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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 55:9–15. His three-level outline is real structure in the source text, so it is rendered as structure.
David here complains of his enemies, whose wicked plots had brought him, though not to his faith's end, yet to his wits' end, and prays against them by the spirit of prophecy. Observe here,
I.The character he gives of the enemies he feared.
They were of the worst sort of men, and his description of them agrees very well with Absalom and his accomplices.
1.He complains of the city of Jerusalem, which strangely fell in with Absalom and fell off from David, so that he had none there but how own guards and servants that he could repose any confidence in: How has that faithful city become a harlot! David did not take the representation of it from others; but with his own eyes, and with a sad heart, did himself see nothing but violence and strife in the city (Psa 55:9); for, when they grew disaffected and disloyal to David, they grew mischievous one to another. If he walked the rounds upon the walls of the city, he saw that violence and strife went about it day and night, and mounted its guards, Psa 55:10. All the arts and methods which the rebels used for the fortifying of the city were made up on violence and strife, and there were no remains of honesty or love among them. If he looked into the heart of the city, mischief and injury, mutual wrong and vexation, were in the midst of it: Wickedness, all manner of wickedness, is in the midst thereof. Jusque datum sceleri - Wickedness was legalized. Deceit and guile, and all manner of treacherous dealing, departed not from her streets, Psa 55:11. It may be meant of their base and barbarous usage of David's friends and such as they knew were firm and faithful to him; they did them all the mischief they could, by fraud or force. Is this the character of Jerusalem, the royal city, and, which is more, the holy city, and in David's time too, so soon after the thrones of judgment and the testimony of Israel were both placed there? Is this the city that men call the perfection of beauty? Lam 2:15. Is Jerusalem, the head-quarters of God's priests, so ill taught? Can Jerusalem be ungrateful to David himself, its own illustrious founder, and be made too hot for him, so that he cannot reside in it? Let us not be surprised at the corruptions and disorders of this church on earth, but long to see the New Jerusalem, where there is no violence nor strife, no mischief nor guilt, and into which no unclean thing shall enter, nor any thing that disquiets.
2.He complains of one of the ringleaders of the conspiracy, that had been very industrious to foment jealousies, to misrepresent him and his government, and to incense the city against him. It was one that reproached him, as if he either abused his power or neglected the use of it, for that was Absalom's malicious suggestion: There is no man deputed of the king to hear thee, Sa2 15:3. That and similar accusations were industriously spread among the people; and who was most active in it? "Not a sworn enemy, not Shimei, nor any of the nonjurors; then I could have borne it, for I should not have expected better from them" (and we find how patiently he did bear Shimei's curses); "not one that professed to hate me, then I would have stood upon my guard against him, would have hidden myself and counsels from him, so that it would not have been in his power to betray me. But it was thou, a man, my equal," Psa 55:13. The Chaldee-paraphrase names Ahithophel as the person here meant, and nothing in that plot seems to have discouraged David so much as to hear that Ahithophel was among the conspirators with Absalom (Sa2 15:31), for he was the king's counsellor, Ch1 27:33. "It was thou, a man, my equal, one whom I esteemed as myself, a friend as my own soul, whom I had laid in my bosom and made equal with myself, to whom I had communicated all my secrets and who knew my mind as well as I myself did, - my guide, with whom I advised and by whom I was directed in all my affairs, whom I made president of the council and prime-minister of state, - my intimate acquaintance and familiar friend; this is the man that now abuses me. I have been kind to him, but I find him thus basely ungrateful. I have put a trust in him, but I find him thus basely treacherous; nay, and he could not have done me the one-half of the mischief he does if I had not shown him so much respect." All this must needs be very grievous to an ingenuous mind, and yet this was not all; this traitor had seemed a saint, else he had never been David's bosom-friend (Psa 55:14): "We took counsel together, spent many an hour together, with a great deal of pleasure, in religious discourse," or, as Dr. Hammond reads it, "We joined ourselves together to the assembly; I gave him the right hand of fellowship in holy ordinances, and then we walked to the house of God in company, to attend the public service." Note,
(1.)There always has been, and always will be, a mixture of good and bad, sound and unsound, in the visible church, between whom, perhaps for a long time, we can discern no difference; but the searcher of hearts does. David, who went to the house of God in his sincerity, had Ahithophel in company with him, who went in his hypocrisy. The Pharisee and the publican went together to the temple to pray; but, sooner or later, those that are perfect and those that are not will be made manifest.
(2.)Carnal policy may carry men on very far and very long in a profession of religion while it is in fashion, and will serve a turn. In the court of pious David none was more devout than Ahithophel, and yet his heart was not right in the sight of God.
(3.)We must not wonder if we be sadly deceived in some that have made great pretensions to those two sacred things, religion and friendship; David himself, though a very wise man, was thus imposed upon, which may make similar disappointments the more tolerable to us.
II.His prayers against them, which we are both to stand in awe of and to comfort ourselves in, as prophecies, but not to copy into our prayers against any particular enemies of our own. He prays,
1.That God would disperse them, as he did the Babel-builders (Psa 55:9): "Destroy, O Lord! and divide their tongues; that is, blast their counsels, by making them to disagree among themselves, and clash with one another. Send an evil spirit among them, that they may not understand one another, but be envious and jealous one of another." This prayer was answered in the turning of Ahithophel's counsel into foolishness, by setting up the counsel of Hushai against it. God often destroys the church's enemies by dividing them; nor is there a surer way to the destruction of any people than their division. A kingdom, an interest, divided against itself, cannot long stand.
2.That God would destroy them, as he did Dathan and Abiram, and their associates, who were confederate against Moses, whose throat being an open sepulchre, the earth therefore opened and swallowed them up. This was then a new thing which God executed, Num 16:30. But David prays that it might now be repeated, or something equivalent (Psa 55:15): "Let death seize upon them by divine warrant, and let them go down quickly into hell; let them be dead, and buried, and so utterly destroyed, in a moment; for wickedness is wherever they are; it is in the midst of them." The souls of impenitent sinners go down quick, or alive, into hell, for they have a perfect sense of their miseries, and shall therefore live still, that they may be still miserable. This prayer is a prophecy of the utter, the final, the everlasting ruin of all those who, whether secretly or openly, oppose and rebel against the Lord's Messiah.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But what especially strengthens us in our desire for union with you is the account of your reverences’ zeal for orthodoxy—the fact that neither by a vast number of treatises nor by subtlety of sophisms was your firmness of heart overcome, but that you recognized those who were making innovations contrary to the teachings of the apostles and did not consent to cover over in silence the harm done by them. Truly, we have found great grief among all those who are clinging to the peace of the Lord because of the manifold innovations of Apollinaris of Laodicea, who has grieved us so much more in that he seemed to belong to our party in the beginning. In fact, any suffering from an evident enemy, even if the pain is excessive, can somehow be borne by the one afflicted, as it is written: “For if my enemy had reviled me, I would verily have borne with it.” But, to experience some hurt from one who is of like spirit and an intimate friend, this is most certainly hard to bear and holds no consolation. For, him whom we had expected to have as a fellow defender of the truth, him, I say, we have now found hindering in many places those who are being saved by perverting their minds and drawing them away from the right doctrine.
Putting aside, therefore, conceptions due to common usage, let us reflect on the meaning of “to live in life” and “to die in death” and also “to live in death” and “to die in life.” I believe that, in accord with the Scriptures, “to live in life” signifies a wonderful life of happiness and that it seems to point toward an experience of life’s natural functions joined and, by participation, mingled with the grace of a blessed life. This concept, “to live in life,” means “to live in virtue,” to bring about in the life of this body of ours a participation in the life of blessedness. On the other hand, what does “to die in death” mean if not the disintegration of the body at the time of death, when the flesh is devoid of its customary function of carrying on life and the soul is unable to partake in life eternal? There is also the person who “dies in life,” that is to say, one who is alive in body but, because of his acts, is dead. These are the people who, as the prophet says, “go down alive into hell,” and she of whom the apostle speaks: “For she is dead while she is still alive.” There remains the fourth category, for there are those who “live in death” like the holy martyrs who give up their lives so that they may live. The flesh dies, but what is good does survive. Far from us, therefore, be the thought of living as participants in death. On the contrary, we should face death and thus become sharers in life. The saint does not desire to be a participant in this life of ours when he states, “To depart [this life] and be with Christ.” This has been much better stated by another: “Woe to me that my sojourning has been prolonged.” The psalmist was grieving because he had certain limitations due to the frailty of this life, since he hopes for a share in life eternal. Therefore I can … state that, although “to live in life” is a good thing, “to live for life” would be of doubtful benefit. One can speak of “living for life,” that is, for the life of eternity with its struggle with the life of the body. One can also speak of “living for life” in another sense. Anyone, even a pious person, can have a desire for this corporeal life of ours. We can take the example of one who thinks that he ought to live so virtuously as to arrive by his good actions at a ripe old age. Many people who are in weak health, but who still find life a pleasurable thing, are in this category.
So one who does the will of God is his friend and is honored with this name. He who is of one mind with him, he too is his friend. For there is unity of mind in friends, and no one is more hateful than the person who injures friendship. Hence in the traitor the Lord found this the worst point on which to condemn his treachery, namely, that Judas gave no sign of gratitude and had mingled the poison of malice at the table of friendship. So he says, “It was you, a man of like mind, my guide and my acquaintance, who ever did take pleasant meals with me.” That is: it could not be endured, for you did fall on him who granted grace to you. “For if my enemy had reproached me I could have borne it, and I would have hid myself from him who hated me.” An enemy can be avoided; a friend cannot, if he desires to lay a plot. Let us guard against him to whom we do not entrust our plans; we cannot guard against him to whom we have already entrusted them. And so to demonstrate all the hatefulness of the sin he did not say, You, my servant, my apostle; but you, a man of like mind with me; that is, you are not my betrayer but your own, for you did betray a man of like mind with yourself.
"For if an enemy had upbraided me" [Psalm 55:12]. And indeed above he was "troubled in his exercise" by the voice of the enemy and by the tribulation of the sinner, perhaps being placed in that city, that proud city that was building a tower, which was "sunk," that divided might be the tongues: give heed to his inward groaning because of perils from false brethren. "For if an enemy had upbraided me, I would have undergone it assuredly, and if he that did hate me had over me spoken great words," that is, through pride had on me trampled, did magnify himself above me, did threaten me all in his power: "I would hide myself assuredly from him." From him that is abroad, you would hide yourself where? Amid those that are within. But now see whether anything else remains, but that thou seek solitude. "But you," he says, "man of one mind, my guide and my friend" [Psalm 55:13]. Perchance sometimes good counsel you have given, perchance sometimes you have gone before me, and some wholesome advice you have given me: in the Church of God together we have been. "But you,...that together with me took sweet morsels" [Psalm 55:14]. What are the sweet morsels? Not all they that are present know: but let them not be soured that do know, in order that they may be able to say to them that as yet know not: "Taste ye and see, how sweet is the Lord." "In the House of God we have walked with consent." Whence then dissension? Thou that wast within, hast become one without. He has walked with me in the House of God with consent: another house has he set up against the House of God. Wherefore has that been forsaken, wherein we have walked with consent? wherefore has that been deserted, wherein together we did take sweet morsels?
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Summary
Psalms 55:12 articulates the profound and unparalleled agony of betrayal by a trusted friend, sharply contrasting it with the pain inflicted by an open enemy. The psalmist, likely David, conveys that while attacks from an adversary are expected and thus bearable, the treachery of a confidant shatters the very foundation of trust, inflicting a deeper, more personal, and devastating wound. This verse captures a universal human experience of heartbreak when intimate companionship devolves into perfidy, highlighting the unique devastation of such a breach of trust.
Context
Literary Context
Psalm 55 is a deeply personal and impassioned lament, opening with a desperate plea for divine attention and intervention (verses 1-8). The psalmist, overwhelmed by fear, dread, and sorrow, expresses a fervent desire to escape the pervasive turmoil. Verses 9-11 depict the widespread wickedness, violence, and deceit within the city, painting a grim picture of societal decay and moral collapse. However, verse 12 marks a critical and emotionally charged pivot. Up to this point, the psalmist's distress appears to stem from general external threats or pervasive societal evil. With the revelation in verse 12, the true source of his most profound anguish is unveiled: it is not an external foe, but an intimate associate who has turned against him. This shift transforms the lament from a general cry of distress into a specific outpouring of grief over a deeply personal betrayal, intensifying the emotional weight of the psalm and setting the stage for the subsequent fervent pleas for divine judgment against the betrayer (verses 15, 23). This literary movement powerfully underscores the unique and devastating pain of treachery from within one's trusted inner circle.
Historical & Cultural Context
While the superscription attributes Psalm 55 to David, the specific historical backdrop is not explicitly detailed. However, many scholars strongly associate this psalm with the traumatic period of David's son, Absalom's rebellion, as vividly recounted in 2 Samuel 15. During this tumultuous time, David faced not only a formidable political uprising but also a deeply personal and agonizing betrayal. The most prominent figure of treachery fitting the description in this psalm is Ahithophel, David's highly trusted counselor. Ahithophel, whose counsel was so esteemed that it was considered as if "one had inquired at the oracle of God" (2 Samuel 16:23), shockingly defected to Absalom's side, offering strategic advice against David. This defection would have been an unimaginable blow to David, far more devastating than any open warfare. The cultural context of ancient Israel placed immense value on loyalty, covenant, and unwavering trust within close relationships, especially between a king and his advisors. Such a betrayal was not merely a political maneuver but a profound violation of sacred social and personal bonds, carrying deep shame and dishonor for the one betrayed, and leaving an indelible mark of emotional devastation.
Key Themes
Psalms 55:12 powerfully contributes to several overarching themes within the Psalter and the broader biblical narrative. Firstly, it highlights the profound agony of intimate betrayal, meticulously distinguishing it from the pain of open hostility. This theme underscores the unique vulnerability inherent in trust and the sacred nature of friendship, revealing how its violation inflicts a wound unlike any other. Secondly, it emphasizes the fragility of human relationships and the tragic potential for even the closest bonds to be shattered by malice, ambition, or self-interest. This starkly contrasts with the unwavering and immutable faithfulness of God, a foundational theme often explored in the Psalms, as seen in declarations like "The Lord is my rock and my fortress and my deliverer" (Psalm 91:2). Thirdly, the verse subtly introduces the theme of divine justice and retribution, as the psalmist's intense pain over betrayal often leads to fervent prayers for God to intervene and punish the wicked, a common motif found throughout the book of Psalms, particularly in the imprecatory psalms. Finally, it serves as a poignant foreshadowing of the ultimate betrayal experienced by Christ, drawing a compelling parallel that resonates deeply with the enduring biblical theme of the suffering righteous one.
Exposition and Analysis
Key Word Analysis
This verb (H2778) signifies "to pull off," implying "to expose" or "to strip," and figuratively means "to carp at," "defame," "rail," or "upbraid." In this context, it denotes a cutting, personal verbal assault aimed at shaming, dishonoring, or reviling someone. It is not merely opposition but a contemptuous attack designed to wound the reputation and spirit. The psalmist implies that such an attack from an enemy would be expected and thus bearable, but from a friend, it is a devastating, unexpected blow to one's dignity and trust, revealing a profound sense of violation.
The verb (H1431) primarily means "to be large" or "to grow," but when used reflexively, as here ("magnify himself against me"), it conveys acting with insolence, arrogance, or pride in opposition to someone. It implies a boastful self-exaltation, perhaps reveling in the betrayal, boasting in his treachery, or seeking to gain power and status by openly defying his former friend. This adds an element of malicious triumph and public humiliation to the betrayal, intensifying the psalmist's profound pain and sense of degradation.
Verse Breakdown
"For [it was] not an enemy [that] reproached me;"
This opening clause immediately establishes a crucial and painful contrast. The psalmist explicitly states that the source of his current, profound distress is not an expected adversary. An "enemy" is someone whose opposition, taunting, or shaming is anticipated and understood within the dynamics of conflict. The reproach from such a source, while certainly painful, falls within the realm of predictable hostility, for which one can mentally and emotionally prepare.
"then I could have borne [it]:"
This conditional statement powerfully underscores the psalmist's capacity for endurance when facing known opposition. The pain of an enemy's attack, though real and unpleasant, is a burden that can be carried or endured because it aligns with expectations. There is a certain emotional preparedness for hostility from a foe, allowing for a degree of resilience, strategic response, or even a sense of righteous indignation that strengthens one to bear the burden.
"neither [was it] he that hated me [that] did magnify [himself] against me;"
This clause reiterates and expands upon the initial contrast, intensifying the nature of the betrayal. It clarifies that the opposition did not come from a person driven by open hatred, someone whose animosity is clear and whose actions are thus predictable. The phrase "magnify himself against me" suggests an open, boastful, and self-exalting act of opposition, designed not merely to oppose but to assert dominance, revel in the downfall, or publicly humiliate the psalmist.
"then I would have hid myself from him:"
This final conditional clause highlights the natural, practical, and self-preserving response to an overt enemy. If the opposition came from someone openly hostile, the psalmist would have taken measures to protect himself, to withdraw, to avoid confrontation, or to seek refuge. The ability to "hide" implies a clear threat and a clear path to self-preservation, a luxury or possibility that is tragically absent in the case of betrayal by a trusted friend. The inability to foresee, prepare for, or hide from an internal threat is precisely what makes the betrayal so uniquely devastating and disorienting.
Literary Devices
The primary literary device at play in Psalms 55:12 is Contrast. The psalmist meticulously sets up a stark opposition between the expected behavior of an enemy and the devastating reality of a friend's betrayal. This contrast is powerfully emphasized through the repeated parallel structure of "not an enemy... then I could have borne it" and "neither he that hated me... then I would have hid myself." The rhetorical effect is to highlight the unique and unparalleled pain of intimate treachery, suggesting that the emotional wound inflicted by a confidant is far deeper, more debilitating, and more disorienting than any blow from an overt adversary. This profound use of contrast serves to amplify the psalmist's anguish and underscore the grievous violation of trust. Additionally, there is an element of implied Hyperbole in the assertion that the pain from an enemy is easily "borne" or that one would simply "hide." While not literally easy, the statement serves to emphasize the relative ease of dealing with an external foe compared to the unbearable, soul-crushing pain of betrayal by a trusted intimate. The verse also employs Parallelism, specifically synonymous and antithetical parallelism, in its structure, repeating similar ideas of "not an enemy" and "not he that hated me" to reinforce the central point of betrayal's unique sting and to build emotional intensity.
Theological and Thematic Connections
Psalms 55:12 profoundly articulates the deep theological truth that betrayal, especially by those closest to us, inflicts a unique and devastating wound that transcends mere physical or external harm. It speaks to the inherent vulnerability in human relationships built on trust, and how the violation of that trust strikes at the very core of one's emotional and spiritual well-being. The psalmist's lament underscores the universal human experience of profound disappointment and disorientation when the expected order of loyalty is inverted by perfidy. Theologically, it highlights the stark contrast between the fickle, fallible nature of human faithfulness and the steadfast, immutable faithfulness of God, who alone is a truly reliable refuge and unwavering source of comfort in times of such profound distress. This verse also serves as a poignant foreshadowing of the ultimate betrayal experienced by the Messiah, demonstrating a continuity of suffering for the righteous at the hands of those they trusted, and setting the stage for divine vindication.
Reflection and Application
Psalms 55:12 offers a profound validation of the unique and excruciating pain of betrayal by a trusted friend. In a world where relationships are often complex and fragile, this verse reminds us that while we can brace ourselves for opposition from known adversaries, the unexpected treachery of a confidant leaves us disoriented, vulnerable, and deeply wounded. It acknowledges that such wounds are distinct from other forms of suffering and often require a deep process of spiritual and emotional healing. For the believer, this psalm serves as a powerful reminder of the inherent risk in placing our ultimate trust in fallible human beings, no matter how close. It compels us to cultivate discernment in our relationships, to understand the limits of human loyalty, and ultimately, to anchor our deepest security, hope, and identity in the unchanging faithfulness of God, who alone will never betray us. When human trust fails, the path to healing often involves lamenting honestly and openly before God, seeking His comfort and justice, and extending forgiveness, even when it feels impossible, knowing that our ultimate refuge and vindication are found in Him alone.
Questions for Reflection
FAQ
Why is betrayal by a friend considered more painful than an attack from an enemy?
Betrayal by a friend is considered uniquely more painful because it violates the fundamental expectation of loyalty, trust, and shared intimacy that forms the very basis of such a relationship. An enemy's actions, while harmful, are anticipated; one is prepared for opposition from a known adversary, and their hostility confirms their identity as a foe. However, a friend's treachery shatters the very foundation of security, companionship, and emotional safety, leading to a profound sense of shock, disorientation, and a deep emotional and spiritual wound. The pain is intensified precisely because it comes from a source where trust was freely given, vulnerability was embraced, and love was presumed. As the psalmist implies in Psalms 55:12, one can "bear" an enemy's reproach or "hide" from a hater, but there is no such defense or emotional preparation against the unexpected perfidy of a confidant, making the wound uniquely devastating and difficult to process.
Christ-Centered Fulfillment
Psalms 55:12 finds its most profound and poignant fulfillment in the person and experience of Jesus Christ. While David lamented the betrayal by Ahithophel, a trusted counselor, Jesus experienced the ultimate betrayal by one of His inner circle, Judas Iscariot. The words of Psalm 41:9, "Even my close friend, whom I trusted, who ate my bread, has lifted his heel against me," were directly applied by Jesus to Judas in John 13:18, highlighting the prophetic nature of such suffering. Jesus, the perfect and innocent Lamb of God, endured not only the physical agony of the cross but also the deep emotional anguish of being betrayed by a disciple with whom He had shared intimate fellowship, ministry, and even the Last Supper. Unlike the psalmist, who expresses a desire for retribution, Jesus, in His suffering, exemplified perfect love and forgiveness, even praying for His persecutors from the cross (Luke 23:34). His betrayal underscores the depth of His identification with human suffering, particularly the unique pain of intimate treachery. Yet, in His resurrection, Jesus demonstrates that even the deepest betrayal cannot thwart God's ultimate plan of redemption. He remains the perfectly faithful friend (John 15:13-15), whose loyalty and love for His own are unwavering, offering a steadfast refuge and an eternal bond when human trust inevitably falters.