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Psalms 55

1

Give ear to my prayer, O God; and hide not thyself from my supplication.

2

Attend unto me, and hear me: I mourn in my complaint, and make a noise;

3

Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me.

4

My heart is sore pained within me: and the terrors of death are fallen upon me.

5

Fearfulness and trembling are come upon me, and horror hath overwhelmed me.

1
6

And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest.

7

Lo, then would I wander far off, and remain in the wilderness. Selah.

8

I would hasten my escape from the windy storm and tempest.

9

Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city.

10

Day and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it.

11

Wickedness is in the midst thereof: deceit and guile depart not from her streets.

12

For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:

13

But it was thou, a man mine equal, my guide, and mine acquaintance.

14

We took sweet counsel together, and walked unto the house of God in company.

15

Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.

16

As for me, I will call upon God; and the Lord shall save me.

17

Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.

18

He hath delivered my soul in peace from the battle that was against me: for there were many with me.

19

God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God.

20

He hath put forth his hands against such as be at peace with him: he hath broken his covenant.

21

The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.

22

Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved.

23

But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.

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Psalms 55

Psalm 55 is a lament expressing anguish of betrayal by intimate companions and appeal for divine protection, exemplifying the theological concerns of Book 2. The psalmist employs vivid imagery and direct address to God, establishing the intimate dialogue between worshiper and the divine that characterizes the psalmic tradition. The theological assertions center on God's character as both judge and redeemer, creating a comprehensive vision of divine justice and mercy integrated with human experience. The psalm reflects on both personal circumstance and communal identity, suggesting that individual faith finds validation through shared experience with the covenant community. The liturgical context indicates this psalm's function in worship where personal piety integrates with communal celebration of God's acts and attributes. The concluding movement typically affirms confidence in God's faithfulness, exemplifying the psalmic pattern of transformation through prayer and remembrance of divine acts throughout history.

Psalms 55:7

The petition to God to hasten deliverance and escape the enemies articulates the urgent desire for divine action to address the crisis immediately, expressing the sense that time itself has become an enemy. The request to escape the raging wind and tempest suggests that the psalmist experiences the conflict as a natural disaster beyond human control, requiring divine intervention to navigate. The language of hastening establishes that delay is itself unbearable; the psalmist cannot long endure the current circumstances. This verse returns to direct petition after the fantasy of escape, grounding the prayer in urgent request for divine action.

Psalms 55:8

The wish that the psalmist could escape to a place far away from the wicked and the storm introduces the location motif: distance from the source of conflict would bring peace and relief. The emphasis on escaping the conflict itself (not merely the enemies) suggests that proximity to wickedness is itself corrupting or disturbing; the presence of evil is ontologically disruptive. The desire for a remote shelter indicates that the psalmist understands safety as requiring separation from the sphere of conflict. This verse deepens the retreat fantasy: not merely to flee enemies but to establish total separation from the realm of wickedness and threat.

Psalms 55:9

The petition that God would confuse the enemies' schemes and divide their intentions articulates a shift in the psalm: from the desire to escape to the prayer that enemies be rendered ineffective. The imagery of confusing and dividing suggests that God would introduce discord among the enemies, turning them against one another so that their unified threat dissolves. The reference to violence and strife in the city indicates that the psalmist experiences the problem as rooted in the social order itself; the city is characterized by discord. This verse begins the movement from retreat to petition for divine judgment, establishing that destruction of enemies' plans is preferable to mere escape.

Psalms 55:10

The depiction of the city as a place of violence and strife on its walls and within its squares establishes that the problem is systemic and pervasive, not merely the result of isolated evildoers but reflecting the fundamental disorder of the social order. The image of injustice never departing from public spaces suggests that wickedness has become institutionalized; corruption is embedded in the structures of civil life. The comprehensive nature of the evil (walls, squares, never departing) indicates that the psalmist experiences the entire environment as corrupted and threatening. This verse explains why escape seems the appropriate response: the corruption is total and cannot be reformed from within.

Psalms 55:11

The specific mention of malice, deceit, and oppression as the constant occupants of the streets articulates the spiritual and moral quality of the evil that pervades the city. The personification of these vices as inhabitants suggests that the city has been taken over by forces opposed to God; evil has displaced righteousness. The reference to oppression indicates that the problem has concrete human consequences: people are being harmed through the institutional wickedness. This verse deepens the analysis of the city's condition: it is not merely chaotic but actively malevolent, actively working toward the harm of the righteous.

Psalms 55:12

The opening affirmation that it is not an enemy or foe who insults establishes the peculiar pain of the betrayal: the wound comes not from external foes but from someone within the intimate circle. The identification of the insulter as one who should have been a friend and companion deepens the sense of violation: trust was betrayed, intimacy was weaponized. The reference to someone with whom the psalmist walked in God's house establishes that the betrayer is part of the covenant community and should have been bound by covenant loyalty. This verse articulates that the deepest pain comes from betrayal rather than from straightforward enmity.

Psalms 55:13

The lament that it is a friend, intimate companion, and one with whom plans were kept secretly articulates the intensified betrayal: the relationship involved genuine intimacy and shared vulnerability. The reference to keeping counsel together in God's house suggests that the betrayer was a spiritual companion, someone with whom the psalmist had shared faith and covenant commitment. The breach of this relationship is therefore not merely personal but theological: it violates the sacred bonds of the covenant community. This verse emphasizes that the betrayal is not merely political or social but fundamentally relational, involving the destruction of intimate trust.

Psalms 55:14

The memory of sweet fellowship and walking to God's house in the throng establishes the positive relationship that has been destroyed, making the betrayal even more painful through contrast with past intimacy. The image of walking together in the midst of the assembly suggests that the relationship was public and acknowledged, adding the dimension of public shame to the private betrayal. The location in God's house emphasizes that this was a sacred relationship, undertaken within the sphere of covenant and community worship. This verse heightens the pain by dwelling on what has been lost: fellowship, intimacy, and shared worship in God's presence.

Psalms 55:15

The prayer that death would seize the betrayer and that they would go down to Sheol alive articulates the intensity of the psalmist's desire for divine judgment on the betrayer, expressing a wish that death itself would swallow them. The image of going to Sheol alive suggests premature death, a cutting off of life before its natural span; the betrayer should suffer the ultimate consequence for the ultimate betrayal. The location of this judgment in the heart (the center of being) suggests that the corruption is internal and fundamental. This verse expresses the raw desire for vengeance, the most extreme form of petition for divine justice.

Psalms 55:16

The affirmation that the psalmist will call to God and God will save them expresses renewed confidence after the expression of desire for vengeance; trust displaces the rage of the previous verse. The evening, morning, and noon prayer articulates the intention to maintain constant prayer and trust, establishing perpetual petition as the antidote to despair. The affirmation that God will hear indicates that despite the betrayal and the pain, the fundamental relationship with God remains intact and reliable. This verse represents a pivot from the raw emotion of the previous verse to the restoration of faith and confidence in God's faithfulness.

Psalms 55:18

The declaration that God will hear and humble them because they have no fear of God articulates that the fundamental problem with the enemies is their lack of reverence for God, their refusal to acknowledge divine rule. The lack of fear (reverence) toward God leads necessarily to the maltreatment of God's people; the rejection of God enables the rejection of the righteous. The humbling of such enemies is presented as an inevitable consequence of their rebellion against God: they sow disrespect for the divine and reap humiliation. This verse connects the enemies' treatment of the psalmist to their fundamental alienation from God.

Psalms 55:19

The casting off of the companions in verse 12 now appears in a different light: the betrayer has violated the ancient covenant bonds, breaking peace and extending a hand against those bound together in sacred fellowship. The violation is described as stretching forth a hand against allies, suggesting violent breach of the bonds of peace. The reference to the covenant indicates that this is not merely a personal disagreement but a violation of sacred obligation. This verse deepens the condemnation of the betrayer: the violation involves the destruction of covenantal bonds and the weaponizing of intimate relationship.

Psalms 55:20

The description of the betrayer's speech as smooth as butter but containing war in the heart reveals the deceptive nature of the evil: external sweetness masks internal hostility and intention to harm. The contrast between soft words and a heart full of war establishes that the betrayal involved active deception: the betrayer maintained an appearance of friendship while harboring hostile intent. The reference to words softer than oil but sharper than swords emphasizes the particular deadliness of linguistic betrayal: words of apparent tenderness conceal intent to wound. This verse articulates the particular danger posed by intimate betrayers: they weaponize trust itself.

Psalms 55:21

The casting of the burden on God indicates the psalmist's release of the weight through trust and prayer; the problem is placed before God for divine resolution. The promise that God will sustain the righteous and not allow them to be shaken establishes God's role as the ultimate source of security and stability. The affirmation that the righteous will not be delivered to the desires of their enemies suggests that divine protection is absolutely reliable; God will not permit the enemies' plans to succeed. This verse moves from the articulation of pain and betrayal to the assertion of ultimate security in God's hands.

Psalms 55:22

The prayer that God will bring down the bloodthirsty and deceitful to the pit articulates the petition for final judgment on those who have waged war against the righteous. The designation as bloodthirsty and deceitful establishes that the enemies are characterized by violence and falsehood; they live by principles opposite to God's truth and justice. The reference to the pit (grave, Sheol) indicates that the psalmist desires their complete destruction and removal from the world of the living. The shortened lifespan indicates that such people will not prosper or enjoy length of days; their wickedness will cut short their time. This verse petitions for final divine judgment.

Psalms 55:23

The final affirmation that the psalmist will trust in God articulates the fundamental stance that undergirds the entire psalm: despite betrayal, despite pain, despite enmity, trust in God's faithfulness and justice remains the foundation. The declaration that this trust is secure indicates that it is not contingent on circumstances or on the destruction of enemies but on God's reliable character. The closing establishes that the psalm's goal is not merely the description of suffering or the expression of rage but the renewal of trust and the reaffirmation of commitment to God as the ultimate source of security. This verse moves the psalm toward closure with the restoration of faith and confidence as the final word.

Psalms 55:17

The reference to God hearing the voice and redeeming the soul articulates the divine response to the psalmist's prayer and trust; God will act to restore the supplicant from the jeopardy into which the betrayal has cast them. The mention of the many who wage war against the psalmist returns to the theme of multiple enemies and oppressors, suggesting that the betrayal is part of a larger assault. The affirmation that God brings them all into judgment establishes that this is not merely a personal matter but a question of cosmic justice: God will vindicate the righteous against all opposition. This verse indicates that trust in God's response negates the power of all enemies, including intimate betrayers.

Psalms 55:1

This opening plea that God will hear the psalmist's prayer establishes the foundational confidence that access to God is available even in circumstances of extreme distress and betrayal. The emphasis on God hearing and not hiding from the supplicant's cry asserts that divine attention will be granted to this petition, that God is not indifferent to human suffering. The urgent tone creates a sense of emergency and desperation: the psalmist faces circumstances so dire that only direct divine intervention will suffice. This verse establishes the structure of the entire psalm: petition followed by lament, expressing both urgent need and fundamental trust in God's willingness to hear.

Psalms 55:2

The request that God attend to the supplicant's prayer and hear the words articulates the anxiety and distraction that accompany the burden the psalmist carries, making communication and coherent speech difficult. The emphasis on God's need to hear and attend suggests that the psalmist doubts their own capacity to articulate the full weight of what is being endured; God must listen carefully and attentively to discern the true measure of suffering. The repetition of the request (hear, attend, listen) emphasizes the desperate need for divine attention and suggests that normal petition is insufficient given the gravity of the situation. This verse frames prayer as an act of communication requiring extraordinary divine attention and care.

Psalms 55:3

The articulation of what the enemies are doing—pressing hard, bringing trouble, showing hostility—grounds the psalm in concrete experience of persecution and threatens the psalmist's sense of security and self. The violence of language (bearing down, troubling, hostility) conveys the relentlessness of opposition and the exhaustion that comes from constant threat. The enumeration of enemies' actions establishes that this is not imagined threat but actual assault, giving the lament credibility and urgency. This verse transitions from invocation to the specific articulation of grievance, beginning to catalog the grounds for petition with concrete detail.

Psalms 55:4

The physical manifestations of fear—heart throbbing, terror overwhelming, trembling seizing—articulate the bodily reality of anxiety and demonstrate that the threat is not merely external but has penetrated the psalmist's internal being. The language of being overwhelmed and seized by fear suggests that the psalmist's emotional and physical resources are exhausted, that the burden of threat has become unbearable. The emphasis on the body experiencing terror indicates that this is not abstract worry but visceral experience of mortal dread. This verse explains why the psalmist comes to God: the internal resources are insufficient to bear the burden of fear and threat.

Psalms 55:5

The wish for wings like a dove to escape and find rest articulates the fantasy of flight and removal from the threatening situation, expressing the fundamental human desire to escape unbearable circumstances. The dove imagery suggests peaceful escape rather than warrior resistance; the desire is not to triumph over enemies but to remove oneself from the conflict entirely. The mention of the wilderness as a place of rest indicates that removal from civilization and into solitude represents a kind of refuge, suggesting that the problem is specifically located in the psalmist's immediate community. This verse reveals that the deepest desire is not victory but escape, not triumph but peace, articulating a profound exhaustion with conflict.

Psalms 55:6

The focus on the wind and tempest as the agent of escape transforms the fantasy from personal flight into divine intervention; God (represented by the wind) will accomplish what human effort cannot. The idea that God's action can effect the psalmist's removal from tempest into a place of shelter suggests that divine deliverance works by establishing refuge and peace. The parallelism between escape and shelter indicates that the goal is not merely distance from enemies but the establishment of a place of safety and rest. This verse moves the fantasy from personal escape into the realm of divine action, suggesting that only God can effect the transformation the psalmist craves.