Nevertheless, my soul, be thou silent before God. Here there may appear to be a slight inconsistency, inasmuch as he encourages himself to do what he had already declared himself to have done. His soul was silent before God; and where the necessity of this new silence, as if still under agitation of spirit? Here it is to be remembered, that our minds can never be expected to reach such perfect composure as shall preclude every inward feeling of disquietude, but are, at the best, as the sea before a light breeze, fluctuating sensibly, though not swollen into billows. It is not without a struggle that the saint can compose his mind; and we can very well understand how David should enjoin more perfect submission upon a spirit which was already submissive, urging upon himself farther advancement in this grace of silence, till he had mortified every carnal inclination, and thoroughly subjected himself to the will of God. How often, besides, will Satan renew the disquietudes which seemed to be effectually expelled? Creatures of such instability, and liable to be borne away by a thousand different influences, we need to be confirmed again and again. I repeat, that there is no reason to be surprised though David here calls upon himself a second time to preserve that silence before God, which he might already appear to have attained; for, amidst the disturbing motions of the flesh, perfect composure is what we never reach. The danger is, that when new winds of troubles spring up, we lose that inward tranquillity which we enjoyed, and hence the necessity of improving the example of David, by establishing ourselves in it more and more. He adds the ground of his silence. He had no immediate response from God, but he confidently hoped in him. My expectation, he says, is from God. Never, as if he had said, will he frustrate the patient waiting of his saints; doubtless my silence shall meet with its reward; I shall restrain myself, and not make that false haste which will only retard my deliverance.

My soul, wait thou only upon God - See the notes at Psalm 62:1. There is, in the word used here, and rendered wait, the same idea of rest or repose which occurs in Psalm 62:1. The meaning is, that he would commit the whole cause to God, and that his soul would thus be calm and without apprehension.
For my expectation is from him - In Psalm 62:1, this is salvation. The idea here is, that all that he expected or hoped for must come from God. He did not rely on his fellow men; he did not rely on himself. God alone could deliver him, and he confidently believed that God would do it. Often are we in such circumstances that we feel that our only "expectation" - our only hope - is in God. All our strength fails; all our resources are exhausted; our fellow-men cannot or will not aid us; our own efforts seem to be vain; our plans are frustrated, and we are shut up to the conclusion that God alone can help us. How often is this felt by a Christian parent in regard to the conversion of his children. All his own efforts seem to be vain; all that he says is powerless; his hopes, long-cherished, are disappointed; his very prayers seem not to be heard; and he is made to feel that his only hope is in God - a sovereign God - and that the whole case must be left in His hands. This state of mind, when it is fully reached, is often all that is needful in order that our desires may be granted. It is desirable that this state of mind should be produced; and when it is produced, the prayer is answered.

Wait thou only upon God - There is none but him in whom thou canst safely trust; and to get his help, resign thyself into his hands; be subject to him, and be silent before him; thou hast what thou hast deserved. See on Psalm 62:1 (note).

(e) My soul, wait thou only upon God; for my expectation [is] from him.
(e) David was greatly moved by these troubles, therefore he stirs up himself to trust in God.

My soul, wait thou only upon God,.... Be silent and subject to him, acquiesce in his providences, rest in him patiently and quietly, wait for his salvation; See Gill on Psalm 62:1; perhaps some new temptation might arise, and David's soul began to be uneasy and impatient; for frames are very changeable things; and therefore he encourages it to be still and quiet, and patiently wait on the Lord, and on him only:
for my expectation is from him; or "my hope", as the Targum; the grace of hope is from the Lord, and the thing hoped for is from him; he is the author and the object of it; and his word of promise encourages to the exercise of it; or "my patience"; as the Septuagint, Vulgate Latin, and Arabic versions. The grace of patience is from the Lord; the means of it is his word; and it is exercised, tried, and increased by afflictions sent and sanctified by him; and "expectation" is nothing else than these graces in exercise, a waiting patiently for things hoped for Old Testament saints expected the first coming of Christ; New Testament saints expect his second coming; and all expect good things from him in time and eternity; nor shall their expectation fail and perish; and therefore is a reason why their souls should wait only on the Lord.

(Compare Psalm 62:1-2).

The beginning of the second group goes back and seizes upon the beginning of the first. אך is affirmative both in Psalm 62:6 and in Psalm 62:7. The poet again takes up the emotional affirmations of Psalm 62:2, Psalm 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 Psalm 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 Psalm 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 Psalm 62:6 is intended to be understood according to that which forms its substance, which here is nothing more nor less than salvation, Psalm 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 Psalm 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 Isaiah 26:4). By עם, Psalm 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 Psalm 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 (Judges 3:18), or in the service of any person of rank (1-Kings 19:21), or belonging to any union of society whatever (2-Kings 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.