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Commentary on Psalms 55 verses 16–23
In these verses,
I. David perseveres in his resolution to call upon God, being well assured that he should not seek him in vain (Psa 55:16): "As for me, let them take what course they please to secure themselves, let violence and strife be their guards, prayer shall be mind; this I have found comfort in, and therefore this will I abide by: I will call upon God, and commit myself to him, and the Lord shall save me;" for whosoever shall call on the name of the Lord, in a right manner, shall be saved, Rom 10:13. He resolves to be both fervent and frequent in this duty. 1. He will pray fervently: "I will pray and cry aloud. I will meditate" (so the former word signifies); "I will speak with my own heart, and the prayer shall come thence." Then we pray aright when we pray with all that is within us, think first and then pray over our thoughts; for the true nature of prayer is lifting up the heart to God. Having meditated, he will cry, he will cry aloud; the fervour of his spirit in prayer shall be expressed and yet more excited by the intenseness and earnestness of his voice. 2. He will pray frequently, every day, and three times a day - evening, and morning, and at noon. It is probable that this had been his constant practice, and he resolves to continue it now that he is in his distress. Then we may come the more boldly to the throne of grace in trouble when we do not then first begin to seek acquaintance with God, but it is what we have constantly practised, and the trouble finds the wheels of prayer going. Those that think three meals a day little enough for the body ought much more to think three solemn prayers a day little enough for the soul, and to count it a pleasure, not a task. As it is fit that in the morning we should begin the day with God, and in the evening close it with him, so it is fit that in the midst of the day we should retire awhile to converse with him. It was Daniel's practice to pray three times a day (Dan 6:10), and noon was one of Peter's hours of prayer, Act 10:9. Let not us be weary of praying often, for God is not weary of hearing. "He shall hear my voice, and not blame me for coming too often, but the oftener the better, the more welcome."
II. He assures himself that God would in due time give an answer of peace to his prayers.
1.That he himself should be delivered and his fears prevented; those fears with which he was much disordered (Psa 55:4, Psa 55:5) by the exercise of faith were now silenced, and he begins to rejoice in hope (Psa 55:18): God has delivered my soul in peace, that is, he will deliver it; David is as sure of the deliverance as if it were already wrought. His enemies were at war with him, and the battle was against him, but God delivered him in peace, that is, brought him off with as much comfort as if he had never been in danger. If he did not deliver him in victory, yet he delivered him in peace, inward peace. He delivered his soul in peace; by patience and holy joy in God he kept possession of that. Those are safe and easy whose hearts and minds are kept by that peace of God which passes all understanding, Phi 4:7. David, in his fright, thought all were against him; but now he sees there were many with him, more than he imagined; his interest proved better than he expected, and this he gives to God the glory of: for it is he that raises us up friends when we need them, and makes them faithful to us. There were many with him; for though his subjects deserted him, and went over to Absalom, yet God was with him and the good angels. With an eye of faith he now sees himself surrounded, as Elisha was, with chariots of fire and horses of fire, and therefore triumphs thus, There are many with me, more with me than against me, Kg2 6:16, Kg2 6:17.
2.That his enemies should be reckoned with, and brought down. They had frightened him with their menaces (Psa 55:3), but here he says enough to frighten them and make them tremble with more reason, and no remedy; for they could not ease themselves of their fears as David could, by faith in God.
(1.)David here gives their character as the reason why he expected God would bring them down. [1.] They are impious and profane, and stand in no awe of God, of his authority or wrath (Psa 55:19): "Because they have no changes (no afflictions, no interruption to the constant course of their prosperity, no crosses to empty them from vessel to vessel) therefore they fear not God; they live in a constant neglect and contempt of God and religion, which is the cause of all their other wickedness, and by which they are certainly marked for destruction." [2.] They are treacherous and false, and will not be held by the most sacred and solemn engagements (Psa 55:20): "He has put forth his hand against such as are at peace with him, that never provoked him, nor gave him any cause to quarrel with them; nay, to whom he had given all possible encouragement to expect kindness from him. He has put forth his hand against those whom he had given his hand to, and has broken his covenant both with God and man, has perfidiously violated his engagement to both," than which nothing makes men riper for ruin. [3.] They are base and hypocritical, pretending friendship while they design mischief (Psa 55:21): "The words of his mouth" (probably, he means Ahithophel particularly) "were smoother than butter and softer than oil, so courteous was he and obliging, so free in his professions of respect and kindness and the proffers of his service; yet, at the same time, war was in his heart, and all this courtesy was but a stratagem of war, and those very words had such a mischievous design in them that they were as drawn swords designed to stab." They smile in a man's face, and cut his throat at the same time, as Joab, that kissed and killed. Satan is such an enemy; he flatters men into their ruin. When he speaks fair, believe him not.
(2.)David here foretels their ruin. [1.] God shall afflict them, and bring them into straits and frights, and recompense tribulation to those that have troubled his people, and this in answer to the prayers of his people: God shall hear and afflict them, hear the cries of the oppressed and speak terror to their oppressors, even he that abides of old, who is God from everlasting, and world without end, and who sits Judge from the beginning of time, and has always presided in the affairs of the children of men. Mortal men, though ever so high and strong, will easily be crushed by an eternal God and are a very unequal match for him. This the saints have comforted themselves with in reference to the threatening power of the church's enemies (Hab 1:12): Art thou not from everlasting, O Lord? [2.] God shall bring them down, not only to the dust, but to the pit of destruction (Psa 55:23), to the bottomless pit, which is called destruction, Job 26:6. He afflicted them (Psa 55:19) to see if that would humble and reform them; but, they not being wrought upon by that, he shall at last bring them to ruin. Those that are not reclaimed by the rod of affliction will certainly be brought down into the pit of destruction. They are bloody and deceitful men (that is, the worst of men) and therefore shall not live out half their days, not half so long as men ordinarily live, and as they might have lived in a course of nature, and as they themselves expected to live. They shall live as long as the Lord of life, the righteous Judge, has appointed, with whom the number of our months is; but he has determined to cut them off by an untimely death in the midst of their days. They were bloody men, and cut others off, and therefore God will justly cut them off: they were deceitful men, and defrauded others of the one-half perhaps of what was their due, and now God will cut them short, though not of that which was their due, yet of that which they counted upon.
III. He encourages himself and all good people to commit themselves to God, with confidence in him. He himself resolves to do so (Psa 55:23): "I will trust in thee, in thy providence, and power, and mercy, and not in my own prudence, strength, or merit; when bloody and deceitful men are cut off in the midst of their days I shall still live by faith in thee." And this he will have others to do (Psa 55:22): "Cast thy burden upon the Lord," whoever thou art that art burdened, and whatever the burden is. "Cast thy gift upon the Lord" (so some read it); "whatever blessings God has bestowed upon thee to enjoy commit them all to his custody, and particularly commit the keeping of thy soul to him." Or, "Whatever it is that thou desirest God should give thee, leave it to him to give it to thee in his own way and time. Cast thy care upon the Lord," so the Septuagint, to which the apostle refers, Pe1 5:7. Care is a burden; it makes the heart stoop (Pro 12:25); we must cast it upon God by faith and prayer, commit our way and works to him; let him do as seemeth him good, and we will be satisfied. To cast our burden upon God is to stay ourselves on his providence and promise, and to be very easy in the assurance that all shall work for good. If we do so, it is promised, 1. That he will sustain us, both support and supply us, will himself carry us in the arms of his power, as the nurse carries the sucking-child, will strengthen our spirits so by his Spirit as that they shall sustain the infirmity. He has not promised to free us immediately from that trouble which gives rise to our cares and fears; but he will provide that we be not tempted above what we are able, and that we shall be able according as we are tempted. 2. That he will never suffer the righteous to be moved, to be so shaken by any troubles as to quit either their duty to God or their comfort in him. However, he will not suffer them to be moved for ever (as some read it); though they fall, they shall not be utterly cast down.
Therefore, my Brethren, those that in the very congregation of these walls ye see to be rebellious men, proud, seeking their own, lifted up; not having a zeal for God that is chaste, sound, quiet, but ascribing to themselves much; ready for dissension, but not finding opportunity; are the very chaff of the Lord's floor. [Matthew 3:12] From hence these few men the wind of pride has dislodged: the whole floor will not fly, save when He at the last shall winnow. But what shall we do, save with this man sing, with this man pray, with this man mourn and say securely, "He shall redeem in peace my soul" [Psalm 55:18]. Against them that love not peace: "in peace He shall redeem my soul." "Because with those that hated peace I was peace-making." "He shall redeem in peace my soul, from those that draw near to me." For from those that are afar from me, it is an easy case: not so soon does he deceive me that says, Come, pray to an idol: he is very far from me. Are you a Christian? A Christian, he says. Out of a neighbouring place he is my adversary, he is at hand. "He shall redeem in peace my soul, from those that draw near to me: for in many things they were with me." Wherefore have I said, "draw near to me"? Because "in many things they were with me." In this verse two propositions occur. "In many things they were with me." Baptism we had both of us, in that they were with me: the Gospel we both read, they were in that with me: the festivals of martyrs we celebrated, they were there with me: Easter's solemnity we attended, they were there with me. But not entirely with me: in schism not with me, in heresy not with me. In many things with me, in few things not with me. But in these few things wherein not with me, there is no profit to them of the many things wherein they were with me. For see, brethren, how many things has recounted the Apostle Paul: one thing, he has said, if it shall have been wanting, in vain are those things. "If with the tongues of men and of angels I shall speak," he says, "if I have all prophecy, and all faith, and all knowledge; if mountains I shall remove, if I shall bestow all my goods upon the poor, if I shall deliver my body even so that it be burned." [1 Corinthians 13:1-3] How many things he has enumerated! To all these many things let there be wanting one thing, charity; the former in number are more, the latter in weight is greater. Therefore in all Sacraments they are with me, in one charity not with me: "In many things they were with me." Again, by a different expression: "For in many things they were with me." They that themselves have separated from me, with me they were, not in few things, but in many things. For throughout the whole world few are the grains, many are the chaffs. Therefore he says what? In chaff with me they were, in wheat with me they were not. And the chaff is nearly related to the wheat, from one seed it goes forth, in one field is rooted, with one rain is nourished, the same reaper it suffers, the same threshing sustains, the same winnowing awaits, but not into one barn enters.
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SUMMARY
Psalms 55:18 is a profound declaration of divine deliverance and unwavering faith, articulated amidst the psalmist's deep personal and political turmoil. In a psalm otherwise dominated by lament over betrayal and overwhelming opposition, David powerfully testifies to God's active intervention, which not only rescued his very being from the "battle" but also established a deep, abiding peace within him. The psalmist attributes this miraculous preservation to the unseen, yet powerful, presence of God and His heavenly hosts, affirming that divine support far outweighs any human or demonic opposition. This verse stands as a beacon of hope, proclaiming that God is the ultimate source of peace and victory for those who trust in Him, even when surrounded by adversaries.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 55:18 employs several powerful literary devices that amplify its theological impact. The verse functions as a Confession of Trust and a Declaration of Deliverance, strategically placed within a psalm otherwise dominated by Lament. This creates a striking Contrast between the overwhelming "battle" and the profound "peace" granted by God, highlighting the transformative power of divine intervention. The phrase "He hath delivered" uses Active Voice to emphasize God's direct, personal, and decisive action in David's life. Most notably, the final clause, "for there were many with me," utilizes a profound Paradoxical Affirmation. Given the context of intense opposition and feeling outnumbered, this statement, in the KJV's rendering, asserts that despite the visible "many" against him, an even greater "many" (divine allies) were with him. This is not merely a numerical statement but a theological one, underscoring the Sovereignty and Omnipresence of God, whose unseen forces are infinitely more potent and numerous than any earthly foe. It serves as a powerful testament to faith in the face of overwhelming odds, transforming a potential cry of despair into a triumphant declaration of divine alliance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 55:18 is a profound theological statement on God's character as a deliverer and the nature of the peace He provides. It affirms God's active involvement in the lives of His people, not merely observing their struggles but powerfully intervening to bring salvation and wholeness. The "peace" (shalom) described is not dependent on circumstances but is a divine gift, a deep inner tranquility that can exist even amidst external "battle." This verse resonates with the broader biblical narrative of God as a warrior who fights for His people, and as the ultimate source of their security and well-being. It underscores the truth that true victory and lasting peace are found only in Him, regardless of the magnitude of the opposition. It also highlights the reality of unseen spiritual warfare and the comforting truth that God's heavenly hosts are actively involved in protecting His own.
REFLECTION AND APPLICATION
Psalms 55:18 offers immense encouragement and a powerful framework for believers navigating the inevitable battles of life. Whether facing the sting of betrayal, overwhelming opposition from adversaries, or deep personal distress that threatens to consume the soul, this verse reminds us that our ultimate deliverance and profound peace come from God alone. It challenges us to shift our focus from the visible strength and multitude of our adversaries to the invisible, yet infinitely greater, power and presence of God who is "with" us. In moments when we feel isolated, outnumbered, or utterly alone, David's testimony calls us to remember that the Lord of Hosts, with His countless spiritual allies and His very own presence, stands ready to fight on our behalf. This peace is not the absence of trouble, but the very presence of God in the midst of it, enabling us to experience shalom—holistic well-being—even when the world around us is in chaos. It invites us to cultivate a deeper, unwavering trust in God's faithfulness, knowing that He can transform our most agonizing battles into powerful testimonies of His profound peace and victorious deliverance, securing our soul even when everything else seems to crumble.
Questions for Reflection
FAQ
What is the significance of the phrase "for there were many with me" in the KJV, given that some other translations render it differently?
Answer: The King James Version's rendering of "for there were many with me" (כִּי־בְרַבִּים הָיוּ עִמָּדִי) is a unique and profoundly theological interpretation that emphasizes God's divine presence and support. While some modern translations (e.g., ESV, NIV, NASB) interpret the Hebrew phrase as "many were against me" or "many were with me [in the sense of my adversaries]," the KJV's choice highlights a powerful spiritual truth. In this interpretation, David is not stating that he had many human allies, but rather that despite the multitude of visible enemies, he was not alone because God and His heavenly hosts were on His side. This aligns with other biblical passages where God's unseen forces are depicted as being greater than any earthly opposition, such as when Elisha's servant's eyes were opened to see the mountains full of horses and chariots of fire, an unseen army far greater than the visible Syrian forces 2 Kings 6:16-17. Therefore, the KJV's rendering transforms the verse into a triumphant declaration of faith, affirming that God's powerful presence and spiritual army far outweigh any human adversary, ensuring ultimate peace and deliverance for those who trust in Him.
CHRIST-CENTERED FULFILLMENT
Psalms 55:18, with David's experience of divine deliverance from profound betrayal and intense battle, finds its ultimate and most glorious fulfillment in the person and redemptive work of Jesus Christ. David's lament over a trusted friend's treachery powerfully foreshadows the ultimate betrayal of Jesus by Judas Iscariot, one of His own chosen disciples, who delivered Him into the hands of His enemies with a kiss Matthew 26:47-50. Like David, Jesus faced overwhelming opposition from "many" who sought His destruction, crying out "Crucify him!" John 19:15. Yet, even in His deepest agony, Jesus was never truly alone; the Father was always with Him, and legions of angels were at His command, though He chose not to call upon them for His own rescue Matthew 26:53. Jesus, the true "Prince of Peace" Isaiah 9:6, endured the ultimate battle against sin, death, and the powers of darkness, not for His own deliverance, but for ours. His victory on the cross delivered humanity's soul from the bondage of sin and brought forth a peace that surpasses all understanding, guarding our hearts and minds in Christ Jesus Philippians 4:7. Through Christ, believers are not only delivered from spiritual death and the dominion of sin but are also granted the indwelling Holy Spirit, ensuring that "many" (the Triune God Himself) are always with us, enabling us to experience true shalom even amidst life's fiercest battles and deepest betrayals John 14:27. He is our ultimate Deliverer, our source of unfailing peace.