Psalm 62:4 Komentář

This psalm has nothing in it directly either of prayer or praise, nor does it appear upon what occasion it was penned, nor whether upon any particular occasion, whether mournful or joyful. But in it, I. David with a great deal of pleasure professes his own confidence in God and dependence upon him, and encourages himself to continue waiting on him (Psa 62:1-7). II. With a great deal of earnestness he excites and encourages others to trust in God likewise, and not in any creature (Psa 62:8-12). In singing it we should stir up ourselves to wait on God. To the chief musician, to Jeduthun. A psalm of David.

INTRODUCTION TO PSALM 62 To the chief Musician, to Jeduthun, A Psalm of David. Concerning "Jeduthun", See Gill on Psa 39:1, title. Kimchi thinks this psalm was written concerning the captivity; and Jarchi , concerning the decrees and judgments made against Israel by their enemies; and so some of their ancient expositions (d); but it seems to have been composed by David when in distress, either through Saul and his courtiers, or by reason of the conspiracy of Absalom. Theodoret takes it to be a prophecy of the persecution of Antiochus in the times of the Maccabees. (d) Vid. Yalkut Simeoni in loc.

They only consult to cast him down from his excellency,.... Either from the excellency of God, from his greatness, and from his height, as Kimchi; or from his grace, as the Arabic version: that is, they consulted to discourage him from looking to God, his rock and fortress, and from trusting in him; or rather, from his own excellency, from what high estate of dignity and honour he was advanced to, or designed for, namely his kingly office. Saul and his courtiers consulted how to prevent his coming to the throne, and Absalom and Ahithophel how to pull him down from it, and seize his crown and kingdom; which latter best agrees with the expression here; they delight in lies; in making and in spreading them, in order to hurt his character, and give his subjects an ill opinion of him; and thereby alienate their affections from him, and weaken their allegiance and obedience to him; see Rev 22:15; they bless with their mouth: saying, God bless the king, or save the king: but they curse inwardly; they curse the king in their hearts, and when by themselves in private, when they imagine nobody hears them; see Ecc 10:20. Selah; on this word; see Gill on Psa 3:2.

Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] says in a certain place, "This people honours me with their lips, but their heart is far from me." [Isaiah 29:13] And again: "They bless with their mouth, but curse with their heart." [Psalm 62:4] And again it says, "They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant." [Psalm 78:36-37] Let the deceitful lips become silent, [and "let the Lord destroy all the lying lips, ] and the boastful tongue of those who have said, Let us magnify our tongue: our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, says the Lord: I will place him in safety; I will deal confidently with him." [Psalm 12:3-5]

“But they have thought to cast away my price; they ran in thirst: they blessed with their mouth but cursed with their heart.” The price of [humanity’s redemption] is the blood of Christ: “You have been bought,” it is said, “with a price; do not become the slaves of people.” The soldiers of Satan planned, therefore, to make this price useless to us, leading again into slavery those who had once been freed. “They ran in thirst.” He is speaking of the eager plots of the demons, because they run against us, thirsting for our destruction. “They blessed with their mouth but cursed with their heart.” There are many who approve evil deeds and say that the witty person is charming; the foulmouthed, statesmanlike; the bitter and irascible they name as one not to be despised; the miserly and selfish they praise as thrifty; the spendthrift, as bountiful; the fornicator and lewd, as one devoted to enjoyment and ease; and, in general, they gloss over every evil with the name of the proximate virtue. Such people bless with their mouth but curse with their heart. For by the auspiciousness of the words, they bring every curse on their life, making themselves liable to condemnation on the day of judgment because of those things that they approved.

"Nevertheless, mine honour they have thought to drive back" [Psalm 62:4]. Conquered while they slay men yielding, by the blood of the slain multiplying the faithful, yielding to these and no longer being able to kill; "Nevertheless, mine honour they have thought to drive back." Now because a Christian cannot be killed, pains are taken that a Christian should be dishonoured. For now by the honour of Christians the hearts of ungodly men are tortured: now that spiritual Joseph, after his selling by his brethren, after his removal from his home into Egypt as though into the Gentiles, after the humiliation of a prison, after the made-up tale of a false witness, after that there had come to pass that which of him was said, "Iron passed through the soul of him:" now he is honoured, now he is not made subject to brethren selling him, but grain he supplies to them hungering. [Genesis 42:5] Conquered by his humility and chastity, uncorruptness, temptations, sufferings, now honoured they see him, and his honour they think to check....Is it all against one man, or one man against all; or all against all, or one against one? Meanwhile, when he says, "ye lay upon a man," it is as it were upon one man: and when he says, "Slay all you," it is as if all men were against one man: but nevertheless it is also all against all, because also all are Christians, but in One. But why must those various errors hostile to Christ be spoken of as all together? Are they also one? Truly them also as one I dare to speak of: because there is one City and one city, one People and one people, King and king. One City and one city is what? Babylon one, Jerusalem one. By whatsoever other mystical names besides She is called, yet One City there is and one city; over this the devil is king, over that Christ is King....

To Jeduthun--(See on Psa 39:1, title). The general tone of this Psalm is expressive of confidence in God. Occasion is taken to remind the wicked of their sin, their ruin, and their meanness. (Psa 62:1-12) waiteth--literally, "is silent," trusts submissively and confidently as a servant.

his excellency--or, elevation to which God had raised him (Psa 4:2). This they try to do by lies and duplicity (Psa 5:9).