Psalms 55:1–20

The Psalmist's earnest plea is itself the evidence that God will answer. It is impossible for Him to ignore the prayer of faith, and even more so in cases of deep distress (v. 1).

A Hebrew word found in the headings of several of the Psalms... The word means 'instruction,' and these Psalms bring instruction to the remnant, who will understand it. The same word in the plural (maschilim) means 'the wise, or the instructed ones.'

These psalms share the character of all prophecy: you must put them together to understand them fully... The common title of Maskil ties them together, as instruction for the men of understanding, the wise who are to instruct others. Put them together, and the terrible figure of Antichrist stands out clearly enough... It is like an image formed in rock. You must catch it at the right angle to see it. But once you do, its features are too marked and too many to mistake.

The "stringed instruments" make sense as the psalm goes on. It begins with a wail of sorrow and an inward storm... but faith takes a firmer hold on divine strength, and the light of a new day begins to break into the gloom.

Psalm 55 is a distressing picture of wickedness in Jerusalem. The speaker is outside the city, but he has felt this wickedness in the betrayal by his dearest friends. His resource is in God: Jehovah will save... The enemy was outside, the wicked were inside. They accused the godly of wickedness and hated them completely. Worst of all was the heartless betrayal by those inside — the very people the godly had walked with to the house of God. Still his trust was in God, for where else should he seek help?

Like the psalms before it, this Psalm looks at the lawless or self-willed king and his party. Part of it is spoken by the Lord Jesus as He looks at the betrayal by Judas and the party that followed him. In the end it is the lawless one, or someone allied with him, whom the godly remnant feel and plead against in the last days, deceived by him as Jesus was by Judas. But this Psalm is also spoken, in his own measure, by David himself, under the cunning and treason of Ahithophel together with Absalom. (See 2 Sam. 15, 16) John 13:21 shows us how deeply the Lord felt what Judas did, as this Psalm does, and Psalm 41 too. But His relief was in prayer (verses 16, 17).

David went through these trials with Absalom and Ahithophel; our Lord went through them far more deeply in the betrayal by Judas. But the Spirit of prophecy links all that is past with the coming hour. Then oppression outside and a falling away from God inside will bring the full weight of evil on the true-hearted Jews. So they look more and more to God, and not to man or to circumstances. He does not only hold the sufferers up in patience; He brings in deliverance and blessing in power.

In Psalm 55 the righteous one is outside the city, but aware of what is going on within (vv. 9-15). In great affliction he turns to God. He asks Him to attend and to hear. He tells Him that he wanders — or is restless — in his complaint, and makes a noise (v. 2). Crying earnestly to God (vv. 1-8), he asks for the destruction of his enemies (vv. 9-15). He is sure of deliverance, because he counts on God (vv. 16-19). He tells of the treachery of the man who broke the covenant (vv. 20, 21), and advises other godly ones what to do in such times (vv. 22, 23).

The psalm opens with the plea of the godly man, and the cause of his sorrow — the voice of the enemy, and the oppression of the wicked. The wicked raise their voice in slander against the godly man, for he can say, "They cast iniquity upon me." As always, persecution follows slander: "In anger they persecute me."

Slander makes malice take the form of righteousness. Even the strongest tyranny finds it must justify itself in this way. Without meaning to, it pays respect to the moral government of God, even while that respect is itself immoral.

Some of it is what the Lord Jesus says as He looks at the treachery of Judas and the faction that followed him. In the end it is the lawless one, or someone joined with him. The godly remnant in the last days feel him and plead against him, and he deceives them as Judas deceived Jesus. But this psalm is also what David himself says, in his own measure, under the craft and treason of Ahithophel, who joined with Absalom. (See 2 Sam. 15, 16.) John 13:21 shows us how deeply the Lord felt the conduct of Judas, as this psalm does; and so does Ps. 41. But His relief was in prayer (verses 16, 17).

It was an awful time for a godly Jew to feel and to say that the wilderness was better than the city. But that is what we have here. The worst was within, even in the nearest circle: how Christ was moved at this, John 13 testifies. But it looks on to a day of wider, if not more literal, fulfilment. In all their affliction He was afflicted. Divine judgment alone will solve and fulfil all.

The psalmist closes with a beautiful expression of confidence in Jehovah. In their distress, let the godly cast their burdens on the unchanging One. He will never break His covenant with His people. He will never let the righteous be moved, whatever sorrows they may have to pass through. In contrast, God will bring the violent and deceitful man, who has exalted himself, down to destruction. Well may the godly conclude by saying, "I will trust in you."

The psalm opens with the plea of the godly man. It gives the cause of his sorrow — the voice of the enemy, and the oppression of the wicked. The wicked raise their voice in slander against the godly man, for he can say, "They cast iniquity upon me." As always, persecution follows slander: "In anger they persecute me."

The first three verses give us the cry to God, with the cause of the cry — the voice of the enemy and the oppression of the wicked. They slander the sufferer, and they also attack him with open violence. The joining of these two things is too common to need much comment. Slander makes malice take the form of righteousness; and even the strongest tyranny finds it must justify itself this way. Without meaning to, it pays homage to the moral government of God, even while its homage is itself immoral.

Psalm 55 is a distressing picture of wickedness in Jerusalem. The speaker is outside, but has experienced this wickedness in the treachery of his dearest friends. His resource is in God: Jehovah will save… The enemy was outside, the wicked inside. They charged the godly with wickedness, and hated them completely. But worst of all was the heartless treachery of those inside — the very people the godly had gone with to the house of God. Still his trust was in God, for where else should he seek help?

Jesus found only hatred where He might have looked for love. He stood as a target aimed at daily. The archers of iniquity often wounded Him deeply. Their tongues of malice and deceit were like bent bows, made ready against the patient Witness of the Father. "They cast iniquity upon me, and in wrath they hate me." … They called Him a sinner on the evidence of His most divine acts of mercy… Holiness stood against sin, light against darkness, God against man. That opposition brought pain and bitterness to Him who went about doing only good.

The psalmist's restless moaning comes from the voice of the enemy. The words of antichrist will be powerful in their poisonous deceit, oppressive and troubling. The ungodly, led by this wicked one, will have bitter anger and hatred toward the godly. This is true in all ages, but the Great Tribulation will intensify it.

He is sure of deliverance, because he counts on God. So he tells of the treachery of the man who has broken the covenant. Then he advises other godly ones what to do in such times. "Cast your burden on Jehovah, and He shall sustain you; He shall never allow the righteous to be moved…" Friends, counsellors, and companions of many years may fail. But Jehovah will sustain His servant, and He is ready to take his burden from him.

The psalmist stands with his nation. In his prayer he first thinks of the enemy outside and the oppression of the wicked, even though they have driven him out (vv. 1-3). But he senses trouble coming of a far worse kind, and it weighs heavily on his heart (vv. 4-8). Inside the city, violence and corruption of every kind crowd the streets (vv. 9-11).

Psalm 55 is the expression of intense distress of spirit. Outward enemies were there. That was the difficulty he was in, but it was only the occasion of what pressed on his spirit. What pressed on him was the hatred of those closest to him. This brought him into the presence of death and of divine judgment. As special instruments of Satan, they would bring the effect of guilt on his soul between him and God.

The treachery came from those who were joined to Him in name only — the Jews, with hostile power, which gave it this character, as with Ahithophel... A friend or religious associate was the worst enemy, because he was the nearest. Everyone knows how this came true in the blessed Saviour Himself.

The word for that conflict is the Greek agonia, an "agony of fear" (Field). Burgon has pointed to Psalm 55:4-6.

The Lord will allow the godly remnant of Israel to suffer anguish beyond words. Men of their own nation will oppress them, and the terrors of death will threaten them (v. 4). The evil will have grown so great that it causes fear and trembling, with terror that almost overwhelms them (v. 5). Inside the very city God chose as His earthly centre, conditions will be such that God is completely displaced... But now the psalmist says, "Oh, that I had wings like a dove! I would fly away and be at rest" (v. 6). God will answer that desire. He will provide a place in the wilderness where the godly may fly away (Rev. 12:14), safe from the judgments that will fall on Jerusalem at that time.

He is sure of deliverance, because he counts on God (16-19). He tells of the treachery of the man who has broken the covenant (20, 21). Then he advises other godly people what to do in such times (22, 23). "Cast your burden on the LORD, and he will sustain you; he will never permit the righteous to be moved."... Friends, counsellors and companions of many years may fail. But Jehovah will sustain His servant, and He is ready to take the burden from him.

Psalm 55 is a distressing picture of wickedness in Jerusalem. The speaker is outside, but has experienced this wickedness in the treachery of his dearest friends. His help is in God: Jehovah will save... Wickedness walked around her walls. Wickedness, deceit and trickery filled her, and never left her streets. He would gladly have fled from it all. The enemy was outside, the wicked inside. They accused the godly of wickedness and hated them completely. But worst of all was the heartless treachery of those inside — the very people the godly had walked with to the house of God.

The Lord will allow the godly remnant of Israel to suffer unspeakable anguish. Men of their own nation will oppress them, and the terrors of death will threaten them (v. 4). The evil will have grown so great that it causes fear and trembling, with terror that almost overwhelms them (v. 5). Inside the very city God chose as His centre on earth, conditions will be such that God is completely displaced.

Psalm 55 is the expression of intense distress of spirit. Outward enemies were there. That was the trouble he stood in, but it was only the occasion of what pressed on his spirit. What pressed on him was the hatred of those closest to him. This brought him face to face with death and with divine judgment. As special instruments of Satan, they would press the weight of guilt onto his soul, between him and God.

It was an awful time for a godly Jew to feel and to say that the wilderness was better than the city; but so it is here. The worst was inside, in the nearest circle of all. John 13 shows how deeply this moved Christ. But it looks ahead to a day when it will be fulfilled more widely, if not more literally. In all their affliction He was afflicted. Divine judgment alone will solve and fulfil all.

The failure is not found in that part of it which speaks of Antichrist himself, but in that which speaks of the effect of the evil in the awful horror and dread which well-nigh overwhelm the godly.

How the disorder shown in the world tends to produce a similar disorder, even among those who dread and hate it! It is like an infectious disease: the fear of it makes you more likely to catch it. We need this simple lesson repeated in our ears again and again — God sits on the throne, judging right. How little we honestly accept this first truth of faith! And if we hesitate even here, our sight fails, the heart sickens and faints, and our strength collapses!

Psalm 55 is a distressing picture of wickedness in Jerusalem. The speaker is outside the city, but he has felt this wickedness in the betrayal of his closest friends. His resource is in God: Jehovah will save… Wickedness went about her walls. Wickedness, deceit, and guile were in her midst, and did not depart from her streets. He would gladly have fled from it all. The enemy was outside, the wicked inside… Still his trust was in God, for where else should he seek help?

It is not without meaning that the dove — the type of heavenly purity and love and sorrow, the symbol of the Spirit of Christ, as in the gospels — is named here rather than any other bird. The wing of the dove carried Christ into the scene of sin and misery to deliver men. But here, when grace has been rejected and the sin of men has ripened, just ready for the harvest, the dove is preparing for her flight away. Holiness now means only separation from stubborn rebellion and unrelenting hatred of God. And now the solitude of the wilderness attracts her.

We may notice that the strong thought in this Psalm is this: the city is worse even than a wilderness. For if the afflicted one here could have done it, he would have exchanged the first for the second. But what a view of man this gives us! He makes his place more terrible than the haunts of wild beasts! For "the city" is man's place. And through human strife and fraud and violence, it becomes worse than the place of the untamed creatures. … Jesus found it to be so, and His relief was only in God.

This Psalm still, like the ones before it, has in view the lawless or wilful king and his faction. Some of it is the utterance of the Lord Jesus as He considers the treachery of Judas and the faction that followed him. … But this Psalm is also the utterance, in his measure, of David himself, under the craft and treason of Ahithophel in company with Absalom. (See 2 Sam. 15, 16.) John 13:21 shows us how deeply the Lord felt the conduct of Judas, as this Psalm does; as also Ps. 41. But His relief was in prayer.

God will answer the psalmist's desire. He will provide a place in the wilderness where the godly may fly away (Rev. 12:14), safe from the judgments that will fall on Jerusalem at that time — the three and a half year Great Tribulation. … In fact, the godly will be called at that time to "flee to the mountains," not even taking time to gather their possessions (Matt. 24:15-18).

When David was fleeing before Saul to the cave (Ps. 57:1), he cried out, "Be merciful to me, O God, be merciful to me, for in You my soul takes refuge; in the shadow of Your wings I will take refuge, till the storms of destruction pass by." Now he is not seeking the wings of a dove with which to fly away, but the shadow of the wings of the Most High to take refuge under. So we read at the end of Psalm 55, in verse 22: "Cast your burden on the LORD, and He will sustain you; He will never permit the righteous to be moved."

From outside, Psalm 55 grieves over the wickedness in their Jerusalem. Yet God is trusted, and Jehovah will save.

It was a moral wilderness He came to, but the wilderness was better than the city with its temple, where they were all spiritually wrong. The Psalmist says, "Oh, that I had wings like a dove!" — he wants to get from the city to the wilderness.

Inside the very city God chose as His earthly center, conditions will be such that God is pushed right out. Believing Israelites would normally value Jerusalem above their chief joy (Psalm 132:6), and would want to live there. But now the psalmist says, "Oh, that I had wings like a dove! I would fly away and be at rest" (v. 6).

God will answer that desire. He will provide a place in the wilderness where the godly may fly away (Rev. 12:14). There they will be kept safe from the judgments that will fall on Jerusalem at that time — "a time, times and a half a time" — the three and a half year Great Tribulation. In fact, at that time God will call the godly to "flee to the mountains." They will not even stop to gather their possessions (Matt. 24:15-18).

The man of sin, the Antichrist, stands out in this Psalm. Because of him and his oppression, the godly remnant calls for help. Horror overwhelms them. Seeing the abomination, they wish for wings like a dove, to escape the storm and tempest of the great tribulation. And this wicked one, the Antichrist, belongs to the nation itself. He is not a stranger. He is the man with a flattering tongue, who even walked in the house of God.

When David was fleeing from Saul to the cave (Ps. 57:1), he cried out, "Be merciful to me, O God ... for in You my soul takes refuge; in the shadow of Your wings I will take refuge, till the storms of destruction pass by." Now he is not looking for the wings of a dove to fly away with. He wants the shadow of the wings of the Most High to shelter under. So at the end of Psalm 55, in verse 22, we read: "Cast your burden on the Lord, and He will sustain you; He will never permit the righteous to be moved."

The verses that follow show the misery of the godly remnant in Jerusalem, during the reign of antichrist. Inside, the heart of the godly man is deeply distressed. Outside, he faces death. He longs to flee from the defiled city to some lonely spot. There he may escape the storm and tempest of judgment about to break over the doomed city (see Matt. 24:15-22).

Wickedness went around her walls. Wickedness, deceit and guile were inside her, and never left her streets. He would gladly have fled from it all. The enemy was outside, the wicked inside. But they charged the godly with wickedness, and hated them bitterly. Worst of all was the heartless treachery of those within — those with whom the godly had gone to the house of God. Still his trust was in God, for where else should he seek help?

But now the psalmist says, "Oh, that I had wings like a dove! I would fly away and be at rest" (v. 6). God will answer that desire. He will provide a place in the wilderness where the godly may fly away (Rev. 12:14). There He will keep them safe from the judgments that will fall on Jerusalem at that time — "a time, times and half a time," the three and a half year Great Tribulation… In fact, at that time God will call the godly to "flee to the mountains," and they will not even take time to gather their possessions (Matt. 24:15-18).

The next section dwells on the misery of the remnant amid the general departure from God. They long to escape from the city, which is still to them the city of God. But it is defiled and profaned, and the Spirit of Christ makes them cry out for separation from it. And they do get that chance, as we know (Matt. 24:15 and following); the first psalm of this book finds them outside the city.

It is, so to speak, the departure of Christ (in Spirit in the remnant) from the city in that day (Matt. 16:13; Mark 7:24; John 11:54). He has discovered — they have discovered — their true character. He withdraws, and His Spirit would withdraw as far as possible from such a scene and state… A friend or religious associate was the worst enemy, because the nearest. Everyone knows how this came true in the blessed Saviour Himself.

He is sure of deliverance, because he counts on God (16-19). He tells of the treachery of the man who has broken the covenant (20, 21). He then advises other godly ones what to do in such a situation (22, 23)… Friends, counsellors and companions of years may fail. But Jehovah will sustain His servant, and He is ready to take his burden from him.

The psalmist calls on God to divide their tongues, that is, to set the enemies against one another, which is a normal result of evil (v. 9).

And now the city comes before us — Jerusalem; yet her name cannot be spoken now; she no longer answers to it. She is Babylon now, and Babylon's doom is on her. Violence and strife naturally lead to divided tongues, and her old unity is broken up into them.

There follows a vivid description of the city of Jerusalem during the days of antichrist. Violence and strife mark the walls that should have protected the city from every attack. Iniquity and mischief are in the middle of the city, and oppression and deceit mark the streets. From the centre to the walls all is corruption and violence.

Psalm 55 is a distressing picture of wickedness in Jerusalem. The speaker is outside, but has experienced this wickedness in the treachery of his dearest friends. His help is in God: Jehovah will save… The enemy was outside, the wicked inside. They accused the godly of wickedness and hated them bitterly. Worst of all was the heartless treachery of those inside — the very people the godly had gone with to the house of God.

We may observe that the strong thought in this Psalm is this: that the city is worse even than a wilderness. If the suffering man here could have done it, he would have traded the city for the wilderness. What a view of man this gives us! He makes his place more terrible than the haunts of wild beasts! For "the city" is man's place. And through human strife and fraud and violence, it becomes worse than the place of the untamed creatures.

The great tribulation has begun, and of Jerusalem it will be true that "wickedness is in her midst; deceit and guile do not leave her streets." And this wicked one, the Antichrist, comes from the nation itself, not from outside. He is the man with the flattering tongue, who even walked in the house of God.

In our own day of grace, we may not pray for such judgment on enemies. We pray instead that they may be saved. But when the day of grace has ended, the godly remnant of Israel will rightly plead for the judgment of the ungodly.

At the moment of His rejection, Satan had put it into the heart of Judas to betray Him. The Lord knew well the violence and wickedness going on in the city (Psalm 55:9-12)… In that moment He drew His own closer to Himself and drew closer to them. He spoke those wonderful words of love as He gave them the memorials of Himself in death.

Now the city is set before us — Jerusalem, though her name cannot be spoken now; she does not answer to it. She is Babylon now, with Babylon's doom on her. Strife marks her, and goes about her walls with violence; the walls, instead of shutting the evil out, shut it in. Deep caverns of wickedness open up inside her. In her public streets, oppression and deceit walk openly, all the time.

What follows is a vivid description of the city of Jerusalem during the days of antichrist. Iniquity and mischief are inside it. From the centre to the walls, everything is corruption and violence.

Matthew 24 speaks of this time as the moment when the image of the beast of Rome will be set up in the temple area, so violence and strife will take over. Day and night the wicked will go around on its walls. They are so taken up with terrorising others that they take no time even to sleep (v. 10). Iniquity of the worst kind will be in the middle of the city. It is the bold adoption of outright idolatry, in the city God appointed as His centre. Trouble is bound to follow.

The enemy was outside, the wicked inside. But they charged the godly with wickedness and utterly hated them. Worst of all was the heartless treachery of those within. These were people the godly had walked with to the house of God. Still his trust was in God, for where else should he look for help?

These psalms (Psalms 55-58) carry on in various forms the feelings produced by Christ's Spirit. The circumstances look on to the final crisis, when the godly Jews suffer from Antichrist and his supporters, above all in Jerusalem and the land. David went through these trials with Absalom and Ahithophel. Our Lord felt them far more deeply, through the treachery of Judas. But the Spirit of prophecy links everything past with the coming hour. Then outward oppression and inward apostasy bring the sense of evil at its worst on true-hearted Jews.

When David was fleeing from Saul to the cave (Psalm 57:1), he cried out, "Be merciful to me, O God, be merciful to me, for in You my soul takes refuge; in the shadow of Your wings I will take refuge, till the storms of destruction pass by." He is no longer looking for a dove's wings to fly away with. He wants the shadow of the wings of the Most High to shelter under. So we read at the end of Psalm 55, in verse 22: "Cast your burden on the LORD, and He will sustain you; He will never permit the righteous to be moved."

He had visited the city where Jehovah's name was honoured outwardly — the city of sacred feasts. But he found violence and deceit in the middle of the home of justice.

There follows a vivid description of the city of Jerusalem during the days of antichrist. Violence and strife mark the walls that should have protected the city from every attack. Iniquity and mischief are in the middle of it, and oppression and deceit mark its streets. From the centre to the walls all is corruption and violence.

And now the city is brought before us — Jerusalem; though her name cannot now be named; she does not answer to it. Rather is she now Babylon, and with the doom of Babylon upon her. Strife is her character, and with violence it goes about her walls — walls that, instead of shutting the evil out, shut it in. Caverns of wickedness gape open in the middle of her, and oppression and deceit stalk her public streets openly, all the time.

Psalm 55 is a distressing picture of wickedness in Jerusalem. The speaker is outside, but has experienced this wickedness in the treachery of his dearest friends. His resource is in God: Jehovah will save… Wickedness, deceit, and guile were in her midst, and did not depart from her streets. He would gladly have fled from it all. The enemy was outside, the wicked inside. They charged the godly with wickedness and hated them bitterly. But worst of all was the heartless treachery of those inside — the very people with whom the godly had gone to the house of God. Still his trust was in God, for where else should he seek help?

Iniquity of the worst kind will be in the middle of the city. Absolute idolatry will be boldly adopted in the city that God appointed as His Centre, and trouble is bound to follow. Destruction, oppression and deceit will be put openly on display, for this whole situation will be one last, determined attack of the enemy against the God of heaven and earth.

Now we come to the apostate. He had not been an open enemy — in that case it would have been easy to turn away from him. But he had been admitted as an equal, an associate, a close friend. More than that, he passed as one of the godly, and was among the crowds attending the house of God. So we see what bonds had been broken through — towards God as well as towards man.

Satan had put it into the heart of Judas to betray Him, and He well knew the violence and wickedness that was going on in the city (Psalm 55:9-12). At that moment of rejection the Lord drew His own closer to Himself and drew closer to them. He spoke those wonderful words of love with which He instituted the memorials of Himself in death, and by those memorials we are drawn together in the fellowship of that death!

You can expect opposition from an obvious enemy (v. 12) and may be ready to protect yourself from harm. But someone who acts as a companion is different. He walks and talks as a friend. Above all, he professes faith in the living God. You would hardly expect such a man to reverse his whole direction and prove himself a vicious enemy of both God and Israel.

The treachery came from those who were associated with Him in name only... A friend or religious associate was the worst, because he was the nearest enemy.

Psalm 55 is a distressing picture of wickedness in Jerusalem. The speaker is outside, but he has felt this wickedness in the treachery of his dearest friends... The enemy was outside, the wicked inside. They charged the godly with wickedness and hated them completely. Worst of all was the heartless treachery of those within. These were the people the godly had walked with to the house of God. Still his trust was in God, for where else should he look for help?

Some of it is spoken by the Lord Jesus as He looks at the treachery of Judas and the party that followed him. In the end it is the lawless one, or someone joined with him. The godly remnant in the last days feel his treachery and plead against him. They are deceived by him, as Jesus was by Judas... But this psalm is also David's own words, in his measure. He suffered the craft and treason of Ahithophel, who joined Absalom (see 2 Samuel 15, 16). John 13:21 shows how much the Lord felt what Judas did, as this psalm does. But His relief was in prayer.

Sin worked among the chosen twelve, and one of them became a tool of Satan to betray his Master. On the night of the last Supper, the Lord spoke to His disciples. He told them He knew the man who would do this shameful thing was there among them. He "was troubled in his spirit, and testified, 'Truly, truly, I say to you, one of you will betray me'" (John 13:21). One of you — one of my familiar friends — one of the holy circle (compare Psalm 41:9; Psalm 55:12-14): this troubled His spirit.

There follows what appears to be a description of the character of antichrist, a man who abandons the faith. He had professed to be among the godly, as an intimate and familiar friend. He had gone to the house of God in company with the people of God. Now he had turned against the godly, heaping reproaches on them and venting his hatred against them, while seeking to "magnify himself."

David had these trials in the case of Absalom and Ahithophel; our Lord far more deeply, through the treachery of Judas. But the Spirit of prophecy links all that is past with the coming hour. Then oppression from outside and apostasy inside bring the sense of evil at its worst on true-hearted Jews. So they look more and more to God, not to man or circumstances. He does not only hold the sufferers up in patience; He brings in deliverance and blessing in power.

One can expect the opposition of an obvious enemy (v. 12) and may be ready to protect himself from harm. But think of a man who acts as a companion. He walks and talks as a friend, and he even professes faith in the living God (vv. 14-15). You would never expect such a man to reverse his whole direction and prove himself a vicious enemy of both God and Israel!

Jesus had ways of infinite love before His heart. Yet the devil had already planted in the heart of Judas Iscariot that terrible treachery against his divine Master, which no passing of the ages can erase. So it was with Jesus. The more the love of God showed itself in and through Him, the more the enemy's hatred came out. And how crushing to human pride, that the devil worked through a man and a disciple — the close, personal, honoured follower of the Lord Jesus! "It was you, a man my equal, my guide, and my acquaintance" (Ps. 55:13). In that holy companionship he had toyed with sin — with the greed that always gripped him. Now the devil prompted him to satisfy it by betraying the Son of God.

Psalm 55 is Messiah's complaint against the Jews. He had expected sympathy and agreement from them… It was the treachery of those who were associated with Him in name only — the Jews joined with hostile power — that gave it this character, as with Ahithophel… There was nothing to be had but God, whose character did not change, even if their prosperity did not change either (v. 19). A friend or religious associate was the worst because he was the nearest enemy. Everyone knows how this came true in the blessed Saviour Himself.

He was once an associate of the godly, moving among the crowd of worshippers in the house of God. Now he has become the persecutor of the righteous, the man who profanes his covenant with God and man. His whole profession turns out to be mere cunning and treacherous wickedness.

Nehemiah was the one obstacle to the enemy's success, and so the target of all his hatred. In a time of general unfaithfulness he stayed faithful, held up in his path by the grace of his God. For that very reason he found the path a lonely one. He knew there were enemies outside. Now he has to discover that professed friends were among his foes. So he followed, however far behind, in the way our blessed Lord walked. On the human side, the Lord's sharpest sorrow was that one of His own disciples betrayed Him.

"Cast your burden on the LORD, and he will sustain you; he will never permit the righteous to be moved. 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." Friends, counsellors, and companions of many years may fail. But Jehovah will sustain His servant, and He is ready to take his burden from him.

Now we come to the apostate. He had not been an open enemy — in that case it would have been easy to turn away from him as such. But he had been admitted to terms of equality, an associate, an intimate; and not only that, but professedly also among the godly, and among the crowds who went regularly to the house of God. So we see what bonds had been broken through — Godward as well as manward.

These psalms (Psalms 55-58) go on expressing, in various forms, the feelings produced by Christ's Spirit. The circumstances look on to the last crisis, when the godly Jews suffer from Antichrist and his supporters, above all in Jerusalem and the land. David went through these trials with Absalom and Ahithophel. Our Lord went through far worse in the treachery of Judas. But the Spirit of prophecy links all that is past with the coming hour. Then outward oppression and inward apostasy will bring the sense of evil at its worst on the true-hearted Jews.

If Jesus had ways of infinite love before His heart, the devil had already planted in the heart of Judas Iscariot the awful treachery against his Divine Master, which no passing of the ages can erase. So it was with Jesus: the enemy's hate came out most as the love of God showed itself in and by Him. But how crushing to all human pretension that the devil worked through a man and a disciple, the close, personal, honoured follower of the Lord Jesus!

There was nothing to be had but God, whose character did not change, even if the prosperity did not. A friend or religious associate was the worst, because he was the nearest enemy. Everyone knows how this was fulfilled in the blessed Saviour Himself. But it reaches on to that whole solemn scene of the last days. Then the faithful must follow that faithful One and Guide, who leads them outside the camp.

He will use the godly remnant of Israel to help him gain a place of authority. Psalm 55:12-14 shows how. He keeps company with them as one of them, takes sweet counsel with them, and goes to the house of God with them. Like Judas, he will deceive the godly into thinking he is one of them. Then, once he has risen to a place of prominence among them, he will cruelly turn against them. He will persecute the people who had befriended him.

Perhaps you are a backslider. You have lost the assurance of your interest in Christ. You were once happy in the Lord, and happy with His people. You took sweet counsel together, and found His ways to be ways of pleasantness and peace. But you grew careless. You neglected private prayer. You stopped reading the Scriptures each day. Little by little you gave up the company of God's children, in public and in private.

"As for me" (v. 16). What a complete contrast to the character and end of those committed to ungodliness! "I will call upon God, and the Lord shall save me." The evil has risen so high that escape seems impossible. Even so, God remains the solid Rock, and the godly can depend on Him completely. They do what God elsewhere instructs them to do: "Call upon Me in the day of trouble: I will deliver you, and you shall glorify Me" (Ps. 50:15).

Psalm 55 is a distressing picture of wickedness in Jerusalem. The speaker is outside, but has experienced this wickedness in the treachery of his dearest friends. His resource is in God: Jehovah will save… The enemy was outside and the wicked inside. They accused the godly of wickedness and hated them fiercely. Worst of all was the heartless treachery of those inside — the very people the godly had gone with to the house of God. Still his trust was in God, for where else should he seek help?

He is sure of deliverance because he counts on God (16-19). Then he tells of the treachery of the man who has broken the covenant (20, 21), and he tells other godly ones what to do in such times (22, 23): "Cast your burden on the LORD, and He will sustain you; He will never permit the righteous to be moved."… Friends, advisers and companions of years may fail. But Jehovah will sustain His servant, and He is ready to relieve him of his burden.

This Psalm, like the ones before it, has in view the lawless or self-willed king and his faction. Some of it is the voice of the Lord Jesus as He considers the treachery of Judas and the faction that followed him. In the end it is the lawless one, or someone else allied with him. The godly remnant of the last days feel him and plead against him, and he deceives them, as Judas deceived Jesus… But this Psalm is also the voice of David himself, in his own measure, under the craft and treason of Ahithophel together with Absalom. (See 2 Sam. 15, 16)… But His relief was in prayer (verses 16, 17).

He was neither ignorant of, nor indifferent to, His enemies… He knew their number. He knew their strength. He knew their treachery. But He knew that God was above all His enemies, and that no one was above God. In perfect confidence He looks to God alone. As He can say in the words of another Psalm, "As for Me, I will call upon God; and the LORD shall save Me" (Ps. 55:16).

(vv. 16-21) The wicked live in violence and strife, day and night (v. 10). In contrast, the godly man will call upon the Lord, "evening and morning and at noon." He knows that God will hear him and deliver his soul, and will afflict those who refuse to repent and own God.

Though an answer may be delayed for a time, this is only a test of faith to move the heart to continue in prayer.

Psalm 55 is a distressing picture of wickedness in Jerusalem. The speaker is outside, but has experienced this wickedness in the treachery of his dearest friends. His resource is in God: the LORD will save... He would gladly have fled from it all. The enemy was outside, the wicked inside; but they charged the godly with wickedness, and utterly hated them. Worst of all was the heartless treachery of those inside, those with whom the godly had gone in company to the house of God. Still his trust was in God, for where else should he seek help?

Some of it is what the Lord Jesus says as He looks at the treachery of Judas and the faction that followed him... This psalm is also what David himself says, in his measure, under the craft and treason of Ahithophel in company with Absalom (see 2 Samuel 15, 16). John 13:21 shows us how deeply the Lord felt the conduct of Judas, as this psalm does, and as Psalm 41 does. But His relief was in prayer (verses 16, 17).

He was neither ignorant of, nor indifferent to, His enemies... He knew their number; He knew their strength; He knew their treachery. But He knew that God was above all His enemies, and that no one was above God. In perfect confidence He looks alone to God.

The wicked are marked by violence and strife, day and night (v. 10). In contrast, the godly man will call upon the Lord, "evening and morning and at noon." He is sure that God will hear and deliver his soul.

The fifth section of the psalm shows, in contrast with all this, the assured hope of the righteous. He calls upon God, from whom the wicked had departed; he knows that God will save him. Complain and groan though he may, it is to One who hears his voice. And redemption is realised at last from among many enemies, who are incapable of doing him the harm they seek to do.

The evil has risen so high that escape from it seems impossible. Even so, God remains the solid Rock on which the godly may fully depend... An answer may be delayed for a time. But this is only a test of faith, to move the heart to keep praying, "evening and morning and at noon." "And will not God give justice to His elect, who cry to Him day and night?" So the psalmist speaks with confidence: "He hears my voice" (v. 17).

Daniel "got down on his knees three times a day and prayed and gave thanks before his God" (Daniel 6:10). So we should also do if we want to be healthy Christians. Do not begin the day without reading your Bible and praying to God. If you neglect to do so, you will soon be a defeated, starving Christian. Besides regular times of prayer each day, the believer is urged to be "constant in prayer" and to "pray without ceasing" (Romans 12:12; 1 Thessalonians 5:17).

Psalm 55. In the city the worst evil appears. Their friendly companion has turned against them. He has broken his covenant.

The evil has risen so high that escape seems impossible. Even so, God remains the solid Rock on whom the godly can fully depend. They do what God tells them elsewhere to do: "Call upon Me in the day of trouble; I will deliver you, and you shall glorify Me" (Ps. 50:15). An answer may be delayed for a time. That delay is only a test of faith, to move the heart to keep praying, "evening and morning and at noon."

Violence and strife mark the wicked, day and night (v. 10). The godly man does the opposite: he calls on the Lord, "evening and morning and at noon." He knows that God will hear him and deliver his soul.

Verse 18 therefore speaks as though the deliverance were already done. It says, "He has redeemed my soul in peace from the battle that was against me, for there were many against me." Redemption means the soul set free from the bondage of cruel oppression. Here that bondage was inflicted by "many."

He was neither ignorant of His enemies nor indifferent to them. He could say, "Those who hate Me without a cause are more than the hairs of My head; those who would destroy Me, who are My enemies without reason, are mighty" (Psalm 69:4). He knew their number. He knew their strength. He knew their treachery. But He also knew that God was above all His enemies, and that no one was above God. So in perfect confidence He looks to God alone.

Verse 18 has declared a finished redemption. Even so, these verses come back to make even clearer what God has to judge. He will hear and afflict the enemy, for He is the ancient of days, the One who remains from eternity. He alone has the right not to change — but they must change if they expect God's blessing.

Let the godly in their distress cast their burdens on the unchanging One. He will never break His covenant with His people. He will never let the righteous be moved, whatever sorrows they have to pass through. The violent and deceitful man, who has exalted himself, will be brought down to destruction. Well may the godly conclude by saying, "I will trust in You."

The prayer of a godly man. It expresses what the believing remnant of the Jewish nation goes through when the antichrist turns away from God, breaks the covenant, and persecutes the godly.

Verse 18 has already declared a completed redemption. These verses come back to show even more clearly what God has to judge. He will hear and afflict the enemy, for He is the ancient of days, the One who abides from eternity. He alone has the right not to change. They must change if they expect God's blessing. They never change from their deceitful ways, so they have no fear of God and no desire to honor Him (v. 19).

But again he returns to speak of the wicked one and his company. He sees the Unchangeable and Eternal One setting Himself against the unchanging stubbornness of sinners who will not repent.

Now there is purpose in it — a double purpose: man is brought low, God is glorified. Man needs to be brought low, and God in His goodness has ordained it. Otherwise what the psalmist says would come true: "Because they have no changes, therefore they fear not God." (Ps. 55:19.) But for man there is also a resurrection. It is not inside the cycle of change but beyond it. Whoever "humbles himself" to accept God's lesson, turning to Him in this way, "will be exalted."

Prosperity often deafens the ear against God. "I spoke to you in your prosperity, but you said, 'I will not listen'" (Jer. 22:21). Soft pleasures harden the heart. Prosperity has its honey, and also its sting… Sunshine is pleasant, but sometimes it scorches. The spreading of a full table may be the spreading of a snare. Many have been sunk to hell with golden weights… The world's golden sands are quicksands. If we have less food, we have less snare; if less dignity, less danger.

In Psalm 55 it was only at verse 19 and at the end that he could bring God in… In truth outward trials are little compared with inward wounds to the spirit. "A man's spirit will endure sickness, but a crushed spirit who can bear?" The saint's trust then is in God.

The antichrist has put out his hands against those who showed him no hostility (v. 20). He had broken his covenant — his pledge of fellowship with the godly remnant — for his words were smoother than butter, and only covered the war in his heart.

In Psalm 55 the righteous one is outside the city, but aware of what is going on within (9-15)... He is sure of deliverance, because he counts on God (16-19). He tells of the treachery of the man who has broken the covenant (20, 21). Then he advises other godly ones what to do in such a situation (22, 23)... Friends, counsellors and companions of many years may fail. But Jehovah will sustain His servant, and He is ready to take his burden from him.

This psalm is also the utterance, in his measure, of David himself, under the craft and treason of Ahithophel in company with Absalom. (See 2 Samuel 15, 16.)

He will use the godly remnant of Israel to help him gain a place of authority... He keeps company with them as one of them. He takes counsel with them and goes to the house of God with them. Like Judas, he will deceive the godly into thinking he is one of them. Then, once he has risen to a high place among them, he will turn on them without mercy. He will persecute the people who had befriended him (Psalm 55:20).

Again he picks out one particular man among them. He marks him by another sign that is very clear in prophecy: the breaking of the covenant. So the angel says to Daniel of the "prince that shall come," that "he shall confirm a covenant"— make a binding agreement — "with many for one week"— of years; "and in the middle of the week he shall cause sacrifice and offering to cease."... Israel is back in the land, and this covenant shelters them while they set up their old ritual worship again. The "prince," or his representative in the land, takes his place with the rest and seems to join in heartfelt homage to the King of kings. Then comes a change: the ordered legal offerings stop, and idolatry is set up in their place. For the first half of the week he is the smooth-tongued hypocrite described in the psalm.

But, like an earlier traitor and son of destruction, he will put out his hands against those who are at peace with him. He will break his covenant (Psalm 55:20).

Psalm 55 is the horror of the Spirit of Christ at seeing the whole evil at Jerusalem — Judas and Antichrist... Verse 20, Antichrist.