Attributed commentary excerpt
Keil & Delitzsch on Psalms 62:5
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Commentary on the Old Testament
C. F. Keil & F. Delitzsch · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
The beginning of the second group goes back and seizes upon the beginning of the first. אך is affirmative both in Psa 62:6 and in Psa 62:7. The poet again takes up the emotional affirmations of Psa 62:2, Psa 62:3, and, firm and defiant in faith, opposes them to his masked enemies. Here what he says to his soul is very similar to what he said of his soul in Psa 62:2, inasmuch as he makes his own soul objective and exalts himself above her; and it is just in this that the secret of personality consists. He here admonishes her to that silence which in Psa 62:2 he has already acknowledged as her own; because all spiritual existence as being living remains itself unchanged only by means of a perpetual "becoming" (mittelst steten Werdens), of continuous, self-conscious renovation. The "hope" in Psa 62:6 is intended to be understood according to that which forms its substance, which here is nothing more nor less than salvation, Psa 62:2. That for which he who resigns himself to God hopes, comes from God; it cannot therfore fail him, for God the Almighty One and plenteous in mercy is surety for it. David renounces all help in himself, all personal avenging of his own honour - his salvation and his honour are על־אלהים (vid., on Psa 7:11). The rock of his strength, i.e., his strong defence, his refuge, is בּאלהים; it is where Elohim is, Elohim is it in person (בּ as in Isa 26:4). By עם, Psa 62:9, the king addresses those who have reamined faithful to him, whose feeble faith he has had to chide and sustain in other instances also in the Psalms belonging to this period. The address does not suit the whole people, who had become for the most part drawn into the apostasy. Moreover it would then have been עמּי (my people). עם frequently signifies the people belonging to the retinue of a prince ( Jdg 3:18), or in the service of any person of rank ( Kg1 19:21), or belonging to any union of society whatever ( Kg2 4:42.). David thus names those who cleave to him; and the fact that he cannot say "my people" just shows that the people as a body had become alienated from him. But those who have remained to him of the people are not therefore to despair; but they are to pour out before God, who will know how to protect both them and their king, whatever may lie heavily upon their heart. Psalms 62:9
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