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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 55:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have,
I.David praying.
Prayer is a salve for every sore and a relief to the spirit under every burden: Give ear to my prayer, O God! Psa 55:1, Psa 55:2. He does not set down the petitions he offered up to God in his distress, but begs that God would hear the prayers which, at every period, his heart lifted up to God, and grant an answer of peace to them: Attend to me, hear me. Saul would not hear his petitions; his other enemies regarded not his pleas; but, "Lord, be thou pleased to hearken to me. Hide not thyself from my supplication, either as one unconcerned and not regarding it, nor seeming to take any notice of it, or as one displeased, angry at me, and therefore at my prayer." If we, in our prayers, sincerely lay open ourselves, our case, our hearts, to God, we have reason to hope that he will not hide himself, his favours, his comforts, from us.
II.David weeping; for in this he was a type of Christ that he was a man of sorrows and often in tears (Psa 55:2):
"I mourn in my complaint" (or in my meditation, my melancholy musings), "and I make a noise; I cannot forbear such sighs and groans, and other expressions of grief, as discover it to those about me." Great griefs are sometimes noisy and clamorous, and thus are, in some measure, lessened, while those increase that are stifled, and have no vent given them. But what was the matter? Psa 55:3. It is because of the voice of the enemy, the menaces and insults of Absalom's party, that swelled, and hectored, and stirred up the people to cry out against David, and shout him out of his palace and capital city, as afterwards the chief priests stirred up the mob to cry out against the Son of David, Away with him - Crucify him. Yet it was not the voice of the enemy only that fetched tears from David's eyes, but their oppression, and the hardship he was thereby reduced to: They cast iniquity upon me. They could not justly charge David with any mal-administration in his government, could not prove any act of oppression or injustice upon him, but they loaded him with calumnies. Though they found no iniquity in him relating to his trust as a king, yet they cast all manner of iniquity upon him, and represented him to the people as a tyrant fit to be expelled. Innocency itself is no security against violent and lying tongues. They hated him themselves, nay, in wrath they hated him; there was in their enmity both the heat and violence of anger, or sudden passion, and the implacableness of hatred and rooted malice; and therefore they studied to make him odious, that others also might hate him. This made him mourn, and the more because he could remember the time when he was the darling of the people, and answered to his name, David - a beloved one.
III.David trembling, and in great consternation.
We may well suppose him to be so upon the breaking out of Absalom's conspiracy and the general defection of the people, even those that he had little reason to suspect.
1.See what fear seized him. David was a man of great boldness, and in some very eminent instances had signalized his courage, and yet, when the danger was surprising and imminent, his heart failed him. Let not the stout man therefore glory in his courage any more than the strong man in his strength. Now David's heart is sorely pained within him; the terrors of death have fallen upon him, Psa 55:4. Fearfulness of mind and trembling of body came upon him, and horror covered and overwhelmed him, Psa 55:5. When without are fightings no marvel that within are fears; and, if it was upon the occasion of Absalom's rebellion, we may suppose that the remembrance of his sin in the matter of Uriah, which God was now reckoning with him for, added as much more to the fright. Sometimes David's faith made him, in a manner, fearless, and he could boldly say, when surrounded with enemies, I will not be afraid what man can do unto me. But at other times his fears prevail and tyrannise; for the best men are not always alike strong in faith.
2.See how desirous he was, in this fright, to retire into a desert, any where to be far enough from hearing the voice of the enemy and seeing their oppressions. He said (Psa 55:6), said it to God in prayer, said it to himself in meditation, said it to his friends in complaint, O that I had wings like a dove! Much as he had been sometimes in love with Jerusalem, now that it had become a rebellious city he longed to get clear of it, and, like the prophet, wished he had in the wilderness a lodging place of way-faring men, that he might leave his people and go from them; for they were an assembly of treacherous men, Jer 9:2. This agrees very well with David's resolution upon the breaking out of that plot, Arise, let us flee, and make speed to depart, Sa2 15:14. Observe,
(1.)How he would make his escape. He was so surrounded with enemies that he saw not how he could escape but upon the wing, and therefore he wishes, O that I had wings! not like a hawk that flies swiftly; he wishes for wings, not to fly upon the prey, but to fly from the birds of prey, for such his enemies were. The wings of a dove were most agreeable to him who was of a dove-like spirit, and therefore the wings of an eagle would not become him. The dove flies low, and takes shelter as soon as she can, and thus would David fly.
(2.)What he would make his escape from - from the wind, storm, and tempest, the tumult and ferment that the city was now in, and the danger to which he was exposed. Herein he was like a dove, that cannot endure noise.
(3.)What he aimed at in making this escape, not victory but rest: "I would fly away and be at rest, Psa 55:6. I would fly any where, if it were to a barren frightful wilderness, ever so far off, so I might be quiet," Psa 55:7. Note, Peace and quietness in silence and solitude are what the wisest and best of men have most earnestly coveted, and the more when they have been vexed and wearied with the noise and clamour of those about them. Gracious souls wish to retire from the hurry and bustle of this world, that they may sweetly enjoy God and themselves; and, if there be any true peace on this side heaven, it is they that enjoy it in those retirements. This makes death desirable to a child of God, that it is a final escape from all the storms and tempests of this world to perfect and everlasting rest.
Historical interpretation
Three Centuries of Reception
3 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.
As for the person who wishes to be lifted up by the hand of Christ, let him first fly away himself, let him have his own wings, for one who flees from the world has wings. And if he does not have wings of his own—and perhaps only the individual who is able to fly has them—if then he does not have his own, let him get them from the one who has them. Thus a person who flees from the world does fly. “Behold, I have gone far off flying away, and I remained in the wilderness.” Thus, David flew away like the night raven in the dwelling, like the lone sparrow in the house. Now if you apply this to Christ, he flew away in the passion of his body, so that he could protect the peoples of the nations under the shadow of his wings. He flew away from the Godhead; he remained in the body and dwelled in the desert, so that the children of the deserted wife might be more than those of her who had a husband. Therefore let us seek after Christ’s body that we also may rise again; for where the body is, there also will the eagles be.
"Behold I have gone afar fleeing, and have abode in the desert" [Psalm 55:7]. In what desert? Wherever you shall be, there will gather them together other men, the desert with you they will seek, will attach themselves to your life, you can not thrust back the society of brethren: there are mingled with you also evil men; still exercise is your due portion, "Behold I have gone afar, and have abode in the desert." In what desert? It is perchance in the conscience, whither no man enters, where no one is with you, where you are and God. For if in the desert, in any place, what will you do with men gathering themselves together? For you will not be able to be separated from mankind, so long as among men you live?
Typologically, however, the desert where John [the Baptist] remained separated from the allurements of the world designates the lives of the saints, who, whether they live as solitaries or mingled with the crowds, always reject the desires of the present world with the whole intention of their minds. They take delight in clinging only to God in the secrecy of their heart and in placing their hope in him. This solitude of mind, most dear to God, is what the prophet desired to attain with the help of the grace of the Holy Spirit when he said, “Who will give me wings as of a dove, and I will fly away and rest?” And as soon as he had secured this [solitude] by the Lord’s help, he gave thanks, and as though reviling the entanglements of ordinary earthly desires, he continued, “Behold, I have withdrawn afar in flight, and I have remained in solitude.”
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Summary
Psalms 55:7 poignantly captures the psalmist's profound and desperate yearning for complete escape from overwhelming distress and the agony of betrayal. Overwhelmed by the treachery of a trusted companion and the pervasive chaos of his circumstances, he expresses an intense, almost fantastical, wish to flee far away and find permanent solace in the utter isolation of the wilderness. This verse encapsulates a universal human experience of desiring absolute refuge when confronted with unbearable pain, highlighting the depth of despair that can lead one to long for complete detachment from the very source of their suffering.
Context
Literary Context
This verse serves as a direct and intensified continuation of the psalmist's fervent wish articulated in the preceding verse, "Oh that I had wings like a dove! for then would I fly away, and be at rest" Psalms 55:6. The desire to "wander far off" and "remain in the wilderness" is the practical, desperate outworking of that initial longing for escape and rest. The entirety of Psalm 55 functions as a lament, commencing with a fervent plea for God to hear his prayer Psalms 55:1, and vividly detailing his anguish, fear, and the "terrors of death" that have befallen him Psalms 55:4. The psalmist's profound emotional burden is significantly amplified by the devastating betrayal of a close friend, a revelation that unfolds later in the psalm Psalms 55:12-14. Consequently, Psalms 55:7 stands as a pivotal expression of his yearning for an ultimate, permanent removal from the source of his profound and pervasive pain.
Historical & Cultural Context
Traditionally attributed to King David, Psalm 55 is often associated with the tumultuous period of Absalom's rebellion and the specific treachery of Ahithophel, David's trusted counselor who defected and joined the rebellion 2 Samuel 15:31. In ancient Israel, the "wilderness" (midbar) was far more than an empty desert; it was a complex landscape embodying both desolation and potential refuge. It was the setting for Israel's forty years of wandering and testing Numbers 14:33, a place where prophets like Elijah found solace and encountered the divine 1 Kings 19:4, and a common haven for outcasts or those fleeing persecution. For the psalmist, the wilderness represents a stark and desired contrast to the urban environment, which had become a crucible of danger, deceit, and overwhelming pressure. His expressed desire to "remain" there signifies a yearning for a lasting state of peace and complete detachment from the turmoil of court life and treacherous relationships.
Key Themes
This verse powerfully contributes to several overarching themes within Psalm 55 and the broader Psalter. The most prominent is the desire for ultimate escape and refuge from overwhelming distress. The psalmist's vivid fantasy of flying away like a dove and dwelling permanently in the wilderness underscores the sheer intensity of his suffering and his desperate, almost primal, need for relief. This theme resonates deeply with the universal human experience of wishing to flee from unbearable pain or intractable conflict. Secondly, it highlights the crushing weight of distress and betrayal, particularly the profound anguish inflicted by a trusted friend transforming into an enemy. This immense emotional burden is the primary catalyst driving the psalmist to such an extreme longing for solitude. Finally, the verse introduces solitude as a paradoxical sanctuary, presenting the wilderness—a place often associated with hardship and danger—as a potential haven from human treachery and urban chaos. It symbolizes a profound longing for peace and quiet, far removed from the immediate source of his pain, reflecting a deep spiritual and emotional exhaustion that seeks ultimate respite.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to wave to and fro, to rove, or to flee. In this context, it conveys a sense of urgent, perhaps even frantic, movement away from a threatening or painful situation. The psalmist desires not a leisurely departure but an immediate and decisive removal from the source of his torment, emphasizing the urgency and desperation of his wish.
This word means to stop, usually overnight, but by implication, to stay permanently or to abide. It suggests a desire for a lasting state of peace and detachment, not merely a temporary visit or respite. The psalmist yearns for a perpetual dwelling in the wilderness, indicating the severe and ongoing nature of his distress that compels him to long for an enduring escape.
Derived from a root meaning "to drive" (as in driving cattle to pasture), midbâr refers to a pasture, an open field, or by implication, a desert. In biblical literature, it often carries deeper connotations as a place of testing, spiritual encounter, or, as here, a place of refuge and solitude. For the psalmist, it represents a place utterly devoid of the human treachery and urban chaos that are the immediate source of his suffering, a stark contrast to his current agonizing reality.
Verse Breakdown
"Lo, then would I wander far off"
This opening clause expresses the psalmist's immediate, intense, and almost exclamatory desire to escape. The interjection "Lo" (or "Indeed!") serves to draw attention to the earnestness and suddenness of his wish, while "wander far off" conveys a desperate, swift departure from his current agonizing circumstances. It is a heartfelt cry for instant and complete removal from the source of his anguish, highlighting the unbearable nature of his present reality.
"[and] remain in the wilderness."
This second clause specifies both the desired destination and the desired condition. The "wilderness," often perceived as a desolate and harsh place, is paradoxically envisioned as a sanctuary. The verb "remain" signifies a longing for a lasting, permanent dwelling there, indicating that the psalmist's desire is not for a temporary respite but for a complete and enduring detachment from his troubles, seeking ultimate and perpetual peace in isolation.
"Selah."
This term, frequently appearing in the Psalms, is a musical or liturgical instruction, commonly understood to indicate a pause for reflection, a musical interlude, or a call to lift up praise. In the immediate context of Psalms 55:7, "Selah" functions as a powerful punctuation mark. It invites the reader or worshipper to pause and deeply ponder the profound depth of the psalmist's despair, the intensity of his desperate longing for escape, and the weighty implications of seeking such extreme refuge in a desolate place, underscoring the gravity of his emotional burden.
Literary Devices
Psalms 55:7 masterfully employs several literary devices to convey the psalmist's profound anguish and desperate longing. The most prominent is Hyperbole, as the psalmist's desire to "wander far off, and remain in the wilderness" is an exaggerated expression of his wish to escape his tormentors. While a literal flight to the wilderness might be physically possible, the intensity and absoluteness of the language convey an almost fantastical yearning for complete removal from his pain, underscoring the extremity of his suffering. Symbolism is also central, with the "wilderness" serving as a powerful and paradoxical symbol. Though often a place of desolation, testing, and hardship in biblical narratives, here it symbolizes a sanctuary—a place of refuge, solitude, and peace, free from the treachery and chaos of human society. This contrasts sharply with the urban setting, which has become a symbol of his distress and the source of his betrayal. Furthermore, the entire Psalm 55 is a classic example of a Lament, a genre characterized by expressions of profound pain, cries for divine intervention, and fervent pleas for deliverance. This particular verse, with its raw honesty and desperate longing for escape, perfectly encapsulates the emotional depth and thematic thrust of the lament genre.
Theological and Thematic Connections
The psalmist's desperate longing for escape to the wilderness in Psalms 55:7 resonates deeply with the universal human experience of seeking refuge from overwhelming pain, betrayal, and conflict. Theologically, this yearning points to a fundamental human need for security, peace, and ultimate rest—a need that, within the broader biblical narrative, is ultimately and perfectly met in God alone. While the psalmist initially contemplates a physical escape, the consistent testimony of Scripture redirects the search for true and enduring refuge and rest to the divine presence. God is consistently portrayed as the ultimate sanctuary, a steadfast deliverer in times of trouble, and the only one who can truly provide lasting peace amidst life's most tumultuous storms. This verse, therefore, serves as a poignant reminder that while temporary solitude may offer some immediate respite, true and enduring peace is found not in geographical isolation, but in the unwavering presence, protection, and sovereign care of the Almighty.
Reflection and Application
Psalms 55:7 offers profound validation for the depth of human emotion, acknowledging that when faced with overwhelming stress, the sting of betrayal, or intractable conflict, it is entirely natural to feel an intense, even desperate, desire to escape. The psalmist's raw honesty in expressing this yearning gives us permission to acknowledge our own feelings of despair, emotional exhaustion, or the crushing weight of circumstances without shame. While physical flight may not always be possible or the ultimate solution, this verse invites us to consider healthy and spiritual ways to seek respite and refuge. It encourages us to identify the sources of our distress and, rather than succumbing to unhealthy escapism, to intentionally seek moments of solitude, quiet reflection, and fervent prayer. Such intentional withdrawal can be a vital spiritual discipline, allowing us to process complex emotions, regain essential perspective, and most importantly, re-center ourselves in God's presence, for He alone is our true and ultimate refuge and strength.
Questions for Reflection
FAQ
Why does the psalmist desire the wilderness, which is often a harsh place, as a refuge?
The psalmist's desire for the wilderness is indeed paradoxical but deeply meaningful within the biblical context. While literally a desolate and challenging environment, the wilderness in this context symbolizes a place of absolute isolation from human conflict and treachery. It represents a sanctuary from the very people and circumstances causing his profound pain, particularly the devastating betrayal of a trusted friend described in Psalms 55:12-14. Unlike the bustling city, which has become a source of danger, deceit, and constant threat, the wilderness offers a perceived freedom from enemies and the chaos of society. It is a place where one can be utterly alone, away from all distractions and threats, thus offering a unique form of peace and quiet that the psalmist desperately craves. It's not about physical comfort, but about the profound absence of torment and the possibility of finding an undisturbed rest.
What is the significance of "Selah" at the end of this verse?
"Selah" is a Hebrew word found frequently in the Psalms and the book of Habakkuk, believed to be a musical or liturgical instruction. Its precise meaning is debated among scholars, but common interpretations suggest it indicates a pause for reflection, a musical interlude (perhaps a crescendo or instrumental break), or a call to lift up praise. In the context of Psalms 55:7, "Selah" serves as a powerful punctuation mark. It invites the reader or worshipper to pause and deeply ponder the profound anguish expressed by the psalmist, the intensity of his desperate plea for escape, and the weighty implications of his desire for permanent solitude. It emphasizes the gravity and emotional depth of the preceding statement, urging a moment of silent contemplation on the universal human experience of suffering and the longing for ultimate refuge.
Christ-Centered Fulfillment
The psalmist's desperate yearning to "wander far off, and remain in the wilderness" finds its ultimate and profound fulfillment not in a geographical escape, but in the person and work of Jesus Christ. While the psalmist sought a physical escape from betrayal and overwhelming turmoil, Christ is the One who offers true and lasting refuge, not merely from circumstances, but from the very power of sin and death itself. Jesus Himself intimately knew the pain of betrayal, experiencing the ultimate treachery from a trusted disciple Luke 22:47-48. He also understood the profound human need for solitude and often withdrew to quiet places to pray and commune with His Father Mark 1:35. Yet, unlike the psalmist who longed to escape from a painful reality, Jesus entered into the ultimate suffering on the cross to provide an escape for humanity from the bondage of sin. He is the true "hiding place" and "covert from the tempest" Isaiah 32:2, inviting all who are weary and burdened to come to Him for true rest Matthew 11:28. In Him, we find not a temporary wilderness retreat, but an eternal spiritual rest that transcends all earthly turmoil, a peace that the world cannot give John 14:27. He is our ultimate sanctuary, fulfilling the deepest longings of the human heart for security and peace that the psalmist could only dream of finding in a desolate land.