July 18, 2024
Where Is God?
Psalm 55
Stephanie Watson
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 55:2-3
Attend to me, and answer me;
I am restless in my complaint and I moan,
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.
Psalm 55
Cast Your Burden on the LORD
To the choirmaster: with stringed instruments. A Maskil 1 55:1 Probably a musical or liturgical term of David.
1
Give ear to my prayer, O God,
and hide not yourself from my plea for mercy!
2
Attend to me, and answer me;
I am restless in my complaint and I moan,
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.
4
My heart is in anguish within me;
the terrors of death have fallen upon me.
5
Fear and trembling come upon me,
and horror overwhelms me.
6
And I say, “Oh, that I had wings like a dove!
I would fly away and be at rest;
7
yes, I would wander far away;
I would lodge in the wilderness; Selah
8
I would hurry to find a shelter
from the raging wind and tempest.”
9
Destroy, O Lord, divide their tongues;
for I see violence and strife in the city.
10
Day and night they go around it
on its walls,
and iniquity and trouble are within it;
11
ruin is in its midst;
oppression and fraud
do not depart from its marketplace.
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.
13
But it is you, a man, my equal,
my companion, my familiar friend.
14
We used to take sweet counsel together;
within God's house we walked in the throng.
15
Let death steal over them;
let them go down to Sheol alive;
for evil is in their dwelling place and in their heart.
16
But I call to God,
and the LORD will save me.
17
Evening and morning and at noon
I utter my complaint and moan,
and he hears my voice.
18
He redeems my soul in safety
from the battle that I wage,
for many are arrayed against me.
19
God will give ear and humble them,
he who is enthroned from of old, Selah
because they do not change
and do not fear God.
20
My companion
2
55:20
Hebrew He
stretched out his hand against his friends;
he violated his covenant.
21
His speech was smooth as butter,
yet war was in his heart;
his words were softer than oil,
yet they were drawn swords.
22
Cast your burden on the LORD,
and he will sustain you;
he will never permit
the righteous to be moved.
23
But you, O God, will cast them down
into the pit of destruction;
men of blood and treachery
shall not live out half their days.
But I will trust in you.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
55:1–3 The prayer is earnest (plea for mercy, restless in my complaint). the enemy, the wicked. These are not simply people who dislike the singer; they are enemies who will take violent measures to ruin the godly and stamp out true faith (vv. 3, 9–11, 21, 23).
Ps. 55:4–8 This section describes more fully the intensity of the singer: in anguish, terrors of death, fear, trembling, and horror. If he could fly, he would take refuge in the wilderness (away from the raging in the city).
Ps. 55:9 divide their tongues. “Divide” is similar in Hebrew to the name Peleg, “in [whose] days the earth was divided” (Gen. 10:25). This is probably a reference to the Tower of Babel (Gen. 11:1–9), where God confused the language of the human schemers. The prayer is thus for the enemies to be prevented from working together to carry out their evil.
Ps. 55:9–11 The singer seems to expect that the enemies will not repent of their evil (see v. 19).
Ps. 55:12–15 It is not a nameless enemy who is seeking to harm the faithful singer, but my companion, my familiar friend. Compare 41:9.
Ps. 55:16–19 The psalmist describes both desperation (v. 17) and confidence (vv. 18–19).
Ps. 55:20–21 covenant. His treacherous friend had sealed his seeming friendship with a solemn obligation; see 1 Sam. 18:3.
Psalm Ps. 55. Like many other individual laments, this psalm prays for God’s help against dangerous enemies. There is a unique twist here. The danger comes from betrayal by a close friend (vv. 13–14, 20–21).
Ps. 55:22–23 The singer addresses each of his fellow singers (your), and then God (you, O God). The reason the faithful can cast their burden on the LORD is that he can be trusted to bring judgment upon the evildoers in his own good timing.
S3:140 Psalm 55
Listen NowDive Deeper | Psalm 55
At the beginning of this psalm, King David had little to no peace. Jerusalem had been overtaken by evil, and David's close friends betrayed him. He feared the violence of his enemies would be the end of him. He was restless, complaining, and crying out to God for help. David wished he could escape this terror-filled situation.
I, too, want to run and hide when the going gets tough. I don't want to deal with it because it's uncomfortable, inconvenient, and difficult. David asks God to handle his enemies, finds rest, and remains confident in Him despite the attacks, because he knows God hears him and knows God will preserve him.
Jesus definitely knew David's pain all too well. He also spoke of Jerusalem as a place of violence, a city that kills its prophets and persecutes innocent people (Matthew 23:37). Jesus' friends either left Him, denied Him, or betrayed Him (Matthew 26:48-49, 56, 69-74). The violence of His enemies and the betrayal of His friends played roles in bringing His life to an end on a Roman cross. Jesus endured the brutality of enemies and the betrayal of friends so that He could build a new Jerusalem, a place where we can feel safe and at peace (Revelation 21:26-27).
Like David, we can pray for an end to evil and know that God will preserve us forever in heaven with Him. We, too, can leave our burdens in God's hands. He's already saved us by Jesus' death on the cross, burial, and resurrection. David's confidence in God was rooted in his sincere dependence on God, demonstrated by constant prayer. This psalm is a great reminder that God will sustain you as you cast your burdens on Him, and He will not "permit the righteous to be moved." (Psalm 55:22)
This month's memory verse
May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.
– Romans 15:13
Discussion Questions
1. How can you follow David's example in your prayers for others? What changes could you make to become more persistent and consistent in your prayers?
2. What words of instruction does this psalm offer you?
3. What does it mean to cast your burdens on the Lord (Psalm 55:22)? Which of your fears or problems would you like to commit to the Lord in prayer?
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