TRV
Translation
American Standard Version
All the day long they wrest my words: All their thoughts are against me for evil.
World English Bible Messianic
All day long they twist my words. All their thoughts are against me for evil.
Geneva Bible (1599)
Mine owne wordes grieue me dayly: all their thoughtes are against me to doe me hurt.
Young's Literal Translation
All the day they wrest my words, Concerning me all their thoughts are for evil,
In the KJVVerse 14,761 of 31,102
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Commentary on Psalms 56 verses 1–7
1 ¶ To the chief Musician upon Jonathelemrechokim, Michtam of David, when the Philistines took him in Gath. Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me.
2 Mine enemies would daily swallow me up: for they be many that fight against me, O thou most High.
3 What time I am afraid, I will trust in thee.
4 In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.
5 Every day they wrest my words: all their thoughts are against me for evil.
6 They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul.
7 Shall they escape by iniquity? in thine anger cast down the people, O God.
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?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 56
"All day long my words they abhorred" [Psalm 56:5]. Thus they are, you know. Speak truth, preach truth, proclaim Christ to the heathen, proclaim the Church to heretics, proclaim to all men salvation: they contradict, they abhor my words. But when my words they abhor, whom think ye they abhor, save Him in whom I shall praise my discourses? "All day long my words they abhorred." Let this at least suffice, let them abhor words, no farther let them proceed, censure, reject! Be it far from them! Why should I say this? When words they reject, when words they hate, those words which from the fount of truth flow forth, what would they do to him through whom the very words are spoken? What but that which follows, "Against me all the counsels of them are for evil?" If the bread itself they hate, how spare they the basket wherein it is ministered? "Against me all the counsels of them are for evil." If so even against the Lord Himself, let not the Body disdain that which has gone before in the Head, to the end that the Body may cleave to the Head. Despised has been your Lord, and will you have yourself be honoured by those men that have been put afar off from holy men? Do not for yourself wish to claim that which in Him has not gone before. "The disciple is not greater than his Master; the servant is not greater than his Lord. If the Master of the family they have called Beelzebub, how much more them of His household?" [Matthew 10:24-25] Against me all the counsels of them are for evil.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalm 56:5 powerfully articulates the relentless and insidious opposition David faced, capturing his profound anguish under the weight of injustice. This verse vividly portrays his enemies' continuous efforts to maliciously distort his words and intentions, revealing their deep-seated, premeditated evil aimed at his destruction. It underscores the intense psychological torment of being slandered and misrepresented, highlighting a battle not merely for physical survival but for reputation and truth in the face of calculated wickedness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 56:5 employs several potent literary devices to convey David's plight. The phrase "Every day" is a powerful use of Hyperbole and Emphasis, underscoring the relentless and unceasing nature of the persecution, suggesting a constant, oppressive burden rather than isolated incidents. The act of "wresting" words is a vivid Metaphor for the distortion of truth, painting a picture of words being physically twisted out of shape, mirroring the moral perversion of the enemies' intentions. The parallelism between "wrest my words" and "all their thoughts are against me for evil" creates a strong Juxtaposition between outward action (twisting words) and inward motivation (evil thoughts), highlighting the deliberate and malicious intent behind the slander. This structure also serves as a form of Exposition, revealing the depth of the enemies' depravity and the psalmist's profound understanding of their true nature.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 56:5 resonates deeply with the biblical theme of the righteous suffering at the hands of the wicked, often through verbal abuse and false accusations. It underscores the reality that spiritual conflict frequently manifests in attempts to discredit and destroy through slander and misrepresentation. The verse highlights God's awareness of such injustices, even when human systems fail to provide redress. It calls believers to trust in God's ultimate vindication and justice, knowing that He sees the true intentions of the heart and will ultimately judge righteously. David's experience serves as a powerful reminder that integrity and truth are vital, even when surrounded by deceit, and that our ultimate defense rests with the Lord who knows all things.
REFLECTION AND APPLICATION
In a world saturated with information and prone to rapid judgment, Psalm 56:5 offers a timeless mirror for contemporary believers. We often find ourselves in situations where our words are taken out of context, our motives questioned, and our character attacked, whether in personal relationships, professional settings, or the broader public square. This verse reminds us that such experiences are not new; they are part of the human condition and, particularly, the experience of those who seek to live righteously in a fallen world. It calls us to cultivate resilience, to guard our hearts against bitterness, and to remember that our ultimate vindication comes from God, who sees and knows the truth. Rather than retaliating in kind, we are invited to emulate David's trust, placing our confidence in God's faithfulness and justice. Maintaining integrity in our speech and actions becomes paramount, not as a means to earn human approval, but as an expression of our devotion to the God of truth.
Questions for Reflection
FAQ
What does it mean for enemies to "wrest my words"?
Answer: To "wrest" words means to deliberately twist, distort, or pervert them from their original meaning or intent. It's not a misunderstanding, but a calculated act of misrepresentation, often for malicious purposes like slandering someone's character, undermining their reputation, or creating false accusations. In David's case, his enemies were actively manipulating what he said or did to make it appear evil or traitorous, even when it was not. This is a form of verbal assault aimed at destroying credibility and trust, a calculated attempt to turn truth into falsehood for personal gain or to inflict harm.
How does this verse relate to the broader theme of persecution in the Bible?
Answer: This verse is a prime example of the theme of persecution, particularly the psychological and reputational aspects of it. Throughout the Bible, righteous individuals, prophets, and ultimately Jesus Himself, faced intense opposition that often involved false witness and the twisting of their words. It shows that persecution isn't always physical; it can be deeply insidious, targeting one's character and public standing. This theme is echoed in passages like Matthew 5:11 where Jesus speaks of being reviled and falsely accused, and in the experiences of the apostles who were constantly slandered for their message (e.g., Acts 17:6). It highlights that such verbal attacks are a common tactic of those opposed to God's truth and His people.
CHRIST-CENTERED FULFILLMENT
Psalm 56:5 finds its ultimate and most profound fulfillment in the person of Jesus Christ. Throughout His earthly ministry, Jesus consistently faced the very type of malicious opposition described by David. His words were routinely "wrested" by the religious leaders and His enemies, who sought to trap Him in His speech and twist His teachings into accusations of blasphemy or sedition. For instance, they distorted His statement about destroying and rebuilding the temple (compare John 2:19 with the false testimony in Matthew 26:61), and they twisted His claims of divine authority into charges worthy of death (as seen in Mark 14:56-59). Their "thoughts were against Him for evil," culminating in the premeditated plot to crucify Him, an act driven by deep-seated malice rather than genuine justice (e.g., John 11:47-53). Unlike David, who cried out for deliverance, Jesus, the sinless Lamb of God (as proclaimed in John 1:29), silently endured this slander and injustice, offering Himself as the perfect sacrifice. His suffering, including the twisting of His words and the evil thoughts of His persecutors, was not for His own sin, but for ours, fulfilling the prophecy of the suffering servant who was "oppressed and afflicted, yet he opened not his mouth" (Isaiah 53:7). Ultimately, while David sought vindication, Christ's vindication came through His resurrection and exaltation, demonstrating God's triumph over all evil and injustice (Philippians 2:9-11).