TRV
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 56:8–13. His three-level outline is real structure in the source text, so it is rendered as structure.
Several things David here comforts himself with in the day of his distress and fear.
I.That God took particular notice of all his grievances and all his griefs, Psa 56:8.
1.Of all the inconveniences of his state: Thou tellest my wanderings, my flittings, so the old translation. David was now but a young (under thirty) and yet he had had many removes, from his father's house to the court, thence to the camp, and now driven out to sojourn where he could find a place, but not allowed to rest any where; he was hunted like a partridge upon the mountains; continual terrors and toils attended him; but this comforted him, that God kept a particular account of all his motions, and numbered all the weary steps he took, by night or by day. Note, God takes cognizance of all the afflictions of his people; and he does not cast out from his care and love those whom men have cast out from their acquaintance and converse.
2.Of all the impressions thus made upon his spirit. When he was wandering he was often weeping, and therefore prays, "Put thou my tears into thy bottle, to be preserved and looked upon; nay, I know they are in thy book, the book of thy remembrance." God has a bottle and a book for his people's tears, both those for their sins and those for their afflictions. This intimates,
(1.)That he observes them with compassion and tender concern; he is afflicted in their afflictions, and knows their souls in adversity. As the blood of his saints, and their deaths, are precious in the sight of the Lord, so are their tears, not one of them shall fall to the ground. I have seen thy tears, Kg2 20:5. I have heard Ephraim bemoaning himself, Jer 31:18.
(2.)That he will remember them and review them, as we do the accounts we have booked. Paul was mindful of Timothy's tears (Ti2 1:4), and God will not forget the sorrows of his people. The tears of God's persecuted people are bottled up and sealed among God's treasures; and, when these books come to be opened, they will be found vials of wrath, which will be poured out upon their persecutors, whom God will surely reckon with for all the tears they have forced from his people's eyes; and they will be breasts of consolation to God's mourners, whose sackcloth will be turned into garments of praise. God will comfort his people according to the time wherein he has afflicted them, and give to those to reap in joy who sowed in tears. What was sown a tear will come up a pearl.
II.That his prayers would be powerful for the defeat and discomfiture of his enemies, as well as for his own support and encouragement (Psa 56:9): "When I cry unto thee, then shall my enemies turn back; I need no other weapons than prayers and tears; this I know, for God is for me, to plead my cause, to protect and deliver me; and, if God be for me, who can be against me so as to prevail?" The saints have God for them; they may know it; and to him they must cry when they are surrounded with enemies; and, if they do this in faith, they shall find a divine power exerted and engaged for them; their enemies shall be made to turn back, their spiritual enemies, against whom we fight best upon our knees, Eph 6:18.
III.That his faith in God would set him above the fear of man, Psa 56:10, Psa 56:11.
Here he repeats, with a strong pathos, what he had said (Psa 56:4), "In God will I praise his word; that is, I will firmly depend upon the promise for the sake of him that made it, who is true and faithful, and has wisdom, power, and goodness enough to make it good." When we give credit to a man's bill we honour him that drew it; so when we do, and suffer, for God, in a dependence upon his promise, not staggering at it, we give glory to God, we praise his word, and so give praise to him. Having thus put his trust in God, he looks with a holy contempt upon the threatening power of man: "In God have I put my trust, and in him only, and therefore I will not be afraid what man can do unto me (Psa 56:11), though I know very well what he would do if he could," Psa 56:1, Psa 56:2. This triumphant word, so expressive of a holy magnanimity, the apostle puts into the mouth of every true believer, whom he makes a Christian hero, Heb 13:6. We may each of us boldly say, The Lord is my helper, and then I will not fear what man shall do unto me; for he has no power but what he has given him from above.
IV.That he was in bonds to God (Psa 56:12):
"Thy vows are upon me, O God! - not upon me as a burden which I am loaded with, but as a badge which I glory in, as that by which I am known to be thy menial servant - not upon me as fetters that hamper me (such are superstitious vows), but upon me as a bridle that restrains me from what would be hurtful to me, and directs me in the way of my duty. Thy vows are upon me, the vows I have made to thee, to which thou art not only a witness, but a party, and which thou hast commanded and encouraged me to make." It is probably that he means especially those vows which he had made to God in the day of his trouble and distress, which he would retain the remembrance of, and acknowledge the obligations of, when his fright was over. Note, It ought to be the matter of our consideration and joy that the vows of God are upon us - our baptismal vows renewed at the Lord's table, our occasional vows under convictions, under corrections, by these we are bound to live to God.
V.That he should still have more and more occasion to praise him:
I will render praises unto thee. This is part of the performance of his vows; for vows of thankfulness properly accompany prayers for mercy, and when the mercy is received must be made good. When we study what we shall render this is the least we can resolve upon, to render praises to God - poor returns for rich receivings! Two things he will praise God for: - 1. For what he had done for him (Psa 56:13): "Thou has delivered my soul, my life, from death, which was just ready to seize me." If God have delivered us from sin, either from the commission of it by preventing grace or from the punishment of it by pardoning mercy, we have reason to own that he has thereby delivered our souls from death, which is the wages of sin. If we, who were by nature dead in sin, are quickened together with Christ, and are made spiritually alive, we have reason to own that God has delivered our souls from death. 2. For what he would do for him: "Thou hast delivered my soul from death, and so hast given me a new life, and thereby hast given me an earnest of further mercy, that thou wilt deliver my feet from falling; thou hast done the greater, and therefore thou wilt do the less; thou hast begun a good work, and therefore thou wilt carry it on and perfect it." This may be taken either as the matter of his prayer, pleading his experience, or as the matter of his praise, raising his expectations; and those that know how to praise in faith will give God thanks for mercies in promise and prospect, as well as in possession. See here, (1.) What David hopes for, that God would deliver his feet from falling either into sin, which would wound his conscience, or into the appearance of sin, from which his enemies would take occasion to wound his good name. Those that think the stand must take heed lest they fall, because the best stand no longer than God is pleased to uphold them. We are weak, our way is slippery, many stumbling-blocks are in it, our spiritual enemies are industrious to thrust us down, and therefore we are concerned by faith and prayer to commit ourselves to his care who keeps the feet of his saints. (2.) What he builds this hope upon: "Thou hast delivered my soul from death, and therein hast magnified thy power and goodness, and put me into a capacity of receiving further mercy from thee; and now wilt thou not secure and crown thy own work?" God never brought his people out of Egypt to slay them in the wilderness. He that in conversion delivers the soul from so great a death as sin is will not fail to preserve it to his heavenly kingdom. (3.) What he designs in these hopes: That I may walk before God in the light of the living, that is, [1.] "That I may get to heaven, the only land of light and life; for in this world darkness and death reign." [2.] "That I may do my duty while this life lasts." Note, This we should aim at, in all our desires and expectations of deliverance both from sin and trouble, that we may do God so much the better service - that, being delivered out of the hands of our enemies, we may serve him without fear.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Let us therefore love God, brethren, purely and chastely. There is not a chaste heart, if God for reward it worships. How so? Reward of the worship of God shall not we have? We shall have evidently, but it is God Himself whom we worship. Himself for us a reward shall be, because "we shall see Him as He is." [1 John 3:2] Observe that a reward you shall obtain....I will tell you, brethren: in these human alliances consider a chaste heart, of what sort it is towards God: certainly human alliances are of such sort, that a man does not love his wife, that loves her because of her portion: a woman her husband does not chastely love, that for these reasons loves him, because something he has given, or because much he has given. Both a rich man is a husband, and one that has become a poor man is a husband. How many men proscribed, by chaste wives have been the more beloved! Proved have been many chaste marriages by the misfortunes of husbands: that the wives might not be supposed to love any other object more than their husband, not only have they not forsaken, but the more have they obeyed. If therefore a husband of flesh freely is loved, if chastely he is loved; and a wife of flesh freely is loved, if chastely she is loved; in what manner must God be loved, the true and truth-speaking Husband of the soul, making fruitful unto the offspring of everlasting life, and not suffering us to be barren? Him, therefore, so let us love, as that any other thing besides Himself be not loved: and there takes place in us that which we have spoken of, that which we have sung, because even here the voice is ours: "In whatsoever day I shall have called upon You, behold, I have known that my God are You." This is to call upon God, freely to call upon Him. Furthermore, of certain men has been said what? "Upon the Lord they have not called." The Lord they seemed as it were to call unto themselves and they besought Him about inheritances, about increasing money, about lengthening this life, about the rest of temporal things: and concerning them the Scripture says what? "Upon the Lord they have not called." Therefore there follows what? "There they have feared with fear, where there was no fear." What is, "where there was no fear"? Lest money should be stolen from them, lest anything in their house should be made less; lastly, lest they should have less of years in this life, than they hoped for themselves: but there have they trembled with fear, where there was no fear...."In God I will praise the word, in the Lord I will praise the discourse" [Psalm 56:10]: "in God I have hoped, I will not fear what man does unto me" [Psalm 56:11]. Now this is the very sense which above has been repeated.
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Summary
Psalm 56:11 stands as a profound declaration of unwavering faith amidst overwhelming adversity, articulating King David's resolute decision to place his complete reliance on God rather than succumbing to the fear of human threats. Penned during a perilous period of his life when he was apprehended by the Philistines in Gath, this verse marks a pivotal shift from expressions of distress to a bold affirmation of divine trust, asserting that the omnipotence and faithfulness of God render any human capacity for harm utterly powerless against the believer.
Context
Literary Context
Psalm 56 is identified as a "Michtam of David," a term that suggests it is a "golden psalm" or a psalm for instruction, possibly indicating its enduring theological value. It is set against the harrowing backdrop of David's desperate flight from King Saul, specifically when he was seized by the Philistines in Gath. The preceding verses Psalms 56:1-10 vividly portray David's anguish, his fervent pleas for God's mercy, and his lament over the relentless pursuit and oppression by his enemies. He describes his tears being collected in God's bottle and his wanderings being recorded Psalms 56:8, emphasizing his deep personal suffering and sense of being constantly watched. Verse 11, therefore, serves as a powerful pivot within the psalm, shifting dramatically from a focus on his plight and the malevolent actions of his adversaries to a triumphant declaration of his steadfast trust in God, despite the ongoing danger. This resolute declaration of faith sets the stage for the concluding verses, where David expresses confident assurance in God's ultimate deliverance and vows to fulfill his promises of praise.
Historical & Cultural Context
The superscription of Psalm 56 explicitly links it to a specific, harrowing episode in David's life, detailed in 1 Samuel 21:10-15. After fleeing King Saul's relentless pursuit, David sought refuge in Gath, a major Philistine city and the infamous home of Goliath, the giant David had slain. This was an act of profound desperation, as the Philistines were Israel's sworn and formidable enemies. His recognition by the servants of Achish, the king of Gath, placed him in extreme peril, as they recalled his slaying of Goliath and the celebratory songs proclaiming his victories over "tens of thousands." In a remarkable act of self-preservation, David feigned madness to escape this life-threatening situation. This historical backdrop underscores the profound danger David faced—not just from a single enemy, but from an entire hostile nation, far from the safety and protection of his own people and king. The cultural context of the ancient Near East would have involved a deep understanding of tribal loyalties, the constant threat of inter-tribal warfare, and the extreme vulnerability of an individual without the protection of his own clan or sovereign. David's choice to trust God in such circumstances was a radical departure from reliance on human alliances or military might.
Key Themes
The central theme of Psalm 56:11 is the profound contrast between divine trust and human fear. David, surrounded by mortal enemies and facing imminent danger, makes a conscious, defiant choice to anchor his soul in God's unfailing character, directly countering the natural human inclination to dread what adversaries might inflict. This highlights God's sovereignty over human limitations; while man possesses the capacity for harm, persecution, and even death, their power is ultimately finite and subject to the greater, protective power of the Almighty. The verse powerfully asserts that true security is found in faith, not in the absence of danger or the strength of human defenses. It resonates with the broader biblical message that reliance on God leads to steadfastness and inner peace, as seen in passages like Proverbs 3:5-6 which admonishes believers to trust in the Lord with all their heart, and Isaiah 26:3-4, which promises perfect peace to those whose minds are steadfastly fixed on God. These themes collectively present trust in the Lord as the foundational source for peace and stability, even amidst turmoil and overwhelming opposition.
Exposition and Analysis
Key Word Analysis
This primitive root signifies a profound, active act of reliance and confidence. Properly, it means "to hide for refuge," which beautifully captures the essence of finding security and shelter in God. Figuratively, it means "to trust, be confident or sure," implying a state of being bold and secure. David's use of bâṭach here is not a passive hope, but a volitional casting of himself upon God, a deliberate choice to find refuge and stability in the divine character and power amidst extreme instability and peril. It denotes a firm conviction that one is secure because of the character and power of the one trusted.
This primitive root primarily means "to fear." While it can also denote reverential awe (as in "fear of the Lord"), in this context, it clearly signifies dread, terror, or apprehension of harm. It describes the natural human response to perceived danger or threat. David's declaration, "I will not be afraid," is not a denial of the presence of danger or the potential for harm, but a conscious, resolute decision to reject the paralyzing power of fear by placing his ultimate security in God. It is a statement of spiritual defiance against the emotional grip of terror.
This term, derived from a root meaning "ruddy," refers to a human being, encompassing an individual or the species (mankind). It often carries the connotation of mortality, frailty, and weakness, especially when contrasted with the eternal, omnipotent God. By using ʼâdâm, David highlights the limited capacity of human adversaries, no matter how powerful or threatening they may seem, when compared to the infinite power and sovereignty of God. Their threats, though real and potentially devastating in human terms, are ultimately circumscribed by their own finite, created nature.
Verse Breakdown
"In God have I put my trust"
This opening clause establishes the absolute foundation of David's courage and resolve. The preposition "In" (בֵּאלֹהִים, bē'lōhîm) emphasizes that God is the sole object, source, and sphere of his reliance. David's trust is not a fleeting emotion but a deliberate, active, and volitional decision to anchor his faith entirely in the character and power of the Almighty. This choice is made amidst circumstances that would naturally induce terror, underscoring the depth and authenticity of his commitment to God. It is a declaration of active faith, not passive resignation.
"I will not be afraid"
This is the direct, powerful, and defiant consequence stemming from his established trust in God. It signifies a resolute refusal to succumb to fear, despite the very real and present dangers surrounding him. This is a statement of inner fortitude and spiritual defiance against the natural human response of dread. David is not asserting that he feels no fear, but rather that he will not be mastered or paralyzed by it. His conscious choice to trust in God empowers him to overcome the debilitating effects of terror and maintain his composure and faith.
"what man can do unto me"
This phrase acknowledges the stark reality of human capacity for harm—including persecution, imprisonment, torture, slander, and even death. David is not naive or dismissive of the threats posed by his enemies. The term "man" (אָדָם, ʼâdâm') again underscores the mortality, limitations, and created nature of human adversaries. By juxtaposing the finite power of "what man can do" with his infinite trust in God, David implicitly asserts that whatever harm man can inflict, it is ultimately limited, temporary, and cannot thwart God's ultimate purpose or separate him from divine protection and care. The "what" implies the worst possible actions, yet even these are rendered impotent by God's overarching sovereignty.
Literary Devices
Psalm 56:11 masterfully employs several literary devices to convey its powerful message of faith triumphing over fear. The most prominent is Antithesis or Contrast, directly juxtaposing "trust in God" with "fear of man." This creates a stark and impactful dichotomy, highlighting the mutually exclusive nature of these two responses to adversity. David presents a clear, binary choice: either rely on the finite, threatening power of humanity and be afraid, or rely on the infinite, protective power of God and be fearless. This is powerfully reinforced by a strong element of Declaration, as David makes an emphatic, almost defiant, statement of his unwavering conviction, using definitive language ("I will not be afraid"). The verse also contains subtle Hyperbole in the phrase "what man can do unto me," which implicitly encompasses the full spectrum of human malice, cruelty, and power. Yet, even this exaggerated potential for harm is dismissed as inconsequential when set against God's omnipotence. Finally, there's an underlying Metonymy, where "man" stands in for all human threats, opposition, limitations, and the entire realm of earthly power, emphasizing that no temporal force can ultimately prevail against divine protection and purpose.
Theological and Thematic Connections
Psalm 56:11 encapsulates a fundamental biblical truth: the believer's ultimate security, courage, and peace are derived from an unshakeable trust in God, rather than from the absence of threat or the strength of human defenses. This verse affirms God's absolute sovereignty over all human endeavors and acknowledges the inherent limitations and finite nature of mortal beings. It teaches that fear is not merely an emotion but a choice that can be overcome by a greater, more profound choice to lean entirely on the divine. This theme resonates throughout Scripture, asserting that God is the ultimate refuge and strength, a very present help in trouble, and that those who trust in Him will never be put to shame. It underscores the spiritual battle between faith and fear, where faith in God is presented as the victorious weapon against the anxieties and intimidations of the world.
Reflection and Application
In a world often characterized by uncertainty, opposition, and the intimidating presence of human power structures, Psalm 56:11 offers profound and timeless encouragement for every believer. It calls us to a radical reorientation of our trust, away from the fleeting, often malevolent, and ultimately limited capacities of humanity, and firmly onto the immutable character and omnipotence of God. Like David, we will inevitably face situations where people seek to harm our reputation, undermine our efforts, criticize our choices, or even threaten our well-being. This verse is not a promise that we will never encounter such opposition, nor that we will never feel the pangs of fear. Rather, it is a divine assurance that when our trust is anchored in the Lord, the fear that such opposition might naturally evoke need not paralyze us or dictate our actions. It invites us to consciously choose faith over fear, to remember that the reach of human power is finite, but God's protective hand is infinite and His purposes for us are unshakeable. By internalizing this truth, we gain a spiritual resilience that allows us to walk courageously through life's challenges, knowing that our ultimate security rests not in our fleeting circumstances, but in the faithful God who is infinitely greater than any human threat.
Questions for Reflection
FAQ
What does "what man can do unto me" specifically refer to in this context?
In the immediate context of David's capture by the Philistines in Gath, "what man can do unto me" refers to the full spectrum of physical harm, imprisonment, torture, and even death that his enemies were capable of inflicting. David was in a hostile land, surrounded by those who recognized him as a formidable foe of their nation. More broadly, and for us today, it encompasses any form of human opposition, persecution, slander, betrayal, attempts to undermine one's reputation, or even threats to one's livelihood or physical safety. The phrase acknowledges the very real, tangible threats posed by human adversaries, but ultimately dismisses their ultimate power when compared to God's sovereignty. It's a recognition of danger, coupled with a defiant trust that God's protection and ultimate control are superior to any human capacity for harm or destruction.
Is it wrong to feel fear if I truly trust God?
Psalm 56:11, and many other biblical passages, acknowledge the natural human experience of fear. David himself expresses fear and distress in the earlier verses of this very psalm Psalms 56:3, stating, "What time I am afraid, I will trust in thee." The verse is not suggesting that believers will never feel fear, but rather that they will not be afraid in the sense of being controlled, paralyzed, or ultimately defeated by it. It's a declaration of choice and resolve: "I will not let myself be mastered by fear." True trust in God allows us to acknowledge our fears, bring them honestly before God, and then actively choose to lean on His strength and faithfulness, preventing fear from dictating our actions or destroying our peace. It's about where our ultimate reliance lies, not the absence of human emotion.
Christ-Centered Fulfillment
Psalm 56:11 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While David's trust in God enabled him to face mortal threats, Jesus perfectly embodied this unwavering reliance on the Father, even in the face of the most extreme human and spiritual opposition. Throughout His earthly ministry, Jesus consistently demonstrated a complete trust in God, refusing to be intimidated by the religious authorities, political powers, or even the demonic forces that sought to thwart His mission. His unwavering resolve, even as He faced betrayal, false accusations, mockery, and the agony of the cross, perfectly illustrates the principle of not being afraid of "what man can do." On the cross, seemingly at the mercy of human cruelty and the epitome of human injustice, Jesus' ultimate trust in His Father allowed Him to endure the suffering and triumph over sin and death, fulfilling prophecies like Isaiah 53:7 and Isaiah 50:7. His resurrection is the ultimate, irrefutable proof that human power, even unto death, is utterly powerless against the divine will and power. For believers, Christ is not only the perfect example but also the very source of this trust. Through His finished work, we are united with Him, and His victory over the world's opposition becomes ours. We are called to fix our eyes on Him, "the author and perfecter of our faith" Hebrews 12:2, knowing that if God is for us in Christ, "who can be against us?" Romans 8:31. In Christ, "what man can do" is ultimately rendered impotent in the face of God's eternal purposes for His children and the security of their salvation.