny. No, we do not mean that any man either can or ever did "earn" salvation.

What needs to be emphasized is that the "cheap grace" that has become the badge of decadent Protestantism is a foolish and deceitful error. Whoever indulges continually in sin is a servant of the devil, not of the Lord; and the Christian who does nothing good is good for nothing, much less heaven.

Men seem to have forgotten that Christ, the Head of our holy religion, gave us a preview of the Judgment in Matthew 25; in which account, the saved and the lost were distinguished from each other by the simple record of "who did" and "who did not."

Furthermore, Paul did not contradict Jesus and give us a whole new system of salvation "by faith alone," or by "grace alone." Did he not write, "We must all be made manifest before the judgment-seat of Christ, that each one may receive the things done in the body, whether it be good or bad" (2 Corinthians 5:10)?

Barnes' Notes on the Whole Bible

God hath spoken once; twice have I heard this - This repetition, or this declaration that he had heard the thing repeated, is designed to give emphasis to what was said, or to call attention to it as particularly worthy of notice. See the notes at Job 33:14. Compare Job 40:5. The sentiment here is particularly important, or is deserving of special attention, because, as the psalmist had shown, all other resources fail, and confidence is to be placed in nothing else for that which man so much needs; neither in people, whether of low degree or high Psalms 62:9; not in oppressive acts - acts of mere power; not in plunder; not in wealth, however acquired, Psalms 62:10.

That power belongeth unto God - Margin, strength. The idea is, that the strength which man needs - the ability to defend and to save him - is to be found in God. All else may fail, but the power of God will not fail. The result of all, therefore, should be to lead us to put our trust in God alone.

Calvin's Commentary on the Bible

11God hath spoken once. The Psalmist considered that the only effectual method of abstracting the minds of men from the vain delusions in which they are disposed to trust, was bringing them to acquiesce implicitly and firmly in the judgment of God. Usually they are swayed in different directions, or inclined at least to waver, just as they observe things changing in the world; ⁽⁴²²⁾ but he brings under their notice a surer principle for the regulation of their conduct, when he recommends a deferential regard to God’s Word. God himself “dwells in the light which is inaccessible,” (1 Timothy 6:16;) and as none can come to him except by faith, the Psalmist calls our attention to his word, in which he testifies the truth of his divine and righteous government of the world. It is of great consequence that we be established in the belief of God’s Word, and we are here directed to the unerring certainty which belongs to it. The passage admits of two interpretations; but the scope of it is plainly this, that God acts consistently with himself, and can never swerve from what he has said. Many understand David to say that God had spoken once and a second time; and that by this explicit and repeated assertion of his power and mercy, he had confirmed the truth beyond all possibility of contradiction. There is a passage much to the same effect in the thirty-third chapter of the book of Job, and fourteenth verse, where the same words are used, only the copulative is interposed. If any should prefer it, however, I have no objections to the other meaning — God has spoken once; twice have I heard this. It agrees with the context, and suggests a practical lesson of great importance; for when God has once issued his word he never retracts: on the other hand, it is our duty to ponder on what he has said, long and deliberately; and the meaning of David will then be, that he considered the Word of God in the light of a decree, steadfast and irreversible, but that, as regarded his exercise in reference to it, he meditated upon it again and again, lest the lapse of time might obliterate it from his memory. But the simpler and preferable reading would seem to be, that God had spoken once and again. There is no force in the ingenious conjecture, that allusion may be made to God’s having spoken once in the Law, and a second time in the Prophets. Nothing more is meant than that the truth referred to had been amply confirmed, it being usual to reckon anything certain and fixed which has been repeatedly announced. Here, however, it must be remembered, that every word which may have issued forth from God is to be received with implicit authority, and no countenance given to the abominable practice of refusing to receive a doctrine, unless it can be supported by two or three texts of Scripture. This has been defended by an unprincipled heretic among ourselves, who has attempted to subvert the doctrine of a free election, and of a secret providence. It was not the intention of David to say that God was tied down to the necessity of repeating what he might choose to announce, but simply to assert the certainty of a truth which had been declared in clear and unambiguous terms. In the context which follows, he exemplifies himself that deferential reverence and regard for the word of God which all should, but which so few actually do, extend to it.

We might just put together, in a connected form, the particular doctrines which he has singled out for special notice. It is essentially necessary, if we would fortify our minds against temptation, to have suitably exalted views of the power and mercy of God, since nothing will more effectually preserve us in a straight and undeviating course, than a firm persuasion that all events are in the hand of God, and that he is as merciful as he is mighty. Accordingly, David follows up what he had said on the subject of the deference to be yielded to the word, by declaring that he had been instructed by it in the power and goodness of God. Some understand him to say, that God is possessed of power to deliver his people, and of clemency imbuing him to exercise it. But he would rather appear to mean, that God is strong to put a restraint upon the wicked, and crush their proud and nefarious designs, but ever mindful of his goodness in protecting and defending his own children. The man who disciplines himself to the contemplation of these two attributes, which ought never to be dissociated in our minds from the idea of God, is certain to stand erect and immovable under the fiercest assaults of temptation; while, on the other hand, by losing sight of the all-sufficiency of God, (which we are too apt to do,) we lay ourselves open to be overwhelmed in the first encounter. The world’s opinion of God is, that he sits in heaven an idle and unconcerned spectator of events which are passing. Need we wonder, that men tremble under every casualty, when they thus believe themselves to be the sport of blind chance? There can be no security felt unless we satisfy ourselves of the truth of a divine superintendence, and can commit our lives and all that we have to the hands of God. The first thing which we must look to is his power, that we may have a thorough conviction of his being a sure refuge to such as cast themselves upon his care. With this there must be conjoined confidence in his mercy, to prevent those anxious thoughts which might otherwise rise in our minds. These may suggest the doubt — What though God govern the world? does it follow that he will concern himself about such unworthy objects as ourselves?

There is an obvious reason, then, for the Psalmist coupling these two things together, his power and his clemency. They are the two wings wherewith we fly upwards to heaven; the two pillars on which we rest, and may defy the surges of temptation. Does danger, in short, spring up from any quarter, then just let us call to remembrance that divine power which can bid away all harms, and as this sentiment prevails in our minds, our troubles cannot fail to fall prostrate before it. Why should we fear — how can we be afraid, when the God who covers us with the shadow of his wings, is the same who rules the universe with his nod, holds in secret chains the devil and all the wicked, and effectually overrules their designs and intrigues?

The Psalmist adds, Thou wilt certainly render to every man according to his work. And here he brings what he said to bear still more closely upon the point which he would establish, declaring that the God who governs the world by his providence will judge it in righteousness. The expectation of this, duly cherished, will have a happy effect in composing our minds, allaying impatience, and checking any disposition to resent and retaliate under our injuries. In resting himself and others before the great bar of God, he would both encourage his heart in the hope of that deliverance which was coming, and teach himself to despise the insolent persecution of his enemies, when he considered that every man’s work was to come into judgment before Him, who can no more cease to be Judge than deny himself. We can therefore rest assured, however severe our wrongs may be, though wicked men should account us the filth and the off-scourings of all things, that God is witness to what we suffer, will interpose in due time, and will not disappoint our patient expectation. From this, and passages of a similar kind, the Papists have argued, in defense of their doctrine, that justification and salvation depend upon good works; but I have already exposed the fallacy of their reasoning. No sooner is mention made of works, than they catch at the expression, as amounting to a statement that God rewards men upon the ground of merit. It is with a very different design than to encourage any such opinion, that the Spirit promises a reward to our works — it is to animate us in the ways of obedience, and not to inflame that impious self-confidence which cuts up salvation by the very roots. According to the judgment which God forms of the works of the believer, their worth and valuation depend, first, upon the free pardon extended to him as a sinner, and by which he becomes reconciled to God; and, next, upon the divine condescension and indulgence which accepts his services, ⁽⁴²³⁾ notwithstanding all their imperfections. We know that there is none of our works which, in the sight of God, can be accounted perfect or pure, and without taint of sin. Any recompense they meet with must therefore be traced entirely to his goodness. Since the Scriptures promise a reward to the saints, with the sole intention of stimulating their minds, and encouraging them in the divine warfare, and not with the remotest design of derogating from the mercy of God, it is absurd in the Papists to allege that they, in any sense, merit what is bestowed upon them. As regards the wicked, none will dispute that the punishment awarded to them, as violators of the law, is strictly deserved.

(422) “Ad varias mundi inclinationes.” — Lat. “Selon les divers changements qu’on voit au monde.” — Fr.

(423) “D’une pure douceur et support debonnaire dont il use, il fait qu’icelles soyent acceptees de lui,” etc. — Fr.

Smith's Bible Commentary

Psalms 62:1-12

Psalms 62:1-12 , another psalm of David.

Truly my soul waiteth upon God: and from him comes my salvation. He only is my rock ( Psalms 62:1 )

So remember the last one, "Lead me to the Rock that is higher than I." Now David declares, "He only is my Rock."

and my salvation; he is my defense; I shall not be greatly moved. How long will you imagine mischief against a man? You shall be slain all of you: as a bowing wall ye shall be, and as a tottering fence. They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. My soul, wait thou only upon God; for my expectation is from him. He only is my rock and my salvation: he is my defense; I shall not be moved ( Psalms 62:2-6 ).

Now verse Psalms 62:2 and verse Psalms 62:6 are very similar. In fact, they are exactly the same with the exception of one word. But that one word makes a vast difference in the two psalms, and it shows that just in that space of time there was a great increase in the faith of David. It is amazing how that when we begin to bring to God our problems, that even through prayer our faith in increased. Even while in prayer we begin to gain faith and begin to be victorious, and begin to experience that victory of the Lord. And this is expressed here in David's psalm.

Between verse Psalms 62:6; Psalms 62:6, "He only is my Rock and my salvation. He is my defense." And in verse Psalms 62:2 he said, "I shall not be greatly moved." And then he repeats the same thing in verse Psalms 62:6 , but he leaves out the "greatly." "I shall not be moved." He didn't have enough faith in verse Psalms 62:2 , "Well, he might move me, but not very far." But as his faith is increased in the Lord, "They are not going to move me at all. I shall not be moved."

Oh, how glorious it is when we finally bring things to God in prayer, and how God can immediately just bring a change of our own attitude concerning the situation. There have been many times when as the pastor of Calvary Chapel I have been absolutely terrified at what God was doing. I stood in fear and in amazement of the work of the Lord. It was necessary for us to step out in faith a few times that just absolutely frightened me. When we had to move from the chapel a block away, and when we purchased this ten acres here, and when I was contemplating the cost of putting up all of these buildings, I was absolutely terrified. The cost of the improvement of the property, putting up the buildings and all, I had never pastored a large church in all my life. I didn't know anything about pastoring a large church. I had no experience for my job. I had been pastoring small churches all of my life. And suddenly we were in a rapidly growing situation where we had to get this property, where we had to build new buildings. We were in triple services. We had enlarged the thing. We were putting up seats in the patio, and there was no room to stand even in the patio, and we had to do something.

So we purchased this ten acres. I was trying to assure the board that we could always sell off five acres and get our money back, because it was such a good buy, and surely we'll never need more than five acres. Of course, that is how great my faith was for what God wanted to do. That is why you can't really look and say, "Well, our pastor had great faith." No way. I was backpedaling as fast as I could go. And when I would drive up Sunflower Avenue from the other church, getting ready to go home, and I would be sitting there in that left turn lane waiting for the arrow, I would look over at this ten acres of ground and my heart was overwhelmed. I'll tell you, I'd say, "Lord, what are we going to do?" And you know, thoughts would go on in my mind like this, "Here you are in a facility that is paid for. Here you are with $60,000 in the bank. Here you are just comfortable over here." Well, it wasn't comfortable because it was so crowded. But, "Here you are and things are really cooking, you know. And now you are going to plunge into an expense, $300,000 for just the lot, $125,000 just to put in the parking and the street improvements, and that doesn't even start the buildings. And what if it doesn't come through? What if attendance drops off? What if things go bad? Then look at the big debt and all." And I would say, "Lord, what if it doesn't go through? What if things drop off? What if?" And the Lord would say to me while I was sitting waiting for the arrow, "Who's church is it?" And I would say, "It's your church, Lord." And He said, "Then why are you worrying? If My church goes broke, if My church goes bankrupt, no problem to you. It's not your church. Why are you worrying?" And you know, before the arrow would turn green, I'd have the victory. Up over the freeway, singing, boy. I mean, no worries. It's His church. If the thing goes down the tube, nothing off of me, you know.

If you'll bring your needs to the Lord, even as you are bringing them, the Spirit of God will minister to you. And He will plant that faith in your heart and you can go in prayer from the place of, "I shall not be greatly moved," to, "I shall not be moved." Because God is sustaining me and taking care of me and keeping me.

In God is my salvation and my glory: the rock of my strength ( Psalms 62:7 ),

And so this figure of the rock continuing through the next psalm here.

my refuge, is in God. Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us ( Psalms 62:7-8 ).

So good exhortation. Trust in Him because He is our salvation. Because He is our Rock, because He is our strength and our refuge, trust in Him at all times. Pour out your heart before Him.

Surely men of low degree are emptiness, and men of high degree are a lie: if you laid them in the balance, they are altogether lighter than nothing ( Psalms 62:9 ).

So the esteem of man. Men of low degree are emptiness; men of high degree are a lie. Put them all in the balances, both low and high, and they're less than nothing.

Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them ( Psalms 62:10 ).

I think that that is an excellent exhortation. Number one, I don't think that we should actually be seeking riches as such. "Promotion comes neither from the east nor the west, promotion comes from the Lord" ( Psalms 75:6 ). "And they that will be rich, or will to be rich, fall into diverse, or diverse types of lust and temptations which damn men's souls in perdition" ( 1 Timothy 6:9 ). How hard it is for those who trust in riches to enter the kingdom of heaven. "It is easier for a camel to go through the eye of a needle than for a rich man, or a man who trusts in riches to enter into the kingdom of heaven" ( Matthew 19:24 ). "Labor not to be rich" ( Proverbs 23:4 ) the scripture says. We are actually to seek first the kingdom of God and His righteousness, and all these things will be added. But should God seek among other things to add riches to you, if riches increase, and they may, God may bless you financially, but if He does, don't set your heart upon the riches.

God hath spoken once; twice I have heard this; that power belongs to God. Also unto thee, O Lord, belongs mercy: for you render to every man according to his work ( Psalms 62:11-12 ). "

Dr. Constable's Expository Notes

Psalms 62

David expressed trust in the Lord in spite of opposition in this psalm of confidence. He contrasted the security that comes from trusting in God with the insecurity of hoping in human schemes. The background may be Absalom’s rebellion. [Note: Kirkpatrick, pp. 347-48.]

Dr. Constable's Expository Notes

3. David’s entreaty to trust only in God 62:9-12

Dr. Constable's Expository Notes

Human power is weak, but divine power is mighty. God’s loyal love is likewise great. He will distribute justice to everyone. Therefore it is important that human beings trust in God rather than in other people and their works.

People are constantly deciding whether to trust in what they can see. In this psalm David helps us see that God Himself is a much better person to trust than any mortal man. We should trust God, who remains faithful forever, because human beings pass away quickly.

Gill's Exposition of the Whole Bible

God hath spoken once,.... One word of his is more to be confided in, and depended on, than all the men and things in the world. The meaning is not that God hath only spoke once; he has spoke often; he spoke all things out of nothing in creation; he spoke all the words of the law at Mount Sinai; he spoke by the prophets under the Old Testament dispensation, and by his Son in the last days, and still by the ministers of the Gospel: but the sense is, that what God has once spoken stands; it is irreversible and immutable; it is firm, sure, and unalterable; he does not repent, he cannot lie, nor will he alter the thing that is gone out of his lips; and therefore his word is to be trusted to, when men of high degree are a lie;

twice have I heard this; that is, many times, as Kimchi explains it: the Targum refers this, and the preceding clause, to the delivery of the law:

"one law God spake, and twice we heard it from the mouth of Moses the great scribe;''

but the meaning is, that the psalmist had heard of two things, and was well assured of the truth of them, and which were the foundation of his trust and confidence; one is mentioned in this verse and the other in

Psalms 62:12; the first is,

that power [belongeth] unto God; great power, even almighty power, as appears from the creation of all things out of nothing, the preservation of them in their beings, the government of the world, the redemption of his people by Christ, the work of grace upon their hearts by his Spirit, the perseverance of the saints, their deliverance from their enemies, and the destruction of them. The ancient Cabalists n among the Jews have endeavoured, from this passage, to establish a Trinity in unity, they speak of

"three superior "Sephirot", or numbers; and of them it is said, "God hath spoken once, twice have I heard this": once and twice, lo, the three superior numbers, of whom it is said, one, one, one, three ones; and this is the meaning of "God hath spoken once, twice have I heard this; this" in it makes them one.''

n Tikkune Zohar, Correct. 38. fol. 82. 1.

Henry's Complete Commentary on the Bible

      8 Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah.   9 Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.   10 Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.   11 God hath spoken once; twice have I heard this; that power belongeth unto God.   12 Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.

      Here we have David's exhortation to others to trust in God and wait upon him, as he had done. Those that have found the comfort of the ways of God themselves will invite others into those ways; there is enough in God for all the saints to draw from, and we shall have never the less for others sharing with us.

      I. He counsels all to wait upon God, as he did, Psalms 62:8; Psalms 62:8. Observe,

      1. To whom he gives this good counsel: You people (that is, all people); all shall be welcome to trust in God, for he is the confidence of all the ends of the earth,Psalms 65:5. You people of the house of Israel (so the Chaldee); they are especially engaged and invited to trust in God, for he is the God of Israel; and should not a people seek unto their God?

      2. What the good counsel is which he gives. (1.) To confide in God: "Trust in him; deal with him, and be willing to deal upon trust; depend upon him to perform all things for you, upon his wisdom and goodness, his power and promise, his providence and grace. Do this at all times." We must have an habitual confidence in God always, must live a life of dependence upon him, must so trust in him at all times as not at any time to put that confidence in ourselves, or in any creature, which is to be put in him only; and we must have an actual confidence in God upon all occasions, trust in him upon every emergency, to guide us when we are in doubt, to protect us when we are in danger, to supply us when we are in want, to strengthen us for every good word and work. (2.) To converse with God: Pour out your heart before him. The expression seems to allude to the pouring out of the drink-offerings before the Lord. When we make a penitent confession of sin our hearts are therein poured out before God,1 Samuel 7:6. But here it is meant of prayer, which, if it be as it should be, is the pouring out of the heart before God. We must lay our grievances before him, offer up our desires to him with all humble freedom, and then entirely refer ourselves to his disposal, patiently submitting our wills to his: this is pouring out our hearts.

      3. What encouragement he gives us to take this good counsel: God is a refuge for us, not only my refuge (Psalms 62:7; Psalms 62:7), but a refuge for us all, even as many as will flee to him and take shelter in him.

      II. He cautions us to take heed of misplacing our confidence, in which, as much as in any thing, the heart is deceitful,Jeremiah 17:5-9. Those that trust in God truly (Psalms 62:1; Psalms 62:1) will trust in him only, Psalms 62:5; Psalms 62:5. 1. Let us not trust in the men of this world, for they are broken reeds (Psalms 62:9; Psalms 62:9): Surely men of low degree are vanity, utterly unable to help us, and men of high degree are a lie, that will deceive us if we trust to them. Men of low degree, one would think, might be relied on for their multitude and number, their bodily strength and service, and men of high degree for their wisdom, power, and influence; but neither the one nor the other are to be depended on. Of the two, men of high degree are mentioned as the more deceiving; for they are a lie, which denotes not only vanity, but iniquity. We are not so apt to depend upon men of low degree as upon the king and the captain of the host, who, by the figure they make, tempt us to trust in them, and so, when they fail us, prove a lie. But lay them in the balance, the balance of the scripture, or rather make trial of them, see how they will prove, whether they will answer your expectations from them or no, and you will write Tekel upon them; they are alike lighter than vanity; there is no depending upon their wisdom to advise us, their power to act for us, their good-will to us, no, nor upon their promises, in comparison with God, nor otherwise than in subordination to him. 2. Let us not trust in the wealth of this world, let not that be made our strong city (Psalms 62:10; Psalms 62:10): Trust not in oppression; that is, in riches got by fraud and violence, because where there is a great deal it is commonly got by indirect scraping or saving (our Saviour calls it the mammon of unrighteousness,Luke 16:9), or in the arts of getting riches. "Think not, either because you have got abundance or are in the way of getting, that therefore you are safe enough; for this is becoming vain in robbery, that is, cheating yourselves while you think to cheat others." He that trusted in the abundance of his riches strengthened himself in his wickedness (Psalms 52:7); but at his end he will be a fool, Jeremiah 17:11. Let none be so stupid as to think of supporting themselves in their sin, much less of supporting themselves in this sin. Nay, because it is hard to have riches and not to trust in them, if they increase, though by lawful and honest means, we must take heed lest we let out our affections inordinately towards them: "Set not your heart upon them; be not eager for them, do not take a complacency in them as the rest of your souls, nor put a confidence in them as your portion; be not over-solicitous about them; do not value yourselves and others by them; make not the wealth of the world your chief good and highest end: in short, do not make an idol of it." This we are most in danger of doing when riches increase. When the grounds of the rich man brought forth plentifully, then he said to his soul, Take thy ease in these things, Luke 12:19. It is a smiling world that is most likely to draw the heart away from God, on whom only it should be set.

      III. He gives a very good reason why we should make God our confidence, because he is a God of infinite power, mercy, and righteousness, Psalms 62:11; Psalms 62:12. This he himself was well assured of and would have us be assured of it: God has spoken once; twice have I heard this; that is, 1. "God has spoken it, and I have heard it, once, yea, twice. He has spoken it, and I have heard it by the light of reason, which easily infers it from the nature of the infinitely perfect Being and from his works both of creation and providence. He has spoken it, and I have heard once, yea, twice (that is, many a time), by the events that have concerned me in particular. He has spoken it and I have heard it by the light of revelation, by dreams and visions (Job 4:15), by the glorious manifestation of himself upon Mount Sinai" (to which, some think, it does especially refer), "and by the written word." God has often told us what a great and good God he is, and we ought as often to take notice of what he has told us. Or, 2. "Though God spoke it but once, I heard it twice, heard it diligently, not only with my outward ears, but with my soul and mind." To some God speaks twice and they will not hear once; but to others he speaks but once, and they hear twice. Compare Job 33:14. Now what is it which is thus spoken and thus heard? (1.) That the God with whom we have to do is infinite in power. Power belongs to God; he is almighty, and can do every thing; with him nothing is impossible. All the powers of all the creatures are derived form him, depend upon him, and are used by him as he pleases. His is the power, and to him we must ascribe it. This is a good reason why we should trust in him at all times and live in a constant dependence upon him; for he is able to do all that for us which we trust in him for. (2.) That he is a God of infinite goodness. Here the psalmist turns his speech to God himself, as being desirous to give him the glory of his goodness, which is his glory: Also unto thee, O Lord! belongeth mercy. God is not only the greatest, but the best, of beings. Mercy is with him, Psalms 130:4; Psalms 130:7. He is merciful in a way peculiar to himself; he is the Father of mercies,2 Corinthians 1:3. This is a further reason why we should trust in him, and answers the objections of our sinfulness and unworthiness; though we deserve nothing but his wrath, yet we may hope for all good from his mercy, which is over all his works. (3.) That he never did, nor ever will do, any wrong to any of his creatures: For thou renderest to every man according to his work. Though he does not always do this visibly in this world, yet he will do it in the day of recompence. No service done him shall go unrewarded, nor any affront given him unpunished, unless it be repented of. By this it appears that power and mercy belong to him. If he were not a God of power, there are sinners that would be too great to be punished. And if he were not a God of mercy there are services that would be too worthless to be rewarded. This seems especially to bespeak the justice of God in judging upon appeals made to him by wronged innocency; he will be sure to judge according to truth, in giving redress to the injured and avenging them on those that have been injurious to them, 1 Kings 8:32. Let those therefore that are wronged commit their cause to him and trust to him to plead it.