Down to Earth But Heavenly Minded

What does Psalms Chapter 55 mean?

This psalm is not assigned to any specific event. However, clues throughout tie closely to the rebellion of Absalom and the betrayal of Ahithophel. When David’s son tried to take over the kingdom (2 Samuel 15:1–12), one of David’s closest advisors sided with the rebels (2 Samuel 15:31). This forced David to flee from Jerusalem and sparked a bloody civil conflict (2 Samuel 15:14; 18:6–8). The song is attached to instructions about the use of stringed instruments. The description of this as a maskiyl implies a contemplative, somber song (Psalm 32:1; 53:1; 89:1).

David begins with a prayer for rescue. His enemies inspire deep terror; David describes his fear using a Hebrew term which literally means “trembling” or “shaking.” He imagines being able to fly, with actual wings, far from danger and away from trouble. Those who attack him are powerful and make a great “noise,” much like a storm (Psalm 55:1–8).

While asking for deliverance, David also prays God would judge his enemies. He describes the chaos and evil they have brought to Jerusalem. He suggests that these opponents deal in lies and brutality. Worse, for David, this opposition also comes from a former ally. This person was once a trusted friend and valued advisor—likely a reference to Ahithophel, the royal counselor-turned-traitor. David asks God to bring swift, immediate justice on these enemies (Psalm 55:9–15).

Near the end of this psalm, David prays directly for God’s judgment to come on those who attack him. He makes this request with utmost confidence, sure that the Lord will spare him from defeat. Some of the language in this section echoes a psalm David wrote specifically in response to the rebellion of Absalom (Psalm 3). David’s enemies are sure to suffer destruction because they refuse to turn from their evil. Among these are the traitor whose deceptive words disguised ill intent (Psalm 55:16–21).

David ends this psalm with a call for all to rely entirely on the Lord God. David himself knew that faithful service to God does not mean immunity from hardship (John 16:33). Yet he recognized the Lord’s eternal perspective (Romans 8:28). Those who love God and are born again are secure in their salvation. In contrast, those who refuse to trust in the Lord are doomed to “the pit of destruction” depicted in the end times (Revelation 20:15) (Psalm 55:22–23).

Chapter Context
This is among the psalms recording David’s plea for divine help in a time of persecution (Psalms 3; 6; 35). He was betrayed by a close friend, likely Ahithophel (2 Samuel 15:31). This was probably written in response to the rebellion of Absalom (2 Samuel 15:1–12). Despite his trouble, David was confident God would protect him and punish his enemies.

Verse by Verse

Verse 1. Give ear to my prayer, O God,and hide not yourself from my plea for mercy!

David pleads with the Lord not to ignore his prayer. He calls for mercy and rescue, pouring out his heart to God. Though David does not specifically describe the situation, he refers to enemies (Psalm 55:3), the threat of death (Psalm 55:4), and the betrayal of a close friend (Psalm 55:12–13). This resembles his experience with Ahithophel, once David’s trusted counselor, who sided with David’s son, Absalom, in a rebellion (2 Samuel 15—18).

Seeking the Lord during trying times is always a wise choice. God promises to hear and answer those who call upon Him. Jeremiah 33:3 communicates His invitation to call to Him and His promise to answer. Jesus instructed His disciples to pray persistently. He assured the disciples, “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened” (Luke 11:9–10).

This song is directed to a “choirmaster,” likely the person supervising music in the temple. It is also described as a maskiyl, likely meaning a reflective, contemplative song.

Context Summary
Psalm 55:1–8 focuses on David’s prayer for the Lord’s help. David describes his trouble and the intense, negative feelings that overwhelm him. He recognizes the pressing danger of his enemies—later verses point out that a close friend has betrayed him. If he could, David would escape somewhere far away and seek shelter.

Verse 2. Attend to me, and answer me;I am restless in my complaint and I moan,

This expresses a sincere request along with deep distress. David asks God to listen to his prayer (Psalm 55:1) and answer as enemies inflict hardship (Psalm 55:3). Later verses will point out that David was betrayed by a close ally (Psalm 55:12–13). This further explains his state of shocked misery. He knows the enemy is closing in (Psalm 55:4–5). This has left him unsettled and confused. Modern English might say “David was thrown off,” or “was not himself.” Various translations use words such as “distracted” or “overwhelmed.” Armies in such a state were easily defeated (Deuteronomy 7:23).

No explicit event is tied to this psalm. However, David did experience extreme danger and betrayal when his son, Absalom, attempted a coup and was assisted by David’s former advisor, Ahithophel (2 Samuel 15–18). Perhaps David’s angst is magnified by knowing his own sin created the conditions for this danger. The rebellion had come about because of David’s sin of adultery with Bathsheba and murder of Uriah, her husband. When the prophet Nathan confronted David about his sin, he predicted: “‘Now therefore the sword shall never depart from your house, because you have despised me and have taken the wife of Uriah the Hittite to be your wife.’ Thus says the Lᴏʀᴅ, ‘Behold, I will raise up evil against you out of your own house’” (2 Samuel 12:10–11).

Verse 3. because of the noise of the enemy,because of the oppression of the wicked.For they drop trouble upon me,and in anger they bear a grudge against me.

David explains the reason for his distracted anguish and deep distress (Psalm 55:1–2). He lays the blame on evil people—his enemies—who threaten and persecute him. These foes are angry and seek revenge on David. This would be consistent with his experience during the rebellion of Absalom. In that incident, one of David’s closest advisors helped David’s son, Absalom, attempt a bloody takeover of the throne (2 Samuel 15—18). Scholars suggest Ahithophel, the traitor, may have been the grandfather of Bathsheba, the woman David illegitimately took from her husband (2 Samuel 11:3; 15:12; 23:34). Ahithophel may have acted to avenge his family.

Soldiers might throw stones at their enemy, along with harsh words and insults. In some cases, armies might dislodge boulders, sending them crashing down on the enemy. A somewhat similar expression to “drop trouble” found here occurs in Psalm 140:10: “Let burning coals fall upon them.” David felt that his life was in mortal danger from those who held a grudge against him (Psalm 55:4–5). However, he also knew that the Lord had promised to make a great name for him and to give him a dynasty (2 Samuel 7:9, 11). Furthermore, the Lord promised: “And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever” (2 Samuel 7:16). David prays while in a state of shock, not a sense of abandonment.

Verse 4. My heart is in anguish within me;the terrors of death have fallen upon me.

David was so distressed that he felt his heart was on the verge of failing. His situation was not merely dangerous; it was life-threatening and dire. Scholars suggest this psalm might have been written when David’s son, Absalom, rebelled against him. David was forced to flee to avoid being slaughtered (2 Samuel 15:14). This psalm refers to threats coming from a friend, which may refer to Ahithophel, David’s advisor who betrayed him by following Absalom (Psalm 55:12–13; 2 Samuel 15:31).

Had David remained focused on the threats of his enemy, he would be forever terrified. Yet later in this psalm, he turns his attention to God and finds reassurance (Psalm 55:18). When Jesus’ disciples were caught in the middle of a raging storm in the Sea of Galilee, they, too, were in a perilous and frightening situation (Mark 4:35–37). They thought they would die, but Jesus was resting peacefully in the boat (Mark 4:38). The disciples woke Him, worrying He didn’t care about their lives. When Jesus woke up, He rebuked the wind and told the sea to be still (Mark 4:39). Suddenly the wind ceased, and the sea became calm. Jesus asked the disciples, “Why are you so afraid? Have you still no faith?” (Mark 4:40). When a crisis strikes, the believer should respond with faith instead of fear.

Verse 5.
Fear and trembling come upon me,and horror overwhelms me.

Often, David faced extreme danger. One example may have inspired this psalm: the rebellion of David’s son, Absalom (2 Samuel 15:14). In addition to being threatened by his own child, David faced betrayal by a former trusted advisor, Ahithophel (2 Samuel 15:31; Psalm 55:12–13). This was a dire moment—David had reasons to fear the worst. He describes his sense of utter “horror,” using a Hebrew term literally referring to trembling or shivering. If this was during the time of Absalom’s rebellion, it would have been among the low points in David’s life.

Fear can cause a believer to experience a lapse of faith. The disciple Peter boasted to Jesus that he would never fall away from Jesus (Matthew 26:33), but Jesus told him he would deny him three times that night “before the rooster crows” (Matthew 26:34). Later that night, Jesus was arrested, and Peter denied Jesus three times because of his own fear (Matthew 26:69–75).

It is comforting to look ahead in this psalm and see that David did not permanently succumb to fear. He renewed his trust in God (Psalm 55:16). Further reassurance comes from knowing the same man, David, wrote Psalm 23. There, he declared, “Even though I walk through the valley of the shadow of death, I will fear no evil, for you [God] are with me; your rod and your staff, they comfort me” (Psalm 23:4). Also, in Psalm 27:1 David was able to say, “The Lᴏʀᴅ is my light and my salvation; whom shall I fear? The Lᴏʀᴅ is the stronghold of my life; of whom shall I be afraid?”

Verse 6. And I say, “Oh, that I had wings like a dove!I would fly away and be at rest;

During times of crisis, we often wish we could disappear from danger. In a life-threatening moment (Psalm 55:3–5), David wished he could grow wings and fly away from his enemies. Though David was committed to the Lord (Psalm 23:4), he was not immune from fear. In this case, he seems to have faced both dire threats (2 Samuel 15:14) and the betrayal of a close ally (2 Samuel 15:31; Psalm 55:12–13). Later in this psalm, he expresses confidence in God (Psalm 55:16). For now, however, he is desperate to escape. He seeks not just to escape danger, but the “rest” of being far from all trouble (Psalm 55:7).

The natural tendency of many fearful persons is to run from trouble: to get as far from it as possible. That impulse can even affect those with strong trust in the Lord. While defeating the prophets of Baal on Mount Carmel, Elijah exhibited fearless faith (1 Kings 18). However, when wicked Queen Jezebel pledged to kill him, Elijah’s faith was replaced with panic. He did exactly what David wished he could do—flee into the wilderness. There, Elijah complained to the Lord, and even prayed for his life to end. After resting and eating two meals prepared by the angel of the Lord, he went to Horeb, where he lodged in a cave, and was subsequently restored by the Lord (1 Kings 19). God certainly understands our weaknesses (Hebrews 4:15–16), yet the best response to fear is not running from trouble, it is running to the Lord in faith.

Verse 7. yes, I would wander far away;I would lodge in the wilderness; Selah

David affirms his deep desire to flee from trouble (Psalm 55:6). Given the chance, he would grow wings and literally fly from danger, far away from civilization and its troubles. Other staunch believers, such as Elijah, faced similar levels of panic (1 Kings 19) yet they, too, resolved to maintain their faith in God in the end (Psalm 55:16). David’s fear-driven desire to escape ungodly enemies is understandable.

While David sought to fly from danger, in the form of a dove, the prophet Jonah tried to flee from God’s direct command—and Jonah’s name means “dove.” He was afraid the Ninevites, against whom he wanted to predict judgment, might repent and receive God’s forgiveness (Jonah 1:2; 4:1–3). So, he boarded a ship that was sailing far to the west, whereas Nineveh was in the east (Jonah 1:3). Of course, Jonah learned a hard lesson, through a massive sea creature, that it is futile to flee from God (Jonah 2).

This verse includes the Hebrew term selah, which is not clearly understood. It seems to imply reflection, or a pause. In this case, it is appropriate. David is praying for rescue (Psalm 55:1–5) while hoping to find rest from his troubles (Psalm 55:6).

Verse 8. I would hurry to find a shelterfrom the raging wind and tempest.”

This psalm began with David expressing intense fear and an imminent threat of death (Psalm 55:1–5). Later verses also mention betrayal by an ally (Psalm 55:12–13). It’s possible this refers to the treachery of Ahithophel (2 Samuel 15:31) and David’s need to evacuate to escape his rebelling son, Absalom (2 Samuel 15:14). Since David fled from Absalom and dire danger, seeking safety, his words here would be entirely appropriate.

David’s poetic language here describes his situation as a violent thunderstorm. He was distressed and fearful of his enemy; he experienced not only danger, but also chaos and noise. Taking shelter from a storm, to escape wind and rain, would be the equivalent of running into the wilderness to escape murderous enemies. However, David knew that physical escape would not cure his inner turmoil. As this psalm continues, he will express utter faith in God (Psalm 55:16). In other songs, David reinforced this idea of relying on God despite one’s fears (Psalm 23:4).

Only the Lord is a haven in times of trouble. Instead of trusting in natural defenses, David and all believers can trust in a supernatural refuge. The Lord is the perfect place of safety for His people. The psalmist testifies in Psalm 46:1: “God is our refuge and strength, a very present help in trouble.” He affirms that neither earthquakes, the casting of mountains into the sea, nor tidal disturbances can cause believers to fear because God is their refuge (Psalm 46:2–3). Jesus told his frightened disciples: “Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid” (John 14:27).

Verse 9. Destroy, O Lord, divide their tongues;for I see violence and strife in the city.

Earlier in this psalm, David expressed deep anguish over a life-threatening situation (Psalm 55:1–8). Various clues in the psalm suggest the event in question is the rebellion of Absalom (2 Samuel 15:13–14). David’s enemies—likely Absalom and his followers—had filled Jerusalem with evil and dissension. If this psalm is in relation to Absalom’s rebellion, the “violence and strife” were likely part of turning the hearts of the people away from their king (2 Samuel 15:4–6). This attempted coup was aided by Ahithophel, a former counselor of David. When David heard this, he prayed that God would reduce the effectiveness of Ahithophel’s advice (2 Samuel 15:31). The plea of this verse asks for something similar: that the enemy would have “divided” speech. This breakdown in communication would make it harder for them to plot against David.

Early in human history, men conspired to build a tall structure, presumably to establish their own legacy and to make them safe from another flood (Genesis 11:4). The tower is thought to have been a ziggurat: a pyramid-shaped structure with steps leading to a small temple at its top. However, God stopped the building project by confusing the builders’ common language. Their communication ceased because suddenly they could not understand one another (Genesis 11:5–9).

Context Summary
Psalm 55:9–15 transitions from David asking for rescue into a description of the evil his enemies commit. His foes bring violence, division, fraud, and oppression to the capital city of Jerusalem. Further, a former ally has betrayed David. These descriptions seem to match his experience during the rebellion of Absalom, who was aided by David’s prior counselor, Ahithophel (2 Samuel 15:13–14, 31). Rather than seeking revenge himself, David prays for the Lord’s judgment to come on these ungodly persecutors.

Verse 10. Day and night they go around iton its walls,

Clues in this psalm suggest the rebellion of David’s son, Absalom, is the specific event in view (2 Samuel 15:14; Psalm 55:3–8). David’s former advisor, Ahithophel, aided the conspiracy (2 Samuel 15:31; Psalm 55:12–13). The prior verse noted the conflict plaguing “the city,” which likely means Jerusalem (Psalm 55:9). This verse continues to mourn the presence of evil within David’s home. Walls were a city’s primary defense. Guards and watchmen would patrol these, allowing them to see threats approaching the city and monitor for disturbances inside. When wicked people “walk the walls,” one would expect evil and danger to thrive.

Sin and negative consequences always travel together. The first human couple sinned and trouble followed. The earth was placed under a curse. Death came to humanity. Fellowship with God was broken (Genesis 3:24). When wickedness increased in the days of Noah, God destroyed the earth with a flood (Genesis 6:5–7). When the people of Israel and Judah broke their covenant with God and plunged into idolatry, God sent the Assyrians and Babylonians against them (Isaiah 8:7–8).

The godless depravity David saw in Jerusalem foreshadows the intense wickedness that will exist in Jerusalem in the tribulation. Then, the false prophet will force people to worship the image of the beast that he sets up in the temple. This blasphemous act will cause non-compliant people to forfeit their lives (Revelation 13:11–¬18). Jesus foretold that in the tribulation lawlessness will abound (Matthew 24:12).

Verse 11. ruin is in its midst;oppression and frauddo not depart from its marketplace.

David laments the “ruin…oppression and fraud” plaguing Jerusalem. This probably refers to the way his son, Absalom, convinced the people to turn against David, their king (2 Samuel 15:1–6). Part of Absalom’s strategy was to engage the people in public spaces—winning their loyalty. Of course, this also required him to mislead people and pull them away from their rightful king.

Other Scriptures note the importance of city gates and markets in ancient society. Genesis reports that Lot sat in the gate of Sodom (Genesis 19:1), a wicked city that the Lord later destroyed (Genesis 19:24–25). Apparently, Lot had become a prominent citizen of Sodom. Although Jerusalem had not become as wicked as ancient Sodom, it had descended into moral failure. People in Jerusalem oppressed and defrauded one another. Instead of speaking truthfully, they lied to one another and took advantage of one another. They rejected God’s commandments (Exodus 20:15–16; Leviticus 19:13, 35–37; Deuteronomy 25:13–16).

Verse 12. For it is not an enemy who taunts me —then I could bear it;it is not an adversary who deals insolently with me —then I could hide from him.

To face danger naturally inspires fear; David expressed his desire to be rescued by God (Psalm 55:1–8). Here, he indicates his situation is more than hostile. He has been betrayed by a close friend. Likely, this means Ahithophel, a former advisor who turned to support David’s rebellious son, Absalom (2 Samuel 15:31). Although David had many enemies, men such as Ahithophel caused him especially great pain. David notes that someone is mocking him other than a longtime enemy. Were insults to come from an opponent, David could simply ignore them. As he notes later, though, this venom is coming from someone he thought was his friend (Psalm 55:13–14).

Believers should expect to receive rude treatment from those who despise the Lord and His followers. Jesus pronounced His followers blessed “when others revile you and persecute you and utter all kinds of evil against you falsely on my account” (Matthew 5:11). He said, “Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you” (Matthew 5:12). Jesus Himself endured ridicule and insults from hateful unbelievers. Pilate’s soldiers “mocked him, saying, ‘Hail, King of the Jews!’” (Matthew 27:29). They spit on Him and beat Him (Matthew 27:30). When Jesus was dying on the cross, onlookers derided Him, and the chief priests, the scribes, and the elders mocked Him (Matthew 27:41).

Sadly, Christians may sometimes experience rudeness, coldness, vitriol, and slander from fellow believers. This is why many New Testament writings commend unity and love within the Church (Ephesians 4:1–16, 25–32; James 4:11; 1 Peter 2:1).

Verse 13. But it is you, a man, my equal,my companion, my familiar friend.

Worse even than being threatened by imminent death (Psalm 55:1–8), David finds himself in this situation due to the betrayal of a close ally (Psalm 55:12). David was king but refers to this man as his equal and a companion. Most likely, this refers to Ahithophel, an advisor to David who helped David’s rebellious son, Absalom (2 Samuel 15:12, 31).

After leaving Jerusalem (Psalm 55:6–8; 2 Samuel 15:14) when Absalom’s rebellion gained momentum, David learned that his counselor Ahithophel had become a conspirator with Absalom. David responded to the news by praying, “O Lᴏʀᴅ, please turn the counsel of Ahithophel into foolishness” (2 Samuel 15:31). Ahithophel’s betrayal of David foreshadows Judas’s betrayal of Jesus. Although Judas had been Jesus’ disciple for longer than three years, he delivered Jesus into the hands of those who arrested Him. However, he did not fool Jesus. Jesus knew all along that Judas would betray Him (John 13:21–30).

Verse 14. We used to take sweet counsel together;within God ‘s house we walked in the throng.

David reflects on good times spent with a former friend who turned against him (Psalm 55:12–13). This traitor had once offered good advice and companionship to David. They had spent time together among fellow worshippers of the Lord. Yet now, as David faces intense danger (Psalm 55:1–8), he also deals with this ally’s betrayal. This seems to refer to Ahithophel, a counselor who sided with David’s rebellious son, Absalom (2 Samuel 15:31).

Ahithophel was outwardly devout but, eventually, he became inwardly corrupt. Although the scribes and Pharisees certainly were not Jesus’ friends, their religion was like Ahithophel’s. On the outside they appeared to be very devout, but their hearts were corrupt. They were hypocrites. Jesus described them as hypocrites and blind guides (Matthew 23:23–24). He pronounced, “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness. So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness” (Matthew 23:27–28). The apostle John writes about traitors to the cause of Christ. He says, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us” (1 John 2:19).

Verse 15. Let death steal over them;let them go down to Sheol alive;for evil is in their dwelling place and in their heart.

After expressing his fear of impending death (Psalm 55:1–8) and mourning betrayal of a former ally (Psalm 55:12–14), David prays for divine retribution. He not only prays that God would defeat his enemies, but that they would be taken directly to the land of death. His justification for seeking such dire consequences is the absolute evil which his foes exemplify.

The punishment David describes calls to mind how God destroyed Korah, Dathan, and Abiram. Those men rebelled against Moses. Numbers 16:31–32 relates that an earthquake swallowed them. Verse 33 says, “So they and all that belonged to them went down alive into Sheol, and the earth closed over them, and they perished from the midst of the assembly.” At the end of the tribulation, when Jesus returns to earth in a blaze of glory, He will judge the wicked. Revelation 19:20 says, “And the beast was captured, and with it the false prophet…These two were thrown alive into the lake of fire that burns with sulfur.”

Verse 16. But I call to God,and the Lord will save me.

Fear is natural when facing extreme danger. David was pursued by violent enemies (Psalm 55:2–5) and betrayed by a former ally (Psalm 55:12–13). Earlier in this psalm, David wished he could fly away from trouble to hide in the wilderness (Psalm 55:6–8). Yet he does not abandon belief in God. Instead, David expresses deep trust in the Lord. Though he is—or was—gripped by terror, David prays to God with confidence.

In calling upon God, David used the name “Lᴏʀᴅ,” using the Hebrew term YHWH, God’s covenant name. David depended upon the Lord to keep His promises about David’s kingship and its perpetuity. The Lord promised in 2 Samuel 7:9, 11: “I have been with you wherever you went and have cut off all your enemies from before you. And I will make for you a great name, like the name of the great ones of the earth. … And I will give you rest from all your enemies. Moreover, the Lᴏʀᴅ declares to you that the Lᴏʀᴅ will make you [a dynasty].” David prayed with confidence because he was relying on the Lord’s promises.

Context Summary
Psalm 55:16–21 includes a prayer for God to judge David’s enemies, especially the traitor who was his former friend. David expresses supreme confidence that God will hear his prayer. Likewise, he is sure that those who ignore the Lord will be “humbled” and defeated.

Verse 17. Evening and morning and at noonI utter my complaint and moan,and he hears my voice.

Though David faced danger (Psalm 55:2–5) and betrayal (Psalm 55:12–13), he did not lose all hope. Even in these dire circumstances, he trusted the Lord to keep him safe. This faith is not blind or baseless; David knew God would keep His promises about David’s continued reign as king (2 Samuel 7:9, 11). This brought him back to trusting prayer, despite his own fear (Psalm 55:16). David knew his words were not falling on deaf ears; he fully relied on God to hear and to respond.

Here, David describes his approach using the expression “evening and morning and at noon.” This most likely means “continually” or “all the time.” Parallel English expressions say we are doing something “day and night” or “from sunrise to sunset.” The New Testament does not specify precise times for Christians to pray, but 1 Thessalonians 5:17 instructs Christians to “pray without ceasing.”

However, this might also mean David engaged in prayer according to a deliberate schedule. Devout Jews in the ancient world observed certain hours of prayer, typically morning, afternoon, and evening. Daniel 6:10 indicates that the prophet Daniel “got down on his knees three times a day and prayed and gave thanks before his God.” As in the case of David, Daniel’s habit of praying served him well in the face of peril. Acts 3:1 points out that Peter and John, Jews who became followers of Jesus, “were going up to the temple at the hour of prayer, the ninth hour.” They, too, practiced the habit of praying consistently even under severe circumstances.

Verse 18. He redeems my soul in safetyfrom the battle that I wage,for many are arrayed against me.

Clues in this psalm suggest David was writing in response to the rebellion of his son, Absalom (Psalm 55:2–8; 2 Samuel 15:14). This coup was assisted by David’s former ally, Ahithophel (Psalm 55:12–13; 2 Samuel 15:31). During this incident, David was forced to flee so his family would not be killed by those aligned with Absalom. This verse mentions a large number collected against David, as is mentioned in Psalm 3, specifically referring to the rebellion of Absalom (Psalm 3:1). Of course, that was not the only time when David faced an enemy with greater numbers or power (1 Samuel 17:4, 48; 19:18; 21:10; 23:14).

Here, David suggests that his safety is ensured, despite the size of his enemy. God had previously promised to protect David’s throne (2 Samuel 7:9, 11). Though David faces many adversaries, he is supremely confident that the Lord will not let him fall (Psalm 55:16).

The word “redeem” in this verse is from the Hebrew root word padah, which can also mean to deliver or to rescue. David was confident the Lord would fight for him. The apostle Paul encourages Christians to rest assured that no enemy can stand against them. He writes, “If God is for us, who can be against us?” (Romans 8:31). In verse 37 he exclaims, “We are more than conquerors through him who loved us.” He follows this exclamation with a list of calamities that might assail the believer, but he affirms that none of these things “will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:39).

Verse 19. God will give ear and humble them,he who is enthroned from of old, Selahbecause they do not changeand do not fear God.

David’s confidence in God to answer his prayer was high, and so was his concept of God. Despite intense danger (Psalm 55:2–5), he is assured that the Lord will defeat his enemies (Psalm 55:16–18). David had a right to sit on the throne of Israel (2 Samuel 7:9, 11), but God has been the unchallenged King for all time (Deuteronomy 33:27). Those who fail to give God proper respect and reverence—those who do not “fear” him (Proverbs 1:7)—will refuse to submit to truth. They will suffer the consequences of that stubbornness (Proverbs 14:27).

Before the dawn of human history Lucifer sinned by coveting God’s throne (Isaiah 14:13), but God humbled him. He told Lucifer, “But you are brought down to Sheol, to the far reaches of the pit” (Isaiah 14:15). When King Uzziah died, Isaiah entered the temple and caught a vision of God. He saw Him “sitting upon a throne, high and lifted up” (Isaiah 6:1). The apostle John, too, received a vision of God. He writes: “At once I was in the Spirit, and behold, a throne stood in heaven, with one seated on the throne” (Revelation 4:2).

This is verse is split by the Hebrew term selah. This most likely implies a pause, or a musical interlude. David seems to be calling for a moment of reflection about God’s eternal nature, before continuing to explain why his enemies are doomed to failure.

Verse 20. My companion stretched out his hand against his friends;he violated his covenant.

In this psalm, David expressed intense fear in the face of danger (Psalm 55:2–8). This came along with the betrayal of a former ally (Psalm 55:12–13). This seems to fit the rebellion of David’s son, Absalom, who forced David to retreat from Jerusalem (2 Samuel 15:14), and was aided by Ahithophel, one of David’s advisors (2 Samuel 15:31). Despite fear, David trusts that the Lord will rescue him (Psalm 55:16–18).

Here, David singles out the traitor among his enemies. He describes this person as attacking his friends and breaking his promises. This would apply appropriately to Ahithophel, who at one time was a trusted advisor to the king (2 Samuel 15:12; 16:23). Scholars suspect Ahithophel might have been motivated by revenge; he may have been the grandfather of Bathsheba, the woman taken by David in a murderous cover-up (2 Samuel 11:3; 15:12; 23:34).

Judas Iscariot traveled with Jesus for years, giving every appearance of being Jesus’ friend. The other disciples must have assumed he could be trusted. He was the group’s treasurer, but he violated their trust. John 12:6 reveals “he was a thief, and having charge of the moneybag he used to help himself to what was put into it.” His love of money seems to have been a motivating factor in his betrayal of Jesus (Matthew 26:14–16); he received thirty pieces of silver for turning Jesus over to the chief priests, which he later attempted to return (Matthew 27:3). He expressed remorse, but not repentance (Matthew 27:4), and he took his own life (Matthew 27:5). The presumed traitor mentioned in this psalm, Ahithophel, also committed suicide (2 Samuel 17:23).

Verse 21. His speech was smooth as butter,yet war was in his heart;his words were softer than oil,yet they were drawn swords.

The danger David faced (Psalm 55:2–8) was partly enabled by a traitorous former ally (Psalm 55:12–13, 20). This was most likely Ahithophel, the advisor who sided with David’s rebellious son, Absalom (2 Samuel 15:12, 14, 31). Absalom’s rebellion took time to develop as he won over more and more people in Israel. It is highly likely that Ahithophel sided with Absalom long before making that choice public. Only afterwards would David have realized his counselor had been lying.

Here, David poetically describes that two-faced approach. When he was David’s counselor, Ahithophel would have spoken careful, supportive words. Yet, there was malice inside. It’s possible Ahithophel was angered by David’s treatment of Bathsheba. She was illegitimately taken by David (2 Samuel 12:9), and probably Ahithophel’s granddaughter (2 Samuel 11:3; 15:12; 23:34).

Jesus warned His followers to beware of evil intent hidden behind comforting appearances. He said false prophets “come to you in sheep’s clothing but inwardly are ravenous wolves” (Matthew 7:15). More colloquially, they are “wolves in sheep’s clothing.” False teachers often use flattery to capture the minds and hearts of those who are not alert. In the early Christian church, the Galatians were listening to persuasive talkers who presented a false gospel (Galatians 1:6–9). Apparently, the false teachers were hoping to win human favor (Galatians 4:17); whereas Paul was only concerned about gaining the Lord’s approval (Galatians 1:10). Paul warned Timothy of those who have “the appearance of godliness, but [deny] its power” (2 Timothy 3:5) and of false teachers “who creep into households” (2 Timothy 3:6). Peter warned of false teachers “who will secretly bring in destructive heresies, even denying the Master who bought them … And in their greed they will exploit you with false words” (2 Peter 2:1–3). Jude, likewise, spoke of those who “have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ” (Jude 1:4). Those who cause great harm to others are not always readily apparent. But God sees the heart and we can entrust ourselves to Him, standing firm in His truth so that we will not be easily deceived.

Verse 22. Cast your burden on the Lord,and he will sustain you;he will never permitthe righteous to be moved.

David wisely advises anyone hearing or reading this song to put all their trust in the Lord. To “cast your burden” means to fully entrust it to God, rather than trying to carry it yourself. Regardless of the situation, God is more capable than any human being ever could be. David understood what happens when a believer releases his worries and fears into the care of the Lord: God takes on that weight. That does not make believers immune to tragedy or hardship (Proverbs 24:1–2; John 16:33). It means nothing can happen to God’s people which is not for ultimate good and His glory (Romans 8:28).

The apostle Peter offers the same counsel in 1 Peter 5:7, saying, “[cast] all your anxieties on [God], because he cares for you.” Paul gave similar advice; he recommended prayer as the remedy for whatever concerns the Christian. He writes: “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6–7).

Context Summary
Psalm 55:22–23 concludes the song by advising all men to rely entirely on God. David trusted the Lord to “sustain” him, even in hard times, such as those described in this psalm. David knew that good people could experience violence and persecution, but in the end, their place with God was secure. In contrast, evil men like those attacking David were assured of swift destruction.

Verse 23. But you, O God, will cast them downinto the pit of destruction;men of blood and treacheryshall not live out half their days.But I will trust in you.

In this closing verse David expresses confidence in the Lord to deal with his earthly enemies. This is not only a prayer of affirmation, but a warning to those who violate God’s will. “Blood and treachery” in this context suggests those who are dishonest and violent. This psalm was likely written in response to the rebellion of Absalom, David’s son (Psalm 55:2–8; 2 Samuel 15:14), as aided by Ahithophel, David’s former advisor (Psalm 55:12–13; 2 Samuel 15:31).

Many biblical figures who opposed God suffered death and destruction (Exodus 3:20; Judges 5:26; 2 Kings 9:30, 33; Acts 12:23). Absalom, who attempted to overthrow his father, was killed after a battle (2 Samuel 18:9, 14–15). Ahithophel took his own life when his advice was not followed (2 Samuel 17:23). Judas Iscariot, history’s most infamous traitor, also killed himself (Matthew 27:5). Regardless of what happens in this life, those who reject the Lord will face eternal damnation. Revelation 20:15 depicts the Lord throwing unbelievers into the lake of fire, at the Great White Throne Judgment. Fortunately, God offers eternal life to whoever believes on His Son as Savior (John 3:16–18).

End of Psalm 55

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