Psalms 55:20 · Bible study
Psalms 55:20 Commentary: Betrayer's Violated Covenant
Hebrew · 10 what the commentators say
Meaning in one sentence
This verse describes a faithless friend who attacks those at peace with him and profanes his covenant, traditionally tied to Ahithophel and applied to all
Research Summary
- Meaning: A trusted friend violently attacks those at peace with him and treats a sacred covenant as profane.
- Key words: “Hands” (violent action), “friends” (those at peace), “covenant” (sacred bond).
- Main debate: The identity of the betrayer, Ahithophel, Judas, or a generic figure.
- Theological theme: The pain of broken trust and God’s justice in response.
- Best use: Comfort and warning for those suffering relational betrayal.
Translation Comparison
BSB Berean Standard Bible 2020
My companion attacks his friends; he violates his covenant.
WEB World English Bible 2000
He raises his hands against his friends. He has violated his covenant.
KJV King James Version 1769
He hath put forth his hands against such as be at peace with him: he hath broken his covenant.
ASV American Standard Version 1901
He hath put forth his hands against such as were at peace with him: He hath profaned his covenant.
YLT Young's Literal Translation 1898
He hath sent forth his hands against his well-wishers, He hath polluted his covenant.
Darby Darby Bible 1890
He hath put forth his hands against such as are at peace with him; he hath profaned his covenant.
Translations in other languages (9 available)
Extendió sus manos contra sus pacíficos: violó su pacto.
Meu antigo amigo se voltou contra os que tinham paz com ele, e violou seu pacto.
Dieu entendra, et il les humiliera,
Sie legen ihre Hände an seine Friedsamen und entheiligen seinen Bund.
God zal horen, en zal hen plagen, als die van ouds zit, Sela; dewijl bij hen gans geen verandering is, en zij God niet vrezen.
Il nemico ha steso la mano contro quelli ch’erano in pace con lui, ha violato il patto concluso.
Wysłucha Bóg i utrapi ich, (jako ten, który siedzi od wieku. Sela.) przeto, że nie masz w nich poprawy, ani się Boga boją.
他背了 約，伸 手 攻擊與他和好的人。
He has put out his hand against those who were at peace with him; he has not kept his agreement.
Verse in Context
Scholars' Consensus
Commentators broadly agree that this verse targets a specific individual, most likely Ahithophel, who betrayed David with violence and covenant-breaking. Barnes notes the Hebrew phrase can mean “he hath put forth his hands” as a gesture of force. Calvin stresses the treachery: waging war in peace, without provocation. Cambridge calls it “desecrating the sacred obligations of friendship.” The word translated “broken” or “violated” (ASV: “profaned”) suggests treating a holy bond as contemptible. Gill adds that Ahithophel broke his covenant of friendship, and some early Christian readers saw Judas as the ultimate type. The consensus: this is not a general statement, but a specific indictment of a trusted friend turned traitor. The singular pronoun “he” versus the plural of the previous verse focuses the accusation on one ringleader, making the betrayal intensely personal.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Historical view: Ahithophel as the betrayer, based on 2 Samuel 15-17 and the details of David's flight
- Typological view: Judas as fulfillment of the betrayer figure, supported by New Testament use of Psalms of betrayal
- Generic view: The verse as a pattern of treachery by a friend, applicable to any similar situation
What is clear: The verse describes an act of aggressive covenant-breaking by someone who was previously at peace with the psalmist.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the betrayer | The verse refers to a specific individual who was once a trusted friend, likely Ahithophel. | Some see it as exclusively Ahithophel; others view him as a type of Judas or as a generic pattern of betrayal. |
| Nature of the covenant | It is a sacred bond of loyalty, more than a formal treaty. | Whether it is a political covenant between king and counselor (Barnes) or a general friendship bond (Cambridge) is debated. |
| Scope of application | The verse describes a profound personal betrayal. | Some restrict it to the historical situation; others apply it to any betrayal by a close associate. |
| Verb translation | The Hebrew verb indicates a severe violation, not mere breaking. | Translations vary: ‘broken’ (KJV) vs. ‘profaned’ (ASV) vs. ‘violated’ (BSB), each emphasizes different nuances of contempt for the sacred. |
Historical & Cultural Context
According to the traditional historical setting, David composed this psalm while fleeing from his son Absalom (2 Samuel 15, 17). Ahithophel, David’s trusted counselor, joined the conspiracy and gave Absalom strategic advice (2 Samuel 15:12, 31). The “covenant” here is not a formal treaty but the sacred bond of loyalty between a king and his senior adviser, a relationship sealed by mutual trust, perhaps even a formal oath. In the ancient Near East, such covenants were taken with religious seriousness; to break one was to profane a holy obligation (Poole). The phrase “put forth his hands” echoes earlier narratives: David refused to “put forth his hand” against Saul the Lord’s anointed (1 Samuel 24:10), but Ahithophel had no such scruples. The betrayal was aggravated by hypocrisy: Ahithophel continued to speak smooth words while planning war (v.21). The psalmist’s anguish reflects not only political danger but the deep wound of treacherous love. The accompanying context (vv.16, 19) shows David’s confidence that God hears the cries of the oppressed and will act against those who do not fear him, setting the stage for this devastating portrait of broken trust.
Textual Notes
The supplied commentary excerpts note no significant textual variants for Psalm 55:20. Differences among English translations (e.g., “broken” vs. “profaned”) reflect lexical choices for the Hebrew verb, not manuscript variation.
Reception History
Christian interpreters have long linked this verse to the betrayal of Christ by Judas Iscariot, given the language of a friend violating a covenant (cf. Psalm 41:9; John 13:18). Early church fathers such as Augustine saw it as prophetic of Judas. Reformation commentators like Calvin and the Geneva Bible emphasized the historical reference to Ahithophel, whom they viewed as a type of Judas. In modern scholarship, the focus remains on the personal and covenantal dimensions of the psalmist’s experience, often applied to any profound betrayal within a community of faith.
Preaching This Verse
Three-point outline
- The Violent Hand: The betrayer raises his hands against those at peace with him. This is not just disagreement but active assault, physical, verbal, or relational.
- The Broken Covenant: The sacred bond of friendship is treated as worthless. The word “profaned” shows it was considered holy; now it is desecrated.
- The Trusting Response: In contrast to the traitor, the psalmist casts his burden on the Lord (v.22), showing that betrayal does not have the final word.
Five-point outline
- Unexpected Aggression: The betrayer attacks without warning.
- Profaned Friendship: The covenant of peace is violated.
- Hypocritical Speech: Smooth words mask deadly intent (v.21).
- Divine Justice: God hears and will act (vv.16-19, 23).
- The Believer’s Refuge: Trust in God sustains the righteous (v.22).
Illustration hooks
- A coworker who smiles to your face while undermining your position to the boss.
- A friend who shares a confidence you trusted them with, then uses it against you.
- A family member who breaks a promise made in good faith, leaving you feeling betrayed.
Questions your congregation is asking
- How do I trust again after being betrayed by a close friend?
- Does God see when I am wronged by someone I trusted?
- What does it mean to ‘cast my burden’ on the Lord when I am hurt?
Leading a Discussion
This verse cuts to the heart of one of life’s deepest wounds: betrayal by a trusted friend. It names the sin clearly, an aggressive breach of a sacred bond. As we study, we consider how God’s people have faced such pain and where they found hope.
Discussion questions
- What do you learn about the character of the betrayer from verses 20-21?
- Why does the psalmist describe the covenant as “profaned” (ASV) rather than simply “broken”?
- How does the historical setting of Ahithophel (2 Samuel 15-17) illuminate this verse?
- In what ways have you experienced or witnessed a covenant of friendship being violated?
- How does the surrounding context (vv.16-19, 22-23) shape the way we handle betrayal?
- What can we learn from the psalmist’s response of trust and prayer?
- How might this passage prepare us to extend forgiveness while still acknowledging the wrong?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Samuel 22:17 | The king said to the guard who stood about him, “Turn and kill the priests of Yahweh, because their hand also is with David, and because they knew that he fled and didn’t disclose it to me.” But the servants of the king wouldn’t put out their hand to fall on the priests of Yahweh. |
| I Samuel 24:10 | Behold, today your eyes have seen how Yahweh had delivered you today into my hand in the cave. Some urged me to kill you, but I spared you. I said, ‘I will not stretch out my hand against my lord, for he is Yahweh’s anointed.’ |
| II Samuel 2:4 | The men of Judah came, and there they anointed David king over the house of Judah. They told David, “The men of Jabesh Gilead were those who buried Saul.” |
| II Samuel 5:3 | So all the elders of Israel came to the king to Hebron, and King David made a covenant with them in Hebron before Yahweh; and they anointed David king over Israel. |
| II Samuel 14:32 | Absalom answered Joab, “Behold, I sent to you, saying, ‘Come here, that I may send you to the king, to say, “Why have I come from Geshur? It would be better for me to be there still. Now therefore, let me see the king’s face; and if there is iniquity in me, let him kill me.”’” |
| II Samuel 14:33 | So Joab came to the king and told him; and when he had called for Absalom, he came to the king and bowed himself on his face to the ground before the king; and the king kissed Absalom. |
| II Samuel 15:10 | But Absalom sent spies throughout all the tribes of Israel, saying, “As soon as you hear the sound of the trumpet, then you shall say, ‘Absalom is king in Hebron!’” |
| II Samuel 15:12 | Absalom sent for Ahithophel the Gilonite, David’s counselor, from his city, even from Giloh, while he was offering the sacrifices. The conspiracy was strong, for the people increased continually with Absalom. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke emphasises the hypocrisy of Ahithophel's betrayal: he was on David's payroll, receiving a stipend for his service, yet actively plotting to overthrow the kingdom and kill the king. The commentator sees this as a deliberate breach of covenant, not just an impulsive act of treachery but a calculated betrayal from within.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the betrayer here as a specific person, likely Ahithophel, not God. The psalmist's mind is so fixed on the treachery that he does not name the enemy. The broken covenant refers to Ahithophel's official oath as David's counselor, which he profaned by joining Absalom's rebellion.
Calvin's Commentaries Reformed 1564
Calvin focuses on the calculated treachery of enemies who speak smoothly while planning destruction. He notes the charge of breaking faith by attacking without provocation during a time of peace. The Holy Spirit, he says, sets a mark of reprobation on such deceitful flattery and calls believers to simple honesty.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator identifies the arch-traitor as a specific former friend, not a general reference to evildoers. The broken covenant means he has desecrated the sacred obligations of friendship. The Psalmist keeps returning to this one individual who stands out as the typical traitor among all his enemies.
Geneva Bible Notes Reformed 1599
The Geneva Note observes that the person described here attacks those who are at peace with him, violating the covenant that bound them together. The evil lies not just in the violence, but in betraying a relationship of trust.
Gill's Exposition of the Bible Baptist 1748
Gill focuses on the hypocrisy of a false friend who puts out his hands to harm someone he pretended to be at peace with. This person breaks the covenant of friendship, as seen in Ahithophel’s conspiracy against David and Judas’s betrayal of Christ.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that the treachery described here is made far worse by the hypocritical cover of friendship. The unexpected shifts between singular and plural pronouns throughout the passage enliven the picture, showing that both the chief traitor and his accomplices are in view at once.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-D
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights David's deliberate choice of prayer as his only defense, even while others rely on violence and worldly security. For Henry, true prayer means both fervent outcry and thoughtful meditation, coming from the whole heart. David is certain that calling on God in this way leads to certain salvation.