B. Prayers for Deliverance From Accusation and Persecution

(Pss 3-5, 7, 9-13, 17, 25-27, 31, 35, 42-43, 54-59, 62-64, 69-71, 86, 94, 109, 120, 139-143)

These pleas for deliverance are the most numerous single song type, dominating the first two books of the Psalter (forty-two percent of the opening seventy-two psalms). Some of them may have come from the harrowing dangers King David endured, as the editors who provided the superscriptions thought—Absalom’s coup attempt (Ps 3), flight from Abimelech (Ps 34), betrayal to Saul (Ps 52; cf. introduction III.D). They have Israel’s king in mind (63:9-11). During the kingdom period they perhaps formed part of the congregation’s prayers for the son of David then on the throne. But now, in the time of the formation of the Psalter as a collection, the king of Israel is long gone. All of these prayers, including those set in the life of David, express the cries of the worshipers for deliverance from their own plight. Indeed the very drama of these harrowing experiences of David now heightens the sense of gravity and desperation in the songs.

One could attempt to separate these songs according to whether they are individual or community prayers. In most cases the distinction is obvious by the pronouns “I,” “me,” “my” as opposed to “we,” “us,” “our.” In several of these prayers the composition flows with apparent disinterest between these two, e.g., Ps 4: “Answer me when I call to you, O my righteous God. . . . Let the light of your face shine upon us, O Lord” (vv.1, 6). Compare 62:8. In two cases an “individual” song has been strikingly appropriated for the edification of the community, 25:22 and 69:34-36. They remind us that such distinctions are artificial as the Psalter now stands, for all of the pieces are now meant for individual and communal nourishment, quite apart from their origins. The individual’s experience often mirrors the life of the whole family of God, and each needy one prays in the context of and with the support of the whole worshiping congregation.

In some songs the telling of the problem consumes almost the entire effort (10:2-11; 70:1-4; perhaps most elaborate in Ps 69), with only brief space devoted to the cry for help or affirmation of faith (70:5). In others relatively little attention is paid to the problem itself, with most of the song devoted to the faith and affirmation that makes possible the casting of one’s soul upon God in the first place (e.g., 9:13-14, 19-20; 139:1-18). Ps 62 has no actual petitions, but only affirmation, self-exhortation, and instruction to others, with the petition implicit (62:12; cf. Ps 63:9-11).

Taken as a whole these prayers for deliverance express a terrible range of human fear, pain, danger, and sadness. They reveal a horrible picture of the predatory ways of sinful human beings. Sometimes the worshiper prays generally of his or her plight (59:4), citing terror (55:4), many foes (3:1; 7:9; 55:3), oppression (12:5; 143:3), pain and distress (69:29), helplessness (142:4), and need for vindication (26:1). But other lines spell out these general situations in frightening detail. The petitioner is under attack or at least feels under attack—ambushed (59:3), the center of a lethal plot (35:4; 56:5-6; 59:3; 64:1-6; 70:2; 71:10-13; 109:31), with life itself threatened (31:13; 35:4; 55:4; 69:4). Literally or figuratively the worshiper lives under siege (31:21), stalked like an animal for whom a trap has been set (31:4, 8, 11; 35:7-8), the bow drawn (11:2). In these prayers the worshipers see themselves as desperately needy, the oppressed (9:9), the needy (9:18), the afflicted (9:18), the helpless (10:12), and the weak (12:5).

In many cases these situations may well have been actual, life-threatening plights. At other times, or related to these, the attack is verbal, the weapons words. The petitioner stands before God slandered (31:13; 35:11, 15-16; 56:2; 57:4; 140:3), falsely accused (7:1-2, 8; 35:19-21; 109:2-5, 25) of wrongdoing and lack of integrity (7:3-5). Here the servant of God needs vindication and a righteous judge (7:6-8). The verbal attack sometimes has a double edge, assaulting the believer by blaspheming his or her God (10:2-11). Taunts assail the psalmist’s psyche (11:1-3; 12:3; 35:15; 38:16; 42:3, 10; 55:3). The wags deny that God will help, thus impugning either the psalmist’s character and “right” to rescue or his God’s ability or desire to save (3:2; 42:3, 10; 69:10-12; 71:11), or taunting him for refusal to join idolatrous worship (4:2-7). Perhaps most poignant are those situations where the psalmist calls to God, betrayed by trusted compatriots and family (55:12-14, 20-21; 109:4-5), or where the psalmist’s plight itself has alienated loved ones (31:11-12; 55:12-21; 69:8).

These drastic straits find a face in the various names given to “the enemy”: the arrogant (5:5), the bloodthirsty (5:6; 26:9; 59:2; 139:19), the greedy (10:3), the ruthless (35:11; 54:3; 86:14), and the violent (11:5). “The foes” are the deceitful (5:6; 26:4), the fierce (59:3), the wicked (5:4) and cruel (71:4), people without regard for God (54:3; 86:14). Included here are strangers (54:3) and companions alike (55:13), traitors (59:5), slanderers (56:2), liars (5:6; 120:2-3), pursuers (7:1; 31:15; 56:2; 142:6), sinners (26:9), and hypocrites (26:4). These persons are like angry bulls (22:12, 21), ferocious lions (22:13, 21; 57:4; 58:6), poisonous snakes (58:4-5), and hungry dogs (22:16, 20; 59:6, 14). In some few places the psalmist indicates that his own sin may be part of the problem, i.e., he himself may in part be “the enemy” (25:11, 18; 69:5ff.).

Life thus under attack by the enemy and bowed down by cares exacts a heavy toll, even on the people of God. That toll itself is the focus of prayer as worshipers cry out about their tears (42:3), their discouragement and brokenness (69:19-20; 143:4), their despair of ever finding help (4:6), their distress at the ungodly (4:1; 55:9-11), or their desire to run or hide (55:6-8).

But these prayers reject hiding as an adequate response to life in the face of hostility and attack, implicitly by their very existence and explicitly in their content. Instead the worshipers' hearts turn to God, in earnest, even desperate prayer (54:2; 69:13) and supplication (31:22). More than calm “prayers,” these songs are cries for help (5:1-2; 57:2) and mercy (31:22). They record sighing (5:1), groanings toward God (12:5), laments as in the face of death (56:8), complaints (64:1; 142:2) and pouring out the heart to God (62:8).

At times the plea is an unspecified call for God to act: “Arise!” (3:7; 7:6; 9:19; 35:23; 59:4), “Answer!” (4:1; 13:3; 55:2; 69:16; 109:1; 143:1, 7), “Hear!” (4:1; 5:1-2; 27:7; 31:2; 54:2; 55:1, 2; 64:1; 86:1, 6; 141:1-2; 143:1; cf. 71:2), “Awake!” (7:6; 35:23; 59:5), “See!” (9:13; 13:3; 25:18-19), or “Have mercy!/Be merciful!” (4:1; 9:13; 25:16; 31:9; 56:1; 57:1; 86:3). The negative counterparts to these general pleas implore God not to ignore (55:1) or hide his face (69:17; 143:7) or hide himself (27:9) or forget (10:12) or turn away (27:9) or forsake (27:9; 71:18).

Frequently these more general petitions open the song, as the references indicate. They form introductions to more specific requests for God to move vigorously in defense of the petitioner or actively against the foe. In the face of danger the psalmist prays for rescue (25:20; 31:4-5; 35:17: 43:1; 69:15, 18; 140:1) and deliverance (3:7; 7:1; 12:1; 54:1; 59:1, 2; 69:1; 71:4; 109:26; 120:2). The petitioner calls for relief (4:1), for redemption (25:22; 69:18)—for God to lift his hand in defense of the helpless (10:12), to lift from the gates of death (9:13), to free the sufferer from a trap (31:4). The need is urgent—“Hasten!” (70:1, 5; 141:1). The psalmist needs to be kept safe (16:1; 25:20), to be placed under guard (86:2; 140:1), to have God’s protection (5:11; 64:1-2) and preservation (143:11), to have God himself take up the battle (35:1). Helpless to find the way in the present darkness, the worshiper looks to be led out of that plight and into a continuing walk with God (5:8; 25:4-5; 31:3; 43:3; 139:22-24; 143:10).

In the present discouragement the petitioner asks to be made glad again (5:11; 70:4; 86:4). In the face of accusation he calls for God to take up his case (35:1; 43:1), to judge him fairly (7:8), to vindicate him in the face of all his accusers (26:1; 35:24). In the present sense of isolation from God, he longs for the sense of God’s acceptance and presence. The prayer is for the light of God’s face to shine upon him again (4:6; cf. 13:3; 31:16; 43:3).

The petitions call God not only to redeem the worshipers themselves but also to act vigorously against the foe. In some cases these pleas also are general requests for God to prevent the antagonists from triumph (9:19), to show traitors no mercy (59:5), to bring the wicked’s violence to an end (7:9), to strike terror into the foe (9:20), to confuse the wicked (55:9), to bring disgrace to the enemies (35:4, 26; 70:2-3; 71:12-13), to declare the enemy guilty (5:10), to set them in a dark and slippery path (35:6; cf. 69:23), to pour wrath on the wicked (69:24), or not to grant them their desires (140:8). Obliquely the prayer asks for ruin [to] overtake attackers (35:8; cf. 69:22-28; 140:9-10), their dwelling to be deserted (69:25). But more often these psalms have clearly in mind the utter destruction of the foe, lethal action by God to bring to an end the assault upon the psalmist’s life Plainly put, the prayer is for God to cut off (i.e., kill, 12:3-4), to slay (139:19), to destroy (54:5; 143:12), to consume the wicked (59:13), to let them vanish (58:7-8), let death surprise the enemy (55:15). Using imagery of mortal conflict on the battlefield or in the hunt, the worshiper asks God to strike the enemy’s jaw (3:7), break his teeth (3:7; 58:6) and arm (10:15), tear out his fangs (58:6). In the language of the celestial court the request is for him to be blotted out of the Book of Life (69:28). In the language of covenant hope denied, he is not to be established in the land (140:11).

Prayers like these do not rise in a vacuum. They require a place to stand. While not all the petitions carry explicit rationale, many do. Significant reasons are given as to why Yahweh should answer the prayer or why the prayer should be made in the first place. Some songs base the petitions in the situation itself, the gravity of the need (5:8; 12:1-2; 31:9; 109:22-25), and the despicable deeds confronting the psalmist (59:12-13; 109:16-20). In some cases the petitioner stands in confidence based in the integrity of his own life and walk with Yahweh (26:1-8, 11-12). This is not arrogance and does not deny the foundation of Yahweh’s grace upon which the entire ability to turn to him for rescue stands. It rather acknowledges the reality of faithful life with God. No one will endure an open judgment by Yahweh if it is simply on the basis of the petitioner’s character alone (143:2). In other places the very security of a person’s past and present relationship with Yahweh (25:4-5; 143:12) undergirds the petitioner. Again, the very fact that the psalmist seeks refuge in Yahweh and trusts in him supports the prayer (16:1-4; 31:4; 57:1; 143:8-10), as Ps 86:1-4 so eloquently sings.

The deeper foundation upon which these petitions rest is Yahweh himself, his person, character, and saving history with his people. These reasons often explicitly undergird the prayer (25:4-5), with appeal to Yahweh’s faithfulness (54:5), might (54:1), mercy, goodness, and love (69:13; 109:21, 26; 143:12).

Beyond these explicit groundings in Yahweh himself and the worshipers' relationship to him, the titles with which the petitioners address Yahweh here reveal a solid faith that implicitly supports the prayers for deliverance. Profound confidence in Yahweh and his longstanding relationship with his people as well as strong ownership of the worshipers' own relationship with the God of Israel emerge, solidly intertwined. The prayers address God as “My Glorious One” (3:3), the “Most High” (9:2), “God Most High” (7:10), “God of Israel” (59:5), “Sovereign Lord” (109:21), “Yahweh God of Hosts” (59:5), “my King” (5:2), “my God and Lord” (35:24), and simply “my God” (e.g., 3:7), all calling attention to the sovereign grandeur of Yahweh and the petitioner’s relationship to that kind of God. That relationship itself is sometimes underscored in the very address of God: the One “whose word I trust” (56:4) and “whom I praise” (109:1). Other titles highlight Yahweh’s character and his saving ways: “Yehweh, God of Truth” (31:5), “Righteous God” who searches minds and hearts (7:9), “my Rock” (42:9), “my Strength” (59:9, 17), “our Shield” (59:11; cf. 140:7), “God, my Savior” (25:4; 27:9), “my Strong Deliverer” (140:7), and the One who avenges blood (9:12). Under it all is confidence in the God who will fulfill his purposes for the one who calls upon him (57:2).

Substantial amounts of these “Prayers for Deliverance” hold positive affirmation about Yahweh and the worshipers' relationship to him, not merely bare petition. These affirmations elaborate the theological and experiential bases for petition discerned in the “reasons” and “direct addresses” treated above. The “affirmations” do not arise as explicit “reasons” supporting the prayer. They simply state convictions of the worshiper, undergirding the whole approach to God. At times the affirmations stand strikingly at variance with the present situation (e.g., 9:1-12, 15-18 over against 9:13-14, 19-20), recalled expressly for the encouragement of the petitioner (56:3-4).

These prayers affirm the worshipers' own walk with God, past and present. The worshipers have experienced Yahweh’s deliverance (54:7; 86:13) and have a history of trust and praise toward him (71:5-8, 17). In the very course of crying for help, they celebrate Yahweh and their utter commitment to him (16:1-4, 8; 31:5) and their distance from the wicked (31:6). In the face of adversity they claim sleep sustained by Yahweh (3:5-6) and gladness of heart (16:8-10; 31:7-8). They ask God to see and hear, and they are confident that he does just that—in spite of the wicked’s claim to the contrary (4:3; 10:12-14, 17; 11:4-5; 35:22). They take refuge in Yahweh (7:1; 11:1; 16:1; 31:1; 141:8; 143:9), trust in Yahweh’s loving-kindness (13:5; 25:1-2; 31:14-15; 56:4, 11), remember his works (143:5-6), and acknowledge his present blessing (16:5-6). They are confident that Yahweh reigns forever (9:7) and will judge equitably (9:8), no matter what the present may hold. They are sure of Yahweh’s particular bond to the godly (4:3; 16:3; 86:5, 15; 142:3; cf. 25:8-14) and his proven disdain for the wicked (5:4-6; 16:4; 59:8; 64:7-8). They cite their habit of expectant prayer (5:1-3, 7; 25:1; 59:9; 142:1-2; 143:6), their utter longing for Yahweh himself (42:1-2; 63:1; 143:6). They express hope that what they now pray for they will live to see (58:9; 62:2-6; 63:3-5, 7; 86:12; 109:28). When these prayers are answered, they are confident that those who know will fear, ponder, and proclaim Yahweh’s works (64:9), declaring his power to the next generation (71:18). In song after song, these affirmations conclude the prayer, sending the worshiper from the temple and leaving the reader with a powerful benediction (e.g., 3:8; 4:8; 5:12; 10:16-18; 11:7; 12:7; 62:11-12; 71:22-24; 140:12-13).

The prayers for deliverance include promised response to Yahweh’s rescue: joyful praise (e.g., 7:17; 13:6; 35:18; 57:7, 9), glad proclamation of Yahweh’s character and wondrous deeds (9:1; 35:28; 71:14-18), sacrifices fitting the delivered (43:4; 54:6; 56:12-13), buoyed hope (71:14), and a faithful walk in Yahweh’s truth (86:11). These promises pledge the grateful response of persons snatched from hopeless straits.

Several Prayers for the Deliverance of the Persecuted carry traces of their liturgical life in asides directed to various persons other than God, to whom the prayers are primarily addressed. Admonitions to the wicked appear, urging them to be aware of Yahweh’s peculiar relationship to the godly, to search their hearts, cease from sin, offer correct sacrifice, and trust Yahweh (4:3-5). Accusation (58:1-2; 62:3-4) and warnings of punishment (120:3-4) are found. Exhortation to the saints occurs also, encouraging them to be strong and love Yahweh (31:23-24), to trust and pour out their hearts to him (62:8; cf. 27:14; 64:10), and to praise Yahweh (9:11). They receive instruction regarding the lifelong perversity of the wicked (58:3-5; cf. 62:9). Exhortation is even directed to the psalmist himself, encouraging hope and rest in Yahweh and questioning the despondency the petitioner feels in facing his foes (42:5, 11; 43:5; 62:5).

The strength of these “Prayers for Deliverance From Accusation and Persecution” rises from their pervasive confidence that God rescues the worshiper from the ambushes laid even for the saints in this sinful world. God does hear, he does care, and he does act—literally slaying the foe and delivering those who trust him. This, of course, is the OT’s “majority report.” It breathes an understanding of life in which God is intimately, observably, and directly involved in human affairs. Here there is encouragement for the oppressed and hope for the needy.

In the scattered “whys” regarding Yahweh’s distance or hiding (10:1), his delay (13:1-2), his possible forgetting (42:9), or puzzling rejection of the psalmist (43:2), we catch the hint that life may not be this straightforward nor the ways of Yahweh this simple.

Complicating this issue further is the clear connection drawn between life circumstances and individual and corporate moral character in orthodox wisdom literature (Proverbs) and standard covenant faith (e.g., Deuteronomy). Trust of Yahweh and obedience to him bring immediate, concrete blessing; distrust and disobedience bring immediate, concrete curse and punishment. In this frame of reference, attack by enemies, distressing adversity, and calamity cannot simply be viewed as happenings in a fallen world. They must or at least may very well indicate Yahweh’s displeasure at sin in one’s life. While Scripture from beginning to end teaches the dreadful, present results of sin, to construe this linkage in an overly simple manner results in painful consequences. Among these are the shame and embarrassment caused by adversity itself, if it necessarily implies sin (cf. 31:11; 69:6-8).

Other songs in the Psalter will face this problem head-on and will echo the “minority report” found elsewhere in the OT (e.g., Job, Ecclesiastes; cf. see Ps. 0:14--below). The Psalter as a whole may even address the issue in its final shape. However that vexing question is finally settled, with all the mystery added to the faith in God’s participation in the lives of his people, these songs were left to stand as they were. None of the problems, of which the Psalter’s compilers were surely aware, were edited out. For faith in a God who cannot or does not or will not participate meaningfully in the lives of his people is worse than this overly simple faith and the confidence it inspires.