(11) Once; twice.—The usual Hebrew mode of emphasising a numerical statement, and one growing naturally out of the structure of the verse, which loves a climax. (Comp. Proverbs 6:16-19.) The union of power and love is proved to the poet by the fairness and justice mentioned in the last clause.

Psalm 62:11. God hath spoken once; twice, &c. — That is, God hath spoken it, and I have heard it once, yea, twice; that is, frequently, as Job 33:14. He hath declared, and I have understood it, by the light of reason, which easily infers it from the nature of the infinitely perfect Jehovah, and from his works of creation and providence: he hath shown, and I have learned it by the events which have taken place concerning myself in particular: and the light of revelation, communicated in dreams and visions, and various other ways, hath manifested it, and especially at Sinai, and by his holy prophets from time to time; that power belongeth unto God — That power is his prerogative; and, consequently, that all creatures, either against him or without him, are poor, impotent things, in which no man can trust without certain disappointment; but that he is almighty, and can do every thing; and that with him nothing is impossible; and therefore that he, and he alone, is fit to be trusted.

62:8-12 Those who have found the comfort of the ways of God themselves, will invite others into those ways; we shall never have the less for others sharing with us. the good counsel given is, to trust wholly in God. We must so trust in him at all times, as not at any time to put that trust in ourselves, or in any creature, which is to be put in him only. Trust in him to guide us when in doubt, to protect us when in danger, to supply us when in want, to strengthen us for every good word and work. We must lay out wants and our wishes before him, and then patiently submit our wills to his: this is pouring out our hearts. God is a refuge for all, even for as many as will take shelter in him. The psalmist warns against trusting in men. The multitude, those of low degree, are changeable as the wind. The rich and noble seem to have much in their power, and lavish promises; but those that depend on them, are disappointed. Weighed in the balance of Scripture, all that man can do to make us happy is lighter than vanity itself. It is hard to have riches, and not to trust in them if they increase, though by lawful and honest means; but we must take heed, lest we set our affections unduly upon them. A smiling world is the most likely to draw the heart from God, on whom alone it should be set. The consistent believer receives all from God as a trust; and he seeks to use it to his glory, as a steward who must render an account. God hath spoken as it were once for all, that power belongs to him alone. He can punish and destroy. Mercy also belongs to him; and his recompensing the imperfect services of those that believe in him, blotting out their transgressions for the Redeemer's sake, is a proof of abundant mercy, and encourages us to trust in him. Let us trust in his mercy and grace, and abound in his work, expecting mercies from him alone.God hath spoken once; twice have I heard this - This repetition, or this declaration that he had heard the thing repeated, is designed to give emphasis to what was said, or to call attention to it as particularly worthy of notice. See the notes at Job 33:14. Compare Job 40:5. The sentiment here is particularly important, or is deserving of special attention, because, as the psalmist had shown, all other resources fail, and confidence is to be placed in nothing else for that which man so much needs; neither in people, whether of low degree or high Psalm 62:9; not in oppressive acts - acts of mere power; not in plunder; not in wealth, however acquired, Psalm 62:10.

That power belongeth unto God - Margin, strength. The idea is, that the strength which man needs - the ability to defend and to save him - is to be found in God. All else may fail, but the power of God will not fail. The result of all, therefore, should be to lead us to put our trust in God alone.

11. once; twice—(as in Job 33:14; 40:5), are used to give emphasis to the sentiment. God's power is tempered by His mercy, which it also sustains. Twice, i.e. frequently, as Job 33:14, both immediately, as at Sinai, and by his holy prophets from time to time.

That power belongeth unto God; that power is God’s prerogative; and consequently all creatures, either against or without him, are poor impotent things, to which no man can trust without certain disappointment, and God alone is fit to be trusted.

God hath spoken once,.... One word of his is more to be confided in, and depended on, than all the men and things in the world. The meaning is not that God hath only spoke once; he has spoke often; he spoke all things out of nothing in creation; he spoke all the words of the law at Mount Sinai; he spoke by the prophets under the Old Testament dispensation, and by his Son in the last days, and still by the ministers of the Gospel: but the sense is, that what God has once spoken stands; it is irreversible and immutable; it is firm, sure, and unalterable; he does not repent, he cannot lie, nor will he alter the thing that is gone out of his lips; and therefore his word is to be trusted to, when men of high degree are a lie;

twice have I heard this; that is, many times, as Kimchi explains it: the Targum refers this, and the preceding clause, to the delivery of the law:

"one law God spake, and twice we heard it from the mouth of Moses the great scribe;''

but the meaning is, that the psalmist had heard of two things, and was well assured of the truth of them, and which were the foundation of his trust and confidence; one is mentioned in this verse and the other in Psalm 62:12; the first is,

that power belongeth unto God; great power, even almighty power, as appears from the creation of all things out of nothing, the preservation of them in their beings, the government of the world, the redemption of his people by Christ, the work of grace upon their hearts by his Spirit, the perseverance of the saints, their deliverance from their enemies, and the destruction of them. The ancient Cabalists (n) among the Jews have endeavoured, from this passage, to establish a Trinity in unity, they speak of

"three superior "Sephirot", or numbers; and of them it is said, "God hath spoken once, twice have I heard this": once and twice, lo, the three superior numbers, of whom it is said, one, one, one, three ones; and this is the meaning of "God hath spoken once, twice have I heard this; this" in it makes them one.''

(n) Tikkune Zohar, Correct. 38. fol. 82. 1.

God hath spoken {i} once; twice have I heard this; that power belongeth unto God.

(i) He has plainly born witness to his power, so that no one needs to doubt it.