The basic nature of the Psalms rests in the expression of unconditional trust and love in God (Futato and Howard, 2007). It is the need for humanity to express this in order attains wisdom that rests at the heart of this Psalm. From beginning to end, the core lesson is the vital need to let go of the mortal and temporal world and trust in the Lord. This element of purity is exemplified in the Psalm 62 written in the unmistakable tenor of hope and confidence. Argued to be written as a song of praise unto God, the sense of music and tempo can be felt throughout. Passages expressing this same base emphasis on trust exist throughout the Psalms including both 16 and 131 (Terrien, 2003). With each of these sections focusing on the capacity for mankind to rely on God and the fundamental righteousness of that journey, the ability to rise above the day to day routine and walk in the steps of the Lord are evident.
It is the structure of Psalm 62, 131 and 16 that allows for an assignation of similarity (Terrien, 2003). With elements in common such as the motivation, the petition, the Lament and the call to Yahweh, the very nature of the passages lend themselves to identify with one another. What is true of each of these passages in their capacity to move beyond the temporal and address the nature of trust and love that must be given to God. Further, the very structure of these passages, speaking in the third person gives rise to the notion that they are related (Davidson, 1998).
Of the Psalms, this is the second passage that is dedicated to Ethan, or Jeduthun, with the first being the thirty ninth (Davidson, 1998). Jeduthan is credited with skill in composing hymns and tributes to God. The translation of miz mor is Psalmos, or reference to a melodic passage (Davidon, 1998). This fact leads the world to the conclusion that the 62nd Psalms is truly Davidic (Pitkin, 1993). Many regard the six fold use of ‘ak, or only, as an indication of the purity of the text. Repeated at the beginning of each verse ‘ak, becomes a radiant element of the authors effort to reach the reader (Goldingay, 2006). With the use of this instrument is the understanding of the method of emphasizing the passage in contrast to the remaining text. The heading to the Psalm substantiate the assertion: “To the choirmaster unto Jeduthan a melody for David.” It is the insertion of SELAH that the author achieves pauses, in order to delineate the context (Stafford, 2008). With this Psalm reflective of many times for faith and perseverance in the world, this is applicable to a wide range of life’s experiences. The Psalm seems to have origination from the devotion of a faithful devotee (Goldingay, 2006). Exhibiting signs of authority in the manner of address, the nature of the Psalm speaks to the pressing need under which it was composed verse 4: “How long will ye rush upon a man, will ye slay?” For the author it was the pressing need to find solace and trust in God that the composition fell from his need to the paper.
Psalm 62 has been argued to be divisible in several different manners with two separate views coming to dominate the interpretation (Goldingay, 2006). The verses nine through thirteen are the authors attempt to raise the blood and desire of the populace to place their trust in the Lord. This is section that uses the first portion of the Psalm, or the author private experiences to relate the success that this trust in God can bring (Calvin and Anderson 1989). It is the combination of the element personal trust and compassion in God and the subsequent capacity for the rest of humanity to relate to the need to reach out. It is the combination of principles, faith and trust that allows for this passage to teach the true capacity for God to make life better.
Relating to the utilization of the element ‘ak in the Psalm 62 is arguably to provide a firm emphasis on the fact that this segment is contrary to the rest of the versus (Stafford, 2008). Traditionally, ‘ak has involves the contrary notion, the component of being opposite of the main idea. In this manner ‘ak’s use in Psalm 73 carries the same use, by providing a contrast to public opinion (Stafford, 2008). It is the relation by the Arthur that these passages differ from the mainstream belief component that yields the best overall relate ability to the largest number of adherents. In this Psalm the author offers the contrary position that it remains only in the presence of God is there it the capacity to bring about silence, or composure (Goldingay, 2006). It is the component of trust and submission unto the Lord that remains to be set aside from the normal context. The use of ‘ak el lohim remains consistent as a means to accentuate the authors need to separate and emphasize the need to release the inner turmoil unto the Lord (Goldingay, 2006). With this level of attention must be realization that the ideal is central to the lesson at hand, there must be a serious and considered effort to give, and trust God with the full scope of life’s experiences in order to remain resolute in the face of hardship. This is fully espoused in the phrase “only unto God is my soul silence”.
The use of silence, or dumiyah, in the Psalms remains unique to their creation (Davidson, 1998).. Within these passages dumiyah, or silence, occurs only four other times. It remains that the Psalm 39:3 makes the best opportunity for comparison (Davidson, 1998). In 39 verse three dumiyah seems to remain in concert with ‘alam, or to bind, or “to be dumb”. The opposite to cry out or to raise an alarm is the term silence. This is best illustrating in the 22nd Psalm verse 3 ‘eq ra’ seems to be utilized as an opposite to dumiyah li and the tem yomm is opposite to la lah (Davidson, 1998). This builds up the assurance that the authors original intention was made after substantial mediation, that the effort to give all unto God could only be reached by offering up the totality of the soul in an attitude of perfect trust and confidence (). Through this means, could the soul find balance and therefore silence and healing in the presence of the Lord. Further Dhum remains a close component to the root dhaman, which offers further proof of the need to achieve silence (Stafford, 2008).
The element of trust in God is central to the creation of Psalm 62 (BibleStudyTools.com 2013). Much like the Psalm 131, there is the offering of innocent trust unto the Lord. It is through this mechanism, this submission and willingness to allow God to guide the soul that achieves the essence of balance and peace within. Both of Psalm 131 versus one and two illustrates the very depth of love that the author holds in his heart for God. This absolute giving of a person’s everything is once and again emphasized throughout Psalm 69, rooted in the desire and absolute need to reach out and trust in God. Psalm 131 begins “I have smoothed and stilled my soul”. In this case Dhamam is in line with shavah, or the capacity to be smooth or composed under pressure (Stafford, 2008). So, in this Psalm dhamam becomes a reflection of the process of letting worldly concerns go, of composing the inner turmoil into a position of harmony and trust. It remains the evolution of the knowledge that there is a higher power that has the capacity to deal with any issue (NewPsalm, 2013).
. It remains necessary to wean oneself from the various concerns of the temporal world in order to truly touch the essence of the divine. It is the once proud Psalmist to find peace in the tasks once thought to be beneath him in order to find silence (Metzger, Hubbard, Barker, Watts and Martin, 2002). It is the setting aside of petty concerns that allows the author to reach the Lord. This element coincides with the use of dhamam in its use as a contrast to gamul, or the weaned child (Metzger et al, 2002). It remains consistent with the use of the term “silent” in this Psalm and can credibly be directly applied to Psalm 62 and the utilization of dumiyah.
The premier emphasis of Psalm 62 rests on the author’s certainty of Gods salvation (). For the Psalmist there is no middle ground, there must be an offering of total trust and devotion in order to achieve healing peace. Verse two coincides with the view that the author was adamant in his approach to salvation in that there could be none without the Lord (Metzger et al, 2002). In every case, at every level of society this Psalm proclaims the very strength of Gods claim to the devotion of mankind. In return God will guide the adherent, allowing peace and balance to settle upon them (Metzger et al, 2002). This element of the Psalm remains the very core of the passage, the very reason for its creation; there can be no salvation without God.
With the repeated application of ‘ak, ‘elohim, or god, and y shu’ati throughout the work, there is no room for doubt regarding the very determined nature of the author, that it was necessary to communicate the very fundamental nature of this critical element (Ccel.org, 2013). Through the process of finding God, there will come a time that will allow that faith to transform the person for worldly concerns into a state of transcendence. This foundation is built upon in verse 3 with the proclamation: “Only he is my rock and my salvation, my secure height” (Ccel.org, 2013). It is the weaving of the synonymous terms yesha’ah or salvation, tsur, or rock and mis ghabh, or secure height that that author serves to tie one to anther with irrevocable clarity.
The first versus communicate the need to trust in God, with versus four and five of the Psalm 62, the focus turns to the element of lament or sorrow (Bible.ucg.org, 2013). “How long will you assail me before I am destroyed?” found in Verse five is a reflection of the agony that is given to the faithful, no matter their devotion. This teaches that despite being the instrument of the Lord, the earthly means to suffer torment are both plentiful and pressing (Bible.ucg.org, 2013). In this passage Selah is utilized to break the passage, providing an element of insight into the background of the creation of the Psalm itself as a musical piece.
Yet, with both verses six and seven, the basic joy of living in the Lord is illustrated (Bible.ucg.org, 2013): “for God be thou silent my soul, for from him is my hope”. This is a reiteration of the very premise of the Psalm, the reliance and capacity to release oneself into the embrace of God. Further, “only he is my rock and my salvation my secure height and I will not be moved” repeats the confidence and love in the Lord that will see a person through any trial or hardship (Bible.ucg.org, 2013). In this the vision of Gods strength as a source of inner power is brought forth. It is not the concept of God providing physical, temporal assistance, it is the reach towards the divine that the author is illustrating throughout Psalm 62.
The following verses seek to impart the wisdom of God unto the reader (Stafford, 2008). The tone of the Psalm develops from a full throated lesson unto God, into a means to impart needed wisdom in order to safeguard man’s welfare. With the passage “ Trust ye in him in all time oh people, pour out your heart before him” the author teaches that no matter the issue, there must be an offering of totality unto the Lord in order to reach balance (Stafford, 2008). This remains a central component in modern prayer, the capacity to lay every issue before the Lord and be absolved in a manner that builds trust and devotion. “God is a refuge for us” translates into an opportunity for every person to set aside the loads of concern, of the things that are kept separate and give over the God everything, so that silence and harmony may be reached.
“Only a vapour is the sons of men, the sons of men are a lie” demonstrates that God is the only eternal and that to rely on the temporal solution is to find only sorrow and hardship (Stafford, 2008). Verse 8 teaches that only God give “honour or “weight” to a person, that these cannot be reached without him. “do not become vain, when wealth bears fruit do not set heart” continues the authors assertion that any benefit of this world is offset by the need to come before the Lord and allow him to guide this life (Stafford, 2008). The pitfall of temporary gain does nothing to help in the quest for eternal salvation. Do not fall prey to the desire to follow the strength of the world, the rulers and kings that set themselves above all others in an effort to achieve earthly glory. Psalm 62 continues to illustrate the vital need to find the Lord in order to be assured of life in the next.
“I have heard that power belongs to God” is the author’s emphasis on the closing segments of Psalm 62. There is no other avenue but to learn to trust in the Lord (Stafford, 2008). The earthly powers are recognized to be set aside and transitory, making belief and faith in God a vital component of survival. “thou wilt reward a man according to his deed” reinforces the teaching that devotion unto the Lord will result in a better quality of living. The ability to reach out to God, knowing no prejudice allows for a totally freeing form of devotion (Stafford, 2008).
Psalm 62 from the very beginning stresses the need to seek out and accept the Lord in order to achieve peace and harmony. Created as a means to praise the Lord, it is a lesson in the ability to accept guidance and healing in return for faith and love. For too long throughout the ages, mankind has relied on the temporal concerns to dictate their path forward, Psalm 62 teaches us that every issue, each situation can be met with the understanding, compassion and wisdom in the presence of the Lord. All one has to do is offer complete trust.
References
Bible.ucg.org (2013). Bible Commentary | United Church of God. [online] Retrieved from: http://bible.ucg.org/bible-commentary/Psalms/61)-Prayer-to-remain-secure-in-God's-presence-forever%3B-62)-Waiting-on-God-for-defense-and-salvation%3B-63)-Those-who-long-for-God-will-rejoice-but-their-enemies-will-fall%3B-64)-Prayer-fo/default.aspx [Accessed: 3 Oct 2013].
BibleStudyTools.com (2013). Untitled. [online] Retrieved from: http://www.biblestudytools.com/commentaries/treasury-of-david/psalms-62-1.html [Accessed: 3 Oct 2013].
Calvin, J. and Anderson, J. (1989). Commentary on the book of Psalms. Grand Rapids, Mich.: Baker Book House.
Ccel.org (2013). Commentary on Psalms - Volume 2 - Christian Classics Ethereal Library. [online] Retrieved from: http://www.ccel.org/ccel/calvin/calcom09.xxviii.html [Accessed: 3 Oct 2013].
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Futato, M. and Howard, D. (2007). Interpreting the Psalms. Grand Rapids, MI: Kregel Publications.
Goldingay, J. (2006). Psalms. Grand Rapids, Mich.: Baker Academic.
Metzger, B., Hubbard, D., Barker, G., Watts, J. and Martin, R. (2002). Word biblical commentary, 6 volume upgrade on CD-ROM. Nashville, Tenn.: Nelson Electronic Pub..
NewPsalm (2013). “Lead Me to the Rock That Is Higher Than I" (Psalms 61-64)
[online] Retrieved from: http://psalms.schechter.edu/2011/04/psalm-62-twice-have-i-heard-text-hebrew.html [Accessed: 3 Oct 2013].
Pitkin, B. (1993). Imitation of David: David as a Paradigm for Faith in Calvin's Exegesis of the Psalms. The Sixteenth century journal, pp. 843--863.
Stafford, C. (2008). AN EXPOSITION OF PSALM 62. Liberty Theological Seminary, 1 (1), pp. 1-20.
Terrien, S. (2003). The Psalms. Grand Rapids, Mich.: William B. Eerdmans Pub..
