The next two psalms are part of the group which began with 55., itself closely following in spirit those that precede, in which we do well to trace the varying shades of iniquity in their enemies which by the Spirit of Christ had a blessed counterpoise in God's ways toward them, as we see historically in David with his adversaries within and without. All things work together for good to those that love God, though we by grace learn in light what the godly Jews spell out in the dark. God is the defense, “the God of my mercy.” Evil never improves but grows worse till divine judgment. And God is right in our defeat, for evil is then in us even if unperceived: else He would uphold the banner He has given us. He cannot sustain pride in His people but dependence only. Even so faith looks to God and will surely receive His deliverance.
Psalm 59
“To the chief musician, Al-tashheth (destroy not), of David, Michtam, when Saul sent, and they watched the house to put him to death. Deliver me from mine enemies, O my God; set me on high from those that rise up against me. Deliver me from doers of iniquity, and save me from men of blood. For, behold, they laid wait for my soul; strong ones assemble against me: not my transgression, not my sin, O Jehovah. Without iniquity they run and set themselves: awake to meet me, and see. And thou, Jehovah, God of hosts, God of Israel, arise to visit all the Gentiles; be gracious to no traitors of iniquity. Selah. Let them return at the evening, let them howl like the dog, and go around the city. Behold, they belch out with their mouth: swords [are] in their lips; for who heareth? But thou, Jehovah, wilt laugh at them; thou wilt mock at all the Gentiles. His strength! I will watch for thee, for God is my high place. The God of my mercy will come to meet me; God will make me gaze on mine enemies. Slay them not, lest my people forget; scatter them in thy power and bring them down, O Lord our shield. The sin of their mouth [is] the words of their lips; and they shall be taken in their pride, and for cursing and falsehood they will tell. Consume in wrath, consume [them], and let them be no more; and let them know that God ruleth in Jacob to the end of the earth. Selah. And at the evening let them return, let them howl like the dog, and go around the city. They shall wander for food; if they be not satisfied, then they tarry all night (or murmur). And for me, I will sing of thy strength, and will in the morning shout for joy of thy mercy; for thou hast been a high place to me, and a refuge in the day of trouble to me. O my strength, unto thee will I sing psalms, for God is my high place, the God of my mercy” (verses 1-18).
As it is the Gentiles or heathen who are here before the heart, Jehovah God of hosts, the God of Israel, is also the God of his mercy, his gracious God. To the ends of the earth is anticipated His rule in Jacob. To faith overwhelming danger is the signal for triumph.
Psalm 60
To the chief musician, on Shushan (lily) of testimony, Michtam of David to teach; when he strove with Syria of Mesopotamia and Syria of Zobah, and Joab returned and smote Edom in the valley of salt, twelve thousand. O God, thou hast cast us off, thou hast rent us, thou hast been angry; turn again to us. Thou hast made earth (or the land) to tremble, thou hast rent it: heal its breaches, for it shaketh. Thou hast shown thy people hard things, thou hast made us drink the wine of reeling. Thou hast given to those that fear thee a banner to be raised because of the truth. Selah. That thy beloved may be delivered, save [with] thy right hand and answer me (or us). God hath spoken in his holiness: I will exult; I will divide Shechem, and the valley of Succoth will I mete out. Gilead [is] mine, and mine Manasseh, Ephraim the strength of my head, Judah my lawgiver (or scepter?). Moab [is] my washpot; on Edom will I cast my shoe; on me, Philistia, shout aloud. Who will bring me [to] the city of defense? Who hath led me up to Edom? (Is it) not thou, O God, (who) hast cast us off and didst not go forth, O God, with our hosts? Give us help from trouble, for vain [is] man's salvation. Through (lit. in) God we shall do valiantly; and he will tread down our troubles” (ver. 1-14).
In this fine psalm, the fitting close of its series, God's temporary rejection of His people is felt and acknowledged frankly. Yet they cleave to His calling them, and while justifying Him in His displeasure and sore chastening, they see, for those that fear, a banner to be raised for truth which He gave them. Hence their bold challenge even in their lowest state, as well as their identification with the whole elect nation and all the land. The God who restores is the more surely theirs against all their foes and oppressors; and man once leaned on is seen to be but vanity.
Psalm 61
“To the chief musician, on a stringed instrument, of David. Hear, O God, my cry; attend unto my prayer. From the end of the earth I will call unto thee, when my heart is overwhelmed: to a rock higher than I thou wilt lead me. For thou hast been a refuge unto me, a tower of strength from before the enemy. I will sojourn in thy tent forever, I will trust in the covert of thy wings. Selah. For thou, O God, hast heard my vows, thou hast given the inheritance of those that fear thy name. Thou wilt add days to the days of the king; his years shall be as many generations (lit. generation and generation). He shall abide [sit] before God forever: mercy and truth afford; let them preserve him. So I will sing psalms to thy name forever that I may pay my vows from day to day” (ver. 1-9).
Here it is the soul more than the people and their enemies. And though the heart is overwhelmed, the cry is to God. From the end of the earth is strange and sad for a Jew, but makes no difference to God, Whose chastening is accepted, and His leading to a Rock higher than himself is counted on. He cannot fail, though His people have. Nor does the Spirit look for a refuge only but “the king,” not as erst to be rejected, but to abide forever. So will the godly praise His name forever, performing vows day by day.
Psalm 62
“To the chief musician, on Jeduthun, a psalm of David. Only on God [is] my soul silent; from him [is] my salvation. Only he [is] my rock and my salvation, my high place; I shall not be greatly moved. How long will ye set upon a man? will ye murder, all of you, one like a wall inclined, a fence thrust down? Truly from his dignity they consult to thrust; they delight in lies; they bless with their mouth, and in their inward part they curse. Selah. Only on God be silent, my soul, for from him [is] my expectation. Truly he [is] my rock and my salvation, my high place; I shall not be moved. On God [rests] my salvation and my glory; the rock of my strength, my refuge [is] in God. Confide in him at every time, O people; pour out before him your heart: God [is] a refuge for us. Selah. Truly vanity [are] sons of man, a lie are sons of man; in a balance they go up, less than vanity together. Confide not in oppression, and in robbery be not vain; if riches increase, set not your heart [on them]. Once hath God spoken; twice have I heard this, that power [belongeth] to God. And to thee, O Lord, [belongeth] mercy; for thou wilt render to a man according to his work” (ver. 1-13).
Thus, as is well known, this psalm divides into three strophes, each opening with “only” or truly, and the first and second ending with Selah. Throughout God alone is declared worthy of trust. Unworthy objects are exposed in the last, where God is shown emphatically worthy.
There is manifest progress in Psa. 62 as compared with its forerunner. The soul learns to be silent or still, as well as to call on God importunately. It distrusts its own activity, and is assured that God's will alone is good. Only He therefore is looked to; no deliverance from another quarter would satisfy. Mercy, power, and justice are His.
In the psalm that follows the soul rises higher still as we may clearly see.
Psalm 63
A psalm of David, when he was in the wilderness of Judah. O God, my God (El) [art] thou; early will I seek thee. For thee thirsteth my soul, for thee longeth my flesh, in a land dry and weary without water, so as I have beheld thee in the holy place, to see thy power and thy glory; for thy mercy [is] better than life; my lips shall praise thee. So will I bless thee in my life, in thy name will I lift up my hands. As [with] marrow and fatness thou wilt satisfy my soul; and [with] lips of rejoicings will my mouth praise thee. When I remember thee upon my bed in night watches, I will meditate on thee. For thou hast been a help, and in the shadow of thy wings I will rejoice. My soul cleaveth after thee; thy right hand maintaineth me. And they to ruin are seeking my soul; they shall go into the depths of the earth. They shall be given up to the power of the sword (lit. they shall pour him out into the hands of the sword); a portion of foxes they shall be. And the king shall rejoice in God: every one that sweareth by him shall glory, for the mouth of those that speak falsehood shall be stopped” (ver. 1-12). Higher than this, in its kind, no soul can go, though the covenant blessings cannot be enjoyed far from the city and the sanctuary. But the blessedness of God is enjoyed as never before, the Giver Himself; when the righteous are outside the prostitution of His gifts. Our Lord knew this, as no man ever did. Even deliverance is not sought; and the thirst is not of the desert but of the soul after God, and this too to see His power and His glory where He revealed Himself. A dry and weary land only brings out the more the longing for God fully manifested. It is meanwhile what the apostle calls joying or glorying in God (Rom. 5), and in the close what the Lord desires for us in John 17:24. When the Bride and Lamb's wife is glorified, she rejoices that she has in fact the glory of God (Rev. 21:11), in the hope of which we now exult.