
Text -- Psalms 55:19-23 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
My prayers.

Who is eternal, and therefore unchangeable, and almighty.

They meet with no crosses nor disappointments.

Wesley: Psa 55:19 - -- Their success makes them go on securely, without any regard to God, or dread of his judgments.
Their success makes them go on securely, without any regard to God, or dread of his judgments.

Wesley: Psa 55:22 - -- All thy crosses, and cares, and fears, lay them upon the Almighty, by faith and prayer. He directs this speech to his own soul, and to all good men in...
All thy crosses, and cares, and fears, lay them upon the Almighty, by faith and prayer. He directs this speech to his own soul, and to all good men in like circumstances.

Wesley: Psa 55:22 - -- As he doth wicked men. Tho' he may for a season suffer them to be shaken, yet not to be overwhelmed.
As he doth wicked men. Tho' he may for a season suffer them to be shaken, yet not to be overwhelmed.

But shall be cut off by an untimely and violent death.

And in this confidence I will quietly wait for deliverance.
God hears the wicked in wrath.

JFB: Psa 55:20-21 - -- The treachery is aggravated by hypocrisy. The changes of number, Psa 55:15, Psa 55:23, and here, enliven the picture, and imply that the chief traitor...

Literally, "gift," what is assigned you.


JFB: Psa 55:23 - -- (compare Psa 5:6; Psa 51:14), deceit and murderous dispositions often united. The threat is directed specially (not as a general truth) against the wi...
Clarke: Psa 55:19 - -- Because they have no changes - At first Absalom, Ahithophel, and their party, carried all before them. There seemed to be a very general defection o...
Because they have no changes - At first Absalom, Ahithophel, and their party, carried all before them. There seemed to be a very general defection of the people; and as in their first attempts they suffered no reverses, therefore they feared not God. Most of those who have few or no afflictions and trials in life, have but little religion. They become sufficient to themselves, and call not upon God.

Clarke: Psa 55:20 - -- He hath put forth his hands - A farther description of Ahithophel. He betrayed his friends, and he broke his covenant with his king. He had agreed t...
He hath put forth his hands - A farther description of Ahithophel. He betrayed his friends, and he broke his covenant with his king. He had agreed to serve David for his own emolument, and a stipulation was made accordingly; but while receiving the king’ s pay, he was endeavoring to subvert the kingdom, and destroy the life of his sovereign.

Clarke: Psa 55:21 - -- Were smoother than butter - He was a complete courtier, and a deep, designing hypocrite besides. His words were as soft as butter, and as smooth as ...
Were smoother than butter - He was a complete courtier, and a deep, designing hypocrite besides. His words were as soft as butter, and as smooth as oil, while he meditated war; and the fair words which were intended to deceive, were intended also to destroy: they were drawn swords. This is a literal description of the words and conduct of Absalom, as we learn from the inspired historian, 2Sa 15:2, etc. He was accustomed to wait at the gate; question the persons who came for justice and judgment; throw out broad hints that the king was negligent of the affairs of his kingdom, and had not provided an effective magistracy to administer justice among the people, and added that if he were appointed judge in the land, justice should be done to all. He bowed also to the people, and kissed them; and thus he stole the hearts of the men of Israel. See the passages referred to above.

Clarke: Psa 55:22 - -- Cast thy burden upon the Lord - Whatever cares, afflictions, trials, etc., they may be with which thou art oppressed, lay them upon him
Cast thy burden upon the Lord - Whatever cares, afflictions, trials, etc., they may be with which thou art oppressed, lay them upon him

Clarke: Psa 55:22 - -- And he shall sustain thee - He shall bear both thee and thy burden. What a glorious promise to a tempted and afflicted soul! God will carry both the...
And he shall sustain thee - He shall bear both thee and thy burden. What a glorious promise to a tempted and afflicted soul! God will carry both thee and thy load. Then cast thyself and it upon him

Clarke: Psa 55:22 - -- He shall never suffer the righteous to be moved - While a man is righteous, trusts in and depends upon God, he will never suffer him to be shaken. W...
He shall never suffer the righteous to be moved - While a man is righteous, trusts in and depends upon God, he will never suffer him to be shaken. While he trusts in God, and works righteousness, he is as safe as if he were in heaven.

Clarke: Psa 55:23 - -- But thou, O God, shalt bring them down into the pit of destruction - The Chaldee is emphatic: "And thou, O Lord, by thy Word ( במימרך bemeymer...
But thou, O God, shalt bring them down into the pit of destruction - The Chaldee is emphatic: "And thou, O Lord, by thy Word (

Clarke: Psa 55:23 - -- Bloody and deceitful men shall not live out half their days - So we find, if there be an appointed time to man upon earth, beyond which he cannot pa...
Bloody and deceitful men shall not live out half their days - So we find, if there be an appointed time to man upon earth, beyond which he cannot pass; yet he may so live as to provoke the justice of God to cut him off before he arrives at that period; yea, before he has reached half way to that limit. According to the decree of God, he might have lived the other half; but he has not done it

Clarke: Psa 55:23 - -- But I will trust in thee - Therefore I shall not be moved, and shall live out all the days of my appointed time
The fathers in general apply the pri...
But I will trust in thee - Therefore I shall not be moved, and shall live out all the days of my appointed time
The fathers in general apply the principal passages of this Psalm to our Lord’ s sufferings, the treason of Judas, and the wickedness of the Jews; but these things do not appear to me fairly deducible from the text. It seems to refer plainly enough to the rebellion of Absalom. "The consternation and distress expressed in Psa 55:4-8, describe the king’ s state of mind when he fled from Jerusalem, and marched up the mount of Olives, weeping. The iniquity cast upon the psalmist answers to the complaints artfully laid against the king by his son of a negligent administration of justice: and to the reproach of cruelty cast upon him by Shimei, 2Sa 15:2, 2Sa 15:4; 2Sa 16:7, 2Sa 16:8. The equal, the guide, and the familiar friend, we find in Ahithophel, the confidential counsellor, first of David, afterwards of his son Absalom. The buttery mouth and oily words describe the insidious character of Absalom, as it is delineated, 2Sa 15:5-9. Still the believer, accustomed to the double edge of the prophetic style, in reading this Psalm, notwithstanding its agreement with the occurrences of David’ s life, will be led to think of David’ s great descendant, who endured a bitter agony, and was the victim of a baser treachery, in the same spot where David is supposed to have uttered these complaints."- Bishop Horsley
Calvin: Psa 55:19 - -- 19.God shall hear, and afflict them As the verb ענה , anah, which I have rendered afflict, signifies, occasionally, to testify, some unders...
19.God shall hear, and afflict them As the verb

Calvin: Psa 55:20 - -- 20.He hath sent his hands against those that were at peace with him He afterwards speaks in verse 23d in the plural number, but here it is probable t...
20.He hath sent his hands against those that were at peace with him He afterwards speaks in verse 23d in the plural number, but here it is probable that he begins by addressing the leader and head of the wicked conspiracy. He accuses him of waging war in the midst of peace, and being thus guilty of a breach of faith. He had neither suffered provocation, nor had he announced in an open manner his intention to give battle, but had commenced the attack unexpectedly and with treachery. The same charge is insisted upon still further, when it is added, that butter and oil were in his lips, while war was in his heart, and his words themselves were darts. To appearance they were soft and agreeable, but they covered a hidden virulence and cruelty which wounded like a sword or like darts, 320 according to the common proverb, that deceivers carry on their lips poison besmeared with honey. It is well known how many fair promises and flatteries Saul addressed to David with a view to entrap him, and we may conjecture that the same arts were practiced by his courtiers. It is one special trial of the Lord’s people, that they are exposed to such attempts on the part of crafty men to seduce them into destruction. Here the Holy Spirit puts a mark of reprobation upon all subtilty of this kind, and particularly upon treacherous flatteries, exhorting us to cultivate simplicity of intention.

Calvin: Psa 55:22 - -- 22.Cast thy giving upon Jehovah The Hebrew verb יהב , yahab, signifies to give, so that יהבע , yehobcha, according to the ordinary rul...
22.Cast thy giving upon Jehovah The Hebrew verb

Calvin: Psa 55:23 - -- 23.Thou, O God! shalt cast them into the pit of corruption He returns to speak of his enemies, designing to show the very different end which awaits ...
23.Thou, O God! shalt cast them into the pit of corruption He returns to speak of his enemies, designing to show the very different end which awaits them, from that which may be expected by the righteous. The only reflection which comforts the latter, when cast down at the feet of their oppressors, is, that they can confidently look for a peaceful issue to the dangers which encompass them; while, on the other hand, they can discern by faith the certain destruction which impends the wicked. The Hebrew word
TSK: Psa 55:19 - -- hear : Psa 65:5, Psa 143:12; 1Th 2:15, 1Th 2:16; Rev 6:10, Rev 6:11
even : Psa 90:1, Psa 90:2; Deu 33:27; Mic 5:2; Col 1:17
Because : etc. or, With wh...

TSK: Psa 55:20 - -- put : 1Sa 22:17, 1Sa 24:10; 2Sa 18:12; Act 12:1
at peace : Psa 7:4, Psa 109:5, Psa 120:6, Psa 120:7
broken : Heb. profaned, Psa 89:28, Psa 89:34, Psa ...

TSK: Psa 55:21 - -- The words : Psa 28:3, Psa 57:4, Psa 62:4, Psa 64:3; Pro 5:3, Pro 5:4, Pro 12:18, Pro 26:24-26, Pro 26:28; Mat 26:25; Luk 20:20, Luk 20:21
war : Joh 13...

TSK: Psa 55:22 - -- Cast : Psa 27:14, Psa 37:5 *marg. Psa 42:10, Psa 42:11, Psa 62:8, Psa 63:8; Isa 50:10; Mat 6:25, Mat 6:31-34, Mat 11:28; Luk 12:22; Phi 4:6, Phi 4:7; ...

TSK: Psa 55:23 - -- O God : Psa 7:15, Psa 7:16, Psa 58:9, Psa 59:12, Psa 59:13
pit : Pro 15:11, Pro 27:20; Isa 38:17
bloody and deceitful men shall not live out half thei...
O God : Psa 7:15, Psa 7:16, Psa 58:9, Psa 59:12, Psa 59:13
pit : Pro 15:11, Pro 27:20; Isa 38:17
bloody and deceitful men shall not live out half their days : Heb. men of bloods and deceit shall not halve their days. Psa 5:6; 2Sa 3:27, 2Sa 20:9, 2Sa 20:10; 1Ki 2:5, 1Ki 2:6; 2Sa 3:27, 2Sa 20:9, 2Sa 20:10; 1Ki 2:5, 1Ki 2:6; Job 15:32; Pro 10:27; Ecc 7:17; Mat 27:4, Mat 27:5

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Psa 55:19 - -- God shall hear and afflict them - That is, God will hear my prayer, and will afflict them, or bring upon them deserved judgments. As this looks...
God shall hear and afflict them - That is, God will hear my prayer, and will afflict them, or bring upon them deserved judgments. As this looks to the future, it would seem to show that when in the previous verse he uses the past tense, and says that God "had"redeemed him, the language there, as suggested above, is that of strong confidence, implying that he had such certain assurance that the thing would be, that he speaks of it as if it were already done. Here he expresses the same confidence in another form - his firm belief that God "would"hear his prayer, and would bring upon his enemies deserved punishment.
Even he that abideth of old - The eternal God; he who is from everlasting. Literally, "He inhabits antiquity;"that is, he sits enthroned in the most distant past; he is eternal and unchanging. The same God who has heard prayer, will hear it now; he who has always shown himself a just God and an avenger, will show himself the same now. The fact that God is from everlasting, and is unchanging, is the only foundation for our security at any time, and the only ground of success in our plans. To a Being who is always the same we may confidently appeal, for we know what he will do. But who could have confidence in a changeable God? Who would know what to expect? Who can make any "calculation"on mere chance?
Because they have no changes ... - Margin, "With whom there be no changes, yet they fear not God."Literally, "To whom there are no changes, and they fear not God."Prof. Alexander supposes this to mean that God will "hear"the reproaches and blasphemies of those who have no changes, and who, therefore, have no fear of God. The meaning of the original is not exactly expressed in our common version. According to that version, the idea would seem to be that the fact that they meet with no changes or reverses in life, or that they are favored with uniform prosperity, is a "reason"why they do not fear or worship God. This may be true in fact (compare the notes at Job 21:9-14), but it is not the idea here. The meaning is, that the God who is unchanging - who is always true and just - will "afflict,"that is, will bring punishisment on those who heretofore have had no changes; who have experienced no adversities; who are confident of success because they have always been prosperous, and who have no fear of God. Their continual success and prosperity "may"be a reason - as it often is - why they do "not"feel their need of religion, and do "not"seek and serve God; but the precise truth taught here is, that the fact of continued prosperity is no argument for impunity and safety in a course of wrong doing. God is unchangeable in fact, as they seem to be; and an unchangeable God will not suffer the wicked always to prosper. To constitute safety there must be a better ground of assurance than the mere fact that we have been uniformly prospered, and have experienced no reverses hitherto.
They fear not God - They do not regard him. They do not dread his interposition as a just God. How many such there are upon the earth, who argue secretly that because they have always been favored with success, therefore they are safe; who, in the midst of abundant prosperity - of unchanging "good fortune,"as they would term it - worship no God, feel no need of religion, and are regardless of the changes of life which may soon occur, and even of that one great change which death must soon produce!

Barnes: Psa 55:20 - -- He hath put forth his hands against such as be at peace with him - Against those who were his friends, or who had given him no occasion for war...
He hath put forth his hands against such as be at peace with him - Against those who were his friends, or who had given him no occasion for war. The Septuagint and Vulgate render this, "He hath put forth his hands in recompensing;"that is, in taking vengeance. The Hebrew would bear this construction, but the more correct rendering is that in our common version. The "connection"here would seem to indicate that this is to be referred to God, as God is mentioned in the previous verse. But evidently the design is to refer to the enemies, or the principal enemy of the psalmist - the man whom he had particularly in his eye in the composition of the psalm; and the language is that of one who was "full"of the subject - who was thinking of one thing - and who did not deem it necessary to specify by name the man who had injured him, and whose conduct had so deeply pained him. He, therefore, begins the verse, "He hath put forth his hands,"etc.; showing that his mind was fixed on the base conduct of his enemy. The language is such as leads us to suppose that the psalmist had Ahithophel in view, as being eminently the man that had in this cruel and unexpected manner put forth his hands against one who was his friend, and who had always treated him with confidence.
He hath broken his covenant - He, Ahithophel. The margin, as the Hebrew, is, "He hath profaned."The idea is, that he had defiled, or polluted it; or he had treated it as a vile thing - a thing to be regarded with contempt and aversion, as a polluted object is. The "covenant"here referred to, according to the views expressed above, may be supposed to refer to the compact or agreement of Ahithophel with David as an officer of his realm - as an adviser and counselor - that he would be faithful to the interests of the king and to his cause. All this he had disregarded, and had treated as if it were a worthless thing, by identifying himself with Absalom in his rebellion. See 2Sa 15:12, 2Sa 15:31.

Barnes: Psa 55:21 - -- The words of his mouth were smoother than butter - Prof. Alexander renders this, "Smooth are the butterings of his mouth."This is in accordance...
The words of his mouth were smoother than butter - Prof. Alexander renders this, "Smooth are the butterings of his mouth."This is in accordance with the Hebrew, but the general meaning is well expressed in our common version. The idea is, that he was a hypocrite; that his professions of friendship were false; that he only used pleasant words - words expressive of friendship and love - to deceive and betray. We have a similar expression when we speak of "honeyed words,"or "honeyed accents."This would apply to Ahithophel, and it will apply to thousands of similar cases in the world.
But war was in his heart - He was base, treacherous, false. He was really my enemy, and was ready, when any suitable occasion occurred, to show himself to be such.
His words were softer than oil - Smooth, pleasant, gentle. He was full of professions of love and kindness.
Yet were they drawn swords - As swords drawn from the scabbard, and ready to be used. Compare Psa 28:3; Psa 57:4.

Barnes: Psa 55:22 - -- Cast thy burden upon the Lord - This may be regarded as an address of the psalmist to himself, or to his own soul - an exhortation to himself t...
Cast thy burden upon the Lord - This may be regarded as an address of the psalmist to himself, or to his own soul - an exhortation to himself to roll all his care upon the Lord, and to be calm. It is expressed, however, in so general language, that it may be applicable to all persons in similar circumstances. Compare Mat 11:28-29; Phi 4:6-7; 1Pe 5:7. The Margin here is, "gift."The "literal"rendering would be, "Cast upon Jehovah what he hath given (or laid upon) thee; that is, thy lot."(Gesenius, Lexicon) The phrase, "he gives thee,"here means what he appoints for thee; what he allots to thee as thy portion; what, in the great distribution of things in his world, he has assigned to "thee"to be done or to be borne; cast it all on him. Receive the allotment as coming from him; as what "he"has, in his infinite wisdom, assigned to thee as thy portion in this life; as what "he"has judged it to be best that then shouldest do or bear; as "thy"part of toil, or trouble, or sacrifice, in carrying out his great arrangements in the world. All that is to be "borne"or to be "done"in this world he has "divided up"among people, giving or assigning to each one what He thought best suited to his ability, his circumstances, his position in life - what "he"could do or bear best - and what, therefore, would most conduce to the great end in view. That portion thus assigned to "us,"we are directed to "cast upon the Lord;"that is, we are to look to him to enable us to do or to bear it. As it is "his"appointment, we should receive it, and submit to it, without complaining; as it is "his"appointment, we may feel assured that no more has been laid upon us than is commensurate with our ability, our condition, our usefulness, our salvation. We have not to rearrange what has been thus appointed, or to adjust it anew, but to do all, and endure all that he has ordained, leaning on his arm.
And he shall sustain thee - He will make you sufficient for it. The word literally means "to measure;"then to hold or contain, as a vessel or measure; and then, to hold up or sustain "by"a sufficiency of strength or nourishment, as life is sustained. Gen 45:11; Gen 47:12; Gen 50:21; 1Ki 4:7; 1Ki 17:4. Here it means that God would give such a "measure"of strength and grace as would be adapted to the duty or the trial; or such as would be sufficient to bear us up under it. Compare the notes at 2Co 12:9.
He shall never suffer the righteous to be moved - literally, "He will not give moving forever to the righteous."That is, he will not so appoint, arrange, or permit things to occur, that the righteous shall be "ultimately"and "permanently"removed from their steadfastness and their hope; he will not suffer them to fall away and perish. In all their trials and temptations he will sustain them, and will ultimately bring them off in triumph. The meaning here cannot be that the righteous shall never be "moved"in the sense that their circumstances will not be changed; or that none of their plans will fail; or that they will never be disappointed; or that their minds will never in any sense be discomposed; but that whatever trials may come upon them, they will be "ultimately"safe. Compare Psa 37:24.

Barnes: Psa 55:23 - -- But thou, O God, shalt bring them down into the pit of destruction - The word "them,"here evidently refers to the enemies of the psalmist; the ...
But thou, O God, shalt bring them down into the pit of destruction - The word "them,"here evidently refers to the enemies of the psalmist; the wicked people who were arrayed against him, and who sought his life. The "pit of destruction"refers here to the grave, or to death, considered with reference to the fact that they would be "destroyed"or "cut off,"or would not die in the usual course of nature. The meaning is, that God would come forth in his displeasure, and cut them down for their crimes. The word "pit"usually denotes "a well,"or "cavern"Gen 14:10; Gen 37:20; Exo 21:34, but is often used to denote the grave (Job 17:16; Job 33:18, Job 33:24; Psa 9:15; Psa 28:1; Psa 30:3, Psa 30:9, et al.); and the idea here is that they would be cut off for their sins. The word "destruction"is added to denote that this would be by some direct act, or by punishment inflicted by the hand of God.
Bloody and deceitful men - Margin, as in Hebrew, "Men of bloods and deceit."The allusion is to people of violence; people who live by plunder and rapine; and especially to such people considered as false, unfaithful, and treacherous - as they commonly are. The special allusion here is to the enemies of David, and particularly to such as Ahithophel - men who not only sought his life, but who had proved themselves to be treacherous and false to him.
Shall not live out half their days - Margin, as in Hebrew, "shall not halve their days."So the Septuagint, and the Latin Vulgate. The statement is general, not universal. The meaning is, that they do not live half as long as they might do, and would do, if they were "not"bloody and deceitful. Beyond all question this is true. Such people are either cut off in strife and conflict, in personal affrays in duels, or in battle; or they are arrested for their crimes, and punished by an ignominious death. Thousands and tens of thousands thus die every year, who, "but"for their evil deeds, might have doubled the actual length of their lives; who might have passed onward to old age respected, beloved, happy, useful. There is to all, indeed, an outer limit of life. There is a bound which we cannot pass. That natural limit, however, is one that in numerous cases is much "beyond"what people actually reach, though one to which they "might"have come by a course of temperance, prudence, virtue, and piety.
God has fixed a limit beyond which we cannot pass; but, wherever that may be, as arranged in his providence, it is our duty not to cut off our lives "before"that natural limit is reached; or, in other words, it is our duty to live on the earth just as long as we can. Whatever makes us come short of this is self-murder, for there is no difference in principle between a man’ s cutting off his life by the pistol, by poison, or by the halter, and cutting it off by vice, by crime, by dissipation, by the neglect of health, or by those habits of indolence and self-indulgence which undermine the constitution, and bring the body down to the grave. Thousands die each year whose proper record on their graves would be "self-murderers."Thousands of young people are indulging in habits which, unless arrested, "must"have such a result, and who are destined to an early grave - who will not live out half their days - unless their mode of life is changed, and they become temperate, chaste, and virtuous. One of the ablest lawyers that I have ever known - an example of what often occurs - was cut down in middle life by the use of tobacco. How many thousands perish each year, in a similar manner, by indulgence in intoxicating drinks!
Poole: Psa 55:19 - -- God shall hear either,
1. My prayers against them, mentioned Psa 55:15 . Or,
2. Their reproaches, Psa 55:12 ; their deceitful and treacherous speec...
God shall hear either,
1. My prayers against them, mentioned Psa 55:15 . Or,
2. Their reproaches, Psa 55:12 ; their deceitful and treacherous speeches, Psa 55:21 . He said God would hear his voice , Psa 55:17 ; now he adds that God will hear his enemies’ voice also, of which he spake Psa 55:3 .
Afflict them or, testify against them , or give an answer to them ; not in words, but really, and by dreadful punishments, as this word signifies, Eze 14:4 ; which seems best to agree with the next foregoing word, God will hear and answer them. He that abideth of old , Heb. he that inhabiteth antiquity or eternity ; who is eternal, and therefore unchangeable and almighty; and consequently, as he ever was, so he still is and will be, ready to defend his people, and to destroy their enemies; and none can prevent nor hinder-him in either of those designs.
No changes either,
1. For the better; because they do not repent nor turn from their sins. But then the next clause must be rendered, as it is in the Hebrew, and not fear God . Or rather,
2. For the worse; for of such destructive changes this word, when applied to persons. is generally used in Scripture, as Job 10:17 Job 14:14 , &c., because they meet with no crosses nor disappointments, and hitherto all their counsels succeed well, and the people flow in to them unanimously; as it was in the beginning and progress of Absalom’ s rebellion.
They fear not God their prosperous success makes them go on securely and obstinately in their wicked courses, without any regard to God, or dread of his judgments; there being nothing which more hardens men’ s hearts, and makes them presumptuous and incorrigible, than uninterrupted prosperity. See Psa 30:6 Pro 1:32 Jer 22:21 .

Poole: Psa 55:20 - -- He i.e. they, the persons last mentioned. Before the singular number, Psa 55:13,14 , was suddenly changed into the plural, Psa 55:15 , that the punis...
He i.e. they, the persons last mentioned. Before the singular number, Psa 55:13,14 , was suddenly changed into the plural, Psa 55:15 , that the punishment might reach not him only, but his partners, in those treacherous and treasonable actions; and here is as sudden a change from the plural into the singular, and he returns to that person who was the chief contriver and promoter of this rebellion under Absalom, even to Ahithophel, of whom he spoke Psa 55:13 ; and though he doth not excuse the rest, as we have seen, yet he lays the chief blame upon him, and here he adds new aggravations of his treason.
Hath put forth his hands in way of force or violence, as this phrase is used, Gen 37:22 1Sa 26:9 Neh 13:21 Act 12:1 .
Against such as be at peace with him against me, who gave him no provocation nor disturbance, but lived in great peace, and security, and friendship with him.
Hath broken his covenant all those solemn obligations by which he was tied to me, both as his king and as his friend.

Poole: Psa 55:21 - -- He covered his treasonable and bloody design with fair and flattering speeches.
Drawn swords pernicious in their design and consequences.
He covered his treasonable and bloody design with fair and flattering speeches.
Drawn swords pernicious in their design and consequences.

Poole: Psa 55:22 - -- Thy burden or portion , Heb. gift ; whatsoever affliction God giveth or sendeth to thee; for even the sufferings of good men are called God’ s...
Thy burden or portion , Heb. gift ; whatsoever affliction God giveth or sendeth to thee; for even the sufferings of good men are called God’ s gifts in Scripture, Phi 1:29 Joh 18:11 . So it is a synecdochical expression. Or, whatsoever gift thou desirest from him. Although the following words of the verse seem to restrain it to afflictions. The sense is, All thy affairs, and crosses, and cares, and fears, lay them upon the shoulders of the Almighty by faith and prayer, with a confident expectation of a good issue. He directeth this speech to himself, or his own soul, as he oft doth in this book, and withal to all good men in like circumstances. To be moved , i.e. to be removed, to wit, from his sure and happy estate. Or, which agrees as well with the Hebrew,
he shall not suffer the righteous to be moved or fall for ever , as he doth wicked men; though he may for a season suffer them to be shaken, yet he will not suffer them to be utterly overwhelmed.

Poole: Psa 55:23 - -- Shalt bring them down my wicked enemies, of whom I have hitherto spoken.
Bloody and
deceitful men that colour their cruel intentions with speciou...
Shalt bring them down my wicked enemies, of whom I have hitherto spoken.
Bloody and
deceitful men that colour their cruel intentions with specious and deceitful pretences; which are most hateful to God and all men.
Shall not live out half their days not half of what others live, and they by the course of nature might live; but shall be cut off by God’ s just judgment, by an untimely and violent death.
But I will trust in thee and in this confidence I will quietly and patiently wait upon thee, for their downfall, and for my deliverance.
Gill: Psa 55:19 - -- God shall hear and afflict them,.... That is, either he shall hear the prayers of his servant, imprecating evils upon his enemies, Psa 55:9; and shall...
God shall hear and afflict them,.... That is, either he shall hear the prayers of his servant, imprecating evils upon his enemies, Psa 55:9; and shall bring them down upon them, in answer to his requests; or it may be, rendered, "God shall hear and answer them" c; he shall hear their blasphemies, and take notice of their wickedness, and answer them by terrible things in righteousness;
even he that abideth of old; or "is the inhabitant of eternity" d Isa 57:15; the eternal God, from everlasting to everlasting, who was before all creatures and before all time, and will ever remain the same, out of whose hands there is no escaping. The Targum is,
"and he inhabiteth the heavens from of old to everlasting.''
Selah; of this word; see Gill on Psa 3:2.
Because they have no changes; Kimchi renders it, who hath no changes; taking
"who are not of old, and who do not change their evil way;''
who have no changes in their hearts, nor in their lives, but continue in their natural and sinful estate, without any impression of the power and grace of God upon them. Or they have no changes in their worldly circumstances, from good to bad, as Aben Ezra explains it; things go well with them, and they are not in trouble as other men; they are at ease and quiet, and are settled on their lees; see Job 10:17. Or they have no regard to their last change by death; and are not afraid of that, as Jarchi interprets it; they put away this evil day far from them; think nothing about it, as if it would never be, and as if they had made an agreement with it that this change should never come upon them, Job 14:14;
therefore they fear not God; do not serve and worship him now, and are not afraid of his judgments here or hereafter; no change being made in their hearts, nor any alteration in their secular affairs for the worse; but having much goods laid up for many years, and sentence against their evil works not being speedily executed, their hearts are hardened, and they live secure in sin.

Gill: Psa 55:20 - -- He hath put forth his hands,.... The psalmist returns and describes, in this verse Psa 55:3, the cruelty, perfidy, and hypocrisy of his false friend; ...
He hath put forth his hands,.... The psalmist returns and describes, in this verse Psa 55:3, the cruelty, perfidy, and hypocrisy of his false friend; who had stretched forth his hands
against such as be at peace with him, or he pretended to be at peace with. So Ahithophel put forth his hands against David, by whom he had been admitted into his privy council, and there had taken sweet counsel together, by entering into a conspiracy and rebellion against him, and by forming a scheme to smite the king only, 2Sa 17:1; and Judas, though he did not lay hands on Christ himself, yet he gave his enemies a sign by which they might know him, and seize him, and hold him fast, as they did; and him Christ calls the man of his peace, Psa 41:9; they being at peace when he lifted up his heel against him;
he hath broken his covenant; of friendship that was made between them; he proved false and treacherous, broke through his engagements, and violated his faith.

Gill: Psa 55:21 - -- The words of his mouth were smoother than butter,.... Such were the words of Ahithophel, when in counsel with David; and such the words of Judas, whe...
The words of his mouth were smoother than butter,.... Such were the words of Ahithophel, when in counsel with David; and such the words of Judas, when he said to Christ, "hail, master", and kissed him, Mat 26:49;
but war was in his heart; even a civil war, rebellion against his prince; that was what Ahithophel meditated in his heart; and nothing less than to take away the life of Christ was designed by Judas. The words may be rendered, "they were divided" e; that is, his mouth and his heart: "his mouth was butter, and his heart war"; the one declared for peace, when the other intended war; see Jer 9:8;
his words were softer than oil; at one time full of soothing and flattery:
yet were they drawn swords: at another time sharp and cutting, breathing out threatening and slaughter, destruction and death.

Gill: Psa 55:22 - -- Cast thy burden upon the Lord,.... These are either the words of the Holy Ghost to David, according to Jarchi; or of David to his own soul in distress...
Cast thy burden upon the Lord,.... These are either the words of the Holy Ghost to David, according to Jarchi; or of David to his own soul in distress, and may be directed to any good man in like circumstances. The word rendered "burden" signifies a gift and so the words are translated by many, "cast thy gift upon the Lord" f; what he has given in a way of providence and of grace, acknowledge him to be the author of it; pray for a continuance of mercies, and for fresh supplies, and expect them; and also what he gives in a way of trial, the cross, with all afflictions and troubles: which sense seems most agreeable to the context; and these may be said to be "the gift" of God, as the cup of sorrow Christ drank of is said to be "given" him by his Father, Joh 18:11. These are given by the Lord to bring his people to a sense of sin, and acknowledgment of it; to humble them for it, and cause them to return from it; and to try their graces: and then do they cast them upon him, when they acknowledge them as coming from him; wait the removal of them in his time; desire a sanctified use of them, and expect deliverance from them by him. Or the sense is, whatever thou desirest should be given thee by the Lord, cast it on him; that is, leave it with him to do as he pleases, who works all things after the counsel of his own will. The Targum renders it,
"cast thy hope upon the Lord;''
as an anchor on a good bottom, to which hope is compared, Heb 6:19. This is done when persons make the Lord the object of their hope, and expect all from him they hope to enjoy here and hereafter. The Septuagint version is, "cast thy care upon the Lord"; of thy body, and all the temporal concerns of thy family, and everything relating thereunto; and of thy soul, and its everlasting welfare and salvation; see 1Pe 5:7. But Jarchi, Aben Ezra, and Kimchi, interpret the word by
"take up
The burden here meant is either the burden of afflictions, which is sometimes very heavy; see Job 6:23; no affliction is joyous, but grievous; but some are heavier in their own kind and nature than others, and become so through the multiplicity of them, as in the case of Job; or through the long continuance of them, and especially when attended with the hidings of God's face, or with the temptations of Satan: or else the burden of sin and corruption, which is an heavy burden, and a very disagreeable one; under which the saints groan, and by which they are hindered in running their Christian race, and which they are like to carry with them to their graves; their only relief under it is to look to Christ, who has borne it and took it away; which may be meant by casting it on the Lord:
and he shall sustain thee; in being, both natural and spiritual; and supply with all things necessary both to the temporal and spiritual life, and support under all trials and difficulties;
he shall never suffer the righteous to be moved; to be shaken and stagger so as to fall, especially totally and finally; for the words may be rendered, "he shall never suffer the righteous to be moved for ever" h; or so to be moved by their afflictions as to desert the cause in which they are engaged; nor shall they ever be moved by men or devils, or anything whatever, from their spiritual estate, in which they are by grace; nor from the love of God and covenant of grace; nor out of the hands of Christ; nor from their state of justification, adoption, and sanctification.

Gill: Psa 55:23 - -- But thou, O God, shall bring them down,.... Ahithophel and his accomplices in the conspiracy against David, Judas and the wicked Jews concerned in Chr...
But thou, O God, shall bring them down,.... Ahithophel and his accomplices in the conspiracy against David, Judas and the wicked Jews concerned in Christ's death; and did not believe in him;
into the pit of destruction, or "corruption" i; either the grave, where bodies being put corrupt and putrefy; or hell, where the wicked are punished with everlasting destruction; see Psa 55:15;
bloody and deceitful men shall not live out half their days; such as Ahithophel and Absalom, Judas, and the murderers of our Lord: or, "do not halve their days" k; do not come up to the half of the ordinary term of man's life, which is threescore years and ten. The Jews say l, that all the years of Doeg were but thirty four, and of Ahithophel thirty three; and probably Judas might be about the same age. Or the sense is, that, generally speaking, such sort of men die in the prime of their days, and do not live half the time that, according to the course of nature, they might live; and which they promise themselves they should, and their friends hoped and expected they would:
but I will trust in thee; the Lord, that he would hear and save him, support him under his burden, supply him with his grace, and every thing needful, and not suffer him to be moved; and that he should live to fill up the measure of his days, do the will and work of God, and then be received to glory.

expand allCommentary -- Verse Notes / Footnotes




Geneva Bible: Psa 55:19 God shall hear, and afflict them, even he that abideth of old. Selah. Because they ( o ) have no changes, therefore they fear not God.
( o ) But thei...

Geneva Bible: Psa 55:20 He ( p ) hath put forth his hands against such as be at peace with him: he hath broken his covenant.
( p ) I did not provoke him but was as at peace ...

Geneva Bible: Psa 55:22 Cast thy burden upon the LORD, and he shall sustain thee: he shall ( q ) never suffer the righteous to be moved.
( q ) Though for their bettering and...

Geneva Bible: Psa 55:23 But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out ( r ) half their days; but I will trus...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Psa 55:1-23
TSK Synopsis: Psa 55:1-23 - --1 David in his prayer complains of his fearful case.9 He prays against his enemies, of whose wickedness and treachery he complains.16 He comforts hims...
MHCC -> Psa 55:16-23
MHCC: Psa 55:16-23 - --In every trial let us call upon the Lord, and he will save us. He shall hear us, and not blame us for coming too often; the oftener the more welcome. ...
Matthew Henry -> Psa 55:16-23
Matthew Henry: Psa 55:16-23 - -- In these verses, I. David perseveres in his resolution to call upon God, being well assured that he should not seek him in vain (Psa 55:16): " As fo...
Keil-Delitzsch -> Psa 55:17-23
Keil-Delitzsch: Psa 55:17-23 - --
In the third group confidence prevails, the tone that is struck up in Psa 55:17 being carried forward. Evening morning, and noon, as the beginning, ...
Constable: Psa 42:1--72:20 - --II. Book 2: chs. 42--72
In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writ...

Constable: Psa 55:1-23 - --Psalm 55
The occasion that inspired the composition of this psalm was David's betrayal by an intimate fr...
