TRV
Translation
King James Version
¶ To the chief Musician upon Jonathelemrechokim, Michtam of David, when the Philistines took him in Gath. Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me.
KJV (with Strong's)
To the chief Musician H5329 H8764 upon Jonathelemrechokim H3128, Michtam H4387 of David H1732, when the Philistines H6430 took H270 H8800 him in Gath H1661. Be merciful H2603 H8798 unto me, O God H430: for man H582 would swallow me up H7602 H8804; he fighting H3898 H8802 daily H3117 oppresseth H3905 H8799 me.
Complete Jewish Bible
For the leader. Set to "The Silent Dove in the Distance." By David; a mikhtam, when the P'lishtim captured him in Gat: Show me favor, God; for people are trampling me down -all day they fight and press on me.
Berean Standard Bible
Be merciful to me, O God, for men are hounding me; all day they press their attack.
American Standard Version
Be merciful unto me, O God; for man would swallow me up: All the day long he fighting oppresseth me.
World English Bible Messianic
Be merciful to me, God, for man wants to swallow me up. All day long, he attacks and oppresses me.
Geneva Bible (1599)
To him that excelleth. A Psalme of David on Michtam, concerning the dumme doue in a farre countrey, when the Philistims tooke him in Gath. Be mercifull vnto me, O God, for man would swallow me vp: he fighteth continually and vexeth me.
Young's Literal Translation
To the Overseer. --`On the Dumb Dove far off.' --A secret treasure of David, in the Philistines' taking hold of him in Gath. Favour me, O God, for man swallowed me up, All the day fighting he oppresseth me,
In the KJVVerse 14,757 of 31,102
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Commentary on Psalms 56 verses 1–7
1 ¶ To the chief Musician upon Jonathelemrechokim, Michtam of David, when the Philistines took him in Gath. Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me.
2 Mine enemies would daily swallow me up: for they be many that fight against me, O thou most High.
3 What time I am afraid, I will trust in thee.
4 In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.
5 Every day they wrest my words: all their thoughts are against me for evil.
6 They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul.
7 Shall they escape by iniquity? in thine anger cast down the people, O God.
David, in this psalm, by his faith throws himself into the hands of God, even when he had by his fear and folly thrown himself into the hands of the Philistines; it was when they took him in Gath, whither he fled for fear of Saul, forgetting the quarrel they had with him for killing Goliath; but they soon put him in mid of it, Sa1 21:10, Sa1 21:11. Upon that occasion he changed his behaviour, but with so little ruffle to his temper that then he penned both this psalm and the 34th. This is called Michtam - a golden psalm. So some other psalms are entitled, but this has something peculiar in the title; it is upon Jonath-elem-rechokim, which signifies the silent dove afar off. Some apply this to David himself, who wished for the wings of a dove on which to fly away. He was innocent and inoffensive, mild and patient, as a dove, was at this time driven from his nest, from the sanctuary (Psa 84:3), was forced to wander afar off, to seek for shelter in distant countries; there he was like the doves of the valleys, mourning and melancholy; but silent, neither murmuring against God nor railing at the instruments of his trouble; herein a type of Christ, who was as a sheep, dumb before the shearers, and a pattern to Christians, who, wherever they are and whatever injuries are done them, ought to be as silent doves. In this former part of the psalm,
I. He complains to God of the malice and wickedness of his enemies, to show what reason he had to fear them, and what cause, what need, there was that God should appear against them (Psa 56:1): Be merciful unto me, O God! That petition includes all the good we come to the throne of grace for; if we obtain mercy there, we obtain all we can desire, and need no more to make us happy. It implies likewise our best plea, not our merit, but God's mercy, his free rich mercy. He prays that he might find mercy with God, for with men he could find no mercy. When he fled from the cruel hands of Saul he fell into the cruel hands of the Philistines. "Lord" (says he), "be thou merciful to me now, or I am undone." The mercy of God is what we may flee to and trust to, and in faith pray for, when we are surrounded on all sides with difficulties and dangers. He complains, 1. That his enemies were very numerous (Psa 56:2): "They are many that fight against me, and think to overpower me with numbers; take notice of this, O thou Most High! and make it to appear that wherein they deal proudly thou art above them." It is a point of honour to come in to the help of one against many. And, if God be on our side, how many soever they are that fight against us, we may, upon good grounds, boast that there are more with us; for (as that great general said) "How many do we reckon him for?" 2. That they were very barbarous: they would swallow him up, Psa 56:1 and again Psa 56:2. They sought to devour him; no less would serve; they came upon him with the utmost fury, like beasts of prey, to eat up his flesh, Psa 27:2. Man would swallow him up, those of his own kind, from whom he might have expected humanity. The ravenous beasts prey not upon those of their own species; yet a bad man would devour a good man if he could. "They are men, weak and frail; make them to know that they are so," Psa 9:20. 3. That they were very unanimous (Psa 56:6): They gather themselves together; though they were many, and of different interests among themselves, yet they united and combined against David, as Herod and Pilate against the Son of David. 4. That they were very powerful, quite too hard for him if God did not help him: "They fight against me (Psa 56:2); they oppress me, Psa 56:1. I am almost overcome and borne down by them, and reduced to the last extremity." 5. That they were very subtle and crafty (Psa 56:6): "They hide themselves; they industriously cover their designs, that they may the more effectually prosecute and pursue them. They hide themselves as a lion in his den, that they may mark my steps;" that is, "they observe every thing I say and do with a critical eye, that they may have something to accuse me of" (thus Christ's enemies watched him, Luk 20:20), or "they have an eye upon all my motions, that they may gain an opportunity to do me a mischief, and may lay their snares for me." 6. That they were very spiteful and malicious. They put invidious constructions upon every thing he said, though ever so honestly meant and prudently expressed (Psa 56:5): "They wrest my words, put them upon the rack, to extort that out of them which was never in them;" and so they made him an offender for a word (Isa 29:21), misrepresenting it to Saul, and aggravating it, to incense him yet more against him. They made it their whole business to ruin David; all their thoughts were against him for evil, which put evil interpretations upon all his words. 7. That they were very restless and unwearied. They continually waited for his soul; it was the life, the precious life, they hunted for; it was his death they longed for, Psa 56:6. They fought daily against him (Psa 56:1), and would daily swallow him up (Psa 56:2), and every day they wrested his words, Psa 56:5. Their malice would not admit the least cessation of arms, or the acts of hostility, but they were continually pushing at him. Such as this is the enmity of Satan and his agents against the kingdom of Christ and the interests of his holy religion, which if we cordially espouse, we must not think it strange to meet with such treatment as this, as though some strange thing happened to us. Our betters have been thus used. So persecuted they the prophets.
II. He encourages himself in God, and in his promises, power, and providence, Psa 56:3, Psa 56:4. In the midst of his complaints, and before he has said what he has to say of his enemies, he triumphs in the divine protection. 1. He resolves to make God his confidence, then when dangers were most threatening and all other confidences failed: "What time I am afraid, in the day of my fear, when I am most terrified from without and most timorous within, then I will trust in thee, and thereby my fears shall be silenced." Note, There are some times which are, in a special manner, times of fear with God's people; in these times it is their duty and interest to trust in God as their God, and to know whom they have trusted. This will fix the heart and keep it in peace. 2. He resolves to make God's promises the matter of his praises, and so we have reason to make them (Psa 56:4): "In God I will praise, not only his work which he has done, but his word which he has spoken; I will give him thanks for a promise, though not yet performed. In God (in his strength and by his assistance) I will both glory in his word and give him the glory of it." Some understand by his word his providences, every event that he orders and appoints: "When I speak well of God I will with him speak well of every thing that he does." 3. Thus supported, he will bid defiance to all adverse powers: "When in God I have put my trust, I am safe, I am easy, and I will not fear what flesh can do unto me; it is but flesh, and cannot do much; nay, it can do nothing but by divine permission." As we must not trust to an arm of flesh when it is engaged for us, so we must not be afraid of an arm of flesh when it is stretched out against us.
III. He foresees and foretels the fall of those that fought against him, and of all others that think to establish themselves in and by any wicked practices (Psa 56:7): Shall they escape by iniquity? They hope to escape God's judgments, as they escape men's, by violence and fraud, and the arts of injustice and treachery; but shall they escape? No, certainly they shall not. The sin of sinners will never be their security, nor will either their impudence or their hypocrisy bring them off at God's bar; God will in his anger cast down and cast out such people, Rom 2:3. None are raised so high, or settled so firmly, but that the justice of God can bring them down, both from their dignities and from their confidences. Who knows the power of God's anger, how high it can reach, and how forcibly it can strike?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 56
Let whatsoever holy men therefore that are suffering pressing from those that have been put afar off from the saints, give heed to this Psalm, let them perceive here themselves, let them speak what here is spoken, that suffer what here is spoken of....Private enmities therefore let no one think of, when about to hear the words of this Psalm: "Know ye that for us the wrestling is not against flesh and blood, but against princes and powers, and spiritual things of wickedness," [Ephesians 6:12] that is, against the devil and his angels; because even when we suffer men that annoy us, he is instigating, he is inflaming, as it were his vessels he is moving. Let us give heed therefore to two enemies, him whom we see, and him whom we see not; man we see, the devil we see not; man let us love, of the devil beware; for man pray, against the devil pray, and let us say to God, "Have pity on me, O Lord, for man has trodden me down" [Psalm 56:1]. Fear not because man has trodden you down: have thou wine, a grape you have become in order that you should be trodden. "All day long warring he has troubled me," every one that has been put afar off from the saints. But why should not here be understood even the devil himself? Is it because mention is made of "man"? does therefore the Gospel err, because it has said, "A man that is an enemy has done this"? [Matthew 13:28] But by a kind of figure may he also be called a man, and yet not be a man. Whether therefore it was him whom he that said these words was beholding, or whether it was the people and each one that was put afar off from holy men, through which kind the devil troubles the people of God, who cleave to holy men, who cleave to the Holy One, who cleave to the King, at the title of which King being indignant they were as though beaten back, and put afar off: let him say, "Have pity on me, O Lord, for man has trodden me down:" and let him faint not in this treading down, knowing Him on whom he is calling, and by whose example he has been made strong. The first cluster in the winefat pressed is Christ. When that cluster by passion was pressed out, [Isaiah 63:3] there flowed that whence "the cup inebriating is how passing beautiful!" Let His Body likewise say, looking upon its Head, "Have pity on me, O Lord, for man has trodden me down: all day long warring he has troubled me." "All day long," at all times. Let no one say to himself, There have been troubles in our fathers' time, in our time there are not. If you suppose yourself not to have troubles, not yet have you begun to be a Christian. And where is the voice of the Apostle, "But even all that will live godly in Christ, persecutions shall suffer." [2 Timothy 3:12] If therefore you suffer not any persecution for Christ, take heed lest not yet you have begun godly to live in Christ. But when you have begun godly to live in Christ, you have entered into the winepress; make ready yourself for pressings: but be not thou dry, lest from the pressing nothing go forth.
Augustine of HippoAD 430
SERMON 97:2
And what is the drift of what we have just been singing to the Lord in the psalm? "Have mercy on me, Lord, because man has trampled on me." "Man" means whoever lives according to merely human criteria. Well, anyway, those who live according to God's standards are told, "You are gods, and all of you sons of the Most High." But to the reprobate, who were called to be children of God but preferred rather merely to be human, that is, to live only according to human standards, "you," it says, "shall die like people and fall like one of the princes." Surely the fact that we human beings are mortal should serve to teach us our place, not to make us boastful. What does a worm, which is due to die tomorrow, have to boast about?
CassiodorusAD 585
EXPOSITIONS OF THE PSALMS 55:2
“Have mercy upon me, Lord, because man has trampled me underfoot; all day long he wages war and afflicts me.” The virgin mother Church, who gives birth to the faithful people and yet does not lose her virginity, asks her heavenly bridegroom with pious tears that she would not be allowed to be oppressed by her enemies, even as she recognizes that she still dwells in the misfortune of this world. “Trampled underfoot” refers back to that which he had spoken in the title in regards to the winepress, for wine is pressed out to the same degree that a grape is thoroughly crushed. Here he absolutely indicates the “man” to be the devil, just as in the gospel the Lord speaks of the very man, “Now the hostile man, who sowed the thistles, is the devil.” The phrase “all day long he wages war and afflicts me” follows. He describes what the holy church endures in this world, namely, that she is recognized to be enduring the attacks of the devil without any letup, just as the apostle says, “Our struggle is not against flesh and blood, but against rulers and authorities of this darkness.” It is a dire war because it is hidden. It is a difficult war because it is being waged with one who is stronger. For what sort of war is it to come into conflict with an enemy and not to see his ambushes? Also, our adversary is not lacking in diligence and does not ever withdraw when defeated, but he comes back all the more savagely to the same extent that he happened to be able to be defeated by divine grace. But we call it a war in a figure of speech, using the word in a sense opposite to its meaning (antiphrasis7), much as we speak of a grove which has no glow or a fish pond which has no fish. Therefore, let no one of the faithful complain that he is harassed by the very frequent contrivances of the devil, because if we wish to belong to Christ, we will always endure the devil as our enemy here.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 56:1 opens with a profound superscription that grounds the psalm in David's perilous flight to Gath, a Philistine city, and immediately transitions into a fervent plea for divine mercy. Faced with relentless human opposition that threatens to consume him, David cries out to God, acknowledging his overwhelming vulnerability and the constant oppression he endures. This verse not only sets the historical and emotional stage for a psalm of lament and trust but also encapsulates the universal human experience of seeking refuge and deliverance from an omnipotent and compassionate Creator amidst overwhelming adversity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 56:1 masterfully employs several powerful literary devices to convey David's profound distress and urgent plea. The most prominent is Metaphor, particularly in the phrase "man would swallow me up." This vivid image transforms David's adversaries into a monstrous, consuming entity, effectively communicating his overwhelming feeling of being engulfed and on the verge of annihilation. This sense of extreme threat is further amplified by Hyperbole, as the idea of being "swallowed up" and "fighting daily oppresseth me" exaggerates the intensity of the danger to convey the profound psychological and physical pressure David experiences, emphasizing the relentless nature of his suffering. The psalm's genre itself is a Lament, characterized by a direct address to God, a detailed description of suffering, an earnest plea for help, and an underlying expression of trust, all of which are immediately evident in this opening verse. Furthermore, the enigmatic superscription, with its evocative "Jonathelemrechokim" ("The Silent Dove of Distant Ones"), functions as Symbolism, portraying David as a vulnerable, hunted creature, isolated and far from safety, thereby setting a mournful and desperate yet hopeful tone for the entire psalm.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 56:1 profoundly illustrates the human condition of vulnerability in the face of overwhelming opposition and simultaneously underscores the essential theological truth of God's sovereign mercy as the ultimate refuge. David's immediate cry for mercy, even amidst extreme danger from his enemies in a foreign land, underscores that true security and deliverance are found not in human strength, cunning, or strategic alliances, but solely in the compassionate and powerful intervention of the Almighty. This verse establishes a fundamental pattern of biblical faith: turning to God first and foremost in times of distress, acknowledging absolute dependence on His grace. It highlights the reality of relentless spiritual and physical opposition in a fallen world, yet simultaneously affirms God's attentive ear to the cry of the afflicted, promising a divine response to genuine supplication.
REFLECTION AND APPLICATION
Psalms 56:1 offers a timeless and deeply resonant template for believers navigating seasons of intense pressure, fear, and relentless opposition. David's unvarnished honesty about feeling "swallowed up" and "daily oppressed" grants us profound permission to acknowledge our own vulnerabilities, anxieties, and the overwhelming nature of our circumstances without shame or pretense. It teaches us that our first and most vital response to overwhelming situations should be a direct, heartfelt, and unreserved plea for God's mercy. This is not a sign of weakness, but rather an act of profound faith, recognizing that only divine power can truly deliver us from situations that are far beyond our control. In a world where we often feel pressured to project strength, self-sufficiency, and stoicism, David's raw cry reminds us of the profound spiritual strength found in humility and utter dependence on God. His desperate plea for mercy serves as a powerful reminder that God's compassion and grace are always available, a steadfast refuge for those who are honest about their need and turn to Him in faith.
Questions for Reflection
FAQ
What is the significance of the superscription "To the chief Musician upon Jonathelemrechokim, Michtam of David, when the Philistines took him in Gath"?
Answer: This detailed superscription is crucial for understanding the psalm's context and purpose. "To the chief Musician" indicates it was intended for public liturgical use, likely with musical accompaniment, suggesting its importance in Israel's worship. "Jonathelemrechokim" (literally "The Silent Dove of Distant Ones") is a musical instruction, possibly referring to a known melody or a specific type of composition, but its poetic meaning also powerfully reflects David's isolated, vulnerable, and mournful state, like a hunted dove far from home. "Michtam of David" designates it as a "golden psalm" or a psalm of lasting significance, attributed to King David himself. Finally, "when the Philistines took him in Gath" provides the specific historical context, referring to the perilous time recounted in 1 Samuel 21:10-15, where David, fleeing Saul, sought refuge in the Philistine city of Gath and feigned madness to escape capture. This entire superscription sets the stage for a psalm of profound distress, desperate prayer, and ultimate trust.
Why did David, Israel's champion against the Philistines, seek refuge in the Philistine city of Gath?
Answer: David's decision to seek refuge in Gath was an act of extreme desperation born out of relentless duress. He was relentlessly pursued by King Saul, who sought to kill him, leaving David with few safe havens within Israel. Having exhausted other options, David, in a moment of profound vulnerability and existential threat, fled to the territory of his enemies, the Philistines, specifically Gath, the very hometown of Goliath, whom he had famously slain. This move, recounted in 1 Samuel 21:10-15, highlights the dire straits David was in. He was so desperate that he feigned madness to avoid being captured or killed by the Philistines, recognizing the immense danger he was in among them. His prayer in Psalms 56:1 reflects the terror, humiliation, and constant oppression he experienced during this precarious period, underscoring his complete reliance on God in a humanly hopeless situation.
CHRIST-CENTERED FULFILLMENT
Psalms 56:1, with David's desperate cry for mercy amidst overwhelming human opposition and his feeling of being "swallowed up" and "daily oppressed," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. David's experience of being relentlessly pursued, fearing for his life, and seeking refuge in a hostile land, foreshadows the intense suffering and opposition faced by the Son of God. Jesus, too, was a "man of sorrows, acquainted with grief" (Isaiah 53:3), relentlessly pursued by those who sought to "swallow him up" through false accusations, betrayal, and ultimately, crucifixion. Like David, Jesus, in His full humanity, cried out to the Father for mercy and deliverance, most notably in the Garden of Gethsemane (Matthew 26:39), demonstrating perfect reliance on God even unto death. Yet, unlike David, who was delivered from his enemies to reign as an earthly king, Jesus's ultimate deliverance came through His atoning death and glorious resurrection, conquering sin, death, and the spiritual enemies that truly "swallow up" humanity (Colossians 2:15). Thus, David's plea becomes the foundation for our own hope: through Christ, who endured the ultimate oppression and received the ultimate mercy from the Father, we too can find refuge and deliverance from the spiritual forces that seek to consume us, knowing that He is our ultimate "Lamb of God, who takes away the sin of the world!" (John 1:29).