Psa 55:13 | KingComments | STEP | David asks for the intervention of the “Lord”, Adonai, the sovereign Ruler and Commander of the universe ( ). He is asking the Lord to “confuse”, literally “swallow up” his enemies, which is to eat them greedily. He also asks if God will “divide their tongues”, causing division among them. Herein is clearly a reference to the confusion of language at the building of the tower of Babel ( ). The enemy’s greatest weapon is their tongue. When the Lord causes a confusion of language among His enemies, their coherence is lost, just as it happens in the confusion of language God gave at the building of the tower of Babel. They cannot then continue to forge pernicious plans because they no longer understand each other. The reason for his question is that he sees “violence and strife in the city” (cf. ). By the city is meant Jerusalem. David himself is not in the city, but prophetically it is about the remnant and they will be in the city. He has heard how things are in the city. He has been told that in a way that he can visualize it. It hurts David that that city is terrorized by the enemy and the wicked. They call the shots in the city. It even is so bad that violence and strife surround the city because it is upon its walls that surround it ( ). The walls, which normally guarantee safety and protection for the city from evil because they have faithful guards on them, no longer offer that safety and protection at all. On the contrary, on the walls parade people who protect iniquity and mischief in the midst of the city. And they do so day and night, that is, incessantly. “In her midst”, down to the inner city, destruction is at work ( ). “Her streets”, where everyday life takes place, is mired in “oppression and deceit”. All social life is ineradicably permeated by it. All classes of the population employ trickery and deceit. After complaining about what is going on in the city, his city, David goes on to complain about a specific person ( ). The reproach of enemies is bad, but this is to be expected, it is in a way ‘normal’ and understandable. He could bear it too, though it hurts and causes fear. And for his hater who exalted himself against him, he could hide himself so that he was no longer exposed to his hatred. But the person he is about to describe is neither an enemy nor a hater, but a “man” [Hebrew enosh , mortal man], of whom he says he is “my equal” ( ). David’s putting it this way indicates that he is speaking as a king and placing the other person as on his level. Ahithophel – if David is thinking of him, which is likely – is not a king, but the antichrist will be a king. It shows how much he has valued this person who in himself is no more than a mortal man. The designation “my companion and my familiar friend” emphasizes the special relationship that existed between David and this person. This does apply to Ahithophel who was David’s “companion” and who was a “familiar friend” to David, an intimate (cf. ). David describes the relationship with his companion and familiar friend as “sweet fellowship” ( ). He describes his dealings with him as intimate. It reflects the intimacy of the close friendship he had with him. As a culmination of their close dealings with each other, David mentions that they walked “in the house of God in the throng”. Prophetically we see this in the first half of the last year week of Daniel. Then the believing remnant and the unbelieving mass of the Jews, under the leadership of the antichrist, will go together to the newly rebuilt temple in Jerusalem ( ). The antichrist will take the lead and act very piously. Halfway through that year week, he will throw off his mask and show his true face. The mask comes off with the prohibition of further sacrifice and the erection of the abomination of destruction in the temple ( ; ). The anguish of the reproach and betrayal of such a person leads David to the sudden exclamation that “death come deceitfully upon them” ( ). David speaks in the plural, “them”. His former friend is not his only betrayer. However, that friend’s betrayal has affected him most deeply and brought him to this exclamation. The punishment that comes over it is to “go down alive to Sheol”, which brings to mind the judgment on Korah’s entourage and on the antichrist ( ; ). This must happen to them, “for evil is in their dwelling, in their midst”. Their midst is their innermost being, the center of their being, is a dwelling place of only evil, pernicious things. Nor is it a temporary dwelling, but a permanent habitation. Evil rules there, wielding the scepter and governing their complete will, speech and action.

‏ Psalms 55:13

Betrayed by an Acquaintance

David asks for the intervention of the “Lord”, Adonai, the sovereign Ruler and Commander of the universe (Psa 55:9). He is asking the Lord to “confuse”, literally “swallow up” his enemies, which is to eat them greedily. He also asks if God will “divide their tongues”, causing division among them. Herein is clearly a reference to the confusion of language at the building of the tower of Babel (Gen 11:1-9).

The enemy’s greatest weapon is their tongue. When the Lord causes a confusion of language among His enemies, their coherence is lost, just as it happens in the confusion of language God gave at the building of the tower of Babel. They cannot then continue to forge pernicious plans because they no longer understand each other.

The reason for his question is that he sees “violence and strife in the city” (cf. Hab 1:3). By the city is meant Jerusalem. David himself is not in the city, but prophetically it is about the remnant and they will be in the city. He has heard how things are in the city. He has been told that in a way that he can visualize it. It hurts David that that city is terrorized by the enemy and the wicked. They call the shots in the city.

It even is so bad that violence and strife surround the city because it is upon its walls that surround it (Psa 55:10). The walls, which normally guarantee safety and protection for the city from evil because they have faithful guards on them, no longer offer that safety and protection at all. On the contrary, on the walls parade people who protect iniquity and mischief in the midst of the city. And they do so day and night, that is, incessantly.

“In her midst”, down to the inner city, destruction is at work (Psa 55:11). “Her streets”, where everyday life takes place, is mired in “oppression and deceit”. All social life is ineradicably permeated by it. All classes of the population employ trickery and deceit.

After complaining about what is going on in the city, his city, David goes on to complain about a specific person (Psa 55:12). The reproach of enemies is bad, but this is to be expected, it is in a way ‘normal’ and understandable. He could bear it too, though it hurts and causes fear. And for his hater who exalted himself against him, he could hide himself so that he was no longer exposed to his hatred.

But the person he is about to describe is neither an enemy nor a hater, but a “man” [Hebrew enosh, mortal man], of whom he says he is “my equal” (Psa 55:13). David’s putting it this way indicates that he is speaking as a king and placing the other person as on his level. Ahithophel – if David is thinking of him, which is likely – is not a king, but the antichrist will be a king. It shows how much he has valued this person who in himself is no more than a mortal man.

The designation “my companion and my familiar friend” emphasizes the special relationship that existed between David and this person. This does apply to Ahithophel who was David’s “companion” and who was a “familiar friend” to David, an intimate (cf. Psa 41:9).

David describes the relationship with his companion and familiar friend as “sweet fellowship” (Psa 55:14). He describes his dealings with him as intimate. It reflects the intimacy of the close friendship he had with him. As a culmination of their close dealings with each other, David mentions that they walked “in the house of God in the throng”.

Prophetically we see this in the first half of the last year week of Daniel. Then the believing remnant and the unbelieving mass of the Jews, under the leadership of the antichrist, will go together to the newly rebuilt temple in Jerusalem (Dan 9:27a). The antichrist will take the lead and act very piously. Halfway through that year week, he will throw off his mask and show his true face. The mask comes off with the prohibition of further sacrifice and the erection of the abomination of destruction in the temple (Dan 9:27b; Mt 24:15).

The anguish of the reproach and betrayal of such a person leads David to the sudden exclamation that “death come deceitfully upon them” (Psa 55:15). David speaks in the plural, “them”. His former friend is not his only betrayer. However, that friend’s betrayal has affected him most deeply and brought him to this exclamation. The punishment that comes over it is to “go down alive to Sheol”, which brings to mind the judgment on Korah’s entourage and on the antichrist (Num 16:30-33; Rev 19:20).

This must happen to them, “for evil is in their dwelling, in their midst”. Their midst is their innermost being, the center of their being, is a dwelling place of only evil, pernicious things. Nor is it a temporary dwelling, but a permanent habitation. Evil rules there, wielding the scepter and governing their complete will, speech and action.