King James Version
Psalms 55
23 verses with commentary
Cast Your Burden on the Lord
To the chief Musician on Neginoth, Maschil, A Psalm of David. Give ear to my prayer, O God; and hide not thyself from my supplication.
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The urgent appeal: 'Give ear to my prayer, O God; and hide not thyself from my supplication.' The fear that God might 'hide himself' reflects the felt experience of divine silence in crisis. David needs not just hearing but attentive engagement--God's active involvement rather than distant awareness.
Attend unto me, and hear me: I mourn in my complaint, and make a noise;
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The call for attention: 'Attend unto me, and hear me: I mourn in my complaint, and make a noise.' 'Attend' and 'hear' intensify the plea for divine engagement. 'Mourn' and 'make a noise' describe the emotional turmoil--restless grief, vocal distress. David holds nothing back in expressing his agitation.
Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me.
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The source of distress: 'Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me.' Enemy voices, wicked oppression, false accusations, and wrathful hatred combine to overwhelm. 'Cast iniquity upon me' suggests false charges or plotting evil against him.
My heart is sore pained within me: and the terrors of death are fallen upon me.
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The internal turmoil: 'My heart is sore pained within me: and the terrors of death are fallen upon me.' Physical symptoms accompany emotional distress: heart pain, death-like terror. 'Fallen upon me' suggests being pressed down, overwhelmed by fear. The body registers what the soul experiences.
Fearfulness and trembling are come upon me, and horror hath overwhelmed me. overwhelmed: Heb. covered
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The Hebrew 'pachad' (fear/terror) and 'ra'ad' (trembling) reveal David's visceral response to betrayal. This prophetically anticipates Christ's anguish in Gethsemane, where divine sovereignty met human vulnerability. The parallel in Psalm 22 and Christ's Passion demonstrates how God's elect experience genuine emotional suffering while remaining under divine providence.
And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest.
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David's longing for escape reveals the human temptation to flee rather than endure suffering. Yet God's sovereignty ordains that believers remain to fulfill their calling. The 'dove' imagery connects to Israel's identity (Hosea 7:11) and anticipates the Holy Spirit's gentle presence, offering rest within trials rather than escape from them.
Lo, then would I wander far off, and remain in the wilderness. Selah.
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The wilderness represented both refuge and divine testing in Israel's theology. David's desire echoes Elijah's flight (1 Kings 19) yet God's providence often keeps His servants in the furnace of affliction for sanctification. The 'Selah' pause invites meditation on God's purposes in allowing prolonged trials.
I would hasten my escape from the windy storm and tempest.
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The Hebrew 'sa'ar' (tempest/whirlwind) evokes God's theophanic appearances (Job 38:1) and divine judgment. Yet here the tempest represents human opposition. This paradox reveals that believers may experience storms not from God's wrath but as the context for demonstrating His sustaining grace under sovereign permission.
Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city.
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David's imprecatory prayer for divine confusion of enemies recalls the Tower of Babel (Genesis 11:7-9) and anticipates God's judgment on the wicked. Reformed theology affirms that such prayers, when offered in righteousness, align with God's justice. The 'violence and strife' David witnessed in Jerusalem prefigure the city's eventual judgment for rejecting Christ.
Day and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it.
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The personification of violence and strife as sentries on city walls inverts the image of watchmen who protect. When wickedness becomes institutionalized in leadership, society itself becomes the enemy of righteousness. This prophetically warns of apostate Jerusalem and ultimately anticipates Babylon the Great in Revelation 18.
Wickedness is in the midst thereof: deceit and guile depart not from her streets.
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The Hebrew 'mirmah' (deceit) in the city's midst reveals that wickedness spreads through deception more than open violence. This anticipates Christ's warnings against the leaven of the Pharisees (Matthew 16:6) and Paul's concern for false teachers. Economic oppression ('usury') and judicial corruption ('guile') demonstrate covenant unfaithfulness requiring prophetic denunciation.
For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:
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David's pain at betrayal by an intimate companion prophetically foreshadows Christ's betrayal by Judas (John 13:18). The Hebrew 'alluph' (close friend/guide) intensifies the treachery. Reformed theology sees this as typological—David's suffering prefiguring Christ's, demonstrating that God's Messiah would experience the fullness of human grief including betrayal.
But it was thou, a man mine equal, my guide, and mine acquaintance. mine equal: Heb. according to my rank
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The progression from enemy to 'companion,' 'guide,' and 'acquaintance' emphasizes covenant intimacy violated. The Hebrew 'meyuda'' implies one known deeply. This betrayal pain exceeds that from open enemies because it violates trust and shared sacred fellowship. It points to the deeper agony of Christ's betrayal during Passover fellowship.
We took sweet counsel together, and walked unto the house of God in company. We: Heb. Who sweetened counsel
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We took sweet counsel together, and walked unto the house of God in company. This poignant verse appears within a psalm of deep anguish, where David laments betrayal by a close friend. The verse describes past intimacy and spiritual fellowship, making the subsequent treachery (v.12-13) even more devastating. This isn't betrayal by an enemy but by a trusted companion who shared both friendship and worship.
"We took sweet counsel together" (nashim sod, נַשִּׂים סוֹד) describes intimate, confidential conversation. Sod means secret counsel, intimate circle, confidential discussion—the kind of vulnerable sharing that occurs only among close friends. "Sweet" (metukim, מְתוּקִים) conveys pleasantness, agreeableness, delightful fellowship. These weren't superficial acquaintances but deep friends who shared hearts, discussed spiritual matters, and enjoyed each other's company. The verb form indicates ongoing practice: "we used to take sweet counsel," speaking of habitual fellowship now tragically ended.
"Walked unto the house of God in company" (berega nehalek bet Elohim, בְּרֶגֶשׁ נְהַלֵּךְ בֵּית אֱלֹהִים) intensifies the spiritual dimension of the friendship. Berega can mean "in a throng" or "in intimate fellowship," suggesting either they walked together amid the festive crowds going to worship, or they walked in close companionship. Either way, their friendship centered on shared worship. They didn't merely socialize but together pursued God, attending temple worship, discussing spiritual truths, encouraging each other's faith.
This makes the betrayal (described in surrounding verses) catastrophically painful. Verse 12-13 specifies: "For it was not an enemy that reproached me...But it was thou, a man mine equal, my guide, and mine acquaintance." The one who shared worship now works destruction. Many scholars see this as David's lament over Ahithophel's betrayal during Absalom's rebellion (2 Samuel 15-17), when his trusted counselor joined his son's conspiracy. The pain resonates through centuries: Judas walked with Jesus to the temple, shared meals, heard teaching, witnessed miracles—then betrayed Him with a kiss.
"We took sweet counsel together" (nashim sod, נַשִּׂים סוֹד) describes intimate, confidential conversation. Sod means secret counsel, intimate circle, confidential discussion—the kind of vulnerable sharing that occurs only among close friends. "Sweet" (metukim, מְתוּקִים) conveys pleasantness, agreeableness, delightful fellowship. These weren't superficial acquaintances but deep friends who shared hearts, discussed spiritual matters, and enjoyed each other's company. The verb form indicates ongoing practice: "we used to take sweet counsel," speaking of habitual fellowship now tragically ended.
"Walked unto the house of God in company" (berega nehalek bet Elohim, בְּרֶגֶשׁ נְהַלֵּךְ בֵּית אֱלֹהִים) intensifies the spiritual dimension of the friendship. Berega can mean "in a throng" or "in intimate fellowship," suggesting either they walked together amid the festive crowds going to worship, or they walked in close companionship. Either way, their friendship centered on shared worship. They didn't merely socialize but together pursued God, attending temple worship, discussing spiritual truths, encouraging each other's faith.
This makes the betrayal (described in surrounding verses) catastrophically painful. Verse 12-13 specifies: "For it was not an enemy that reproached me...But it was thou, a man mine equal, my guide, and mine acquaintance." The one who shared worship now works destruction. Many scholars see this as David's lament over Ahithophel's betrayal during Absalom's rebellion (2 Samuel 15-17), when his trusted counselor joined his son's conspiracy. The pain resonates through centuries: Judas walked with Jesus to the temple, shared meals, heard teaching, witnessed miracles—then betrayed Him with a kiss.
Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them. hell: or, the grave
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This imprecatory verse must be understood through Christ's teaching to pray for enemies (Matthew 5:44) while recognizing God's just wrath against unrepentant wickedness. David's prayer aligns with divine justice, not personal vengeance. 'Let death seize upon them' reflects Hebrew poetry's vivid language for God's righteous judgment, fulfilled in the fate of Absalom and Ahithophel.
As for me, I will call upon God; and the LORD shall save me.
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The shift from imprecation to trust demonstrates biblical prayer's movement from lament to faith. 'I will call upon God' affirms covenant confidence despite circumstances. The parallelism with 'the LORD shall save me' reveals that calling and deliverance are inseparably linked—not as magic but as covenant promise grounded in God's faithfulness to His elect.
Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.
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The threefold daily prayer pattern ('evening, morning, and at noon') anticipates Daniel's practice (Daniel 6:10) and reflects Jewish devotional tradition. The Hebrew 'siach' (meditate/complain) shows that prayer encompasses both pouring out grief and meditative worship. God's hearing is certain ('he shall hear my voice'), demonstrating that frequency in prayer flows from relationship, not ritual.
He hath delivered my soul in peace from the battle that was against me: for there were many with me.
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The Hebrew 'padah' (redeemed) is covenant language, used of Israel's exodus deliverance and anticipating Christ's redemption. God delivers 'in peace' even amid battle, revealing that true shalom is spiritual—right standing with God—not merely circumstances. 'Many were with me' may reference angelic armies (2 Kings 6:16-17) or God's providential orchestration of human allies.
God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God. Because: or, With whom also there be no changes, yet they
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God's eternality ('from old') grounds His present action against the wicked. The Hebrew 'anah' (afflict/humble) reveals God's active judgment on those who refuse repentance. 'No changes' indicates hardness of heart—the wicked's immutability in rebellion contrasts with God's unchanging righteousness, demonstrating that apostasy results from persistent resistance to grace.
He hath put forth his hands against such as be at peace with him: he hath broken his covenant. broken: Heb. profaned
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The betrayer's covenant violation intensifies his guilt—'he hath put forth his hands against such as be at peace with him.' The Hebrew 'shalom' indicates covenantal wholeness. Profaning the covenant after enjoying its benefits demonstrates judicial hardening. This typologically anticipates Judas, who shared covenant meals with Christ yet violated sacred fellowship.
The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.
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The imagery of words 'smoother than butter' yet harboring 'war' and softer than oil yet being 'drawn swords' captures deception's nature. The Hebrew 'chalaq' (smooth/flattering) appears in warnings against the adulteress (Proverbs 7:21), linking betrayal to spiritual adultery. This anticipates warnings against false teachers whose smooth words deceive the simple (Romans 16:18).
Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved. burden: or, gift
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Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved. This verse offers divine counsel for carrying life's heavy loads. The Hebrew verb hashlekh (הַשְׁלֵךְ, "cast") is an imperative meaning to throw or hurl with force—not tentatively place but actively, decisively transfer. The word yehav (יְהָבְךָ, "thy burden") literally means "what He has given you," suggesting that even our difficulties are allowed by God's sovereign hand and therefore can be entrusted back to Him.
"The LORD shall sustain thee" uses yekhalkelekhah (יְכַלְכְּלֶךָ), meaning to support, nourish, or provide for completely—as a parent cares for a child. This promise assures continuous divine provision for those who cast their cares on Him. The phrase "never suffer the righteous to be moved" employs yitten la'olam mot (יִתֵּן לְעוֹלָם מוֹט), literally "He will not give forever tottering"—God will not allow the righteous to be permanently shaken or overthrown.
This verse establishes the biblical pattern of anxiety management: acknowledge our insufficiency, actively transfer our burdens to God through prayer, and trust His faithful sustaining power. Peter quotes this principle in 1 Peter 5:7, "casting all your care upon him; for he careth for you." The promise isn't absence of trials but divine strength to endure them. The "righteous" here refers not to the morally perfect but to those in right covenant relationship with God through faith—those who trust rather than self-rely.
"The LORD shall sustain thee" uses yekhalkelekhah (יְכַלְכְּלֶךָ), meaning to support, nourish, or provide for completely—as a parent cares for a child. This promise assures continuous divine provision for those who cast their cares on Him. The phrase "never suffer the righteous to be moved" employs yitten la'olam mot (יִתֵּן לְעוֹלָם מוֹט), literally "He will not give forever tottering"—God will not allow the righteous to be permanently shaken or overthrown.
This verse establishes the biblical pattern of anxiety management: acknowledge our insufficiency, actively transfer our burdens to God through prayer, and trust His faithful sustaining power. Peter quotes this principle in 1 Peter 5:7, "casting all your care upon him; for he careth for you." The promise isn't absence of trials but divine strength to endure them. The "righteous" here refers not to the morally perfect but to those in right covenant relationship with God through faith—those who trust rather than self-rely.
But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee. bloody: Heb. men of bloods and deceit shall: Heb. shall not half their days
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The contrast between the wicked's shortened days and the righteous's preservation reveals God's sovereign control over lifespans. 'Pit of destruction' translates Hebrew 'be'er shachat' (pit of corruption), evoking both Sheol and physical death. David's confidence ('I will trust in thee') demonstrates covenant faith—the righteous endure not by merit but by God's electing grace.