psalm 55 exegesis

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1 John P. Brodeur November 30, 2010 OTT: Wisdom & Psalms/THE 413A (3:45PM) Exegetical Paper: Psalm 55: Complaint about a Friend’s Treachery I. Introduction The Psalter is a fascinating work. Its influence runs deep, penetrating and sustaining the very foundations of Judeo-Christian life and practice. While some Psalms are more predominantly used in liturgy and private prayer, no one psalm is without importance, especially because of the Psalter‟s unity as a whole, its typological implications, and the way each Psalm uniquely captures the human experience. One such lesser-known psalm, Psalm 55, concerns the betrayal of a friend, an engaging and all-together relatable human experience. Thus, the Psalmist‟s response to the situation is very important. What exactly is the Psalmist‟s reaction to his betrayal? Why does he complain to God in the way that he does? Is the Psalmist altogether similar to us or mystically set apart as a type of Christ? What are the qualifications for identifying with him? How can his Invective in verse 15 be justified; how can his words of condemnation be reconciled with the Christian directive: love thy neighbor as thyself? All these questions, and more, arise in a formal exegesis of Psalm 55. Answering them is a thrilling journey into the mind of David and into the heart of the Church as its motherly wisdom guides us with both patristic insights and contemporary biblical scholarship into a fuller understanding of what it means to trust in God during the hardest of trials. In its profound Christological meaning, a faithful reader can rediscover the challenge of covenantal fidelity and uncover the sublime beauty of a life modeled after David‟s own method of prayer.

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A scriptural exegesis of Psalm 55, commonly entitled, "The Betrayal of a Friend." Historical, grammatical, rhetorical, canonical, liturgical, and magisterial analyses are drawn upon to derive the four senses (Literal, Allegorical, Moral, and Anagogical) of this powerful Psalm. Presented to Dr. John Bergsma at the Franciscan University of Steubenville in my Wisdom and Psalms class.

TRANSCRIPT

Page 1: Psalm 55 Exegesis

1

John P. Brodeur November 30, 2010

OTT: Wisdom & Psalms/THE 413A (3:45PM)

Exegetical Paper:

Psalm 55: Complaint about a Friend’s Treachery

I. Introduction

The Psalter is a fascinating work. Its influence runs deep, penetrating and sustaining the

very foundations of Judeo-Christian life and practice. While some Psalms are more

predominantly used in liturgy and private prayer, no one psalm is without importance, especially

because of the Psalter‟s unity as a whole, its typological implications, and the way each Psalm

uniquely captures the human experience. One such lesser-known psalm, Psalm 55, concerns the

betrayal of a friend, an engaging and all-together relatable human experience. Thus, the

Psalmist‟s response to the situation is very important. What exactly is the Psalmist‟s reaction to

his betrayal? Why does he complain to God in the way that he does? Is the Psalmist altogether

similar to us or mystically set apart as a type of Christ? What are the qualifications for

identifying with him? How can his Invective in verse 15 be justified; how can his words of

condemnation be reconciled with the Christian directive: love thy neighbor as thyself? All these

questions, and more, arise in a formal exegesis of Psalm 55. Answering them is a thrilling

journey into the mind of David and into the heart of the Church as its motherly wisdom guides us

with both patristic insights and contemporary biblical scholarship into a fuller understanding of

what it means to trust in God during the hardest of trials. In its profound Christological meaning,

a faithful reader can rediscover the challenge of covenantal fidelity and uncover the sublime

beauty of a life modeled after David‟s own method of prayer.

Page 2: Psalm 55 Exegesis

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II. Historical Analysis

Among contemporary scholarship, it is mostly agreed that the subject matter of Psalm 55

involves the rebellion of Absolom and the treachery of Ahithophel in David‟s later days as King

of Israel.1 The entire drama is recorded in 2 Samuel 13-16. Amon, David‟s oldest son and heir

to the throne, the half-brother of Absalom and David‟s son by another woman, defiled

Absalom‟s beautiful sister Tamar. Out of vengeance and thirst for power, knowing that he

would become heir to the throne, Absalom took revenge by murdering Amon. He then fled into

Gentile territory to hide away with the relatives of his mother‟s side of the family. Joab

interceded to David on Absalom‟s behalf and tricked the king into bringing his wayward son

back home. Without wasting any time, Absalom began the project of acquiring a loyal group of

followers and began openly criticizing David‟s administration. He eventually succeeded in

stealing the hearts of the people and decided that he was ready to make a move. Ahithophel,

David‟s counselor and friend, ended up siding with Absalom since it was his granddaughter,

Bathsheba, whom David had committed adultery with and then taken as his wife. After David

fled Jerusalem, Ahithophel counseled Absalom to take David‟s concubines for himself and thus

openly break with his father. The circumstances present at the time of the Psalm are depicted in 2

Samuel 16:30-31:

“But David went up the ascent of the Mount of Olives, weeping as he went, barefoot and

with his head covered; and all the people who were with him covered their heads, and

they went up weeping as they went. And it was told David, „Ahithopel is among the

1 Charles H. Spurgeon, Commentary on Psalms 55:1, “C.H. Spurgeons‟s The Treasury of David”, 1865-

1885, available from http://studylight.org/com/tod/view.cgi?book=ps&chapter=055&verse=001; Internet; accessed

October 2010, verse 1.

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conspirators with Absalom.‟ And David said, „O Lord, I pray you, turn the counsel of

Ahithopel into foolishness.‟”

Thomas Aquinas held that rather than Absalom and Ahithopel, Saul was the antagonist spoken of

in the psalm,2 but modern biblical scholarship has shown that to be much more unlikely.

Other historical considerations include the psalm‟s original intention to be performed as a

song accompanied by stringed instruments.3 This meant that the mood would be solemn and not

jubilant. Verse 1 also suggests that it required the utmost care and delicacy of expression since it

was entrusted to the Chief Musician of Negioth.4 Also of notable importance, the Psalm makes

reference to the custom of pious Jews who pray in the evening (the beginning of the day), in the

morning and at the noon hour of every day (Daniel 6:10).5 The rabbis said men ought to pray

three times a day because the day changed three times, and this practice was observable in the

primitive church.6

Psalm 55 became a part of the Semitic tradition in two ways. First, it was given mention

in a work known as the Pirkei Avot or “Verses of the Fathers,” a compilation of the ethical

teachings and maxims of the Rabbis of the Mishnaic Period, and the only tractate dealing solely

2 Thomas Aquinas, Psalm 54, The Aquinas Translation Project, available from

http://dhspriory.org/Thomas/PsalmsAquinas/ThoPs54H55.htm; Internet, accessed October 2010.

3 Spurgeon, verse 1.

4 Ibid.

5 A. A. Anderson, The Book of Psalms, New Century Bible (Greenwood: Attic Press, Inc., 1972), p. 417;

Patrick Boylan, The Psalms: A Study of the Vulgate Psalter in the Light of the Hebrew Text, Volume I (St. Louis: B.

Herder Book Company, 1920), p. 200; James Gavigan, The Psalms, The Navarre Bible (New York: Scepter

Publishers, 2003), p. 197; A. F. Kirkpatrick, The Book of Psalms (Cambridge: University Press, 1906), p. 312;

Spurgeon, verse 17.

6 Spurgeon, verse 17.

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with ethical and moral principles.7 References can be found in chapter 5 which consists of

anonymous sayings structured around numerical lists; and in chapter 6, the Kinyan Torah

(“Acquisition of Torah”) which is exclusively for liturgical use.8 The second and more

predominant use of Psalm 55 was in the Motzei Shabbat Maariv, the Jewish prayer service held

in the evening on Saturday Night, immediately following the Sabbath.9 The word Maariv is the

first significant word in the opening of the blessing of the evening service. It derives from the

Hebrew word erev which translates to evening. The verbal form of erev is maariv which means

“bringing on night.” The practice was instituted by Jacob while he was fleeing from his

homeland. The service is therefore closely associated with trust in God.10

7 Wikipedia Contributors, “Psalm 55”, Wikipedia, The Free Encyclopedia, 2010, available from

http://en.wikipedia.org/w/index.php?title=Psalm_55&oldid=358318584; Internet; accessed October 2010.

8 Wikipedia Contributors, “Pirkei Avot”, Wikipedia, The Free Encyclopedia, 2010, available from

http://en.wikipedia.org/w/index.php?title=Pirkei_Avot&oldid=398761732; Internet; accessed October 2010.

9 Wikipedia, Psalm 55.

10

Wikipedia Contributors, “Maariv”, Wikipedia, The Free Encyclopedia, 2010, available from

http://en.wikipedia.org/w/index.php?title=Maariv&oldid=398363653; Internet; accessed October 2010.

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III. Grammatical Analysis

A. Lexical Issues

“Maschil” means that it is not a mere personal hymn, but that there is something in it for

all the faithful, since the Lord shines through David as his personal type. This often prefixes

Psalms in which David speaks of himself as being chastened by God, inasmuch as chastisement

culminates in instruction. This is significant since David clearly asserts he is in the right way.11

In verse 1: “ytlkt” is employed in the first clause indicating that the Psalmist seeks justice

from God as a judge, but in the second clause, he implores the favor of God.12

“I mourn in my complaint” is literally translated “I will suffer to wander in my

thinking;” more generally, “I will let my mind wander.”13

It is also translated as “I am

overcome” or more literally “I am restless.” The LXX reads “elupēthēn” – “I am grieved.”

Jerome has “humiliates sum.”14

“And make a noise” – the Psalmist‟s expression is likened to

incomprehensible noise rather than language. Again, in verse 17b, he speaks of a crying or

moaning which is essentially wordless. It properly means to murmur, to make a humming

sound, to sigh, to growl, to groan. Deep feelings are given voice in appropriate tones

unrestricted by comprehensible language.15

“Complaint” itself has the connotation of discourse

and meditation, and it is the language of a troubled, uninjured spirit.

11

Spurgeon, verse 1.

12

Ibid.

13

Ibid., verse 2.

14

Anderson, p. 413.

15

Spurgeon, verse 17.

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“Oppression” in verse 3 may have the connotation of “casting iniquity upon,” especially

out of moral vindictiveness, and it could appropriately be translated “shouts” in order to parallel

verse 3a. “Trouble” in verse 3 could have an allusion to the magic power of the curse.16

The phrase “Fallen upon me” in verse 4 suggests that the terror has somehow come from

above, perhaps even from God himself. “Is sore pained” in verse 4 is typically used to describe

the pains of a woman during her travail; one of the more painful human experiences.17

“Fear” in verse 5 is specifically a fright or state of anxiety which has not an awareness of

the holy God. “Horror overwhelms me” implies the physical effects of fear such as

shuddering.18

In the Vulgate “Tenebrae” or “darkness” symbolizes grief and misfortune.19

“The wilderness” or “midbar” in verse 7 can either be rendered as a barren uncultivated

region, a “land not sown” (Jeremiah 2:2), “in which there is no man” (Job 38:26) or a place of

pastures which is well covered with grass and flowers during the rainy season.20

“Selah” is a

pause or instrumental interlude between thoughts, or in the case of Psalm 55, more specifically

moments of emotional turmoil which require pause.21

“Destroy,” in verse 9, can also mean “confuse.”22

The request to “Divide” in verse 9 is a

request to provide a way of escape (like the parting of the Red Sea). In this instance, it is the

16

Anderson, p. 413.

17

Spurgeon, verse 4.

18

Anderson, p. 413.

19

Boylan, p. 199.

20

Anderson, p. 414.

21

Spurgeon, verse 7.

22

Anderson, p. 414-5.

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division of error which gives truth hope. “I see” in verse 9 may likely mean “I have

experienced.”23

“Trouble” in verse 10 is most basically physical toil and labor but can denote suffering.24

“Market place” in verse 11 is probably the meeting place of the legal assembly.25

“Enemy” and “adversary” in verse 12 refer to an open foe.26

“A man mine equal” in verse 13 derives from the LXX “isoquce” meaning literally “of

equal soul” or “a man according to my valuation.”27

Jerome has “unanimous mens” – “of one

mind.”28

In this way we see the grievousness of the treachery, because the traitor knows all the

Psalmist‟s movements. He has nowhere to hide.

“Sweet” in verse 14 comes from qtx and “counsel” comes from dws, which means more

literally “secret.” Thus, the phrase dws qytmg is literally, “we made our secret sweet;” and

moving description of an intimate friendship.29

Instead of “fellowship” in verse 14, the M.T. has

“we used to walk with the throng,” namely the throng which attended the Temple during the

pilgrimage festivals. The LXX reads “en homonia” or “in harmony.”30

23

Ibid., p.415.

24

Ibid.

25

Ibid.

26

Spurgeon, verse 12.

27

Anderson, p. 410.

28

Spurgeon, verse 13.

29

Ibid., verse 14.

30

Anderson, p. 416.

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“Evening, and morning, and at noon” in verse 17 ought to be understood as a poetic

expression for the “whole day” and be interpreted as the Psalmist‟s commitment to pray always

and unceasingly.31

“They have no changes” in verse 19 refers to the uninterrupted prosperity which causes

the wicked to live in neglect of God‟s law. The same word used here, “twkylx,” is the one used

in Job 10:17 to refer to a change in temporal estates and welfare. Just as stagnant water becomes

putrid and summer breeds insects, so often times is the untroubled man without God. To “fear

God” as in verse 19 is to adhere to him.32

In verse 20, “Against his friends” is more literally “against such as were at peace with

him” – particularly at peace by means of a covenant (s-l-m). “Covenant” in verse 20 could

rightly be understood as a religious covenant in which God is the giver of the Covenant, but even

if it is secular, God is still the witness to the Covenant and its guardian.33

“Butter” as referenced in verse 21 more closely resembles cream; it is liquid and flowing

as appears particularly in Job 20:17.34

“Burden” in verse 22 can also more literally be translated “what he has given you” and

later Greek translations suggest “Cast you care upon Yahweh for he loves you.”35

“Shalt bring them down” in verse 23 indicates a violent death, and more specifically the

ignominious condition of the corpse when it is cast forth.36

“Half their days” literally means to

die before thirty years old.37

31

Spurgeon, verse 17.

32

Ibid., verse 19.

33

Anderson, p. 418.

34

Spurgeon, verse 21.

35

Anderson, p. 419.

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B. Syntactical Issues

In verse 6, “Quis dabit” in the Vulgate is a familiar Hebrew idiom meaning, “O that I

had!” and it is joined together with a second idiom: “Elongavi fugiens” meaning “fly far

away.”38

“Walked unto the house of God in company” in verse 14 is a euphemism for common

worship, by which religion had rendered their intercourse sacred. This gross impiety stands in

the starkest relief to what a true friend is. The image of the very altar of God being defiled with

hypocrisy leads the Psalmist to cry out in a pronouncement of eternal justice, “Let death come

upon them!” in the very next verse.39

In verse 18, while still in a state of oppression, the Psalmist writes that his deliverance

has come (perfect tense). This is because faith sees as well as foresees, and on account of faith,

foresight is sight.40

The best way to render the Septuagint “wqlx diemerisyhsan” in verse 21 is to somehow

indicate the distance one from the other: “wyk tamxm” from “wklkrqw;” their mouth is butter

and war their heart. This illustrates all the more the sense of duality, how wide the heart and lips

differ.41

36

Ibid.

37

Spurgeon, verse 23.

38

Boylan, p. 199.

39

Spurgeon, verse 14.

40

Ibid., verse 18.

41

Ibid., verse 21.

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IV. Rhetorical Analysis

A. Genre

The genre of Psalm 55 is, like all the psalms, a work of poetry. It is furthermore a

Lamentation of the Individual and not a National Lament because of its particular subject matter

and the personal material involved. Despite theories to the contrary, it is generally accepted that

the Psalm is, in fact, a literary whole and that the changes in mood are accounted for by the

emotional anxiety of the Sacred Author.

B. Structure

1. The Psalmist spreads his case in general before God (1-8)

a. The Appeal to God (1-2)

b. The Description of the Affliction (3-5)

c. The Psalmist‟s Day-Dreams (6-7)

Selah

The Psalmist‟s Day-Dreams (8)

2. The Psalmist declares the wickedness of his enemies (9-15)

a. The Further Complaint (9-11)

b. The Treachery of a Friend (12-14)

c. The Invective (15)

3. The Psalmist commemorates God‟s aid by an act of faith (16-23)

a. An Expression of Trust in God (16-19)

Selah

b. Further Description of the Unfaithful Friend (20-21)

c. The Trust and Confidence in God (22-23)

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C. Literary Devices

Allusion:

Verse 1: “Hide not thyself” is an allusion to an occasion when a man sees his neighbor in

distress and deliberately passes him by or the conduct of a king who refuses an offender the sight

of his face. The same is used in Deuteronomy 22:4.42

Metaphor:

Dove imagery invokes the dove of old which found no rest until she returned to the ark

(Genesis 8:6-12) and foreshadows the Holy Ghost which descended in the shape of a dove – a

metaphor which stands for swiftness, purity, and gentleness; a creature which can never be tamed

and was not meant to live in a cage (Psalm 11:1). The dove is also used to describe Israel in

Psalm 74:19, and Jeremiah provides them as a fitting symbol of safety and remoteness.43

“Tempestas” or “storm” in verse 8 is most certainly a metaphor for turbulence of the

mind, and the Hebrew “ruah so‟ah” can be understood either as storm-wind or a spirit depressed.

It‟s a play on words to produce a metaphor.44

Parallelism:

The intelligible “Voice of the enemy” in Verse 3 is juxtaposed with the “noise” of the

Psalmist in Verse 2.45

In verse 12, the author makes the same statement twice in exactly the same way, almost

as if to suggest a sense of disbelief.

42

Ibid., verse 1.

43

Anderson, p. 414; Spurgeon, verse 6.

44

Boylan, p. 199.

45

Spurgeon, verse 3.

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The prayer of the Psalmist “Evening, morning, and night” in verse 17 is contrasted with

the action of his enemies “Day and Night” in verse 10.46

Just as the Lord will hear the voice of the Psalmist (verse 17), so will he give ear to the

voices of the wicked (verse 19). He will hear them both and deal out justice.47

In verse 21, “smoother than butter” is kindly parallel to “softer than oil.”

Personification:

“Mischief and sorrow” in verse 10 are personifications of both the wicked (mischief) and

the righteous (sorrow, a just response). There is also here a sense of cause and effect.48

Repetitions:

“Give ear… hide not yourself… attend to me.” Three times the psalmist prays the same

prayer, indicating that he is in the most dire straits; a kind of “superlative plea.”49

“You” in verse 13 is followed by three similar designations: “my equal, my companion,

my familiar friend;” this is reminiscent of the superlative in verses 1 and 2, as if to say that this

betrayal, in particular, is exceptionally unbearable.

The thrice acclaimed friend is thrice condemned as one of the wicked in verse 15,

immediately after the Psalmist accuses him of breaking his covenant of friendship. The prayer is

prophetic because it is strikingly impersonal; it does not address the traitor individually. Instead,

the Psalmist pronounces a sentence preordained in the Divine wisdom from all eternity for those

who oppose or rebel against the Lord‟s Messiah.50

46

Ibid., verse 17.

47

Ibid., verse 19.

48

Anderson, p. 419.

49

Spurgeon, verse 2.

50

Ibid., verse 15.

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V. Canonical Analysis

A. The Immediate Context

Psalm 55 can be found wedged between two similar psalms, and within each of them, the

Psalmist pledges a Todah Sacrifice (Ps. 54:6 & Ps. 56:12) in thanksgiving for what the Lord has

accomplished over his difficulties. It is also surrounded by very similarly characterized psalms

in which David beseeches heaven while being persecuted by his enemies.

B. The Section of the Book

Psalm 55 is located in the middle of Book II of the Psalter which places it in a collection

of relative stability for David, which will culminate in the golden age of Psalm 72. While clearly

not in chronological order, it does seem significant that it should appear a mere 4 psalms after

David‟s Miserere. If it is true that the incident in Psalm 55 revolves around the treachery of

Ahithopel, it seems appropriate that his repentance occur prior and not without some sort of

association. That both Psalm 51 and Psalm 55 are in the second Book of Psalms seems

significant. Even at the height of his glory, David still experiences sin and depravity both from

within himself and from without, and it remains very bitter indeed.

C. The Context of the Whole Book

Psalm 55 is an Individual Lament. It has explicit cross-references to many Psalms

petitioning Deliverance and Protection, many of which begin with almost the same words. Book

I contains most of these. Psalms 4, 5, 7, 12, 17, 25, 35, and 41 are all Individual Laments written

by David which bear striking similarities to Psalm 55. Book II also contains many similar

Davidic psalms: Psalms 54, 56, 57, 59, 61, 64, and 69. Of note is the dense collection of these

types of psalms at the beginning of Book II and their gradual displacement toward the end of the

book when David‟s reign is most established in the context of the entire Psalter. In Book III,

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Psalm 86 is the only occasion of a Davidic psalm petitioning help against enemies; and in Book

V, there are only two consecutive instances early in the Songs of Ascent: namely Psalms 142 and

143. Book IV has none. There are also many correlative references in Psalms expressing trust

and confidence. Again, Book I has the greatest numerical quantity of these – cross-references

appearing in Psalms 4, 5, 11, 27, 28, 37, and 41. The only other parallels appear in the same

cluster of Book II, namely Psalms 56, 57, and 61. Psalms 18, 57, 59, and 142, which all contain

significant parallels to Psalm 55, were written of David‟s early conflict with Saul, so that the

Fathers‟ conclusion that Saul is the traitor of Psalm 55 was not without good reason. His

thanksgiving for deliverance from Saul in Psalm 18 foreshadows David‟s deliverance after the

conclusion of Psalm 55, manifested in a particular way in Psalm 66:19: “But truly God has

listened; / he has given heed to the voice of my prayer.” The exhortations of Psalm 37

(particularly verses 5 and 24) are tested and proven in the anguish of Psalm 55, and Psalm 38

draws out an interesting parallel to a penitent sufferer‟s plea for healing in verse 8 which

correlates specifically to Psalm 55:4. This helps shed light on the powerful connection between

external evils and sin, both of which cause David to cry out to God for aid. God‟s covenant with

David, as expressed particularly in 89:7 and 89:34 and in psalm 89 at large greatly enrich the

reading of Psalm 55 as a trial of David‟s covenantal relationship with God, by which he claims

his righteousness after repenting of his sins in Psalm 51. Psalm 119, often read side by side with

Psalm 55 in the Liturgy of the Hours, directly parallels the sweetness of God‟s law (verse 103)

with the sweet converse the psalmist held with his friend in the temple. More than any other

psalm, however, Psalm 41 bears deep resemblance to Psalm 55, in its literal sense, but even more

so in its allegorical sense: “Even my bosom friend in whom I trusted, / who ate of my bread, has

lifted his heel against me” (Psalm 41:9).

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D. The Context of the Whole Canon

Just as with all the psalms, Psalm 55 is filled with cross references and similar themes

which run through other books in the Canon. Starting in Genesis, the Fathers clearly saw an

allusion to the Noahic dove in 8:6-12. Additionally, David‟s request that the Lord “divide their

tongues” is overwhelmingly understood as an allusion to the tower of Babel in Genesis 11:4-9.

The Invective of Psalm 55:15 is also widely understood as an allusion to the punishment of the

Sons of Korah in Numbers 16:30-33 in which they “go down alive into Sheol” after “the ground

opens its mouth, and swallows them up.” Numbers 30:2 accounts for the exact wrongdoing of

the companion (as referenced in Psalm 55:20-12): “When a man vows a vow to the Lord, or

swears an oath to bind himself by a pledge, he shall not break his word; he shall do according to

all that proceeds out of his mouth.” Daniel 6:10 provides the scriptural context of praying three

times a day: evening, noon, and night. David pledges to follow Daniel‟s own example, despite

persecution. Although the historical context of this psalm is most specifically 2 Samuel 15-16

(with its resolution in the following two chapters), David‟s hiding from Saul in the wilderness of

Ziph does have very interesting parallels especially as expressed in 1 Samuel 23:14. The book of

Job is filled with cross-references to Psalm 55. Most significantly, in chapter 19, he expresses

similarly failed friendships, and in chapter 21 – especially verses 4-15 – he expresses many of

the complaints David himself does, and in some cases, nearly verbatim. Even his physical

reaction is very similar: “When I think of it I am dismayed, / and shuddering seizes my flesh”

(Job 21:6). These parallels are especially helpful for understanding David as a similarly

righteous sufferer undergoing a test. Proverbs 5:3-4 recounts the lips and speech of a loose

woman which strikingly resembles the description of the treacherous friend in Psalm 55:21.

Isaiah, like Job, is also filled with cross-references. Isaiah 4:6 and 25:4 give further insight into

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God as a shelter in Psalm 55:8. Isaiah 38:14 and 59:11 both reference the moaning of doves

which look “for salvation, but it is far from us.” Isaiah 40:31 is the promise that the Psalmist‟s

wish in Psalm 55:6 will be fulfilled if he continues to wait on the Lord. Isaiah 21:4 describes a

horror similar to David‟s and 47:11 describes the same fate of the wicked which David declares

in the Invective of verse 15. Jeremiah 13:23 is helpful for interpreting and expanding the idea

present in verse 19, and Jeremiah 48:28 is a parallel exhortation to be like a dove and to leave the

cities, which provides a curiously mystical insight that David‟s desire to “fly away and be at

rest” is welcomed by God. Ezekiel 7:16 is another cross-reference to the same verse which

describes doves moaning over their iniquity, providing yet another insight into the moaning of

David, who most certainly recalled the influence of his sin with Bathsheba upon his current

situation. The final significant Old Testament cross-references are found in Hosea chapter 2

which speak of the Lord drawing Israel into the wilderness like a lover in order to speak tenderly

to her. These parallels to the wilderness in Psalm 55:7 draw out a profound mystical sense.

Through the allusion to Hosea 2, David becomes a type of the Church, the bride of Christ, who

ultimately fulfills his longing to “wander afar” and “lodge in the wilderness” which is

characterized both by past offences (Hosea 2:3) and rapturous mercy (Hosea 2:14), thus calling

to mind the contemporary proverb which describes how the Church is not a country club for

saints but a hospital for sinners. The harsh desert is at once physically painful, and spiritually

delightful.

In the New Testament, Christ fulfills the type of David most particularly in the garden of

the Synoptic Gospels. Thus, Mark 14:34: “And he said to them, “My soul is very sorrowful,

even to death; remain here, and watch,” Luke 22:42: “Father, if you are willing, remove this

chalice from me; nevertheless not my will, but yours, be done,” (similarly, Matthew 26:39-42

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and Mark 14:36), Luke 22:48: “Jesus said to him, “Judas, would you betray the Son of man with

a kiss?” and Matthew 26:50: “Jesus said to him, „Friend, why are you here?‟” There are two

other places in the Gospel of Matthew which bear striking resemblance to Psalm 55. In Matthew

10:16, Jesus sends the twelve as doves among wolves, and in Matthew 14:30, Peter begins

sinking after becoming overwhelmed by the “raging wind and tempest,” and himself cries out,

“Lord, save me!” The Book of Acts makes numerous references to the continued tradition of

praying evening, morning, and noontime, especially in 3:1, 10:3, 10:9, and 10:30. The final

significant cross-reference is 1 Peter 5:7: “Cast all your anxieties on him, for he cares for you” –

almost a verbatim imperative form of Psalm 55:22a which is given specific attention in the

Catechism, paragraph 322.

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VI. Liturgical Analysis

A. The Lectionary for the Liturgy of the Word

Psalm 55 is used once in the liturgy of the Word: Year II, Tuesday of the 7th Week in

Ordinary Time as a Responsorial Psalm (23a: “Throw your cares on the Lord, and he will

support you.” Psalm 55: 7-8, 9-10a, 10b-11a, 23). It is preceded by James 4:1-10 (the 1st

Reading), “Humble yourselves before the Lord and he will exult you.” It is immediately

followed by Galatians 6:14 (the Alleluia Verse), “May I never boast except in the Cross of our

Lord Jesus…” and then followed by Mark 9:30-37 (the Gospel), “If anyone wishes to be first, he

shall be the last of all…” Thus, the Psalm seems appropriate to everyday life, and yet is

peculiarly surrounded by a call to humility within the Liturgy of the Word. The weighty

importance of this may not be immediately evident, but it is profoundly significant. Humility is

in fact a major key to understanding the Psalm: Humility is essentially the submission of one‟s

will to God‟s will. It is that by which the Psalmist is able to bear the oppression and weight of

his friend‟s offense as a trial given him by God; it is that by which he recognizes his own past

mistakes as factors of the current derision; and it is that by which he casts his cares back on the

Lord instead of keeping them to himself. Trust in God, the entire purpose of the psalm is

absolutely dependent upon the virtue of humility. And so David chooses to be last, takes up the

cross with his God, and is eventually restored to power and exulted in Jerusalem.

B. The Liturgy of the Hours

There are two occasions of Psalm 55 in the Liturgy of the Hours: The first is Week II,

Wednesday Daytime Prayer (2nd Psalm, Psalm 55:2-15, 16, 17-24). It is preceded by Psalm

119:57-64. The second occasion is Week IV, Friday Office of Readings (1st Psalm, Psalm 55:2-

15, 16, 17-24). Mark 14:33 is glossed as a typological fulfillment: “Jesus was seized with fear

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and distress.” The Psalm-prayer is also immensely helpful: “Lord Jesus, you were rejected by

your people, betrayed by the kiss of a friend, and deserted by your disciples. Give us the

confidence that you had in the Father, and our salvation will be assured.” Here, particularly, on

the day of Christ‟s death, the truest Messianic parallels are drawn, a typology which has been

consistently referred to since the very beginnings of Christianity. The type of the betrayer is

fulfilled in Judas, and Christ tastes the bitterness of betrayal in place of David. Indeed, how

bitter it must have been! And if it can be said that David‟s pain was like that of a woman‟s

travail, what must it have been like for Love himself to be torn asunder by one closest to him.

And as if to ally himself with David, the Christian declares in Psalm 119 on Wednesday, “I am a

companion of all who fear you, of those who keep your precepts” (Psalm 119:63).

Also of note is the use of Psalm 55 in the Book of Blessings for the solemn blessing of a

cross erected in a public place, separate from a church; and the blessing of the principal cross

that occupies a central place in the body of the church where the worshipping community

assembles. It follows any of the following options:

Philippians 2:5-11, He humbled himself, obediently accepting even death, death on a

cross; Numbers 21:4-9, Whoever looks at the fiery serpent shall live; 1 Corinthians 2:1-5,

I have told you of the witness of the crucified Christ; Hebrews 4:12-16, Let us be

confident in approaching the throne of grace; John 3:13-17, The Son of man must be

lifted up; Or John 19:25-27, Near the cross of Jesus there stood his Mother.

The strong theme of the cross enlivens Psalm 55 with rich meaning regarding the oracular

declaration: “Cast your burden on the Lord” (verse 23) and becomes the undoing of the

companion “who stretched out his hand against his friends” (verse 20).

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VII. Magisterial Analysis

Gregory’s Seventh Epistle to Peter, Domitian, and Elpidius

In this epistle, Gregory charges the bishops with immoderate praise of the priest

Cyriacus. He says, “How can he shine forth as the sun while still present in this life?” As if with

an answer, he quotes Psalm 55:5: “Fear and trembling are canto upon me, and darkness hath

covered me.” The main point of discussion is the matter of concupiscence: being faithful

requires constant perseverance in well-doing until death, because only then is man unable to

change his ways. While alive, even a righteous man can turn from his path or suffer misfortune.

Thus, the psalm becomes both a grim reminder of the misery we will endure in this world, and a

challenge to remain faithful as David did.

Aquinas’ Commentary on Psalm 55 (54)

Aquinas‟ commentary has very many insights to offer; especially by means of

spiritualized lessons which he systematically draws from the text. One of the most notable

lessons he draws concerns the act of contemplation. For Aquinas, the affliction of David‟s heart

is remedied particularly by the earnest care of contemplation. He interprets the Psalmist as

speaking particularly about the contemplative life in verses 6-8:

In verse 6a: David sets forth a desire for contemplation. Three things are thus necessary

for contemplation: the capacity for it, the act, and the effect. The capacity for it is granted by the

wings, which are the moral virtues, charity, and wisdom. These wings are not like those of a

raven (which symbolizes the arrogance of philosophers), who do not think of anything but

themselves, but rather like those of a dove who both contemplates and turns back towards its

neighbors, devoting itself to them and sharing the fruits of its contemplation (which the Psalmist

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does as gently as a dove might coo; and with the purity and cleanliness which the dove

symbolizes).

In verse 6b, the act of contemplating is signified by flight. Walking is similarly

analogous to moral virtue, and running analogous to charity, but contemplation, the highest of

these, is analogous to flight. The effect of contemplation is rest which is to be had in this life.

(Wisdom 816, Psalm 4:8) And in verse 7, the Psalmist has avoided the stumbling blocks to

contemplation, namely occupation with earthly things and sin, and he has avoided them quickly

(Sirach 21:2) and efficaciously by avoiding the occasion of sin (Genesis 19:17). This kind of

systematic pedagogy based entirely upon a scriptural text is both impressive on the part of

Aquinas and much less useful in understanding the true meaning of the text. It is useful,

however, to gain insight as to how the image of flight became closely associated with the

contemplative act.

Augustine’s 150th Sermon on the New Testament (Luke 14:20)

Here in this 150th

sermon, Augustine asserts that the pleasure of the flesh is a hindrance

to many. He makes an important distinction, however. In 1 John 2:15 …He did not say “Have

not [the things of this world];” but “Love not.” He also describes how “The love of things is the

bird-lime of the spirit‟s wings,” and he ends by asserting, “Whosoever loveth the world, the love

of the Father is not in him. For all that is in the world, is the lust of the flesh, and the lust of the

eyes, and the ambition of life.” Augustine, like Aquinas, finds the metaphor of the dove to be

very important for the spiritual lives of those for whom he writes, and both, as Fathers of the

Church, grasp an importance in the desire to ascend; a healthy frustration with being on the earth,

a life full of pains and heartache. Thus the reader is reminded that neither his “rest” nor his

“end” or “happiness” is to be found here.

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Augustine’s Exposition on Psalm 55

In his exposition on Psalm 55, Augustine reads the psalm in a “spiritualized” Christian

context, true to his Platonic influences. Beginning at the invective in verse 15, Augustine tries to

give reason for the psalmist‟s harsh words by asserting that the Sacred Author‟s treacherous

friend is a heretic:

“Because they themselves have the Scriptures in their hands, and know well by daily

reading how the Church Catholic through the whole world is so spread, that in a word all

contradiction is void; and that there cannot be found any support for their schism they

know well: therefore unto the lower places living they go down, because the evil which

they do, they know evil to be…. Baptism we had both of us, in that they were with me:

the Gospel we both read, they were in that with me: the festivals of martyrs we

celebrated, they were there with me: Easter's solemnity we attended, they were there with

me. But not entirely with me: in schism not with me, in heresy not with me. In many

things with me, in few things not with me. But in these few things wherein not with me,

there is no profit to them of the many things wherein they were with me.”

He draws upon the metaphor of wheat and chaff, calling to mind how they spring from the same

seed, grow in the same field, are both nourished by the same rain, and are both cut down,

although only one enters the barn (Is. 11:1-10; Rom. 15:4-13; Matt. 3:1-12). In the same way,

the heretic, so near and dear to the believer in practice will ultimately lose his salvation if his

heart remains hardened against the truths of the faith. In Verse 22, Augustine interprets the

Psalmist as the subject rather than the enemy (as it is almost unanimously understood). Thus, it

bespeaks the task of evangelization: “by those words, as though by arrows, hearts of men unto

the love of peace are smitten. Hard they were, and soft they have been made.” Thus, Augustine

interprets the bloodshed in verse 23 as something spiritual directly related to re-baptism, the kind

of heresy which he specifically has in mind. For Augustine, ultimately, trust in God is

juxtaposed with heresy; a curious and insightful paradigm which guides the modern Church

through times of relativism and complacency in matters of faith, calling modern man on to give

up self-will and to embrace God‟s will as revealed by his Church.

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VIII. Conclusion

A. The Literal Sense

David, King of Israel, was driven out of his kingdom by his own son, Absalom. The

Lord‟s anointed had his very throne ripped away from him. In this moment of great vulnerability

and weakness, he witnessed the betrayal of his most trusted advisor, Ahithophel, who sided with

Absalom by inciting him to take David‟s concubines for himself. In that moment of grief, David

recalled his adultery with Bathsheba and the Miserere with which he had cried out to God soon

afterward. As a repentant righteous man he made his complaint – as King of Israel and son of

the Most High God, he cried out for justice amidst circumstances he knew had been aggravated

by his own past sins. Ultimately, his righteousness was proven by the trust he had in the Lord‟s

covenant despite the severity of his emotional distress. He trusted, and that faith gave him

assurance of the kingdom well before he returned to the throne.

B. The Allegorical Sense

Jesus Christ, the anointed Son of God and Son of David, is betrayed in the very same

garden in which David made his complaint. His distress is overwhelming and his sweat

becomes like drops of blood falling to the ground. His reaction to the betrayal is an intense

agony. Like David‟s own expressed desire to fly away from the troubles surrounding him, so

Jesus earnestly beseeches the Father that this cup passes him by, but Jesus ultimately expresses

trust in the Father‟s will, just as David does at the end of his prayer. At the kiss of Judas, Jesus

witnesses one of his closest companions, who knows and has shared the most intimate moments

of Christ‟s life, suddenly ally with his enemies. On the cross, a sign hangs above him which

reads, “Jesus of Nazareth, King of the Jews” explicitly calling him a king whom the people have

rebelled against – just like David.

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C. The Moral Sense

Like David, the faithful Christian is to turn to God even in times of the most intensified

adversity, and despite the influence of past failings upon his present affliction, a repentant sinner

is to cry out to God with confidence that he is justified in his complaint. God sees the heart of a

man, and to commend oneself to Him in adversity with complete abandonment and trust betrays

a pure heart with right intention. To remain faithful, he must continually renew his act of faith;

he must continually remind himself of the Lord‟s faithfulness and not succumb to his trembling

or despair. He must truly acknowledge his plight and call upon the Lord with honesty and

desperation, acknowledging his own frailty and need for God‟s help. It is right for him to invoke

the Lord‟s justice and to remind himself of the wicked man‟s fate, mostly for his own sake, lest

he be tempted to abandon his covenant with the Lord for a seemingly easier way.

D. The Anagogical Sense

The Church, as the bride of Christ, awaits him in the wilderness of this world. With the

wings of a dove, she has given the children of God a resting place even amidst the hardships and

difficulties of this present life; a foretaste of the life to come; the indwelling life of the Trinity.

Most especially in the act of contemplation, a Christian finds “him who saves me / from the

raging wind and tempest.” Truly, the Church shall outlive the world which is passing away, and

those who externally practice their faith without the interior life of Christ – or who participate in

its sacraments while being faithless with their lips – shall not enter into eternal life with the

wheat, but shall be thrown into the fire with the chaff. David‟s invective will resound in the just

sentence of the Most High, and at the end of time, He will restore the faithful to their inheritance

as kings and heirs to his eternal throne.

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