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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 55:14 is a poignant recollection by the psalmist, likely David, of a cherished past intimacy with a now-betraying friend. It vividly contrasts the former bond, characterized by deep, confidential discussions and shared worship at the house of God, with the present agony of treachery. This verse underscores the profound pain inflicted when trust is shattered by one who was once a most trusted confidant, highlighting the devastating impact of such a betrayal on both personal and spiritual fellowship.
Context
Literary Context
Psalm 55 is a passionate lament, a cry of distress from the psalmist, widely believed to be David, in the face of overwhelming fear and betrayal. The psalm opens with an urgent plea for God to hear his prayer and deliver him from his enemies (Psalms 55:1-8). The intensity of his anguish increases as he reveals that the source of his deepest pain is not an external foe, but a close companion (Psalms 55:12-15). Verse 14 specifically serves as a flashback, a painful memory of the profound intimacy and shared spiritual life that once existed between the psalmist and his betrayer. This recollection heightens the sense of shock and sorrow, setting the stage for the psalmist's subsequent imprecations against his enemies and his ultimate resolve to cast his burden upon the Lord (Psalms 55:16-23).
Historical & Cultural Context
While the superscription attributes Psalm 55 to David, its specific historical backdrop is often linked to Absalom's rebellion and the defection of Ahithophel, David's trusted counselor (2 Samuel 15:12 and 2 Samuel 16:23). In ancient Israelite society, "counsel" (Hebrew: sôd) was not merely advice but intimate, confidential deliberation shared within a select, trusted circle. Shared worship at "the house of God" (likely the tabernacle during David's reign) was a cornerstone of community life and spiritual devotion, signifying a deep, public bond of faith. Betrayal by such a confidant was not merely a personal slight but a profound violation of social, spiritual, and even covenantal trust, carrying immense shame and emotional devastation. The public nature of their shared worship further amplified the sting of betrayal.
Key Themes
This verse powerfully contributes to several overarching themes within Psalm 55 and the broader biblical narrative. Firstly, it highlights The Agony of Betrayal, particularly when it comes from an intimate friend, contrasting it sharply with the pain caused by an open enemy (Psalms 55:12-13). This theme is central to the psalmist's lament. Secondly, it underscores The Sanctity and Value of True Fellowship, especially one rooted in shared faith and mutual spiritual pursuits, emphasizing the beauty of a bond strengthened by common devotion and worship at God's dwelling place. Finally, the verse serves as a stark Contrast Between Past Ideal and Present Reality, emphasizing what was lost due to treachery. This painful juxtaposition drives the psalmist's lament and his fervent plea for divine justice, a recurring motif in David's laments and throughout the Book of Psalms.
Exposition and Analysis
Key Word Analysis
This word, derived from a primitive root meaning "to suck" or "to relish," implies something pleasant, agreeable, or delightful. Its inclusion here emphasizes the cherished, enjoyable, and harmonious nature of the shared counsel. The "sweetness" of the past relationship makes the present bitterness of betrayal all the more excruciating, highlighting the stark contrast between what was and what is.
More than mere advice, this term signifies a "session" or "company of persons in close deliberation," implying intimacy, consultation, and shared secrets. It denotes a deep level of trust, shared confidences, and mutual understanding, suggesting that the relationship was one of profound emotional and intellectual intimacy, where private thoughts and plans were exchanged.
While this word can sometimes refer to a tumultuous crowd or insurrection, in this context, given the shared journey to "the house of God," it implies walking together as part of a close-knit group or community. It suggests that their shared spiritual journey was not merely a private affair but a visible, communal demonstration of their fellowship and devotion, reinforcing the public and sacred aspect of their bond.
Verse Breakdown
"We took sweet counsel together"
This clause describes a profound level of intimacy and trust. It speaks of a relationship where thoughts, plans, and even secrets were shared freely and pleasantly, indicating deep mutual respect and understanding. The "sweetness" underscores the cherished and harmonious nature of this bond, making its rupture particularly painful and highlighting the depth of the emotional wound when such a sacred trust is violated.
"[and] walked unto the house of God in company"
This phrase adds a crucial spiritual dimension to their intimacy. It signifies shared religious devotion, communal worship, and participation in the sacred rituals and gatherings at the tabernacle or temple. Their fellowship was not merely social or intellectual but extended to their spiritual lives, implying a sacred bond forged in the presence of God. This shared spiritual journey made the subsequent betrayal a violation of not just personal trust but also a sacred, divinely-sanctioned relationship.
Literary Devices
The verse employs powerful Juxtaposition by placing the vivid memory of a cherished, intimate past ("sweet counsel," "walked unto the house of God") against the implied backdrop of present betrayal and suffering (evident from the psalm's broader context). This stark contrast intensifies the emotional impact of the psalmist's lament. There is also a strong element of Irony, as the one with whom the psalmist shared the most sacred and confidential moments is now the source of his deepest anguish. The imagery evokes a profound sense of Nostalgia for a lost ideal, which serves to amplify the current pain and underscore the devastating consequences of broken trust.
Theological and Thematic Connections
This verse powerfully illustrates the profound pain of betrayal, especially when it comes from a trusted confidant with whom one has shared deep spiritual fellowship. It underscores the sanctity of true community and the devastating impact when such bonds are violated. The psalmist's lament reflects a universal human experience of broken trust, reminding us that even the most cherished relationships are vulnerable to sin and human failing. Yet, it implicitly points to the ultimate faithfulness of God, who alone can be fully trusted when human relationships falter. It also highlights the biblical emphasis on the importance of genuine, shared spiritual life within the community of faith, where mutual encouragement and shared worship build up believers.
Reflection and Application
Psalms 55:14 serves as a poignant mirror for our own experiences of friendship, trust, and betrayal. It reminds us of the profound blessing of genuine fellowship, especially within the community of faith, where shared spiritual journeys and intimate counsel can enrich our lives immensely. It also soberly acknowledges the deep wounds inflicted when such sacred bonds are broken, whether through deceit, abandonment, or malice. This verse calls us to cherish and guard our relationships, to be trustworthy ourselves, and to extend grace where possible, recognizing the fragility of human trust. More profoundly, it directs us to the unwavering faithfulness of God, who, unlike human friends, will never betray our trust. When human relationships inevitably disappoint or fail, our ultimate refuge and solace are found in the Lord, who remains our steadfast confidant and deliverer, a constant presence even in our deepest pain.
Questions for Reflection
FAQ
Is Psalm 55:14 a direct prophecy of Judas's betrayal of Jesus?
While Psalm 55:14 (and the broader context of Psalm 55, particularly Psalms 55:12) powerfully describes a betrayal by a close friend, it is not considered a direct messianic prophecy in the same explicit way some other psalms are. However, it functions as a profound type or foreshadowing of Judas's betrayal of Jesus. The profound pain of being betrayed by an intimate companion, especially one with whom sacred fellowship was shared, finds its ultimate and most tragic fulfillment in the relationship between Jesus and Judas. Jesus himself quotes a similar sentiment from Psalm 41:9 in John 13:18, highlighting the parallel. The shared meals and intimate spiritual journey of Jesus and Judas echo the "sweet counsel" and walking "unto the house of God in company" described in Psalm 55:14, making the betrayal all the more heinous.
What is the significance of "the house of God" in this verse?
"The house of God" refers to the sanctuary, likely the tabernacle during David's time, or later, the Temple in Jerusalem. Its significance in this verse is multifaceted. Firstly, it indicates a shared spiritual life and commitment. Walking to the house of God together meant participating in communal worship, offering sacrifices, and seeking divine counsel. This shared spiritual journey deepened their bond, making their fellowship sacred and rooted in common devotion to God. Secondly, it highlights the public nature of their intimacy; their close relationship was not just private but also manifested in their shared devotion within the community of faith. This makes the betrayal even more egregious, as it violates not just a personal trust but also a bond forged in the very presence of God and within His sacred space. It underscores that their relationship was founded on something more profound than mere social acquaintance, making the breach of trust particularly devastating.
Christ-Centered Fulfillment
Psalms 55:14, with its poignant portrayal of betrayal by an intimate friend, finds its ultimate and most profound fulfillment in the person of Jesus Christ. While David lamented the treachery of Ahithophel, the pain described here reaches its zenith in the betrayal of Jesus by Judas Iscariot. Judas, one of the twelve disciples, had shared "sweet counsel" with Jesus, participating in His intimate teachings, witnessing His miracles, and sharing meals with Him (Matthew 26:23). He had literally "walked unto the house of God in company" with Jesus and the other disciples, sharing in their ministry and fellowship, even partaking in the Last Supper with Him. This verse thus powerfully foreshadows the unique agony Christ endured, not merely from His external enemies, but from one who was part of His closest, most trusted circle, fulfilling prophecies like Psalm 41:9 as quoted by Jesus in John 13:18. In His suffering, Jesus fully experienced the depth of human treachery described in this psalm, yet He responded with perfect love and obedience, ultimately offering Himself as the Lamb of God for the sins of the world, including the sin of betrayal. His experience validates the psalmist's pain while simultaneously offering the ultimate solution and comfort through His atoning sacrifice and unwavering faithfulness, demonstrating that even when human trust fails, God's covenant love endures forever (2 Timothy 2:13).