62:1 Truly my soul finds rest in God. God alone is the source of rest. See “Theological Insights” for the translation of “truly/alone” (’ak). “Rest” signifies faith, as it does in Psalm 37:7 (“Be still [dmm; see 62:5] before the Lord”).
1. Liturgy and life
Scholars give much thought to how the psalms generally would have been used in the temple cultus in Jerusalem, and who would have sung this or that section. This poem’s I and you and people—who did the worshippers suppose them to be? To whom was verse 10 addressed? Did the temple liturgy expect a prophecy at verse 11?
As we have seen, however, the real-life situations that lie behind so many of the psalms are of still greater interest. Even if we cannot be certain what they were, we do know that David himself, for example, both talked and listened to God, just as the Davidic psalms do. How such things did happen historically is likely to be of more practical value to modern readers than how they may have happened liturgically.
Once again the meaning of the phrase A psalm of David could include authorship, and once again it could have been the great rebellion that prompted the writing of it. How long will you assault a man? cries our psalmist, echoing a psalm in the first David Collection which seems to belong to the same period (4:2). The downfall (v. 3) of one so eminent (v. 4a), brought about by a man of deceit (v. 4b; see 2 Sam. 15:1–6), fits these circumstances. So does the sense of desperation: in spite of many loyal friends, the outlook is so serious that if God does not rescue the psalmist he is doomed. If this is not the King David of 2 Samuel 15–16, it must (as the schoolboy said of Second Isaiah) be another person of the same name.
62:1–2. My rock and my salvation
Rather than beginning with complaint, the composer asserts his utter confidence in God’s ability to protect him. While circumstances conspire to upset his life and fill him with anxiety (see vv. 3–4), he relaxes in his relationship with God. He knows that the solution to his troubles comes from God who is his salvation. Through his use of metaphors of protection (rock and fortress [18:2], but there miśgāb is translated ‘stronghold’), he reveals his belief that God will not let those who assault him overwhelm him.
1–2. Whether we behold Christ in the first place, or David, as a member of Christ, in the next point of view; or whether we consider the whole body of Christ in any of the exercised members of Jesus in his body, which is the church, as we read these words; still in every sense they will be blessed to our meditation. Christ had an eye to the support of the Father in all his sufferings. Psalm, 22:19. Psalm, 89:20, &c. The words imply a silent, patient waiting. So all God’s people should manifest their sure dependence, for he that believeth shall not make haste; Isaiah, 28:16. Reader, if you and I peruse these precious words with reference to Christ, think what a double blessedness is in them, not only in having an interest in Christ’s salvation, but Christ himself for our salvation!
1. “Truly,” or verily, or only. The last is probably the most prominent sense here. That faith alone is true which rests on God alone, that confidence which relies but partly on the Lord is vain confidence. If we Englished the word by our word “verily,” as some do, we should have here a striking reminder of our blessed Lord’s frequent use of that adverb. “My soul waiteth upon God.” My inmost self draws near in reverent obedience to God. I am no hypocrite or mere posture maker. To wait upon, God, and for God, is the habitual position of faith; to wait on him truly is sincerity; to wait on him only is spiritual chastity. The original is, “only to God is my soul silence.” The presence of God alone could awe his heart into quietude, submission, rest, and acquiescence; but when that was felt, not a rebellious word or thought broke the peaceful silence. The proverb that speech is silver but silence is gold, is more than true in this case. No eloquence in the world is half so full of meaning as the patient silence of a child of God. It is an eminent work of grace to bring down the will and subdue the affections to such a degree, that the whole mind lies before the Lord like the sea beneath the wind, ready to be moved by every breath of his mouth, but free from all inward and self-caused emotion, as also from all power to be moved by anything other than the divine will. We should be wax to the Lord, but adamant to every other force. “From him cometh my salvation.” The good man will, therefore, in patience possess his soul till deliverance comes; faith can hear the footsteps of coming salvation because she has learned to be silent. Our salvation in no measure or degree comes to us from any inferior source; let us, therefore, look alone to the true fountain, and avoid the detestable crime of ascribing to the creature what belongs alone to the Creator. If to wait on God be worship, to wait on the creature is idolatry; if to wait on God alone be true faith, to associate an arm of flesh with him is audacious unbelief.
 Wilcock, M. (2001). The Message of Psalms: Songs for the People of God. (J. A. Motyer, Ed.) (Vol. 1, p. 220). Nottingham, England: Inter-Varsity Press.