TRV
Translation
King James Version
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.
Complete Jewish Bible
at how the enemy shouts, at how the wicked oppress; for they keep heaping trouble on me and angrily tormenting me.
Berean Standard Bible
at the voice of the enemy, at the pressure of the wicked. For they release disaster upon me and revile me in their anger.
American Standard Version
Because of the voice of the enemy, Because of the oppression of the wicked; For they cast iniquity upon me, And in anger they persecute me.
World English Bible Messianic
Because of the voice of the enemy, Because of the oppression of the wicked. For they bring suffering on me. In anger they hold a grudge against me.
Geneva Bible (1599)
For the voyce of the enemie, and for the vexation of ye wicked, because they haue brought iniquitie vpon me, and furiously hate me.
Young's Literal Translation
Because of the voice of an enemy, Because of the oppression of the wicked, For they cause sorrow to move against me, And in anger they hate me.
In the KJVVerse 14,736 of 31,102
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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
Whence then does this man pray, set among evil men, with whose enmities he was being exercised? Why says he, "I have been made sad in my exercise, and have been troubled"? While he is extending his love so as to love enemies, he has been affected with disgust, being bayed at all around by the enmities of many men, by the frenzy of many and under a sort of human infirmity he has sunk. He has seen himself now begin to be pierced through with an evil suggestion of the devil, to bring on hatred against his enemies: wrestling against hatred in order to perfect love herself, in the very fight, and in the wrestling, he has been troubled. For there is his voice in another Psalm, "My eye has been troubled, because of anger." And what follows there? "I have waxen old among all mine enemies." As if in storm and waves he were beginning to sink, like Peter. [Matthew 14:30] For he does trample the waves of this world, that loves enemies. Christ on the sea was walking fearless, from whose heart there could not by any means be taken away the love of an enemy, who hanging on the Cross did say, "Father, forgive them, for they know not what they do." [Luke 23:34] Peter too would walk. He as Head, Peter as Body: because, "Upon this rock," He says, "I will build My Church." [Matthew 16:18] He was bidden to walk, and he was walking by the Grace of Him bidding, not by his own strength. But when he saw the wind mighty, he feared; and then he began to sink, being troubled in his exercise. By what mighty wind? "By the voice of the enemy, and by the tribulation of the sinner" [Psalm 55:3]. Therefore, in the same manner as he cried out on the waves, "Lord, I perish, save me," [Matthew 14:30] a similar voice from this man has preceded, "Hearken unto me." Wherefore? For what do you suffer? Of what do you groan? "I have been made sad in my exercise." To be exercised indeed among evil men You have set me, but too much they have risen up, beyond my powers: calm Thou one troubled, stretch forth a hand to one sinking. "For they have brought down upon me iniquity, and in anger they were shadowing me." You have heard of waves and winds: one as it were humbled they were insulting, and he was praying: on every side against him with the roar of insult they were raging, but he within was calling upon Him whom they did not see....
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 55:3 powerfully articulates the psalmist's profound anguish, directly attributing his distress to the relentless assaults of his adversaries. He describes being overwhelmed by the hostile shouts of his enemies, the crushing weight of their oppression, their malicious efforts to burden him with false accusations and sin, and their intense, wrathful hatred. This verse encapsulates the multifaceted external pressures that fuel his internal turmoil, establishing the urgent need for divine intervention and setting the stage for the psalm's subsequent lament and declaration of trust.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 55:3 employs several powerful literary devices to convey the psalmist's profound distress. Parallelism is evident in the opening phrases, "Because of the voice of the enemy, because of the oppression of the wicked," where the second clause reinforces and expands upon the first, creating a sense of overwhelming external pressure through repetition and semantic equivalence. The phrase "they cast iniquity upon me" uses striking Imagery, depicting the burden of false accusations as something physically thrown or imposed upon the psalmist, making the abstract concept of slander tangible and oppressive. The accumulation of terms describing the enemy's actions—"voice," "oppression," "cast iniquity," "wrath," and "hate"—creates a powerful sense of Intensification or Hyperbole, emphasizing the multifaceted and relentless nature of the hostility. This layered description effectively communicates the depth of the psalmist's suffering and the pervasive malice of his foes.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse underscores a profound theological truth: the reality of evil and the suffering it inflicts, even upon the righteous. It presents God as the ultimate refuge and righteous judge for those who are unjustly persecuted and slandered. The psalmist's raw honesty in articulating his pain reflects the biblical pattern of lament, where believers are encouraged to bring their deepest grievances and the specific details of their suffering before a God who sees, hears, and cares. This lament tradition affirms that God is not distant from human suffering but is intimately involved and will ultimately bring justice and vindication to His people, even when human avenues for redress seem closed. The experience described here is a common thread throughout the Scriptures, highlighting the conflict between good and evil, and the need for divine intervention in the face of malicious opposition.
REFLECTION AND APPLICATION
Psalms 55:3 offers a profound sense of validation and comfort to those who feel unjustly targeted, slandered, or oppressed in their own lives. In an age where digital platforms amplify "the voice of the enemy" through online bullying, cancel culture, and the rapid spread of misinformation, the psalmist's ancient cry resonates with striking contemporary relevance. This verse reminds us that the experience of being burdened by false accusations and subjected to intense, wrathful hatred is not new, and that God hears the cries of those who suffer under such malice. Like the psalmist, we are encouraged to articulate our specific pains and grievances before God, trusting in His ultimate justice and sovereign control. It calls us to resist the temptation to retaliate in kind and instead to commit our cause to the Lord, seeking His protection and vindication in the face of malicious attacks, whether they are physical, emotional, reputational, or spiritual. This act of entrusting our suffering to God frees us from the burden of bitterness and empowers us to live righteously even amidst injustice.
Questions for Reflection
FAQ
Is this psalm only about physical enemies, or can it apply to spiritual warfare?
Answer: While the immediate context of Psalms 55:3 describes human adversaries and their tangible actions, the language of "wicked" and "oppression" often extends to spiritual forces in biblical thought. The ultimate "enemy" and "accuser" is Satan, who is described as the one who accuses the brethren day and night. Believers frequently face spiritual attacks that manifest as mental oppression, false accusations whispered to the soul, or intense spiritual hatred from unseen forces. Therefore, while rooted in a human conflict, this verse provides a framework for understanding and bringing to God the spiritual battles we encounter, recognizing that our struggle is not merely against flesh and blood (Ephesians 6:12).
How does God respond to the "casting of iniquity" or false accusations against His people?
Answer: God is inherently righteous and a just judge. He sees and knows the truth, even when human systems fail or when lies prevail. The Bible consistently teaches that God promises to vindicate the righteous and bring justice in due time. He is the one who will bring forth your righteousness as the light, and your justice as the noonday. While He may not always intervene immediately in the way we expect, believers are called to trust in His perfect timing and His ultimate plan for justice, knowing that vengeance belongs to Him, and He will repay. This divine response assures His people that their suffering is seen and will ultimately be addressed according to His perfect will.
CHRIST-CENTERED FULFILLMENT
Psalms 55:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the one who perfectly endured the "voice of the enemy," the "oppression of the wicked," the "casting of iniquity," and the "wrathful hatred" of humanity. From the moment of His public ministry, Jesus was subjected to constant opposition, false accusations of blasphemy and sedition (Matthew 26:59-60), and the relentless "voice" of crowds manipulated to cry for His crucifixion (Luke 23:18-23). The religious and political leaders of His day consistently sought to "cast iniquity upon Him," attributing evil motives and deeds to the sinless Son of God. The "wrath" and "hatred" directed at Him culminated in His unjust trial, brutal scourging, and crucifixion, fulfilling the very essence of the psalmist's lament. Yet, unlike the psalmist who wished to flee, Jesus willingly embraced this suffering, offering Himself as the perfect sacrifice for the sins of the world (John 1:29). His resurrection is God's ultimate vindication, demonstrating that the "voice of the enemy" and the "oppression of the wicked" could not ultimately prevail against the righteous One. Through His suffering, Christ provides the perfect example for believers to endure unjust persecution, knowing that He suffered for us, leaving us an example to follow in His steps, and that in Him, we too can find refuge and ultimate triumph over all forms of evil (Romans 8:31-39).