Psalms 86

Psalms 86:1

Giving Thanks to the Name of the LORD

After his salvation, he will “willingly … sacrifice” to God (Psalms 54:6). He does not act out of obligation or compulsion, he does not do it because it is formally the way it should be done, he does it spontaneously out of love because he is grateful. In these sacrifices he will give thanks to the Name of God, who is “LORD” (Psalms 52:9). He will do so because that Name is good. LORD is the Name that indicates the covenant relationship of God with His people. By virtue of that Name, God acts on behalf of those who are in this covenant relationship with Him.

He has shown the goodness of that Name by delivering David, and in him the remnant, from all trouble (Psalms 54:7). They have seen the proof: they have seen their enemies fall by God’s action in their favor. All the evil attempts to bring him down have been foiled by the LORD. Now they lie down defeated. David sees it and knows that he is delivered and safe. Just as the Egyptians perished in the Red Sea (Exodus 14:23-28), so too will the enemies perish in the future (cf. Zechariah 14:12).

Psalms 86:3

Introduction

It has been assumed that the occasion for this psalm is the betrayal of Ahithophel (2 Samuel 15:31). It is an assumption that has good grounds, especially when it comes to the prophetic application. David has to deal with the betrayal of Ahithophel, the Lord Jesus with the betrayal of Judas, and the remnant with the betrayal of the antichrist. Judas and the antichrist are both called “the son of destruction” (John 17:12b; 2 Thessalonians 2:3b).

The background to David’s feelings is the betrayal of a friend. Ahithophel is at first a trusted advisor to David. But after Absalom has seized the throne of David, Ahithophel has defected to Absalom. In this psalm we hear something of David’s intense grief over this betrayal. In this respect there is a parallel with Psalms 41, where David also complains about the betrayal by a friend (Psalms 41:6-9).

We also hear in the psalm Christ’s Spirit in David, that is, David reflects what the Savior felt at the betrayal by Judas. We also hear what the remnant is going through in the end time because of the conspiracy of the antichrist and his followers against them.

Prayer in Distress

For “for the choir director; on stringed instruments” (Psalms 55:1a) see at Psalms 4:1.

This psalm is “a Maskil of David”. It is the last “maskil” or ‘teaching’ or ‘instruction’ in the small row of maskil- or instruction-psalms (Psalms 52-55). In these psalms there are instructions for the whole people of God, that is, the part that is faithful to God, in the time of the great tribulation.

These psalms all have to do with instruction about the antichrist. Through this instruction, the wise, the maskilim, will be able to calculate the number of this beast (Revelation 13:18). For “a maskil” see further at Psalms 32:1.

David starts the psalm by asking God to give ear to his prayer, to listen to it (Psalms 55:1b; Psalms 34:15b). He also asks if God does not hide from his supplication. God’s not listening to him is the same as God hiding Himself from him. When God hears his prayer, it means that He gives all His attention to David.

Therefore, David then asks if God still pays attention to him and prove it by answering him (Psalms 55:2). He points out to God that he wanders restlessly in his “complaint” and that he is “surely distracted”. Surely God does hear his complaining and distraction, doesn’t He? This wandering around and these expressions of distress are caused by “the voice of the enemy” and “the pressure of the wicked that bring down trouble” upon him (Psalms 55:3). This marks the severity of the situation.

Injustice is on him by people who “in anger … bear a grudge against” him. By this he means the slander that his enemy throws around loudly about him. The enemy does so with a hatred that is fueled by anger. That enemy is “the wicked”, the man who has no regard for God, but is an instrument of the devil. The grimness with which he rages causes David great fear.

His heart trembles in anguish within him because of the grimness (Psalms 55:4). He has no control over it. His heart knows no rest, but goes wild within him, for he is overcome by “terrors of death”. Terrifying visages that represent death appear to him. “Fear and trembling” come upon him, or in him, and “horror has overwhelmed” him (Psalms 55:5).

For this reason, he says that he would like to flee the city, in which hatred and violence are coming upon him from all sides (Psalms 55:6). The word “oh” is the sigh that comes from a mind that is in deep distress. He wishes someone would give him “wings like a dove”. A dove is a defenseless animal that seeks its safety in lonely places, where no people live (cf. Song of Solomon 2:14a; Jeremiah 48:28). David was eager to fly away like a dove – a dove can fly non-stop for up to fifteen hours – to such a region to stay there, to live there and be at rest there.

That would not be a region close by. He would “wander far away” (Psalms 55:7), far away from trouble. There he would “lodge in the wilderness” (cf. Jeremiah 9:2). The nights in particular are full of dangers. If he were in the wilderness, he would be safe in the night as well. He would hasten to escape, for the threat of being seized is great (Psalms 55:8). David compares the advancing enemy to “the stormy wind” and “tempest”. He is unpredictable like a stormy wind and destructive like a tempest.

This prayer will also be prayed by the believing remnant in the end time. In view of that time, the time of the great tribulation, the Lord Jesus tells His disciples to flee to the mountains (Matthew 24:16-20). And God will provide the remnant with wings to flee from the dragon, the devil, into the wilderness (Revelation 12:13-14).

Psalms 86:4

Introduction

It has been assumed that the occasion for this psalm is the betrayal of Ahithophel (2 Samuel 15:31). It is an assumption that has good grounds, especially when it comes to the prophetic application. David has to deal with the betrayal of Ahithophel, the Lord Jesus with the betrayal of Judas, and the remnant with the betrayal of the antichrist. Judas and the antichrist are both called “the son of destruction” (John 17:12b; 2 Thessalonians 2:3b).

The background to David’s feelings is the betrayal of a friend. Ahithophel is at first a trusted advisor to David. But after Absalom has seized the throne of David, Ahithophel has defected to Absalom. In this psalm we hear something of David’s intense grief over this betrayal. In this respect there is a parallel with Psalms 41, where David also complains about the betrayal by a friend (Psalms 41:6-9).

We also hear in the psalm Christ’s Spirit in David, that is, David reflects what the Savior felt at the betrayal by Judas. We also hear what the remnant is going through in the end time because of the conspiracy of the antichrist and his followers against them.

Prayer in Distress

For “for the choir director; on stringed instruments” (Psalms 55:1a) see at Psalms 4:1.

This psalm is “a Maskil of David”. It is the last “maskil” or ‘teaching’ or ‘instruction’ in the small row of maskil- or instruction-psalms (Psalms 52-55). In these psalms there are instructions for the whole people of God, that is, the part that is faithful to God, in the time of the great tribulation.

These psalms all have to do with instruction about the antichrist. Through this instruction, the wise, the maskilim, will be able to calculate the number of this beast (Revelation 13:18). For “a maskil” see further at Psalms 32:1.

David starts the psalm by asking God to give ear to his prayer, to listen to it (Psalms 55:1b; Psalms 34:15b). He also asks if God does not hide from his supplication. God’s not listening to him is the same as God hiding Himself from him. When God hears his prayer, it means that He gives all His attention to David.

Therefore, David then asks if God still pays attention to him and prove it by answering him (Psalms 55:2). He points out to God that he wanders restlessly in his “complaint” and that he is “surely distracted”. Surely God does hear his complaining and distraction, doesn’t He? This wandering around and these expressions of distress are caused by “the voice of the enemy” and “the pressure of the wicked that bring down trouble” upon him (Psalms 55:3). This marks the severity of the situation.

Injustice is on him by people who “in anger … bear a grudge against” him. By this he means the slander that his enemy throws around loudly about him. The enemy does so with a hatred that is fueled by anger. That enemy is “the wicked”, the man who has no regard for God, but is an instrument of the devil. The grimness with which he rages causes David great fear.

His heart trembles in anguish within him because of the grimness (Psalms 55:4). He has no control over it. His heart knows no rest, but goes wild within him, for he is overcome by “terrors of death”. Terrifying visages that represent death appear to him. “Fear and trembling” come upon him, or in him, and “horror has overwhelmed” him (Psalms 55:5).

For this reason, he says that he would like to flee the city, in which hatred and violence are coming upon him from all sides (Psalms 55:6). The word “oh” is the sigh that comes from a mind that is in deep distress. He wishes someone would give him “wings like a dove”. A dove is a defenseless animal that seeks its safety in lonely places, where no people live (cf. Song of Solomon 2:14a; Jeremiah 48:28). David was eager to fly away like a dove – a dove can fly non-stop for up to fifteen hours – to such a region to stay there, to live there and be at rest there.

That would not be a region close by. He would “wander far away” (Psalms 55:7), far away from trouble. There he would “lodge in the wilderness” (cf. Jeremiah 9:2). The nights in particular are full of dangers. If he were in the wilderness, he would be safe in the night as well. He would hasten to escape, for the threat of being seized is great (Psalms 55:8). David compares the advancing enemy to “the stormy wind” and “tempest”. He is unpredictable like a stormy wind and destructive like a tempest.

This prayer will also be prayed by the believing remnant in the end time. In view of that time, the time of the great tribulation, the Lord Jesus tells His disciples to flee to the mountains (Matthew 24:16-20). And God will provide the remnant with wings to flee from the dragon, the devil, into the wilderness (Revelation 12:13-14).

Psalms 86:5

Introduction

It has been assumed that the occasion for this psalm is the betrayal of Ahithophel (2 Samuel 15:31). It is an assumption that has good grounds, especially when it comes to the prophetic application. David has to deal with the betrayal of Ahithophel, the Lord Jesus with the betrayal of Judas, and the remnant with the betrayal of the antichrist. Judas and the antichrist are both called “the son of destruction” (John 17:12b; 2 Thessalonians 2:3b).

The background to David’s feelings is the betrayal of a friend. Ahithophel is at first a trusted advisor to David. But after Absalom has seized the throne of David, Ahithophel has defected to Absalom. In this psalm we hear something of David’s intense grief over this betrayal. In this respect there is a parallel with Psalms 41, where David also complains about the betrayal by a friend (Psalms 41:6-9).

We also hear in the psalm Christ’s Spirit in David, that is, David reflects what the Savior felt at the betrayal by Judas. We also hear what the remnant is going through in the end time because of the conspiracy of the antichrist and his followers against them.

Prayer in Distress

For “for the choir director; on stringed instruments” (Psalms 55:1a) see at Psalms 4:1.

This psalm is “a Maskil of David”. It is the last “maskil” or ‘teaching’ or ‘instruction’ in the small row of maskil- or instruction-psalms (Psalms 52-55). In these psalms there are instructions for the whole people of God, that is, the part that is faithful to God, in the time of the great tribulation.

These psalms all have to do with instruction about the antichrist. Through this instruction, the wise, the maskilim, will be able to calculate the number of this beast (Revelation 13:18). For “a maskil” see further at Psalms 32:1.

David starts the psalm by asking God to give ear to his prayer, to listen to it (Psalms 55:1b; Psalms 34:15b). He also asks if God does not hide from his supplication. God’s not listening to him is the same as God hiding Himself from him. When God hears his prayer, it means that He gives all His attention to David.

Therefore, David then asks if God still pays attention to him and prove it by answering him (Psalms 55:2). He points out to God that he wanders restlessly in his “complaint” and that he is “surely distracted”. Surely God does hear his complaining and distraction, doesn’t He? This wandering around and these expressions of distress are caused by “the voice of the enemy” and “the pressure of the wicked that bring down trouble” upon him (Psalms 55:3). This marks the severity of the situation.

Injustice is on him by people who “in anger … bear a grudge against” him. By this he means the slander that his enemy throws around loudly about him. The enemy does so with a hatred that is fueled by anger. That enemy is “the wicked”, the man who has no regard for God, but is an instrument of the devil. The grimness with which he rages causes David great fear.

His heart trembles in anguish within him because of the grimness (Psalms 55:4). He has no control over it. His heart knows no rest, but goes wild within him, for he is overcome by “terrors of death”. Terrifying visages that represent death appear to him. “Fear and trembling” come upon him, or in him, and “horror has overwhelmed” him (Psalms 55:5).

For this reason, he says that he would like to flee the city, in which hatred and violence are coming upon him from all sides (Psalms 55:6). The word “oh” is the sigh that comes from a mind that is in deep distress. He wishes someone would give him “wings like a dove”. A dove is a defenseless animal that seeks its safety in lonely places, where no people live (cf. Song of Solomon 2:14a; Jeremiah 48:28). David was eager to fly away like a dove – a dove can fly non-stop for up to fifteen hours – to such a region to stay there, to live there and be at rest there.

That would not be a region close by. He would “wander far away” (Psalms 55:7), far away from trouble. There he would “lodge in the wilderness” (cf. Jeremiah 9:2). The nights in particular are full of dangers. If he were in the wilderness, he would be safe in the night as well. He would hasten to escape, for the threat of being seized is great (Psalms 55:8). David compares the advancing enemy to “the stormy wind” and “tempest”. He is unpredictable like a stormy wind and destructive like a tempest.

This prayer will also be prayed by the believing remnant in the end time. In view of that time, the time of the great tribulation, the Lord Jesus tells His disciples to flee to the mountains (Matthew 24:16-20). And God will provide the remnant with wings to flee from the dragon, the devil, into the wilderness (Revelation 12:13-14).

Psalms 86:6

Introduction

It has been assumed that the occasion for this psalm is the betrayal of Ahithophel (2 Samuel 15:31). It is an assumption that has good grounds, especially when it comes to the prophetic application. David has to deal with the betrayal of Ahithophel, the Lord Jesus with the betrayal of Judas, and the remnant with the betrayal of the antichrist. Judas and the antichrist are both called “the son of destruction” (John 17:12b; 2 Thessalonians 2:3b).

The background to David’s feelings is the betrayal of a friend. Ahithophel is at first a trusted advisor to David. But after Absalom has seized the throne of David, Ahithophel has defected to Absalom. In this psalm we hear something of David’s intense grief over this betrayal. In this respect there is a parallel with Psalms 41, where David also complains about the betrayal by a friend (Psalms 41:6-9).

We also hear in the psalm Christ’s Spirit in David, that is, David reflects what the Savior felt at the betrayal by Judas. We also hear what the remnant is going through in the end time because of the conspiracy of the antichrist and his followers against them.

Prayer in Distress

For “for the choir director; on stringed instruments” (Psalms 55:1a) see at Psalms 4:1.

This psalm is “a Maskil of David”. It is the last “maskil” or ‘teaching’ or ‘instruction’ in the small row of maskil- or instruction-psalms (Psalms 52-55). In these psalms there are instructions for the whole people of God, that is, the part that is faithful to God, in the time of the great tribulation.

These psalms all have to do with instruction about the antichrist. Through this instruction, the wise, the maskilim, will be able to calculate the number of this beast (Revelation 13:18). For “a maskil” see further at Psalms 32:1.

David starts the psalm by asking God to give ear to his prayer, to listen to it (Psalms 55:1b; Psalms 34:15b). He also asks if God does not hide from his supplication. God’s not listening to him is the same as God hiding Himself from him. When God hears his prayer, it means that He gives all His attention to David.

Therefore, David then asks if God still pays attention to him and prove it by answering him (Psalms 55:2). He points out to God that he wanders restlessly in his “complaint” and that he is “surely distracted”. Surely God does hear his complaining and distraction, doesn’t He? This wandering around and these expressions of distress are caused by “the voice of the enemy” and “the pressure of the wicked that bring down trouble” upon him (Psalms 55:3). This marks the severity of the situation.

Injustice is on him by people who “in anger … bear a grudge against” him. By this he means the slander that his enemy throws around loudly about him. The enemy does so with a hatred that is fueled by anger. That enemy is “the wicked”, the man who has no regard for God, but is an instrument of the devil. The grimness with which he rages causes David great fear.

His heart trembles in anguish within him because of the grimness (Psalms 55:4). He has no control over it. His heart knows no rest, but goes wild within him, for he is overcome by “terrors of death”. Terrifying visages that represent death appear to him. “Fear and trembling” come upon him, or in him, and “horror has overwhelmed” him (Psalms 55:5).

For this reason, he says that he would like to flee the city, in which hatred and violence are coming upon him from all sides (Psalms 55:6). The word “oh” is the sigh that comes from a mind that is in deep distress. He wishes someone would give him “wings like a dove”. A dove is a defenseless animal that seeks its safety in lonely places, where no people live (cf. Song of Solomon 2:14a; Jeremiah 48:28). David was eager to fly away like a dove – a dove can fly non-stop for up to fifteen hours – to such a region to stay there, to live there and be at rest there.

That would not be a region close by. He would “wander far away” (Psalms 55:7), far away from trouble. There he would “lodge in the wilderness” (cf. Jeremiah 9:2). The nights in particular are full of dangers. If he were in the wilderness, he would be safe in the night as well. He would hasten to escape, for the threat of being seized is great (Psalms 55:8). David compares the advancing enemy to “the stormy wind” and “tempest”. He is unpredictable like a stormy wind and destructive like a tempest.

This prayer will also be prayed by the believing remnant in the end time. In view of that time, the time of the great tribulation, the Lord Jesus tells His disciples to flee to the mountains (Matthew 24:16-20). And God will provide the remnant with wings to flee from the dragon, the devil, into the wilderness (Revelation 12:13-14).

Psalms 86:7

Introduction

It has been assumed that the occasion for this psalm is the betrayal of Ahithophel (2 Samuel 15:31). It is an assumption that has good grounds, especially when it comes to the prophetic application. David has to deal with the betrayal of Ahithophel, the Lord Jesus with the betrayal of Judas, and the remnant with the betrayal of the antichrist. Judas and the antichrist are both called “the son of destruction” (John 17:12b; 2 Thessalonians 2:3b).

The background to David’s feelings is the betrayal of a friend. Ahithophel is at first a trusted advisor to David. But after Absalom has seized the throne of David, Ahithophel has defected to Absalom. In this psalm we hear something of David’s intense grief over this betrayal. In this respect there is a parallel with Psalms 41, where David also complains about the betrayal by a friend (Psalms 41:6-9).

We also hear in the psalm Christ’s Spirit in David, that is, David reflects what the Savior felt at the betrayal by Judas. We also hear what the remnant is going through in the end time because of the conspiracy of the antichrist and his followers against them.

Prayer in Distress

For “for the choir director; on stringed instruments” (Psalms 55:1a) see at Psalms 4:1.

This psalm is “a Maskil of David”. It is the last “maskil” or ‘teaching’ or ‘instruction’ in the small row of maskil- or instruction-psalms (Psalms 52-55). In these psalms there are instructions for the whole people of God, that is, the part that is faithful to God, in the time of the great tribulation.

These psalms all have to do with instruction about the antichrist. Through this instruction, the wise, the maskilim, will be able to calculate the number of this beast (Revelation 13:18). For “a maskil” see further at Psalms 32:1.

David starts the psalm by asking God to give ear to his prayer, to listen to it (Psalms 55:1b; Psalms 34:15b). He also asks if God does not hide from his supplication. God’s not listening to him is the same as God hiding Himself from him. When God hears his prayer, it means that He gives all His attention to David.

Therefore, David then asks if God still pays attention to him and prove it by answering him (Psalms 55:2). He points out to God that he wanders restlessly in his “complaint” and that he is “surely distracted”. Surely God does hear his complaining and distraction, doesn’t He? This wandering around and these expressions of distress are caused by “the voice of the enemy” and “the pressure of the wicked that bring down trouble” upon him (Psalms 55:3). This marks the severity of the situation.

Injustice is on him by people who “in anger … bear a grudge against” him. By this he means the slander that his enemy throws around loudly about him. The enemy does so with a hatred that is fueled by anger. That enemy is “the wicked”, the man who has no regard for God, but is an instrument of the devil. The grimness with which he rages causes David great fear.

His heart trembles in anguish within him because of the grimness (Psalms 55:4). He has no control over it. His heart knows no rest, but goes wild within him, for he is overcome by “terrors of death”. Terrifying visages that represent death appear to him. “Fear and trembling” come upon him, or in him, and “horror has overwhelmed” him (Psalms 55:5).

For this reason, he says that he would like to flee the city, in which hatred and violence are coming upon him from all sides (Psalms 55:6). The word “oh” is the sigh that comes from a mind that is in deep distress. He wishes someone would give him “wings like a dove”. A dove is a defenseless animal that seeks its safety in lonely places, where no people live (cf. Song of Solomon 2:14a; Jeremiah 48:28). David was eager to fly away like a dove – a dove can fly non-stop for up to fifteen hours – to such a region to stay there, to live there and be at rest there.

That would not be a region close by. He would “wander far away” (Psalms 55:7), far away from trouble. There he would “lodge in the wilderness” (cf. Jeremiah 9:2). The nights in particular are full of dangers. If he were in the wilderness, he would be safe in the night as well. He would hasten to escape, for the threat of being seized is great (Psalms 55:8). David compares the advancing enemy to “the stormy wind” and “tempest”. He is unpredictable like a stormy wind and destructive like a tempest.

This prayer will also be prayed by the believing remnant in the end time. In view of that time, the time of the great tribulation, the Lord Jesus tells His disciples to flee to the mountains (Matthew 24:16-20). And God will provide the remnant with wings to flee from the dragon, the devil, into the wilderness (Revelation 12:13-14).

Psalms 86:8

Introduction

It has been assumed that the occasion for this psalm is the betrayal of Ahithophel (2 Samuel 15:31). It is an assumption that has good grounds, especially when it comes to the prophetic application. David has to deal with the betrayal of Ahithophel, the Lord Jesus with the betrayal of Judas, and the remnant with the betrayal of the antichrist. Judas and the antichrist are both called “the son of destruction” (John 17:12b; 2 Thessalonians 2:3b).

The background to David’s feelings is the betrayal of a friend. Ahithophel is at first a trusted advisor to David. But after Absalom has seized the throne of David, Ahithophel has defected to Absalom. In this psalm we hear something of David’s intense grief over this betrayal. In this respect there is a parallel with Psalms 41, where David also complains about the betrayal by a friend (Psalms 41:6-9).

We also hear in the psalm Christ’s Spirit in David, that is, David reflects what the Savior felt at the betrayal by Judas. We also hear what the remnant is going through in the end time because of the conspiracy of the antichrist and his followers against them.

Prayer in Distress

For “for the choir director; on stringed instruments” (Psalms 55:1a) see at Psalms 4:1.

This psalm is “a Maskil of David”. It is the last “maskil” or ‘teaching’ or ‘instruction’ in the small row of maskil- or instruction-psalms (Psalms 52-55). In these psalms there are instructions for the whole people of God, that is, the part that is faithful to God, in the time of the great tribulation.

These psalms all have to do with instruction about the antichrist. Through this instruction, the wise, the maskilim, will be able to calculate the number of this beast (Revelation 13:18). For “a maskil” see further at Psalms 32:1.

David starts the psalm by asking God to give ear to his prayer, to listen to it (Psalms 55:1b; Psalms 34:15b). He also asks if God does not hide from his supplication. God’s not listening to him is the same as God hiding Himself from him. When God hears his prayer, it means that He gives all His attention to David.

Therefore, David then asks if God still pays attention to him and prove it by answering him (Psalms 55:2). He points out to God that he wanders restlessly in his “complaint” and that he is “surely distracted”. Surely God does hear his complaining and distraction, doesn’t He? This wandering around and these expressions of distress are caused by “the voice of the enemy” and “the pressure of the wicked that bring down trouble” upon him (Psalms 55:3). This marks the severity of the situation.

Injustice is on him by people who “in anger … bear a grudge against” him. By this he means the slander that his enemy throws around loudly about him. The enemy does so with a hatred that is fueled by anger. That enemy is “the wicked”, the man who has no regard for God, but is an instrument of the devil. The grimness with which he rages causes David great fear.

His heart trembles in anguish within him because of the grimness (Psalms 55:4). He has no control over it. His heart knows no rest, but goes wild within him, for he is overcome by “terrors of death”. Terrifying visages that represent death appear to him. “Fear and trembling” come upon him, or in him, and “horror has overwhelmed” him (Psalms 55:5).

For this reason, he says that he would like to flee the city, in which hatred and violence are coming upon him from all sides (Psalms 55:6). The word “oh” is the sigh that comes from a mind that is in deep distress. He wishes someone would give him “wings like a dove”. A dove is a defenseless animal that seeks its safety in lonely places, where no people live (cf. Song of Solomon 2:14a; Jeremiah 48:28). David was eager to fly away like a dove – a dove can fly non-stop for up to fifteen hours – to such a region to stay there, to live there and be at rest there.

That would not be a region close by. He would “wander far away” (Psalms 55:7), far away from trouble. There he would “lodge in the wilderness” (cf. Jeremiah 9:2). The nights in particular are full of dangers. If he were in the wilderness, he would be safe in the night as well. He would hasten to escape, for the threat of being seized is great (Psalms 55:8). David compares the advancing enemy to “the stormy wind” and “tempest”. He is unpredictable like a stormy wind and destructive like a tempest.

This prayer will also be prayed by the believing remnant in the end time. In view of that time, the time of the great tribulation, the Lord Jesus tells His disciples to flee to the mountains (Matthew 24:16-20). And God will provide the remnant with wings to flee from the dragon, the devil, into the wilderness (Revelation 12:13-14).

Psalms 86:9

Introduction

It has been assumed that the occasion for this psalm is the betrayal of Ahithophel (2 Samuel 15:31). It is an assumption that has good grounds, especially when it comes to the prophetic application. David has to deal with the betrayal of Ahithophel, the Lord Jesus with the betrayal of Judas, and the remnant with the betrayal of the antichrist. Judas and the antichrist are both called “the son of destruction” (John 17:12b; 2 Thessalonians 2:3b).

The background to David’s feelings is the betrayal of a friend. Ahithophel is at first a trusted advisor to David. But after Absalom has seized the throne of David, Ahithophel has defected to Absalom. In this psalm we hear something of David’s intense grief over this betrayal. In this respect there is a parallel with Psalms 41, where David also complains about the betrayal by a friend (Psalms 41:6-9).

We also hear in the psalm Christ’s Spirit in David, that is, David reflects what the Savior felt at the betrayal by Judas. We also hear what the remnant is going through in the end time because of the conspiracy of the antichrist and his followers against them.

Prayer in Distress

For “for the choir director; on stringed instruments” (Psalms 55:1a) see at Psalms 4:1.

This psalm is “a Maskil of David”. It is the last “maskil” or ‘teaching’ or ‘instruction’ in the small row of maskil- or instruction-psalms (Psalms 52-55). In these psalms there are instructions for the whole people of God, that is, the part that is faithful to God, in the time of the great tribulation.

These psalms all have to do with instruction about the antichrist. Through this instruction, the wise, the maskilim, will be able to calculate the number of this beast (Revelation 13:18). For “a maskil” see further at Psalms 32:1.

David starts the psalm by asking God to give ear to his prayer, to listen to it (Psalms 55:1b; Psalms 34:15b). He also asks if God does not hide from his supplication. God’s not listening to him is the same as God hiding Himself from him. When God hears his prayer, it means that He gives all His attention to David.

Therefore, David then asks if God still pays attention to him and prove it by answering him (Psalms 55:2). He points out to God that he wanders restlessly in his “complaint” and that he is “surely distracted”. Surely God does hear his complaining and distraction, doesn’t He? This wandering around and these expressions of distress are caused by “the voice of the enemy” and “the pressure of the wicked that bring down trouble” upon him (Psalms 55:3). This marks the severity of the situation.

Injustice is on him by people who “in anger … bear a grudge against” him. By this he means the slander that his enemy throws around loudly about him. The enemy does so with a hatred that is fueled by anger. That enemy is “the wicked”, the man who has no regard for God, but is an instrument of the devil. The grimness with which he rages causes David great fear.

His heart trembles in anguish within him because of the grimness (Psalms 55:4). He has no control over it. His heart knows no rest, but goes wild within him, for he is overcome by “terrors of death”. Terrifying visages that represent death appear to him. “Fear and trembling” come upon him, or in him, and “horror has overwhelmed” him (Psalms 55:5).

For this reason, he says that he would like to flee the city, in which hatred and violence are coming upon him from all sides (Psalms 55:6). The word “oh” is the sigh that comes from a mind that is in deep distress. He wishes someone would give him “wings like a dove”. A dove is a defenseless animal that seeks its safety in lonely places, where no people live (cf. Song of Solomon 2:14a; Jeremiah 48:28). David was eager to fly away like a dove – a dove can fly non-stop for up to fifteen hours – to such a region to stay there, to live there and be at rest there.

That would not be a region close by. He would “wander far away” (Psalms 55:7), far away from trouble. There he would “lodge in the wilderness” (cf. Jeremiah 9:2). The nights in particular are full of dangers. If he were in the wilderness, he would be safe in the night as well. He would hasten to escape, for the threat of being seized is great (Psalms 55:8). David compares the advancing enemy to “the stormy wind” and “tempest”. He is unpredictable like a stormy wind and destructive like a tempest.

This prayer will also be prayed by the believing remnant in the end time. In view of that time, the time of the great tribulation, the Lord Jesus tells His disciples to flee to the mountains (Matthew 24:16-20). And God will provide the remnant with wings to flee from the dragon, the devil, into the wilderness (Revelation 12:13-14).

Psalms 86:10

Introduction

It has been assumed that the occasion for this psalm is the betrayal of Ahithophel (2 Samuel 15:31). It is an assumption that has good grounds, especially when it comes to the prophetic application. David has to deal with the betrayal of Ahithophel, the Lord Jesus with the betrayal of Judas, and the remnant with the betrayal of the antichrist. Judas and the antichrist are both called “the son of destruction” (John 17:12b; 2 Thessalonians 2:3b).

The background to David’s feelings is the betrayal of a friend. Ahithophel is at first a trusted advisor to David. But after Absalom has seized the throne of David, Ahithophel has defected to Absalom. In this psalm we hear something of David’s intense grief over this betrayal. In this respect there is a parallel with Psalms 41, where David also complains about the betrayal by a friend (Psalms 41:6-9).

We also hear in the psalm Christ’s Spirit in David, that is, David reflects what the Savior felt at the betrayal by Judas. We also hear what the remnant is going through in the end time because of the conspiracy of the antichrist and his followers against them.

Prayer in Distress

For “for the choir director; on stringed instruments” (Psalms 55:1a) see at Psalms 4:1.

This psalm is “a Maskil of David”. It is the last “maskil” or ‘teaching’ or ‘instruction’ in the small row of maskil- or instruction-psalms (Psalms 52-55). In these psalms there are instructions for the whole people of God, that is, the part that is faithful to God, in the time of the great tribulation.

These psalms all have to do with instruction about the antichrist. Through this instruction, the wise, the maskilim, will be able to calculate the number of this beast (Revelation 13:18). For “a maskil” see further at Psalms 32:1.

David starts the psalm by asking God to give ear to his prayer, to listen to it (Psalms 55:1b; Psalms 34:15b). He also asks if God does not hide from his supplication. God’s not listening to him is the same as God hiding Himself from him. When God hears his prayer, it means that He gives all His attention to David.

Therefore, David then asks if God still pays attention to him and prove it by answering him (Psalms 55:2). He points out to God that he wanders restlessly in his “complaint” and that he is “surely distracted”. Surely God does hear his complaining and distraction, doesn’t He? This wandering around and these expressions of distress are caused by “the voice of the enemy” and “the pressure of the wicked that bring down trouble” upon him (Psalms 55:3). This marks the severity of the situation.

Injustice is on him by people who “in anger … bear a grudge against” him. By this he means the slander that his enemy throws around loudly about him. The enemy does so with a hatred that is fueled by anger. That enemy is “the wicked”, the man who has no regard for God, but is an instrument of the devil. The grimness with which he rages causes David great fear.

His heart trembles in anguish within him because of the grimness (Psalms 55:4). He has no control over it. His heart knows no rest, but goes wild within him, for he is overcome by “terrors of death”. Terrifying visages that represent death appear to him. “Fear and trembling” come upon him, or in him, and “horror has overwhelmed” him (Psalms 55:5).

For this reason, he says that he would like to flee the city, in which hatred and violence are coming upon him from all sides (Psalms 55:6). The word “oh” is the sigh that comes from a mind that is in deep distress. He wishes someone would give him “wings like a dove”. A dove is a defenseless animal that seeks its safety in lonely places, where no people live (cf. Song of Solomon 2:14a; Jeremiah 48:28). David was eager to fly away like a dove – a dove can fly non-stop for up to fifteen hours – to such a region to stay there, to live there and be at rest there.

That would not be a region close by. He would “wander far away” (Psalms 55:7), far away from trouble. There he would “lodge in the wilderness” (cf. Jeremiah 9:2). The nights in particular are full of dangers. If he were in the wilderness, he would be safe in the night as well. He would hasten to escape, for the threat of being seized is great (Psalms 55:8). David compares the advancing enemy to “the stormy wind” and “tempest”. He is unpredictable like a stormy wind and destructive like a tempest.

This prayer will also be prayed by the believing remnant in the end time. In view of that time, the time of the great tribulation, the Lord Jesus tells His disciples to flee to the mountains (Matthew 24:16-20). And God will provide the remnant with wings to flee from the dragon, the devil, into the wilderness (Revelation 12:13-14).

Psalms 86:11

Betrayed by an Acquaintance

David asks for the intervention of the “Lord”, Adonai, the sovereign Ruler and Commander of the universe (Psalms 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 (Genesis 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. Habakkuk 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 (Psalms 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 (Psalms 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 (Psalms 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” (Psalms 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. Psalms 41:9).

David describes the relationship with his companion and familiar friend as “sweet fellowship” (Psalms 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 (Daniel 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 (Daniel 9:27b; Matthew 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” (Psalms 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 (Numbers 16:30-33; Revelation 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.

Psalms 86:12

Betrayed by an Acquaintance

David asks for the intervention of the “Lord”, Adonai, the sovereign Ruler and Commander of the universe (Psalms 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 (Genesis 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. Habakkuk 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 (Psalms 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 (Psalms 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 (Psalms 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” (Psalms 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. Psalms 41:9).

David describes the relationship with his companion and familiar friend as “sweet fellowship” (Psalms 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 (Daniel 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 (Daniel 9:27b; Matthew 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” (Psalms 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 (Numbers 16:30-33; Revelation 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.

Psalms 86:13

Betrayed by an Acquaintance

David asks for the intervention of the “Lord”, Adonai, the sovereign Ruler and Commander of the universe (Psalms 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 (Genesis 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. Habakkuk 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 (Psalms 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 (Psalms 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 (Psalms 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” (Psalms 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. Psalms 41:9).

David describes the relationship with his companion and familiar friend as “sweet fellowship” (Psalms 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 (Daniel 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 (Daniel 9:27b; Matthew 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” (Psalms 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 (Numbers 16:30-33; Revelation 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.

Psalms 86:14

Betrayed by an Acquaintance

David asks for the intervention of the “Lord”, Adonai, the sovereign Ruler and Commander of the universe (Psalms 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 (Genesis 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. Habakkuk 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 (Psalms 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 (Psalms 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 (Psalms 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” (Psalms 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. Psalms 41:9).

David describes the relationship with his companion and familiar friend as “sweet fellowship” (Psalms 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 (Daniel 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 (Daniel 9:27b; Matthew 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” (Psalms 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 (Numbers 16:30-33; Revelation 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.

Psalms 86:15

Betrayed by an Acquaintance

David asks for the intervention of the “Lord”, Adonai, the sovereign Ruler and Commander of the universe (Psalms 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 (Genesis 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. Habakkuk 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 (Psalms 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 (Psalms 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 (Psalms 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” (Psalms 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. Psalms 41:9).

David describes the relationship with his companion and familiar friend as “sweet fellowship” (Psalms 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 (Daniel 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 (Daniel 9:27b; Matthew 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” (Psalms 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 (Numbers 16:30-33; Revelation 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.

Psalms 86:16

Betrayed by an Acquaintance

David asks for the intervention of the “Lord”, Adonai, the sovereign Ruler and Commander of the universe (Psalms 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 (Genesis 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. Habakkuk 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 (Psalms 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 (Psalms 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 (Psalms 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” (Psalms 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. Psalms 41:9).

David describes the relationship with his companion and familiar friend as “sweet fellowship” (Psalms 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 (Daniel 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 (Daniel 9:27b; Matthew 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” (Psalms 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 (Numbers 16:30-33; Revelation 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.

Psalms 86:17

Betrayed by an Acquaintance

David asks for the intervention of the “Lord”, Adonai, the sovereign Ruler and Commander of the universe (Psalms 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 (Genesis 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. Habakkuk 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 (Psalms 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 (Psalms 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 (Psalms 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” (Psalms 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. Psalms 41:9).

David describes the relationship with his companion and familiar friend as “sweet fellowship” (Psalms 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 (Daniel 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 (Daniel 9:27b; Matthew 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” (Psalms 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 (Numbers 16:30-33; Revelation 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.