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 56:1–7. His two-level outline is real structure in the source text, so it is rendered as structure.
David, in this psalm, by his faith throws himself into the hands of God, even when he had by his fear and folly thrown himself into the hands of the Philistines; it was when they took him in Gath, whither he fled for fear of Saul, forgetting the quarrel they had with him for killing Goliath; but they soon put him in mid of it, Sa1 21:10, Sa1 21:11. Upon that occasion he changed his behaviour, but with so little ruffle to his temper that then he penned both this psalm and the 34th. This is called Michtam - a golden psalm. So some other psalms are entitled, but this has something peculiar in the title; it is upon Jonath-elem-rechokim, which signifies the silent dove afar off. Some apply this to David himself, who wished for the wings of a dove on which to fly away. He was innocent and inoffensive, mild and patient, as a dove, was at this time driven from his nest, from the sanctuary (Psa 84:3), was forced to wander afar off, to seek for shelter in distant countries; there he was like the doves of the valleys, mourning and melancholy; but silent, neither murmuring against God nor railing at the instruments of his trouble; herein a type of Christ, who was as a sheep, dumb before the shearers, and a pattern to Christians, who, wherever they are and whatever injuries are done them, ought to be as silent doves. In this former part of the psalm,
I.He complains to God of the malice and wickedness of his enemies, to show what reason he had to fear them, and what cause, what need, there was that God should appear against them (Psa 56:1): Be merciful unto me, O God! That petition includes all the good we come to the throne of grace for; if we obtain mercy there, we obtain all we can desire, and need no more to make us happy. It implies likewise our best plea, not our merit, but God's mercy, his free rich mercy. He prays that he might find mercy with God, for with men he could find no mercy. When he fled from the cruel hands of Saul he fell into the cruel hands of the Philistines. "Lord" (says he), "be thou merciful to me now, or I am undone." The mercy of God is what we may flee to and trust to, and in faith pray for, when we are surrounded on all sides with difficulties and dangers. He complains, 1. That his enemies were very numerous (Psa 56:2): "They are many that fight against me, and think to overpower me with numbers; take notice of this, O thou Most High! and make it to appear that wherein they deal proudly thou art above them." It is a point of honour to come in to the help of one against many. And, if God be on our side, how many soever they are that fight against us, we may, upon good grounds, boast that there are more with us; for (as that great general said) "How many do we reckon him for?" 2. That they were very barbarous: they would swallow him up, Psa 56:1 and again Psa 56:2. They sought to devour him; no less would serve; they came upon him with the utmost fury, like beasts of prey, to eat up his flesh, Psa 27:2. Man would swallow him up, those of his own kind, from whom he might have expected humanity. The ravenous beasts prey not upon those of their own species; yet a bad man would devour a good man if he could. "They are men, weak and frail; make them to know that they are so," Psa 9:20. 3. That they were very unanimous (Psa 56:6): They gather themselves together; though they were many, and of different interests among themselves, yet they united and combined against David, as Herod and Pilate against the Son of David. 4. That they were very powerful, quite too hard for him if God did not help him: "They fight against me (Psa 56:2); they oppress me, Psa 56:1. I am almost overcome and borne down by them, and reduced to the last extremity." 5. That they were very subtle and crafty (Psa 56:6): "They hide themselves; they industriously cover their designs, that they may the more effectually prosecute and pursue them. They hide themselves as a lion in his den, that they may mark my steps;" that is, "they observe every thing I say and do with a critical eye, that they may have something to accuse me of" (thus Christ's enemies watched him, Luk 20:20), or "they have an eye upon all my motions, that they may gain an opportunity to do me a mischief, and may lay their snares for me." 6. That they were very spiteful and malicious. They put invidious constructions upon every thing he said, though ever so honestly meant and prudently expressed (Psa 56:5): "They wrest my words, put them upon the rack, to extort that out of them which was never in them;" and so they made him an offender for a word (Isa 29:21), misrepresenting it to Saul, and aggravating it, to incense him yet more against him. They made it their whole business to ruin David; all their thoughts were against him for evil, which put evil interpretations upon all his words. 7. That they were very restless and unwearied. They continually waited for his soul; it was the life, the precious life, they hunted for; it was his death they longed for, Psa 56:6. They fought daily against him (Psa 56:1), and would daily swallow him up (Psa 56:2), and every day they wrested his words, Psa 56:5. Their malice would not admit the least cessation of arms, or the acts of hostility, but they were continually pushing at him. Such as this is the enmity of Satan and his agents against the kingdom of Christ and the interests of his holy religion, which if we cordially espouse, we must not think it strange to meet with such treatment as this, as though some strange thing happened to us. Our betters have been thus used. So persecuted they the prophets.
II.He encourages himself in God, and in his promises, power, and providence, Psa 56:3, Psa 56:4.
In the midst of his complaints, and before he has said what he has to say of his enemies, he triumphs in the divine protection.
1.He resolves to make God his confidence, then when dangers were most threatening and all other confidences failed: "What time I am afraid, in the day of my fear, when I am most terrified from without and most timorous within, then I will trust in thee, and thereby my fears shall be silenced." Note, There are some times which are, in a special manner, times of fear with God's people; in these times it is their duty and interest to trust in God as their God, and to know whom they have trusted. This will fix the heart and keep it in peace.
2.He resolves to make God's promises the matter of his praises, and so we have reason to make them (Psa 56:4): "In God I will praise, not only his work which he has done, but his word which he has spoken; I will give him thanks for a promise, though not yet performed. In God (in his strength and by his assistance) I will both glory in his word and give him the glory of it." Some understand by his word his providences, every event that he orders and appoints: "When I speak well of God I will with him speak well of every thing that he does." 3. Thus supported, he will bid defiance to all adverse powers: "When in God I have put my trust, I am safe, I am easy, and I will not fear what flesh can do unto me; it is but flesh, and cannot do much; nay, it can do nothing but by divine permission." As we must not trust to an arm of flesh when it is engaged for us, so we must not be afraid of an arm of flesh when it is stretched out against us.
III.He foresees and foretels the fall of those that fought against him, and of all others that think to establish themselves in and by any wicked practices (Psa 56:7): Shall they escape by iniquity? They hope to escape God's judgments, as they escape men's, by violence and fraud, and the arts of injustice and treachery; but shall they escape? No, certainly they shall not. The sin of sinners will never be their security, nor will either their impudence or their hypocrisy bring them off at God's bar; God will in his anger cast down and cast out such people, Rom 2:3. None are raised so high, or settled so firmly, but that the justice of God can bring them down, both from their dignities and from their confidences. Who knows the power of God's anger, how high it can reach, and how forcibly it can strike?
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"In God I will praise my discourses, in God I have hoped: I will not fear what flesh does to me" [Psalm 56:4]. Wherefore? Because in God I will praise my discourses. If in yourself you praise your discourses: I say not that you are not to fear; it is impossible that thou have not to fear. For your discourses either false you will have, and therefore your own, because false: or if your discourses shall be true, and you shall deem yourself not to have them from God but of yourself to speak; true they will be, but you will be false: but if you shall have known that you can say nothing true in the wisdom of God, in the faith of the Truth, save that which from Him you have received, of whom is said, "For what have you which you have not received?" [1 Corinthians 4:7] Then in God you are praising your discourses, in order that in God you may be praised by the discourses of God...."In God I have hoped, I will not fear what flesh does to me." Were you not the same that a little before wast saying, "Have pity on me, O Lord, for man has trodden me down; all day long warring he has troubled me"? How therefore here, "I will not fear what flesh does to me"? What shall he do to you? Thou yourself a little before hast said, "Hath trodden me down, has troubled me." Nothing shall he do, when these things he shall do? He has had regard to the wine which flows from treading, and has made answer, Evidently he has trodden down, evidently has troubled; but what to me shall he do? A grape I was, wine I shall be: "In God I have hoped, I will not fear what flesh does to me."
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Summary
Psalms 56:4 stands as a profound declaration of unwavering faith from David, penned during a perilous period when he was seized by the Philistines in Gath. Amidst overwhelming human opposition and immediate danger, David articulates a steadfast commitment to laud God's revealed word and to place his complete, unreserved trust in the Almighty. This verse powerfully encapsulates the triumph of divine confidence over human fear, asserting that the finite capabilities of "flesh" are utterly insignificant when juxtaposed with the infinite sovereignty and unfailing faithfulness of God.
Context
Literary Context
Psalm 56 is introduced as a "Michtam of David," a term often interpreted as a "golden psalm" or a "psalm of enduring significance," suggesting a composition of profound spiritual and artistic value. The superscription precisely situates the psalm "when the Philistines took him in Gath," immediately establishing the dire circumstances of David's life. The preceding verses vividly depict David's anguish and the relentless pursuit of his adversaries, as he cries out for mercy and deliverance from those who "would swallow me up" and "fight against me all the day" Psalms 56:1-3. Yet, amidst this lament and description of distress, David consistently pivots to powerful affirmations of trust and confidence in God. Verse 4 serves as a pivotal declaration, articulating the theological bedrock of his courage, which then informs his subsequent pleas, vows, and expressions of certainty in God's intervention later in the psalm, such as his conviction that "God is for me" Psalms 56:9-11. This structural movement from lament to trust underscores the psalm's central message of faith overcoming fear.
Historical & Cultural Context
The historical backdrop for Psalm 56 is meticulously recorded in 1 Samuel 21:10-15. Following his desperate flight from King Saul's relentless pursuit, David sought refuge in Gath, a formidable Philistine city and the ancestral home of Goliath, the giant David had famously slain. This was an extraordinarily perilous and counterintuitive move, as the Philistines were Israel's sworn and most potent enemies. David's life was immediately jeopardized when he was recognized by the servants of King Achish, who identified him as "David the king of the land." To escape certain death or capture, David resorted to feigning madness, scribbling on the city gates and allowing saliva to run down his beard—a culturally understood sign of insanity that would typically render an individual harmless and unworthy of attention. In this verse, "flesh" (Hebrew: bâśâr) refers specifically to these mortal, hostile Philistines and, more broadly, to the limited, vulnerable nature of all human beings and their capacity for harm. David's profound declaration of not fearing "what flesh can do" is a direct and courageous challenge to the overwhelming human power arrayed against him, asserting God's ultimate and unassailable authority over all earthly forces and transient threats.
Key Themes
Psalms 56:4 powerfully encapsulates several foundational themes that resonate throughout the Psalter and the wider biblical narrative. Foremost among these is the theme of unwavering trust in God despite dire and life-threatening circumstances. This is a recurring motif in David's life, evident in his numerous psalms of lament and praise, where he consistently models radical dependence on the divine. This profound trust is inextricably linked to the power and reliability of God's word (Hebrew: dâbâr), which is presented not merely as static text but as a dynamic source of strength, comfort, and the very foundation for praise. David's commitment to "praise his word" signifies an active, defiant affirmation of God's promises, character, and faithfulness, even when his immediate reality seems to contradict them. Finally, the verse powerfully addresses the theme of conquering the fear of man. By declaring that he will "not fear what flesh can do," David demonstrates a profound theological insight: human power is inherently limited and ultimately subservient to divine sovereignty. This truth is echoed in the New Testament's call to fear God alone, who has power over both body and soul, rather than fearing those who can only harm the body Matthew 10:28. This spiritual defiance forms the bedrock of true courage, peace, and spiritual liberty in the face of any adversity.
Exposition and Analysis
Key Word Analysis
Derived from a primitive root meaning "to be clear (originally of sound, but usually of color); to shine," this verb extends to "make a show, to boast," and thus "to be (clamorously) foolish" or "to rave." Causatively, it means "to celebrate." In the context of divine praise, hâlal signifies an active, enthusiastic, and often public declaration of God's inherent worth, His mighty acts, and His glorious attributes. For David, praising God's word is not a passive acknowledgment but a defiant, celebrative affirmation of its truthfulness, reliability, and power, even amidst the overwhelming distress of his capture. It is an act of spiritual warfare, declaring God's faithfulness despite the overwhelming evidence of his perilous circumstances.
This word signifies a deep, secure reliance, implying "to hide for refuge," "to be confident or sure," or "to lean upon." It conveys a profound sense of confident surrender, akin to falling backward into a strong, utterly dependable embrace. David's trust (H982) is not a fleeting emotion or a mere intellectual assent, but a settled conviction—a deliberate, active choice to rest his entire being, his present predicament, and his uncertain future upon the unshakeable character and unfailing promises of God. It stands as the direct antithesis to anxiety, self-reliance, and the fear of man.
This term, derived from its freshness, refers to humanity in its inherent weakness, mortality, and frailty. It encompasses the physical body, the person, and by extension, all of humanity in its limited, temporal, and vulnerable state, often contrasted with the eternal, mighty, and spiritual nature of God. In Psalms 56:4, "flesh" (H1320) specifically denotes mortal human beings and their limited capacity for harm. David's declaration emphasizes that human threats, malicious schemes, or physical violence are ultimately constrained by divine sovereignty; they cannot ultimately touch the soul, thwart God's eternal purposes, or separate those who trust in Him from His ultimate care.
Verse Breakdown
"In God I will praise his word"
This opening clause establishes the ultimate source and object of David's response to adversity: it is "in God"—within His sphere of influence, empowered by His Spirit, and as the ultimate focus of his faith—that David finds the capacity to praise. His praise is specifically directed toward God's "word" (Hebrew: dâbâr), which encompasses God's revealed truth, His covenant promises, His divine commands, and His authoritative utterances. This is an active, volitional choice to affirm the reliability and efficacy of God's truth, even when his immediate circumstances seem to contradict it. It is an act of worship and spiritual defiance, declaring God's faithfulness and sovereignty over the apparent reality of his danger and vulnerability.
"in God I have put my trust"
This phrase powerfully reiterates and deepens the preceding statement, emphasizing the singular source and unwavering object of David's confidence. The deliberate repetition of "in God" underscores that his reliance is not placed upon his own strength, human alliances, or cunning strategies, but solely and completely upon the divine. This trust is presented as a settled, past decision with ongoing, profound implications, providing the unshakeable bedrock for his subsequent declaration of fearlessness. It is a profound declaration of absolute dependence on the One who is utterly dependable, omnipotent, and faithful.
"I will not fear what flesh can do unto me"
This culminating declaration is a powerful statement of defiance, spiritual liberty, and profound peace. Having firmly anchored his praise and trust in God, David arrives at the logical and triumphant conclusion: if God is his ultimate trust and refuge, then mortal "flesh"—human enemies, their malicious schemes, their physical power, or their capacity for harm—holds no ultimate terror or sway over him. This is not a naive denial of danger but a radical reorientation of fear. The fear of man, which often ensnares, paralyzes, and compromises, is utterly overcome by the greater, more profound reverence and confident trust in God's omnipotence, His protective care, and His ultimate control over all things.
Literary Devices
Psalms 56:4 masterfully employs several potent literary devices to convey its profound message of unwavering faith and divine confidence. Repetition is prominently featured with the phrase "In God," which appears twice at the beginning of the verse. This anaphora powerfully emphasizes that God alone is the singular and ultimate source of David's strength, his capacity for praise, and the object of his unshakeable trust, reinforcing the theological truth that all genuine security and spiritual power originate solely from Him. Contrast is central to the verse's profound impact, dramatically setting the limited, transient, and vulnerable power of "flesh" (humanity) against the infinite, eternal, and sovereign power of God. This stark juxtaposition highlights the utter futility of fearing mortal man when one's trust is firmly placed in the immortal, omnipotent God. The phrase "I will not fear" functions as a powerful declaration or affirmation, a resolute and volitional statement of David's will and conviction, rather than a mere statement of fact or emotion. This active choice to reject fear, deeply grounded in his settled trust, serves as an inspiring model for the reader. Finally, the verse exhibits a clear form of parallelism, specifically synthetic parallelism, where the first two clauses ("In God I will praise his word, in God I have put my trust") build upon and reinforce each other, establishing the foundational acts of faith, before the third clause ("I will not fear what flesh can do unto me") presents the triumphant and liberating consequence that flows directly from that established faith.
Theological and Thematic Connections
Psalms 56:4 resonates deeply with the overarching biblical theme of God's absolute sovereignty and the profound security afforded to the believer who trusts in Him. David's courageous declaration of trust in God, even when surrounded by mortal enemies intent on his destruction, mirrors the consistent biblical teaching that God is the ultimate refuge, an unassailable fortress, and a very present help in times of trouble. This verse powerfully affirms that true courage is not the absence of fear, but rather the profound presence of a faith that transcends and ultimately conquers the fear of human opposition. It underscores the vital theological truth that God's word is not merely a collection of ancient precepts but a living, active, reliable, and powerful revelation of His unchanging character and unfailing promises, upon which believers can confidently stake their very lives and eternal destiny. The conquest of the fear of man, as so boldly expressed here, is a hallmark of a life lived in radical, uncompromising dependence on God, acknowledging that while humans can inflict physical harm and temporary suffering, they cannot ultimately thwart God's eternal purposes or separate His beloved children from His unwavering love and protective care.
Reflection and Application
Psalms 56:4 offers timeless encouragement and a powerful, divinely inspired blueprint for navigating the anxieties and threats of contemporary life. In a world frequently characterized by pervasive fear—fear of economic instability, social rejection, physical harm, political turmoil, or even the unknown future—David's resolute declaration serves as a potent and liberating reminder that our ultimate security, peace, and freedom rest not in human systems, our own limited strength, or fleeting circumstances, but solely in the unchanging character and unfailing promises of God. To "praise His word" in the face of adversity means actively recalling, meditating on, internalizing, and affirming the immutable truths of Scripture, allowing them to profoundly reshape our perspective and calm our deepest fears. It is an active, volitional choice to place our trust in God, not as a passive hope, but as a deliberate act of leaning into His omnipotence, His faithfulness, and His sovereign control over all things. When we truly believe, deep within our being, that God is unequivocally for us, the perceived power of "flesh"—whether it manifests as critics, adversaries, daunting circumstances, or even our own internal anxieties—diminishes significantly, freeing us to live with profound courage, unwavering integrity, and spiritual peace, knowing with absolute certainty that no human force or earthly threat can ultimately undermine God's perfect plan for our lives or His eternal purposes for His children.
Questions for Reflection
FAQ
What does it mean for David to "praise his word" in the midst of danger, and how is this different from simply believing God's word?
For David to "praise his word" in the midst of extreme danger means far more than merely acknowledging God's commands or intellectually assenting to His existence. It signifies an active, defiant, and celebrative affirmation of the truth, reliability, and inherent power of God's promises, His character, and His revealed will. In a moment of acute vulnerability, when human threats were overwhelming, David chose to actively laud and extol God's character as revealed in His word. This act of praise was a spiritual weapon, a deliberate declaration that God's truth was more real, more potent, and more trustworthy than his immediate, terrifying circumstances. It implies a deep meditation on God's faithfulness, a conscious recalling of His past acts of deliverance, and an unwavering clinging to His covenant promises, thereby strengthening his faith and profoundly diminishing the paralyzing fear of man. It is an act of worship that intentionally reorients his perspective from the pressing problem to the all-sufficient, sovereign God, a theme beautifully articulated throughout the Psalms regarding the power and comfort of God's law.
Christ-Centered Fulfillment
Psalms 56:4 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. David's declaration of absolute trust and freedom from the fear of "flesh" perfectly foreshadows Christ's own unwavering reliance on the Father and His triumphant victory over all human and spiritual opposition. Jesus, as the incarnate Word of God, perfectly embodied and fulfilled the command to "praise His word" through His life of perfect obedience, His steadfast commitment to the Father's will, and His ultimate submission even unto death on the cross Philippians 2:8. He faced the ultimate "flesh"—the combined hatred of religious and political powers, the betrayal of His closest disciples, and the excruciating reality of physical torture and crucifixion—yet He did "not fear what flesh can do" because His trust in the Father was absolute and unshakeable Luke 23:46. Through His victorious death and glorious resurrection, Christ decisively disarmed the power of death and the devil, thereby freeing those who were held in slavery by their lifelong fear of death Hebrews 2:14-15. For believers, our ability to declare, with David, "I will not fear what flesh can do unto me," is not rooted in our own strength or fleeting courage, but fundamentally in our spiritual union with Christ. Because He has conquered all things, we, who are "more than conquerors through Him who loved us" Romans 8:37, can stand firm in the face of any human power or earthly threat, knowing with divine certainty that nothing—absolutely nothing—can separate us from the boundless love of God that is in Christ Jesus our Lord Romans 8:38-39. Our confidence is not in the strength of our own faith, but in the perfect faithfulness of the One who has already overcome the world John 16:33.