Context and Meaning of Psalm 56 in Scripture
Psalm 56 is an individual lament that expresses David's petition to God and his confidence in divine protection, even amidst intense persecution [13]. The psalm's superscription attributes it to David "when the Philistines took him in Gath" [10]. This historical context refers to the events described in 1 Samuel 21:10-15, where David fled from Saul and sought refuge among the Philistines, only to be recognized and brought before King Achish [13, 11]. During this time, David feigned madness to escape danger [11].
The superscription also includes the phrase "Upon Jonath-elem-rechokim," which has been interpreted in various ways. Some scholars suggest it denotes a melody to which the psalm was to be performed [9]. Others, like John Gill, understand it as referring to the subject matter, rendering it "concerning the mute dove among them that are afar off" or "in far places," seeing David as this "mute dove" among the Philistines [10]. The Jamieson, Fausset & Brown Commentary similarly views David as an "uncomplaining, meek dove, driven from his native home to wander in exile" [9]. The Babylonian Talmud offers a different interpretation, connecting "yonat eilem reḥokim" to a "mute dove" whose "signs were distanced," and linking "mikhtam" to David's modesty or the completeness of his healing from a wound [14, 15, 16]. The term "Michtam" itself is translated as "a golden psalm" by some, indicating its preciousness [11].
The psalm moves between expressions of distress and declarations of trust in God [13]. David complains of his enemies' malice, stating, "They conspire and lurk, watching my steps, they are eager to take my life" [1]. He appeals to God for mercy and justice against those who relentlessly pursue him [8]. Despite the peril, David maintains a posture of praise and trust, as Matthew Henry notes, suggesting that David "never hung his harp upon the willow-trees" even in times of great trouble [8].
A central theme is David's unwavering trust in God despite human threats. He declares, "I have put my trust in God. I will not be afraid. What can man do to me?" [2]. This sentiment is reinforced by the use of different Hebrew words for "man" in the psalm. In verse 11, "mere mortals" is the Hebrew ’adam, while other verses use ’enosh ("people") and basar ("mere mortals"), all conveying ideas of mortality and finitude, contrasting with the eternal power of God [12].
David expresses his belief that God is intimately aware of his suffering. He says, "You number my wanderings. You put my tears into your bottle. Aren’t they in your book?" [6]. This imagery emphasizes God's meticulous care and remembrance of his afflictions. The psalm concludes with a confident affirmation of God's deliverance: "For you have delivered my soul from death, and prevented my feet from falling, that I may walk before God in the light of the living" [7]. This final declaration highlights David's expectation of walking in God's presence, free from the threat of death and stumbling.
The psalm's cross-references in the Treasury of Scripture Knowledge connect it to other passages dealing with divine protection and deliverance from enemies, such as 1 Samuel 21:11 and Psalms 57:1, which also relate to David's flight from Saul [4]. The themes of trusting in God and walking righteously are also echoed in cross-references to Isaiah 56, which speaks of those who hold fast to God's covenant and observe the Sabbath [3, 5].
Sources
- Psalms “They conspire and lurk, watching my steps, they are eager to take my life. -- Psalms 56:6”
- Psalms “I have put my trust in God. I will not be afraid. What can man do to me? -- Psalms 56:11”
- Treasury of Scripture Knowledge “Isaiah 56:2 cross-references: Exodus 20:8, Exodus 20:10, Exodus 31:13, Leviticus 19:30, Nehemiah 13:17, Psalms 1:1, Psalms 15:1, Psalms 34:14, Psalms 37:27, Psalms 106:3, Psalms 112:1, Psalms 119:1, Psalms 119:101, Psalms 128:1, Proverbs 4:13, Proverbs 4:27, Proverbs 14:16, Proverbs 16:6, Proverbs 16:17, Ecclesiastes 7:18, Isaiah 56:4, Isaiah 56:6, Isaiah 58:13, Jeremiah 17:21, Ezekiel 20:12, Ezekiel 20:20, Luke 11:28, Luke 12:43, John 13:17, Romans 12:9, Revelation 22:14”
- Treasury of Scripture Knowledge “Psalms 56:1 cross-references: 1 Samuel 21:11, 1 Samuel 29:4, Psalms 16:1, Psalms 21:9, Psalms 27:2, Psalms 31:9, Psalms 35:25, Psalms 57:1, Psalms 58:1, Psalms 59:1, Psalms 59:10, Psalms 60:1, Psalms 69:13, Psalms 106:17, Psalms 124:3, Psalms 136:10, Psalms 136:15, Psalms 136:17, Psalms 143:12, Proverbs 1:12, Lamentations 2:2, Lamentations 2:5, Lamentations 2:16, Hosea 8:8, 1 Corinthians 15:54”
- Treasury of Scripture Knowledge “Isaiah 56:8 cross-references: Genesis 49:10, Psalms 106:47, Psalms 107:2, Psalms 147:2, Isaiah 11:11, Isaiah 27:12, Isaiah 43:6, Isaiah 49:6, Isaiah 49:12, Isaiah 49:22, Isaiah 54:7, Isaiah 60:3, Isaiah 66:18, Jeremiah 30:17, Jeremiah 31:10, Hosea 1:11, Micah 4:6, Zephaniah 3:18, Zechariah 10:8, John 10:16, John 11:52, Ephesians 1:10, Ephesians 2:14”
- Psalms “You number my wanderings. You put my tears into your bottle. Aren’t they in your book? -- Psalms 56:8”
- Psalms “For you have delivered my soul from death, and prevented my feet from falling, that I may walk before God in the light of the living. -- Psalms 56:13”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 56 (introduction): It seems by this, and many other psalms, that even in times of the greatest trouble and distress David never hung his harp upon the willow-trees, never unstrung it or laid it by; but that when his dangers and fears were greatest he was still in tune for singing God's praises. He was in imminent peril when he penned this psalm, at least when he meditated it; yet even then his meditation of God was sweet. I. He complains of the malice of his enemies, and begs mercy for himself and justice against them (Psa 56:1, Psa 56:2, Psa 56:5-7). II. He confides in”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 56 (introduction): Upon Jonath-elem-rechokim--literally, "upon the dove of silence" of distant places; either denoting a melody (see on Psa 9:1) of that name, to which this Psalm was to be performed; or it is an enigmatical form of denoting the subject, as given in the history referred to (Sa1 21:11, &c.), David being regarded as an uncomplaining, meek dove, driven from his native home to wander in exile. Beset by domestic and foreign foes, David appeals confidently to God, recites his complaints, and closes with joyful and assured anticipations of God's con”
- Psalms (Baptist/Reformed) “John Gill on Psalms 56 (introduction): INTRODUCTION TO PSALM 56 To the chief Musician upon Jonathelemrechokim, Michtam of David when the Philistines took him in Gath. The words "jonathelemrechokim" are by our translators left untranslated. Aben Ezra takes them to be the beginning of a song; and others think they are the name of a musical instrument: but they seem rather to design the subject matter of the psalm, and may be rendered, "concerning the mute dove among them that are afar off" (m), or "in far places" (n); and refer to David, who, when he wrote this psalm, was among the Philistines”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 56:1: 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”
- Psalms (Protestant academic) “Tyndale House on Psalms 56:11: 56:11 mere mortals (Hebrew ’adam): The psalm also uses two other words for man: ’enosh (“people,” 56:1) and basar (“mere mortals,” 56:4). All express the ideas of mortality and finitude.”
- Psalms (Protestant academic) “Tyndale House on Psalms 56:1: Ps 56 This individual lament moves from petition to confidence two times (56:1-4, 5-13). 56:title David was seized by Philistines concerned about his loyalties and brought before King Achish (1 Sam 21:10-15).”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 10b.5: The Gemara comments: This is as it is written: “For the leader, upon yonat eilem reḥokim , a psalm [ mikhtam ] of David” (Psalms 56:1). Rabbi Yoḥanan says the verse means: From the moment that her signs were distanced [ reḥokim ], she became like a mute dove [ yona illemet ]. And the phrase “a psalm [ mikhtam ] of David” means: The one from whom David emerged, as he was modest [ makh ] and flawless [ tam ] with everyone. Alternatively, mikhtam indicates that makkato , the place on his body that would have required wounding [ makka ], was complete [ tama ], i.e.,”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 99a.20:5: The Gemara comments: This is as it is written: “For the leader, upon yonat eilem reḥokim , a psalm [ mikhtam ] of David” (Psalms 56:1). Rabbi Yoḥanan says the verse means: From the moment that her signs were distanced [ reḥokim ], she became like a mute dove [ yona illemet ]. And the phrase “a psalm [ mikhtam ] of David” means: The one from whom David emerged, as he was modest [ makh ] and flawless [ tam ] with everyone. Alternatively, mikhtam indicates that makkato , the place on his body that would have required wounding [ makka ], was complete [ tama ], i.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 99b.20:5: The Gemara comments: This is as it is written: “For the leader, upon yonat eilem reḥokim , a psalm [ mikhtam ] of David” (Psalms 56:1). Rabbi Yoḥanan says the verse means: From the moment that her signs were distanced [ reḥokim ], she became like a mute dove [ yona illemet ]. And the phrase “a psalm [ mikhtam ] of David” means: The one from whom David emerged, as he was modest [ makh ] and flawless [ tam ] with everyone. Alternatively, mikhtam indicates that makkato , the place on his body that would have required wounding [ makka ], was complete [ tama ], i.”