Psalms 62:8–10

Psalms 62:8 — "Trust in him at all times, you people"

The verse pivots sharply from the intensely personal testimony of vv. 1–7, where the Psalmist sang of his own soul finding rest (dûmiyyāh) in God alone. Now, having grounded his exhortation in lived experience, he addresses 'am — "the people," the whole covenant assembly. The word "at all times" (bəkol-'ēt) is emphatic: trust is not a sentiment reserved for crisis, nor merely a disposition of the pious hour. It is a continuous posture of the whole person before God. The verse continues: "Pour out your hearts before him." This image of pouring out (Hebrew šipkû) evokes the unburdening of the whole interior life — fears, desires, sins, hopes — as an act of worship. The heart is not to be an enclosed vessel of private anxiety but an open cup held before the Father. The phrase "God is a refuge for us" (maḥseh-lānû) echoes and expands v. 7, moving from "my refuge" to our refuge — trust is both personal and ecclesial.

Psalms 62:9 — "Surely men of low degree are just a breath"

The Psalmist now identifies the first false trust: human beings as such. The Hebrew uses two terms — bənê-'ādām (sons of Adam, i.e., common humanity) and bənê-'îš (sons of a man of rank, i.e., the nobility or powerful). Both classes together, weighed on the scales, are hebel — "a breath," the same word that opens Ecclesiastes ("Vanity of vanities"). The image of the scales (mōzənayim) is striking and precise: the Psalmist doesn't merely assert human transience philosophically; he subjects human importance to a test of weight, and it fails. Even the most powerful person, placed on a balance against true reality, rises like vapor. This is not cynicism about humanity but a sober correction of idolatry — the tendency to attribute to human beings a solidity and permanence that belongs to God alone.

Psalms 62:10 — "Don't trust in oppression"

The second false object of trust is wealth acquired through 'ōšeq — oppression, extortion, the crushing of the weak for financial gain. The Psalmist names economic violence explicitly, not abstractly. He pairs this with "robbery" (bəgāzēl), making clear he speaks of active injustice, not mere wealth. Even if such riches increase, one must not "set the heart" (lēb tāšîtû) upon them. The heart is the seat of will and love in Hebrew anthropology; to set the heart on something is to make it one's ultimate concern. The verse thus warns against two forms of misplaced ultimate concern: pride in human power (v. 9) and love of unjust gain (v. 10). Both are a kind of idolatry — a rendering to creatures of the absolute trust owed to the Creator.

The Typological and Spiritual Senses

In the allegorical sense, Christ himself perfectly embodies the "pouring out" of v. 8 — his agony in Gethsemane is the supreme act of pouring out the heart before the Father (Luke 22:44). The Church Fathers, especially Augustine, read Psalm 62 as the voice of the whole Christ (Christus totus): Christ speaking in and through his members, inviting all humanity into the same posture of radical dependence on the Father. The condemnation of oppression in v. 10 carries a prophetic-typological resonance with the prophetic tradition (Amos, Isaiah, Micah) and reaches its fulfillment in Christ's proclamation of the Kingdom as good news to the poor.

Catholic tradition brings extraordinary depth to these three verses through several converging streams.

Augustine's Christus totus: In his Enarrationes in Psalmos, Augustine interprets Psalm 62 as simultaneously the prayer of Christ and the prayer of the Church in Christ. The command to "pour out your hearts" is read as an invitation into the very prayer-life of the Son — we do not merely imitate Christ's trust; by baptism, we are incorporated into it. The Catechism of the Catholic Church affirms this: "The Holy Spirit, who teaches the Church and recalls to her all that Jesus said, also instructs her in the life of prayer, stirring up... the prayerful expression of the people of God" (CCC 2650).

The Condemnation of Oppression and Catholic Social Teaching: Verse 10's explicit denunciation of 'ōšeq (oppression) and gāzēl (robbery) resonates profoundly with the Church's social doctrine. Rerum Novarum (Leo XIII, 1891) and Laudato Si' (Francis, 2015) both insist that trust in God is inseparable from justice toward the poor. To "set one's heart" on wealth obtained through oppression is, in Catholic moral theology, a form of the grave sin against the seventh commandment — it wounds the social body and constitutes a structural disorder. The Catechism teaches that "there is no justice, even in the economic domain, without the virtue of charity" (CCC 2407–2414).

The Vanity of Human Power: Verse 9's hebel imagery connects to the Catholic tradition of contemptus mundi — not a disdain for creation, but a purification of desire. St. John of the Cross, in The Ascent of Mount Carmel, teaches that the soul must be emptied of attachment to created goods — including human esteem and power — to receive God fully. This verse is a scriptural foundation for that mystical discipline.

Contemporary Catholic life is saturated with the very temptations these verses name. We live in a culture that relentlessly ranks human beings by wealth, influence, and status — the exact calculus the Psalmist places on the scales and finds weightless. Social media, economic anxiety, and political tribalism all invite us to set our hearts on human power rather than on God.

Concretely: A Catholic who finds himself anxious about a powerful person's opinion, or who has quietly compromised his integrity to advance financially, is placing on the scale what the Psalmist says weighs nothing. The antidote is not passive resignation but active, habitual "pouring out" — bringing the actual contents of one's anxiety, ambition, and fear into prayer, as one would bring them to a trusted Father.

For Catholics involved in business, law, or politics, v. 10 is an urgent examination of conscience: is any of my security built on someone else's disadvantage? The verse does not forbid wealth but forbids the heart being set on wealth obtained through injustice. Regular recitation of Psalm 62 as part of the Liturgy of the Hours (it appears in Sunday Evening Prayer) trains the Catholic imagination to reorient its deepest trust daily.