Psalms 62

Psalms 62:1

Introduction

Psalms 27 and Psalms 28 are linked by the themes of salvation and strength (Psalms 27:1; Psalms 28:8) and by the theme of the sanctuary (Psalms 27:4; Psalms 28:2). Psalms 28 is a prayer (Psalms 28:1-5) with thanksgiving (Psalms 28:6-9).

Once again David – and in him the believing remnant – turns to God in prayer. He begs Him to answer and raises his hands to the temple, more specifically to the “holy sanctuary” (Psalms 28:2). This is the holy of holies, containing the ark of the covenant, which is particularly associated with the presence of the LORD. David asks God not to drag him away along with the wicked and apostate, but to repay the enemies according to their deeds.

Beginning in Psalms 28:6, he expresses his trust in God, Who has heard him. He praises Him, for He has helped him (Psalms 28:5). At the end, the people recognize that the same power available to the Anointed is available for them. In the final verse, David prays for salvation and blessing for God’s people and inheritance and that He will take care for them and bring them safely to their destination.

Prayer for Salvation

For “[a Psalm] of David” (Psalms 28:1a) see at Psalms 3:1.

David calls “to You”, which is strongly emphasized in Hebrew by being at the beginning of the sentence (Psalms 28:1b). Because of the symmetry of Psa 28:1 and Psalms 28:2, “to You, O LORD, I call” of Psalms 28:1 corresponds to “lift up my hands toward Your holy sanctuary” of Psalms 28:2. He calls God “my rock”. God is the living rock, a rock to Whom we can speak (cf. Numbers 20:8) and Who answers. He takes refuge in Him because He is the Unshakable. Rock is here the translation of the Hebrew tsur, which is a massive, low, black rock, the struck rock (Exodus 17:6). Another Hebrew word for rock is sela, which is a high, layered sedimentary rock, the rock to which must be spoken (Numbers 20:8).

David asks if God will answer his prayer NOW and not be deaf to him. When God does not answer, but keeps Himself silent for him, for David it is like going down into the pit, where God pays no attention to him.

David asks God to hear the voice his “supplications” (Psalms 28:2). He knows where to be with his pleas. He must be in God’s “holy sanctuary”, which is the place where he can speak, where the ark is, in the holy of holies (cf. 1 Kings 6:19). That is where God lives and that is where he needs to be heard. He has no other option and does not want one. He raises his hands there in order to, as it were, lift up his heart, himself, to God and offer it to Him.

The fear of being dragged away with the wicked is deep in David (Psalms 28:3). He specifically asks that this will not happen after all. We might rather expect that he would ask for salvation for himself and for judgment on his enemies. In this prayer he asks for both in one sentence. In doing so, he expresses the firm conviction that the wicked will perish.

What David says here also applies to the faithful remnant in the end time. Their fear is also that they will perish with the wicked when God brings His judgments on wicked Israel in the great tribulation. David knows that the judgment is meant for those wicked people and that they will surely be dragged away by the judgment. For they are people “who work iniquity”, such are their deeds. Also their speaking is corrupt. They do speak of peace with their neighbors, but in their hearts is evil. They are hypocrites.

The Lord Jesus, unlike David, did deliver Himself to His enemies, that is, He gave Himself into their hands when God’s time had come (Luke 22:53-54). He was crucified along with two evildoers (Luke 23:33), thus sharing in their fate. He was “numbered among the transgressors” (Isaiah 53:12).

In Psalms 28:4, David asks God to requite to the wicked according to their practices. The emphasis on requital is striking. We see this in the word “according to” that he uses several times in this verse. He asks that God gives them “according to their work and according to the evil of their practices” and “requite them according to the deeds of their hands; repay them their recompense”. They need to be given their due.

The motive for asking the wicked to requite is, as always, their relationship to God. They do not pay attention to Him, they do not reckon with Him, there is no place for Him in their thinking (Psalms 28:5). The reproach is not that they do not keep His laws and commandments. What is reproached is that they “do not regard the works of the LORD nor to the deeds of His hands”. This contrasts with “the work of their hands” in the previous verse.

They are engaged in evil deeds, of which they are full. Therefore, there is no attention to the deeds of God (cf. Matthew 11:20-21). Time and again God has punished the wicked and blessed the righteous. But God’s actions pass them by; they do not listen to the message that He has for them.

God’s response to this is clear: “He will tear them down and not build them up” (cf. Jeremiah 1:10). It is, in fact, the answer to the prayer David uttered in the previous verses. All the works of the wicked will perish. They will be judged by Him, for they have done all their deeds without involving Him, without asking Him what He wants them to do. He will tear down their works irreparably. “Not building up” means that the judgment is final; with their downfall, their descendants will also be wiped out.

What they have built is built on sand and not on the rock. Therefore, it will not stand in the day of judgment (2 Peter 3:10; Matthew 7:24-27).

Psalms 62:2

Introduction

Psalms 27 and Psalms 28 are linked by the themes of salvation and strength (Psalms 27:1; Psalms 28:8) and by the theme of the sanctuary (Psalms 27:4; Psalms 28:2). Psalms 28 is a prayer (Psalms 28:1-5) with thanksgiving (Psalms 28:6-9).

Once again David – and in him the believing remnant – turns to God in prayer. He begs Him to answer and raises his hands to the temple, more specifically to the “holy sanctuary” (Psalms 28:2). This is the holy of holies, containing the ark of the covenant, which is particularly associated with the presence of the LORD. David asks God not to drag him away along with the wicked and apostate, but to repay the enemies according to their deeds.

Beginning in Psalms 28:6, he expresses his trust in God, Who has heard him. He praises Him, for He has helped him (Psalms 28:5). At the end, the people recognize that the same power available to the Anointed is available for them. In the final verse, David prays for salvation and blessing for God’s people and inheritance and that He will take care for them and bring them safely to their destination.

Prayer for Salvation

For “[a Psalm] of David” (Psalms 28:1a) see at Psalms 3:1.

David calls “to You”, which is strongly emphasized in Hebrew by being at the beginning of the sentence (Psalms 28:1b). Because of the symmetry of Psa 28:1 and Psalms 28:2, “to You, O LORD, I call” of Psalms 28:1 corresponds to “lift up my hands toward Your holy sanctuary” of Psalms 28:2. He calls God “my rock”. God is the living rock, a rock to Whom we can speak (cf. Numbers 20:8) and Who answers. He takes refuge in Him because He is the Unshakable. Rock is here the translation of the Hebrew tsur, which is a massive, low, black rock, the struck rock (Exodus 17:6). Another Hebrew word for rock is sela, which is a high, layered sedimentary rock, the rock to which must be spoken (Numbers 20:8).

David asks if God will answer his prayer NOW and not be deaf to him. When God does not answer, but keeps Himself silent for him, for David it is like going down into the pit, where God pays no attention to him.

David asks God to hear the voice his “supplications” (Psalms 28:2). He knows where to be with his pleas. He must be in God’s “holy sanctuary”, which is the place where he can speak, where the ark is, in the holy of holies (cf. 1 Kings 6:19). That is where God lives and that is where he needs to be heard. He has no other option and does not want one. He raises his hands there in order to, as it were, lift up his heart, himself, to God and offer it to Him.

The fear of being dragged away with the wicked is deep in David (Psalms 28:3). He specifically asks that this will not happen after all. We might rather expect that he would ask for salvation for himself and for judgment on his enemies. In this prayer he asks for both in one sentence. In doing so, he expresses the firm conviction that the wicked will perish.

What David says here also applies to the faithful remnant in the end time. Their fear is also that they will perish with the wicked when God brings His judgments on wicked Israel in the great tribulation. David knows that the judgment is meant for those wicked people and that they will surely be dragged away by the judgment. For they are people “who work iniquity”, such are their deeds. Also their speaking is corrupt. They do speak of peace with their neighbors, but in their hearts is evil. They are hypocrites.

The Lord Jesus, unlike David, did deliver Himself to His enemies, that is, He gave Himself into their hands when God’s time had come (Luke 22:53-54). He was crucified along with two evildoers (Luke 23:33), thus sharing in their fate. He was “numbered among the transgressors” (Isaiah 53:12).

In Psalms 28:4, David asks God to requite to the wicked according to their practices. The emphasis on requital is striking. We see this in the word “according to” that he uses several times in this verse. He asks that God gives them “according to their work and according to the evil of their practices” and “requite them according to the deeds of their hands; repay them their recompense”. They need to be given their due.

The motive for asking the wicked to requite is, as always, their relationship to God. They do not pay attention to Him, they do not reckon with Him, there is no place for Him in their thinking (Psalms 28:5). The reproach is not that they do not keep His laws and commandments. What is reproached is that they “do not regard the works of the LORD nor to the deeds of His hands”. This contrasts with “the work of their hands” in the previous verse.

They are engaged in evil deeds, of which they are full. Therefore, there is no attention to the deeds of God (cf. Matthew 11:20-21). Time and again God has punished the wicked and blessed the righteous. But God’s actions pass them by; they do not listen to the message that He has for them.

God’s response to this is clear: “He will tear them down and not build them up” (cf. Jeremiah 1:10). It is, in fact, the answer to the prayer David uttered in the previous verses. All the works of the wicked will perish. They will be judged by Him, for they have done all their deeds without involving Him, without asking Him what He wants them to do. He will tear down their works irreparably. “Not building up” means that the judgment is final; with their downfall, their descendants will also be wiped out.

What they have built is built on sand and not on the rock. Therefore, it will not stand in the day of judgment (2 Peter 3:10; Matthew 7:24-27).

Psalms 62:3

Introduction

Psalms 27 and Psalms 28 are linked by the themes of salvation and strength (Psalms 27:1; Psalms 28:8) and by the theme of the sanctuary (Psalms 27:4; Psalms 28:2). Psalms 28 is a prayer (Psalms 28:1-5) with thanksgiving (Psalms 28:6-9).

Once again David – and in him the believing remnant – turns to God in prayer. He begs Him to answer and raises his hands to the temple, more specifically to the “holy sanctuary” (Psalms 28:2). This is the holy of holies, containing the ark of the covenant, which is particularly associated with the presence of the LORD. David asks God not to drag him away along with the wicked and apostate, but to repay the enemies according to their deeds.

Beginning in Psalms 28:6, he expresses his trust in God, Who has heard him. He praises Him, for He has helped him (Psalms 28:5). At the end, the people recognize that the same power available to the Anointed is available for them. In the final verse, David prays for salvation and blessing for God’s people and inheritance and that He will take care for them and bring them safely to their destination.

Prayer for Salvation

For “[a Psalm] of David” (Psalms 28:1a) see at Psalms 3:1.

David calls “to You”, which is strongly emphasized in Hebrew by being at the beginning of the sentence (Psalms 28:1b). Because of the symmetry of Psa 28:1 and Psalms 28:2, “to You, O LORD, I call” of Psalms 28:1 corresponds to “lift up my hands toward Your holy sanctuary” of Psalms 28:2. He calls God “my rock”. God is the living rock, a rock to Whom we can speak (cf. Numbers 20:8) and Who answers. He takes refuge in Him because He is the Unshakable. Rock is here the translation of the Hebrew tsur, which is a massive, low, black rock, the struck rock (Exodus 17:6). Another Hebrew word for rock is sela, which is a high, layered sedimentary rock, the rock to which must be spoken (Numbers 20:8).

David asks if God will answer his prayer NOW and not be deaf to him. When God does not answer, but keeps Himself silent for him, for David it is like going down into the pit, where God pays no attention to him.

David asks God to hear the voice his “supplications” (Psalms 28:2). He knows where to be with his pleas. He must be in God’s “holy sanctuary”, which is the place where he can speak, where the ark is, in the holy of holies (cf. 1 Kings 6:19). That is where God lives and that is where he needs to be heard. He has no other option and does not want one. He raises his hands there in order to, as it were, lift up his heart, himself, to God and offer it to Him.

The fear of being dragged away with the wicked is deep in David (Psalms 28:3). He specifically asks that this will not happen after all. We might rather expect that he would ask for salvation for himself and for judgment on his enemies. In this prayer he asks for both in one sentence. In doing so, he expresses the firm conviction that the wicked will perish.

What David says here also applies to the faithful remnant in the end time. Their fear is also that they will perish with the wicked when God brings His judgments on wicked Israel in the great tribulation. David knows that the judgment is meant for those wicked people and that they will surely be dragged away by the judgment. For they are people “who work iniquity”, such are their deeds. Also their speaking is corrupt. They do speak of peace with their neighbors, but in their hearts is evil. They are hypocrites.

The Lord Jesus, unlike David, did deliver Himself to His enemies, that is, He gave Himself into their hands when God’s time had come (Luke 22:53-54). He was crucified along with two evildoers (Luke 23:33), thus sharing in their fate. He was “numbered among the transgressors” (Isaiah 53:12).

In Psalms 28:4, David asks God to requite to the wicked according to their practices. The emphasis on requital is striking. We see this in the word “according to” that he uses several times in this verse. He asks that God gives them “according to their work and according to the evil of their practices” and “requite them according to the deeds of their hands; repay them their recompense”. They need to be given their due.

The motive for asking the wicked to requite is, as always, their relationship to God. They do not pay attention to Him, they do not reckon with Him, there is no place for Him in their thinking (Psalms 28:5). The reproach is not that they do not keep His laws and commandments. What is reproached is that they “do not regard the works of the LORD nor to the deeds of His hands”. This contrasts with “the work of their hands” in the previous verse.

They are engaged in evil deeds, of which they are full. Therefore, there is no attention to the deeds of God (cf. Matthew 11:20-21). Time and again God has punished the wicked and blessed the righteous. But God’s actions pass them by; they do not listen to the message that He has for them.

God’s response to this is clear: “He will tear them down and not build them up” (cf. Jeremiah 1:10). It is, in fact, the answer to the prayer David uttered in the previous verses. All the works of the wicked will perish. They will be judged by Him, for they have done all their deeds without involving Him, without asking Him what He wants them to do. He will tear down their works irreparably. “Not building up” means that the judgment is final; with their downfall, their descendants will also be wiped out.

What they have built is built on sand and not on the rock. Therefore, it will not stand in the day of judgment (2 Peter 3:10; Matthew 7:24-27).

Psalms 62:4

Introduction

Psalms 27 and Psalms 28 are linked by the themes of salvation and strength (Psalms 27:1; Psalms 28:8) and by the theme of the sanctuary (Psalms 27:4; Psalms 28:2). Psalms 28 is a prayer (Psalms 28:1-5) with thanksgiving (Psalms 28:6-9).

Once again David – and in him the believing remnant – turns to God in prayer. He begs Him to answer and raises his hands to the temple, more specifically to the “holy sanctuary” (Psalms 28:2). This is the holy of holies, containing the ark of the covenant, which is particularly associated with the presence of the LORD. David asks God not to drag him away along with the wicked and apostate, but to repay the enemies according to their deeds.

Beginning in Psalms 28:6, he expresses his trust in God, Who has heard him. He praises Him, for He has helped him (Psalms 28:5). At the end, the people recognize that the same power available to the Anointed is available for them. In the final verse, David prays for salvation and blessing for God’s people and inheritance and that He will take care for them and bring them safely to their destination.

Prayer for Salvation

For “[a Psalm] of David” (Psalms 28:1a) see at Psalms 3:1.

David calls “to You”, which is strongly emphasized in Hebrew by being at the beginning of the sentence (Psalms 28:1b). Because of the symmetry of Psa 28:1 and Psalms 28:2, “to You, O LORD, I call” of Psalms 28:1 corresponds to “lift up my hands toward Your holy sanctuary” of Psalms 28:2. He calls God “my rock”. God is the living rock, a rock to Whom we can speak (cf. Numbers 20:8) and Who answers. He takes refuge in Him because He is the Unshakable. Rock is here the translation of the Hebrew tsur, which is a massive, low, black rock, the struck rock (Exodus 17:6). Another Hebrew word for rock is sela, which is a high, layered sedimentary rock, the rock to which must be spoken (Numbers 20:8).

David asks if God will answer his prayer NOW and not be deaf to him. When God does not answer, but keeps Himself silent for him, for David it is like going down into the pit, where God pays no attention to him.

David asks God to hear the voice his “supplications” (Psalms 28:2). He knows where to be with his pleas. He must be in God’s “holy sanctuary”, which is the place where he can speak, where the ark is, in the holy of holies (cf. 1 Kings 6:19). That is where God lives and that is where he needs to be heard. He has no other option and does not want one. He raises his hands there in order to, as it were, lift up his heart, himself, to God and offer it to Him.

The fear of being dragged away with the wicked is deep in David (Psalms 28:3). He specifically asks that this will not happen after all. We might rather expect that he would ask for salvation for himself and for judgment on his enemies. In this prayer he asks for both in one sentence. In doing so, he expresses the firm conviction that the wicked will perish.

What David says here also applies to the faithful remnant in the end time. Their fear is also that they will perish with the wicked when God brings His judgments on wicked Israel in the great tribulation. David knows that the judgment is meant for those wicked people and that they will surely be dragged away by the judgment. For they are people “who work iniquity”, such are their deeds. Also their speaking is corrupt. They do speak of peace with their neighbors, but in their hearts is evil. They are hypocrites.

The Lord Jesus, unlike David, did deliver Himself to His enemies, that is, He gave Himself into their hands when God’s time had come (Luke 22:53-54). He was crucified along with two evildoers (Luke 23:33), thus sharing in their fate. He was “numbered among the transgressors” (Isaiah 53:12).

In Psalms 28:4, David asks God to requite to the wicked according to their practices. The emphasis on requital is striking. We see this in the word “according to” that he uses several times in this verse. He asks that God gives them “according to their work and according to the evil of their practices” and “requite them according to the deeds of their hands; repay them their recompense”. They need to be given their due.

The motive for asking the wicked to requite is, as always, their relationship to God. They do not pay attention to Him, they do not reckon with Him, there is no place for Him in their thinking (Psalms 28:5). The reproach is not that they do not keep His laws and commandments. What is reproached is that they “do not regard the works of the LORD nor to the deeds of His hands”. This contrasts with “the work of their hands” in the previous verse.

They are engaged in evil deeds, of which they are full. Therefore, there is no attention to the deeds of God (cf. Matthew 11:20-21). Time and again God has punished the wicked and blessed the righteous. But God’s actions pass them by; they do not listen to the message that He has for them.

God’s response to this is clear: “He will tear them down and not build them up” (cf. Jeremiah 1:10). It is, in fact, the answer to the prayer David uttered in the previous verses. All the works of the wicked will perish. They will be judged by Him, for they have done all their deeds without involving Him, without asking Him what He wants them to do. He will tear down their works irreparably. “Not building up” means that the judgment is final; with their downfall, their descendants will also be wiped out.

What they have built is built on sand and not on the rock. Therefore, it will not stand in the day of judgment (2 Peter 3:10; Matthew 7:24-27).

Psalms 62:5

God Has Heard and Helped

In Psalms 28:6, David praises the LORD that He has heard “the voice of my supplication” (cf. Psalms 28:2). The supplication of Psa 28:1-4 now gives way to praise, for the LORD has heard the prayer. He is not deaf to him. He has clung to God as “my strength and my shield” (Psalms 28:7). The word “my” makes it clear that David is an ‘experience expert’, he has experienced that the LORD has answered his prayer and that brings him to praise.

In God’s strength he has been able to push back his enemies. Because God is his shield, the attacks of the enemy were unsuccessful. A shield provides shelter on one side, but God protects on all sides. His heart continued to trust in Him. That is precisely why he uttered his loud supplications to Him. And behold, he was helped.

His heart, which at first was so full of distress, is now full of joy about God’s help. His confidence has not been shaken. God never shames the confidence of His own who continue to hope in Him, even though He seems to be so far away. David will praise Him with his song. He expresses his gratitude in a song to His glory.

In Psalms 28:8, David involves others in his experiences. David’s experiences are not unique. They are the experiences of all who put their trust in God. Therefore, the people of God can identify with David. The LORD is not only his strength, but also “their strength”. By this is meant those who are with him. Prophetically, it refers to the faithful remnant in the end time. They must learn to make the choice between trusting in people and trusting in God (Psalms 121:1-8). Ahaz chose not to trust God (Isaiah 7:12), while Hezekiah chose to do so (Isaiah 36:14-15).

To his trust in the saving defense of the LORD, David immediately connects “His anointed”, which is the Messiah. Anointed is the translation of the Hebrew Messiah. Here we are talking about the anointed King. The saving defense with which the LORD assists the remnant is the same saving defense with which He assists His Messiah.

Psalms 62:6

God Has Heard and Helped

In Psalms 28:6, David praises the LORD that He has heard “the voice of my supplication” (cf. Psalms 28:2). The supplication of Psa 28:1-4 now gives way to praise, for the LORD has heard the prayer. He is not deaf to him. He has clung to God as “my strength and my shield” (Psalms 28:7). The word “my” makes it clear that David is an ‘experience expert’, he has experienced that the LORD has answered his prayer and that brings him to praise.

In God’s strength he has been able to push back his enemies. Because God is his shield, the attacks of the enemy were unsuccessful. A shield provides shelter on one side, but God protects on all sides. His heart continued to trust in Him. That is precisely why he uttered his loud supplications to Him. And behold, he was helped.

His heart, which at first was so full of distress, is now full of joy about God’s help. His confidence has not been shaken. God never shames the confidence of His own who continue to hope in Him, even though He seems to be so far away. David will praise Him with his song. He expresses his gratitude in a song to His glory.

In Psalms 28:8, David involves others in his experiences. David’s experiences are not unique. They are the experiences of all who put their trust in God. Therefore, the people of God can identify with David. The LORD is not only his strength, but also “their strength”. By this is meant those who are with him. Prophetically, it refers to the faithful remnant in the end time. They must learn to make the choice between trusting in people and trusting in God (Psalms 121:1-8). Ahaz chose not to trust God (Isaiah 7:12), while Hezekiah chose to do so (Isaiah 36:14-15).

To his trust in the saving defense of the LORD, David immediately connects “His anointed”, which is the Messiah. Anointed is the translation of the Hebrew Messiah. Here we are talking about the anointed King. The saving defense with which the LORD assists the remnant is the same saving defense with which He assists His Messiah.

Psalms 62:7

God Has Heard and Helped

In Psalms 28:6, David praises the LORD that He has heard “the voice of my supplication” (cf. Psalms 28:2). The supplication of Psa 28:1-4 now gives way to praise, for the LORD has heard the prayer. He is not deaf to him. He has clung to God as “my strength and my shield” (Psalms 28:7). The word “my” makes it clear that David is an ‘experience expert’, he has experienced that the LORD has answered his prayer and that brings him to praise.

In God’s strength he has been able to push back his enemies. Because God is his shield, the attacks of the enemy were unsuccessful. A shield provides shelter on one side, but God protects on all sides. His heart continued to trust in Him. That is precisely why he uttered his loud supplications to Him. And behold, he was helped.

His heart, which at first was so full of distress, is now full of joy about God’s help. His confidence has not been shaken. God never shames the confidence of His own who continue to hope in Him, even though He seems to be so far away. David will praise Him with his song. He expresses his gratitude in a song to His glory.

In Psalms 28:8, David involves others in his experiences. David’s experiences are not unique. They are the experiences of all who put their trust in God. Therefore, the people of God can identify with David. The LORD is not only his strength, but also “their strength”. By this is meant those who are with him. Prophetically, it refers to the faithful remnant in the end time. They must learn to make the choice between trusting in people and trusting in God (Psalms 121:1-8). Ahaz chose not to trust God (Isaiah 7:12), while Hezekiah chose to do so (Isaiah 36:14-15).

To his trust in the saving defense of the LORD, David immediately connects “His anointed”, which is the Messiah. Anointed is the translation of the Hebrew Messiah. Here we are talking about the anointed King. The saving defense with which the LORD assists the remnant is the same saving defense with which He assists His Messiah.

Psalms 62:8

Prayer for God’s People

In the previous verse, David included the Anointed in his prayer. This causes his personal need to fade into the background and that in this verse he becomes an intercessor for God’s people. He asks God four things for them. The first is: “Save Your people.” The people are God’s people. Therefore he appeals to God as the Savior of His people.

Connected to that He asks: “Bless Your inheritance.” His people is His personal property (Exodus 19:4-5; Exodus 34:9; Psalms 74:2; 1 Peter 2:9). In doing so, He appeals to God as the Possessor or Owner of His people. These two questions remind us of the position the people hold toward God, of the close connection between God and His people.

This leads him to two further questions that relate to the practice of the people, about the way they should go. The third question is about God’s care for them, to “be their shepherd”. He asks God if He will provide rest and food for His people who are in distress and tribulation. He appeals to God as the Shepherd of His people (Psalms 23:1; Psalms 80:1b).

The fourth question, and with this he concludes his prayer, is: “Carry them forever.” With this he appeals to God’s fatherly and motherly feelings for His people. To carry with care requires strength and love. God does not carry a burden, but His people (Deuteronomy 1:31; Isaiah 40:11; Isaiah 46:3). The intercessor asks God to take His people in His arms and carry them to the blessing of the realm of peace and to do so throughout the entire duration of it. By “forever” is meant the realm of peace. He carries them with “everlasting arms” (Deuteronomy 33:27; Isaiah 46:4).

It is a beautiful conclusion to a prayer that began with loud supplications. It ends with an appeal to God’s love and His power, in the realization of own helplessness, being unable to make it in own strength. This is a prayer that God loves to hear and answer. How wonderful it is to have a God to Whom this can be asked and of Whom we know for sure that He answers such a prayer. That God is also our God! We may ask it for ourselves and also for others.

Psalms 62:10

Introduction

To the prayer in Psalms 28 where judgment on the enemies is asked, in this psalm God’s answer is given. God will make His voice sound full of power and majesty at His time. That will mean judgment for the wicked and salvation and joy for the remnant.

In this psalm we do not hear the cry of an afflicted in distress, but the power of God is displayed. This is done to encourage the faithful. He Who cares for them is more powerful than all the mighty rulers of earth who are still in control today and who often make life so difficult for the faithful.

The description of God’s power is connected to His voice which is compared to a violent thunderstorm. This makes it clear that God is greater than Baal, the Canaanite idol of storm and thunder. His voice is the answer to the voice of David (Psalms 28:2). One of the characteristic features of a person is his voice. David recognizes in the thunder the voice of God (cf. Job 37:2-5).

Ascribe to the LORD Glory

For “a Psalm of David” (Psalms 29:1a) see at Psalms 3:1.

In this psalm, David calls on “the sons of the mighty”, the mighty rulers, the great ones of the earth, to “ascribe to the LORD glory and strength” (Psalms 29:1b). With this he is calling for their acknowledgment of it. They are to ascribe to Him “the glory due to His Name” (Psalms 29:2). Several times in Psalms 29:1b-2 the mighty rulers are told that He is “the LORD”, the Name that emphasizes His covenant with His people. In the entire psalm, that Name occurs eighteen times. There is clear emphasis on it (cf. Isaiah 42:8).

The command is appropriate: “Worship the LORD in holy array.” This will happen without any resistance. Where He dwells, everything is glorious and holy. With Him there is no contradiction between glory and holiness. One of His glories is His holiness. Both features of Him compel the rulers of the earth to worship Him.

The three times repeated “ascribe”, seems to imply a certain unwillingness. But they cannot escape it. One day every knee will bow to Him and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11).

Psalms 62:11

Introduction

To the prayer in Psalms 28 where judgment on the enemies is asked, in this psalm God’s answer is given. God will make His voice sound full of power and majesty at His time. That will mean judgment for the wicked and salvation and joy for the remnant.

In this psalm we do not hear the cry of an afflicted in distress, but the power of God is displayed. This is done to encourage the faithful. He Who cares for them is more powerful than all the mighty rulers of earth who are still in control today and who often make life so difficult for the faithful.

The description of God’s power is connected to His voice which is compared to a violent thunderstorm. This makes it clear that God is greater than Baal, the Canaanite idol of storm and thunder. His voice is the answer to the voice of David (Psalms 28:2). One of the characteristic features of a person is his voice. David recognizes in the thunder the voice of God (cf. Job 37:2-5).

Ascribe to the LORD Glory

For “a Psalm of David” (Psalms 29:1a) see at Psalms 3:1.

In this psalm, David calls on “the sons of the mighty”, the mighty rulers, the great ones of the earth, to “ascribe to the LORD glory and strength” (Psalms 29:1b). With this he is calling for their acknowledgment of it. They are to ascribe to Him “the glory due to His Name” (Psalms 29:2). Several times in Psalms 29:1b-2 the mighty rulers are told that He is “the LORD”, the Name that emphasizes His covenant with His people. In the entire psalm, that Name occurs eighteen times. There is clear emphasis on it (cf. Isaiah 42:8).

The command is appropriate: “Worship the LORD in holy array.” This will happen without any resistance. Where He dwells, everything is glorious and holy. With Him there is no contradiction between glory and holiness. One of His glories is His holiness. Both features of Him compel the rulers of the earth to worship Him.

The three times repeated “ascribe”, seems to imply a certain unwillingness. But they cannot escape it. One day every knee will bow to Him and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11).

Psalms 62:12

The Mighty Voice of God

The psalm is characterized by a repetition of words, giving the impression of repeating thunders. Seven times in these verses “the voice of the LORD” is spoken of. This gives this psalm its nickname: the psalm of the seven thunders.

With the exception of the seventh time, “the voice of the LORD” always speaks in connection with judgment. The seventh time the voice of God speaks to bring forth new life. That His voice sounds mighty seven times cannot but work deep awe for that Majesty. His works are mighty and mighty is also His directing of history. These verses describe His glory and honor over all creation: over the air, the sea, the land and the wilderness.

The first time we hear the voice of the LORD sound “upon the waters” (Psalms 29:3). Waters are often a picture of the nations living in rebellion against God (cf. Isaiah 57:20). “The God of glory thunders” terrifyingly over them. God is “over many waters”, He rules over them, they are in His power. Therefore, He can save His people when they have to go through the waters (Isaiah 43:2; Exodus 14:21-22).

The voice of God is powerful and majestic (Psalms 29:4). When God speaks, it is always with power. He reveals Himself in His speaking, something of Him then becomes visible. We see this in creation (Genesis 1:3; 6; 9; 11; 14; 20; 24). Everything comes about by His mighty speaking; and whatever He has created, He also upholds by the word of His power (Hebrews 1:3). In creation we see “His eternal power and divine nature” (Romans 1:20). In it He speaks (Psalms 19:1b) and reveals Himself. And when He reveals Himself, He glorifies Himself.

God’s power and majesty are expressed in a storm; they become tangible in it. A storm is a way of speaking of God. As a result, cedars are broken, “yes, the LORD breaks in pieces the cedars of Lebanon” (Psalms 29:5). Cedars here are a picture of proud man, who will be humbled by the LORD (Isaiah 2:11-13; 17). Not only the proud man will be humbled, but whole nations, which are compared to mountains like “Lebanon” and “Sirion” (Psalms 29:6), which is Mount Hermon (Deuteronomy 3:8-9). Sirion is the Phoenician name for Mount Hermon. The Phoenician name emphasizes that in this psalm a contradiction with the Phoenician idol Baal is highlighted.

These mighty mountains in the north of Israel skip by His voice “like a calf” and “like a young wild ox”. He deals with them as if they were playful, young animals. Mountains are immovable to us humans, but by the voice of God even these immovable mountains start skipping like a calf and a young wild ox.

Unlike the surrounding verses which consist of two parallel phrases, Psalms 29:7 consists of only one powerful verse which we can therefore consider the center and core of this psalm. The earthquake created by God’s speaking in the previous verse is accompanied by the fiery flames that God hews out of the clouds, as it were. It resembles His glittering sword with which He brings vengeance upon His adversaries (Deuteronomy 32:41; cf. Revelation 19:15). In the face of that greatness, man shrinks (Jeremiah 10:13-14).

From Lebanon and Sirion in the north, the storm rages on to the wilderness of Kadesh in the south (Psalms 29:8). The entire land is ravaged by God’s judgments to requite the shedding of the blood of innocent people.

By His voice, God brings forth new life (Psalms 29:9). This verse refers back to the beginning of Psalm 22, ‘the hind of the dawn’ (Psalms 22:1). That deer or hind here becomes deer that cast young. Through the connection to Psalms 22, we can say that God gives new life on the basis of the death of the Anointed. The deer is a picture of the faithful remnant (cf. Psalms 42:1b). They go through the great tribulation, in which they have so often despaired of life, and then come to new life, as it were.

The forests are stripped bare by the storm. The trees stand bare after the storm. All their glory is gone. The trees here are a picture of the greatness of man (Daniel 4:20-22). In this picture we see that after the judgments of God man is completely stripped of all his glory and stands naked before God. God glorifies Himself through judgment.

After the cleansing of the land, the sanctuary will be cleansed. The temple will be rebuilt by the antichrist who will let himself be worshiped there as God. Then God intervenes, for whoever comes into His temple must give Him glory. Everywhere, in all creation, the honor of God is visible. No one will worship anything or anyone else anymore. Everyone will say to Him what they see: Glory!