TRV
Translation
Complete Jewish Bible
Pay attention to me, and answer me! I am panic-stricken as I make my complaint, I shudder
American Standard Version
Attend unto me, and answer me: I am restless in my complaint, and moan,
World English Bible Messianic
Attend to me, and answer me. I am restless in my complaint, and moan,
Young's Literal Translation
Attend to me, and answer me, I mourn in my meditation, and make a noise,
In the KJVVerse 14,735 of 31,102
Study This Verse
Commentary on Psalms 55 verses 1–8
1 ¶ To the chief Musician on Neginoth, Maschil, A Psalm of David. 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.
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.
In these verses we have,
I. David praying. Prayer is a salve for every sore and a relief to the spirit under every burden: Give ear to my prayer, O God! Psa 55:1, Psa 55:2. He does not set down the petitions he offered up to God in his distress, but begs that God would hear the prayers which, at every period, his heart lifted up to God, and grant an answer of peace to them: Attend to me, hear me. Saul would not hear his petitions; his other enemies regarded not his pleas; but, "Lord, be thou pleased to hearken to me. Hide not thyself from my supplication, either as one unconcerned and not regarding it, nor seeming to take any notice of it, or as one displeased, angry at me, and therefore at my prayer." If we, in our prayers, sincerely lay open ourselves, our case, our hearts, to God, we have reason to hope that he will not hide himself, his favours, his comforts, from us.
II. David weeping; for in this he was a type of Christ that he was a man of sorrows and often in tears (Psa 55:2): "I mourn in my complaint" (or in my meditation, my melancholy musings), "and I make a noise; I cannot forbear such sighs and groans, and other expressions of grief, as discover it to those about me." Great griefs are sometimes noisy and clamorous, and thus are, in some measure, lessened, while those increase that are stifled, and have no vent given them. But what was the matter? Psa 55:3. It is because of the voice of the enemy, the menaces and insults of Absalom's party, that swelled, and hectored, and stirred up the people to cry out against David, and shout him out of his palace and capital city, as afterwards the chief priests stirred up the mob to cry out against the Son of David, Away with him - Crucify him. Yet it was not the voice of the enemy only that fetched tears from David's eyes, but their oppression, and the hardship he was thereby reduced to: They cast iniquity upon me. They could not justly charge David with any mal-administration in his government, could not prove any act of oppression or injustice upon him, but they loaded him with calumnies. Though they found no iniquity in him relating to his trust as a king, yet they cast all manner of iniquity upon him, and represented him to the people as a tyrant fit to be expelled. Innocency itself is no security against violent and lying tongues. They hated him themselves, nay, in wrath they hated him; there was in their enmity both the heat and violence of anger, or sudden passion, and the implacableness of hatred and rooted malice; and therefore they studied to make him odious, that others also might hate him. This made him mourn, and the more because he could remember the time when he was the darling of the people, and answered to his name, David - a beloved one.
III. David trembling, and in great consternation. We may well suppose him to be so upon the breaking out of Absalom's conspiracy and the general defection of the people, even those that he had little reason to suspect. 1. See what fear seized him. David was a man of great boldness, and in some very eminent instances had signalized his courage, and yet, when the danger was surprising and imminent, his heart failed him. Let not the stout man therefore glory in his courage any more than the strong man in his strength. Now David's heart is sorely pained within him; the terrors of death have fallen upon him, Psa 55:4. Fearfulness of mind and trembling of body came upon him, and horror covered and overwhelmed him, Psa 55:5. When without are fightings no marvel that within are fears; and, if it was upon the occasion of Absalom's rebellion, we may suppose that the remembrance of his sin in the matter of Uriah, which God was now reckoning with him for, added as much more to the fright. Sometimes David's faith made him, in a manner, fearless, and he could boldly say, when surrounded with enemies, I will not be afraid what man can do unto me. But at other times his fears prevail and tyrannise; for the best men are not always alike strong in faith. 2. See how desirous he was, in this fright, to retire into a desert, any where to be far enough from hearing the voice of the enemy and seeing their oppressions. He said (Psa 55:6), said it to God in prayer, said it to himself in meditation, said it to his friends in complaint, O that I had wings like a dove! Much as he had been sometimes in love with Jerusalem, now that it had become a rebellious city he longed to get clear of it, and, like the prophet, wished he had in the wilderness a lodging place of way-faring men, that he might leave his people and go from them; for they were an assembly of treacherous men, Jer 9:2. This agrees very well with David's resolution upon the breaking out of that plot, Arise, let us flee, and make speed to depart, Sa2 15:14. Observe, (1.) How he would make his escape. He was so surrounded with enemies that he saw not how he could escape but upon the wing, and therefore he wishes, O that I had wings! not like a hawk that flies swiftly; he wishes for wings, not to fly upon the prey, but to fly from the birds of prey, for such his enemies were. The wings of a dove were most agreeable to him who was of a dove-like spirit, and therefore the wings of an eagle would not become him. The dove flies low, and takes shelter as soon as she can, and thus would David fly. (2.) What he would make his escape from - from the wind, storm, and tempest, the tumult and ferment that the city was now in, and the danger to which he was exposed. Herein he was like a dove, that cannot endure noise. (3.) What he aimed at in making this escape, not victory but rest: "I would fly away and be at rest, Psa 55:6. I would fly any where, if it were to a barren frightful wilderness, ever so far off, so I might be quiet," Psa 55:7. Note, Peace and quietness in silence and solitude are what the wisest and best of men have most earnestly coveted, and the more when they have been vexed and wearied with the noise and clamour of those about them. Gracious souls wish to retire from the hurry and bustle of this world, that they may sweetly enjoy God and themselves; and, if there be any true peace on this side heaven, it is they that enjoy it in those retirements. This makes death desirable to a child of God, that it is a final escape from all the storms and tempests of this world to perfect and everlasting rest.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 55
"I have been made sad in my exercise, and have been troubled" [Psalm 55:2]. Where made sad, where troubled? "In my exercise," he says. Of evil men, whom he suffers, he has made mention, and the same suffering of evil men he has called his "exercise." Think ye not that without profit there are evil men in this world, and that no good God makes of them. Every evil man either on this account lives that he may be corrected, or on this account lives that through him a good man may be exercised. O that therefore they that do now exercise us would be converted, and together with us be exercised! Nevertheless, so long as they are such as to exercise, let us not hate them: because in that wherein any one of them is evil, whether unto the end he is to persevere, we know not; and ofttimes when to yourself you seem to have been hating an enemy, you have been hating a brother, and know not. The devil and his angels in the holy Scriptures have been manifested to us, that for fire everlasting they have been destined. Of them only must amendment be despaired of....Therefore since this rule of Love for you is fixed, that imitating the Father you should love an enemy: for, He says, "love your enemies:" [Luke 6:27] in this precept how would you be exercised, if you had no enemy to suffer? You see then that he profits you somewhat: and let God sparing evil men profit you, so that thou show mercy: because perchance thou too, if you are a good man, out of an evil man hast been made a good man: and if God spared not evil men, not even you would be found to return thanks. May He therefore spare others, that has spared you also. For it were not right, when you had passed through, to close up the way of godliness.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 55:2 presents a profound and urgent cry from the psalmist to God for immediate attention and intervention. Overwhelmed by deep distress and betrayal, the psalmist expresses his anguish through unrestrained lament, verbalizing a profound complaint and an audible, agitated outpouring of sorrow. This verse encapsulates the raw honesty permitted in prayer, revealing a heart that, despite its turmoil, firmly believes in God's willingness and ability to hear and respond to the most desperate human cries.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 55:2 employs several potent literary devices to convey the depth of the psalmist's anguish. The most prominent is Lament, which is the overarching genre and emotional posture of the verse, characterized by a direct address to God, a description of suffering, and a plea for help. The psalmist uses Imperative Mood ("Attend unto me, and hear me") to convey the urgency and directness of his plea, creating a sense of immediate crisis. The verse also utilizes Vivid Imagery through the verbs "mourn" and "make a noise," which evoke a visceral sense of the psalmist's internal turmoil and its audible manifestation. The progression from an internal "mourning" to an external "noise" demonstrates a form of Climax, intensifying the expression of distress. Furthermore, there is an element of Anthropomorphism in attributing human actions like "attending" and "hearing" to God, which serves to make God relatable and approachable in the midst of human suffering.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly shapes our understanding of prayer and God's character. It teaches that God is not a distant, unfeeling deity but one who invites and indeed welcomes the raw, unedited expressions of human suffering. The psalmist's uninhibited "mourning" and "noise" validate the full spectrum of human emotion in the presence of the divine, affirming that even our most desperate and agitated cries are heard and acknowledged by a compassionate God. This passage underscores the theological truth that God's attentiveness is not conditional on our composure or eloquence; rather, His grace extends to our brokenness, inviting us to bring our burdens, complaints, and even our turmoil directly to Him. It establishes a precedent for radical honesty in our spiritual lives, fostering a deeper, more authentic relationship with the Creator.
REFLECTION AND APPLICATION
Psalms 55:2 offers profound liberation and encouragement for believers navigating the complexities of life and faith. It dismantles the misconception that prayer must always be serene or composed, instead validating the full spectrum of human emotion, including grief, anger, frustration, and profound distress, as legitimate expressions before God. This verse grants us "permission to lament," assuring us that God not only tolerates but actively invites our "complaints" and "noise." It reminds us that our Creator is not intimidated or repulsed by our rawest cries; rather, He is a compassionate Father who inclines His ear to the genuine anguish of His children. In a world that often pressures us to suppress pain or present a facade of strength, this passage encourages radical honesty in our prayer lives, fostering a deeper, more authentic relationship with the One who truly understands and sympathizes with our weaknesses. It cultivates an unwavering trust in God's accessibility and His promise to hear, even when our circumstances feel overwhelming and our voices are broken by sorrow.
Questions for Reflection
FAQ
Is it truly acceptable to express intense, even "noisy" or agitated, emotions to God in prayer?
Answer: Absolutely. Psalms 55:2, along with numerous other psalms of lament (e.g., Psalm 6, Psalm 13), provides clear biblical precedent for expressing the full spectrum of human emotion, including profound distress, anger, and even despair, directly and unreservedly to God. The psalmist's "mourning in my complaint, and make a noise" is not rebuked but presented as a legitimate act of prayer. God is not intimidated by our raw emotions; rather, He invites us to bring our authentic selves, our brokenness, and our deepest anguish before Him, trusting in His compassion and understanding.
Does God truly hear and respond to such desperate and raw prayers?
Answer: Yes, the very act of the psalmist crying out in this manner demonstrates an underlying faith in God's attentiveness and responsiveness. The plea "Attend unto me, and hear me" is rooted in the conviction that God is not deaf to the cries of His people. Throughout Scripture, God is consistently portrayed as one who hears the cries of the afflicted and responds in His perfect timing and wisdom (e.g., Psalm 34:17, Psalm 116:1-2). While His response may not always align with our immediate desires, His promise to hear and be present with us in our suffering is unwavering.
CHRIST-CENTERED FULFILLMENT
The raw, agonizing lament of Psalms 55:2 finds its ultimate fulfillment and deepest resonance in the person of Jesus Christ. While the psalmist cries out in personal distress, Jesus, the Son of God, perfectly embodied and transcended such human suffering. In the Garden of Gethsemane, facing the crushing weight of the world's sin and the impending crucifixion, Jesus's prayer was not calm or composed, but a profound and agonizing "noise." He "prayed more earnestly, and his sweat became like great drops of blood falling to the ground" (Luke 22:44), a visceral manifestation of His internal turmoil. On the cross, His cry "My God, my God, why have you forsaken me?" (Matthew 27:46) echoed the deepest lament, demonstrating that even the Son of God experienced the profoundest anguish and abandonment, crying out to the Father. Through His own experience of raw, unvarnished suffering and prayer, Jesus sanctifies our laments, showing us that God Himself entered into the depths of human pain. He is our sympathetic High Priest, who "in every respect has been tempted as we are, yet without sin," and therefore can "sympathize with our weaknesses" (Hebrews 4:15). Because He Himself "offered up prayers and supplications, with loud cries and tears" (Hebrews 5:7), we can confidently "draw near to the throne of grace, that we may receive mercy and find grace to help in time of need" (Hebrews 4:16). Christ's perfect lament provides the ultimate access and assurance that our "noise" is heard, understood, and ultimately redeemed.