{Disclaimer: these are my rough teaching notes I use in my Mishkan Katan weekly broadcasts. There will be "typos". Proceed at your own risk, lol.You can find all my Mishkan Katan video teachings on my YouTube channel: genahood2818 . Look on the playlist called Messianic LAMB TV Network.}
Boker Tov! This is a greeting in Hebrew that means “good morning”, and I typically use it to open my broadcasts, as they are in real time in the mornings here in the USA. One day a listener asked me what the words meant, and I realized I needed to be more explicit about the greeting. So, yes, that is what Boker Tov means in Hebrew, literally, “morning good”. In Hebrew adjectives typically follow after nouns.
This morning, as we moved on in our Psalms series, we will be looking at Psalm 54. I told you last week, at the end of that broadcast, that this psalm centers around the abominable conduct of the TseeFEEM (Ziphites). You may not be very familiar with them.
Let me begin by asking you a question. Have you ever known the pain of having been betrayed by a family member? As I look back over my life, I can think of two incidents that caused me tremendous pain, for years. Both involved my closest family members.
Currently, in real time, there is a huge scandal going on in Israel. It involves a woman who is high up in the judicial branch of the IDF, the Israeli Defense Forces. She and her team falsified a report, they published as fact a doctored video, supposedly of IDF soldiers torturing and sexually abusing an enemy combatant. Let me reiterate: the video has been proven to have been altered, and it has come out that this influential leader knew this. She had had the IDF soldiers arrested and when they were interrogated, the story began to fall apart. So, apparently, she published the fake video to create public outrage for the soldiers’ supposed actions, as well as to cover up her own mistake in having the arrested. The rot goes deep, far beyond her actions, because there are others who are implicated along with her in this horrific lie. The incident in question occurred several months ago and in that time, the supposed behavior of these soldiers has severely divided the country of Israel. What is my point here, in mentioning this? The hurt is so deep in Israel because: 1) had this behavior been actually true, it would have meant that these Israeli soldiers betrayed the very code of conduct of the highly moral Israeli armies and 2) the subsequent cover-up by the high-ranking officials, the lies, are a further violation of Torah. And, these actions were taken by Israelis TOWARD Israelis.
Another landmark, if you are watching this in real time, is that 30 years ago today is the day Yitchak Rabin was assassinated. Similarly, he was not assassinated by a goy, a Gentile. He was murdered by a fellow Jew. This fact made his assassination even more devastating to the modern Jewish nation, not even 20 years old at that point. Betrayed, even killed, by one of their own.
The Ziphites were both disloyal and at the same time opportunistic. Ziph was an ancient city in southern Judea, in a strategic area that David needed on his side. Furthermore, and this is a key point, they were of the tribe of Judah. They were David’s kinsmen. The Ziphites had observed Saul’s pattern of being influenced by slander, believing evil reports about David. The incident with Do’eg, the one we studied last week, had occurred prior to this. David was still on the run from Saul. The Ziphites pretended to take David in, to give him shelter, while at the same time running to Saul and telling him where David was hiding out. And, they did this not just once, but twice! Proverbs 29:12 says that “if a king pays heed to lies, then all his servants will be wicked”, and this was the case in Saul’s Israel.
Let’s take a look in Scripture, to learn more. The first time these tattle-tales went running to the king was in 1 Samuel 23:19-24.
19Then the Ziphites came up to Saul at Gibeah and said, “Is not David hiding among us in the strongholds at Horesh, on the hill of Hachilah south of Jeshimon? 20Now, O king, come down whenever your soul desires, and we will be responsible for delivering him into your hand.”
21“May you be blessed by the LORD,” replied Saul, “for you have had compassion on me. 22Please go and prepare further. Investigate and watch carefully where he goes and who has seen him there, for I am told that he is extremely cunning. 23Observe and find out all the places where he hides. Then come back to me with certainty, and I will go with you. If he is in the land, I will search him out among all the clans of Judah.”
24So they set out and went to Ziph ahead of Saul.
Despite the Ziphites best efforts David escaped from Saul on that occasion because Hashem sent an angelic messenger, likely the Malach Yahweh, the Angel of the Lord, with a message that led Saul to believe that an attack from the Philistines was eminent. So, Saul, thinking he had bigger fish to fry, left and went to scope out the impending attack.
Then, later, in 1 Samuel 26, starting with verse 1, we see the TseeFEEM make yet another attempt at treachery.
1Then the Ziphites came to Saul at Gibeah and said, “Is not David hiding on the hill of Hachilah, opposite Jeshimon?” 2So Saul, accompanied by three thousand chosen men of Israel, went down to the Wilderness of Ziph to search for David there.
3Saul camped beside the road at the hill of Hachilah opposite Jeshimon, but David was living in the wilderness. When he realized that Saul had followed him there, 4David sent out spies to verify that Saul had arrived.
5Then David set out and went to the place where Saul had camped. He saw the place where Saul and Abner son of Ner, the general of his army, had lain down. Saul was lying inside the inner circle of the camp, with the troops camped around him. 6And David asked Ahimelech the Hittite and Abishai son of Zeruiah, Joab’s brother, “Who will go down with me to Saul in the camp?”
“I will go with you,” answered Abishai.
7That night David and Abishai came to the troops, and Saul was lying there asleep in the inner circle of the camp, with his spear stuck in the ground by his head. And Abner and the troops were lying around him.
8Abishai said to David, “Today God has delivered your enemy into your hand. Now, therefore, please let me thrust the spear through him into the ground with one stroke. I will not need to strike him twice!”
9But David said to Abishai, “Do not destroy him, for who can extend a hand against the LORD’s anointed and be guiltless?” 10David added, “As surely as the LORD lives, the LORD Himself will strike him down; either his day will come and he will die, or he will go into battle and perish. 11But the LORD forbid that I should extend my hand against the LORD’s anointed. Instead, take the spear and water jug by his head, and let us go.”
12So David took the spear and water jug by Saul’s head, and they departed. No one saw them or knew about it, nor did anyone wake up; they all remained asleep, because a deep sleep from the LORD had fallen on them.
That was 1 Samuel 26:1-12. I will point out that this was the second incident recorded in Scripture where David had spared the life of Saul, when he could easily have taken it and ended his multi-year conflict with the disgraced king. But, although David knew he had been anointed the next king of Israel, he was unwilling to interrupt Hashem’s plan of ascension to the throne. As he stated in verse 10, God would take care of removing King Saul in his own timing.
The commentator, Alexander Maclaren, had this to say about these two scriptural incidents, which some commentators believe to be one and the same incident. Maclaren does not hold to that view, and neither do I.
“He had but a small choice of safe retreats, and the Ziphites had motive for a second betrayal in the fact of the first, and of its failure to secure David's capture. The whole cast of the two incidents is so different that it is impossible to see how the one could have been evolved from the other, and either they are both true, or they are both unhistorical, or, at best, are both the product of fancy working on, and arbitrarily filling up, a very meagre skeleton of fact.”
When we take into our own hands God’s plan and attempt to either change it or change the timing, we are on very shaky ground. I’ve been witness to this in two churches over my lifetime. To this day, neither of them have “recovered”. One of those incidents happened about 50 years ago. Yeah, I know, I was very young, as I am officially “55 and holding”. HAHA! But, the point is this….both these incidents involved short-circuiting the time that God had allotted for “His anointed” men to serve in those churches. Certain people felt it was their job to short-circuit God’s timing or trajectory of those men’s ministries. Bad moves, for sure. To his credit, the future King David was not willing to do this.
Allright, let’s dive into the psalm. In the superscription, we note that David prescribed special musical instruments for this psalm, so depressed was he by the despicable actions of his kinfolk, the TseeFEEM. This depth of disgust and sadness merited special instrumentation.
Let’s begin by reading the psalm in its entirety, from the CJB. It is not a long one, a superscription and then 7 verses. We’ll read it first in English and then, at the end of our study, we will read it in Hebrew.
(0) For the leader. With stringed instruments. A maskil of David, 2 when the Zifim came and told Sha’ul, “David is hiding with us”:
3 (1) God, deliver me by your name;
in your power, vindicate me.
4 (2) God, hear my prayer;
listen to the words from my mouth.
5 (3) For foreigners are rising against me,
violent men are seeking my life;
they give no thought to God. (Selah)
6 (4) But God is helping me;
Adonai is my support.
7 (5) May he repay the evil
to those who are lying in wait for me.
In your faithfulness, destroy them!
8 (6) Then I will generously sacrifice to you;
I will praise your name, Adonai,
because it is good,
9 (7) because he rescued me from all trouble,
and my eyes look with triumph at my enemies.
The sages say the vital lesson of this psalm, its “main idea” you might say, is that David did not despair when he was betrayed by the TseeFEEM. Instead, his response begins in verse 4 with the word, “But”. Three verses of opposition, uprising, betrayal, violence, hopelessness, fearfulness, danger … followed by a Selah. A “how about that”, a “whew…” a “whoaaaa”. And then, “but” or “in spite of this” or “in the midst of this” … what? Adonai is helping and supporting him. The only true God is on David’s side, and he knew this. He was confident in that fact. “If God is for us, who can be against us?”, the apostle Paul said in Romans 8:31. David believed the same truth.
In verse 3, David refers to the TseeFEEM as “strangers”. We know this psalm is about the TseeFEEM, and we also know they were David’s distant kin, but because of their treachery, David no longer calls them family; he instead calls them “foreigners”. At the end of verse 3, these TseeFEEM are said to “give no thought to God”. In another translation, it says “They have not set God before themselves.” What a sobering position in which to be! There are times that even we, those who belong to Yeshua, allow ourselves to be used as a Satanic agent in the lives of others. At times, we realize exactly what we are doing, sadly, but at other times, it can happen without us even realizing it. At any rate, as soon as we do realize that is what is going on, we should turn repent, around and walk in the other direction.
What eventually happened to the Ziphites? After David became king, the land belonging to the Ziphites was confiscated and converted into a royal estate/vineyard, likely as a consequence of their previous actions against him. The TseeFEEM had “backed the wrong horse”, and they lost their inheritance because of it. They should have been thankful they did not lose their lives and the lives of their families as a result of their treacherous, despicable deeds.
Now, to hear Psalm 54 in Hebrew.
לַמְנַצֵּחַ בִּנְגִינֹת, מַשְׂכִּיל לְדָוִד. | 1 For the Leader; with string-music. Maschil of David: |
ב בְּבֹא הַזִּיפִים, וַיֹּאמְרוּ לְשָׁאוּל: הֲלֹא דָוִד, מִסְתַּתֵּר עִמָּנוּ. | 2 when the Ziphites came and said to Saul: 'Doth not David hide himself with us?' |
ג אֱלֹהִים, בְּשִׁמְךָ הוֹשִׁיעֵנִי; וּבִגְבוּרָתְךָ תְדִינֵנִי. | 3 O God, save me by Thy name, and right me by Thy might. |
ד אֱלֹהִים, שְׁמַע תְּפִלָּתִי; הַאֲזִינָה, לְאִמְרֵי-פִי. | 4 O God, hear my prayer; give ear to the words of my mouth. |
ה כִּי זָרִים, קָמוּ עָלַי-- וְעָרִיצִים, בִּקְשׁוּ נַפְשִׁי; | 5 For strangers are risen up against me, and violent men have sought after my soul; {N} |
ו הִנֵּה אֱלֹהִים, עֹזֵר לִי; אֲדֹנָי, בְּסֹמְכֵי נַפְשִׁי. | 6 Behold, God is my helper; the Lord is for me as the upholder of my soul. |
ז ישוב יָשִׁיב הָרַע, לְשֹׁרְרָי; בַּאֲמִתְּךָ, הַצְמִיתֵם. | 7 He will requite the evil unto them that lie in wait for me; destroy Thou them in Thy truth. |
ח בִּנְדָבָה אֶזְבְּחָה-לָּךְ; אוֹדֶה שִּׁמְךָ יְהוָה כִּי-טוֹב. | 8 With a freewill-offering will I sacrifice unto Thee; I will give thanks unto Thy name, O LORD, for it is good. |
ט כִּי מִכָּל-צָרָה, הִצִּילָנִי; וּבְאֹיְבַי, רָאֲתָה עֵינִי. |
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For the past three psalms, I have not made a comment as to whether or not the psalm appears to be quoted in the Brit Chadasha. I need to return to that habit. Psalm 54 is not quoted explicitly in the New Testament. Psalm 53 is quoted in Romans 3:10-12. Psalm 52 is quoted in Romans 3:4.
Let’s move on now to Psalm 55, where the parade of enemies of David continues. In this case, one of his closest advisors, his “bosom buddy” you might say, turned rogue. Psalm 55 is generally believed to be about Achitophel, intimate friend turned archenemy.
In Psalm 41:9, most commentators attribute this verse, as well, to the dastardly Achitophel. As a reminder, because it has been several weeks since we looked at Psalm 41, here is verse 9:
Psalm 41:9: "Even my close friend, someone I trusted, one who shared my bread, has lifted his heel against me".
As the sage Alsich observed, “the pinprick inflicted by a friend is far more painful than the sword wound dealt by an enemy.” This verse, Psalm 41:9, is also applied to Judas Iscariot, of whom many see Achitophel as a “type”.
Achitophel is mentioned elsewhere in Scripture. As we did with Psalm 54, let’s look at the background scriptures, in order to get the fuller picture of the depth of his evil deeds.
The sages say that Achitophel had been David’s friend of many years, that David’s success as king, from an earthly perspective, was largely due to Achitophel’s counsel. He was viewed to be the wisest sage in all the land, a brilliant strategist and statesman. In addition to this, the sages say that David and Achitophel studied the Torah together, broke bread together, were fast, faithful friends. They were even family, by marriage. Achitophel was Bathsheba’s grandfather! Some sages say that revenge for what David did to Bathsheba and Uriah the Hittite inspired his eventual mutiny toward David. However, were that the motivation, why would he have worked so hard to make David so successful.
By the time we follow David’s reign and story to 2 Samuel 16, things are going significantly downhill. Absolom, David’s beloved son, has run him out of Jerusalem. As an old man, David again finds himself “on the run”. This lunatic, Shimei, has just finished throwing literal stones at David and his men. David’s response to this was for his men to ignore him. At this point another trusted advisor, Hushai, left David and went to seek out Absolom and Achitophel, in order to give the appearance of defecting; but, in truth, Hushai had been sent by David as a spy and “secret agent”. It is likely Achitophel felt David’s reign was going to fall and decided, after hearing from Hushai, to throw in with Absolom. Absolom’s rebellion was gaining momentum.
At this point, we see in 2 Samuel 16 that Absolom asked Achitophel for some key advice.
20 Absalom said to Ahithophel, “Give us your advice. What should we do?”
21 Ahithophel answered, “Sleep with your father’s concubines whom he left to take care of the palace. Then all Israel will hear that you have made yourself obnoxious to your father, and the hands of everyone with you will be more resolute.” 22 So they pitched a tent for Absalom on the roof, and he slept with his father’s concubines in the sight of all Israel.
23 Now in those days the advice Ahithophel gave was like that of one who inquires of God. That was how both David and Absalom regarded all of Ahithophel’s advice.
The Lord God had told David back in 2 Samuel 12 that this would occur. Look at 2 Samuel 12:11-12.
“This is what the Lord says: ‘Out of your own household I am going to bring calamity on you. Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight. You did it in secret, but I will do this thing in broad daylight before all Israel’”
This word from the LORD was fulfilled when Absalom performed these wicked acts of molesting David’s wives and concubines, on the roof of the palace, in full view of all the people. In the ancient near east, this type of behavior was taken as proof that a king had been conquered. Absalom was declaring his right to David’s throne.
Later on, Achitophel gave even worse advice. You see, David, knowing that Achitophel’s wisdom would be a powerful weapon in Absalom’s hands, had prayed to God that Achitopehl’s advice would be turned into foolishness (2 Samuel 15:31), and that was when Hashem sent him Hushai, the Arkite, and gave him the secret agent idea.
About Achitophel’s second piece of advice, we find that recorded in 2 Samuel 17. There, Achitophel’s advice was measured by Absolom against Hushai’s advice, and he ended up going with the advice of Hushai. Achitophel realized at that point, with his pride severely injured, that Absalom’s rebellion was not of God and was doomed to failure. He then went out and hanged himself, as did the man used by HaSatan a thousand years later did similarly, after HIS plans failed, Judas Iscariot. This is another reason the sages say Achitophel was a type of the later Judas. Both were revealed to be no more than cheap opportunists, all along.
Allright, now you have had your memory refreshed as to the backstory. Let’s read Psalm 55 and I’ll make comments along the way.
For the leader. With stringed instruments. A maskil of David:
(1) Listen, God, to my prayer!
Don’t hide yourself from my plea!
(2) Pay attention to me, and answer me!
I am panic-stricken as I make my complaint,
I shudder
(3) at how the enemy shouts,
at how the wicked oppress;
for they keep heaping trouble on me
and angrily tormenting me.
(4) My heart within me is pounding in anguish,
the terrors of death press down on me,
(5) fear and trembling overwhelm me,
horror covers me.
Have you ever begged God to listen to you, because you are in such torment that your heart is pounding in anguish? Or, because, overcome with horror, you feared for your life? David was in that exact situation, and he knew that God was his only hope. The sages say in the Oral Law that as David made his way up the Mount of Olives outside Jerusalem, he had his head covered, was barefoot and he wept. Furthermore, they say that the people who were with David at this time had their heads covered and wept.
(6) I said, “I wish I had wings like a dove!
Then I could fly away and be at rest.
(7) Yes, I would flee to a place far off,
I would stay in the desert. (Selah)
David was at the end of himself, so weary. He mentions the dove here, specifically. Why that particular bird? Doves are similar to carrier pigeons, which monarch used extensively as a communication tool, in that day. But, in the Midrash, (Bereshit Rabbah 39:8), the rabbis say that all other birds, when exhausted, land to rest - - in a tree, on a rock, etc. But, the dove, when it grows weary, uses one wing as the primary mechanism of flight, while it rests the other wing, and it will alternate in that fashion until it reaches its destination.
It is from this verse the old, old gospel song was written, “On the Wings of a Dove”. That song resonates from my childhood, but it really does not describe a plight similar to David’s.
David just wants to escape his situation, purely and simply. There were times when I was raising two boisterous children that I would just leave my husband to deal with the current melée, and I would go sit in the car in the garage for a few minutes, until the storm blew over. I usually stayed and tried my best to referee, but there were a few times I had just reached my limit. So, on the wings of a dove, I “flew” to the car in the garage. At other times, I would just talk to the Lord and say, “Lord, I’m not asking to be taken out of my current situation, but if I could just have a break in the mayhem, just for a couple of weeks, then I could regain my equilibrium.”
In those days of child-rearing, particularly teenage son-rearing, I was also working 50-60 hours a week in a high-stress job, keeping house, maintaining church responsibilities, etc. So, yes, there were times I wanted a break.
Note that there is another Selah at the end of verse 7. The admonition there is “flee to the wilderness/desert and stay there.” The Rambam, one of the most sagely of the Jewish sages, that this is the recommended course of action for any righteous person who feels that his present civilization is a threat to his or his family’s well-being.
I’m thinking as I write this on Nov. 4th, Election Day in real time, of the election in NYC today. Unless Hashem provides a major miracle, a “Democratic Socialist”, who is also a Muslim in favor of Sharia Law, is about to be elected mayor of New York City. There are many Jews living in that huge metropolis. If the candidate I just described is elected, that city will become most unfavorable for Jews. This would be a case where they should “flee to the wilderness”, while they still have the ability to do so. The “wilderness” I would recommend for them would be the nation of Israel! Of course, Israel is a very beautiful, modern, wonderful country, not a “wilderness” in the strictest sense. But, if you are looking at uprooting your family and starting completely over, that can be viewed as a “wilderness experience.”
(8) I would quickly find me a shelter
from the raging wind and storm.”
(9) Confuse, Adonai, confound their speech!
For I see violence and fighting in the city.
(10) Day and night they go about its walls;
within are malice and mischief.
(11) Ruin is rife within it,
oppression and fraud never leave its streets.
It is a good strategy to pray for your enemies to experience dissension in their ranks, confusion and discord, so that their power will be diluted across several factions or splinter groups. This is what David prayed for, and it is what happened when Hushai and Achitophel gave conflicting advice to Absalom. Achitophel had counseled Absalom to go forth into battle against David right away, with the forces he had already amassed. On the contrary, the divinely-directed counsel of Hushai was for Absalom to wait until he could amass an even stronger force that would completely overwhelm David’s tiny army.
Verses 12 through 14 are so sad.
(12) For it was not an enemy who insulted me;
if it had been, I could have borne it.
It was not my adversary who treated me with scorn;
if it had been, I could have hidden myself.
(13) But it was you, a man of my own kind,
my companion, whom I knew well.
(14) We used to share our hearts with each other;
in the house of God we walked with the crowd.
In another translation, David describes Achitophel as “a man of my own measure”, that is, his “equal”, even though David was the king and Achitophel a revered sage.
About verse 14, the sage Alsich says that it was customary for the king to walk in front of the crowd of worshippers, but that David invited Achitophel to walk beside him, a position of highest honor. And, Achitophel repaid David with mutiny.
(15) May he put death on them;
let them go down alive to Sh’ol;
for evil is in their homes
and also in their hearts.
Here, in verse 15, David is asking Hashem to grant these evildoers “sudden death”, not a lingering illlness. Achitophel hung himself and Absalom got hung up by his hair in the branches of a tree, whereupon one of David’s generals came along and killed him.
A death like these reflects the shock and horror of realizing death waited at the door for these men. Such a death corresponded to the traumatic shock David experienced at their sudden betrayals.
(16) But I will call on God,
and Adonai will save me.
(17) Evening, morning and noon I complain
and moan; but he hears my voice.
Evening, morning and noon correspond to the three times of daily prayer in Jewish practice. Evening is mentioned first, because the day begins at sundown.
(18) He redeems me and gives me peace,
so that no one can come near me.
For there were many who fought me.
(19) God will hear and will humble them,
yes, he who has sat on his throne from the start. (Selah)
Here at the midpoint of verse 19, we have another Selah, inviting us to contemplate the eternality, no beginning and no end, of the complete rule of Hashem. David is telling us that nothing escapes God’s attention. His eyes are over all the earth, seeing all, the good and the evil.
In the latter part of that verse, David acknowledges that such evil people will never change as long as there is no fear of God in their hearts.
For they never change,
and they don’t fear God.
(20) [My companion] attacked those
who were at peace with him;
he broke his solemn word.
(21) What he said sounded smoother than butter,
but his heart was at war.
His words seemed more soothing than oil,
but in fact they were sharp swords.
Verse 21 describes deceivers so very well. There’s a common saying, “Butter would not melt in his or her mouth.” In other words, the person’s words are so smooth and rich and oily, that even butter would find a home there and stay intact.
Deceivers are often gifted with soothing words and with the art of persuasion, but at their heart is a dishonest, disingenuous nature. Such a nature is usually envious and greedy, as were Achitophel and Absalom. You may recall that Absalom had lied to his father about going to Hebron to make his annual Nazirite vow sacrifice, when in actual fact, he was going to start the rebellion that would lead to his attempt to take the kingdom from his father. Now that I think about it - - if he had fulfilled his Nazarite vow, it would have involved shaving his head. Since he loved his hair too much to do that, his hair became his undoing. It was because of his lovely, flowing locks that he got himself caught in the branches of the tree, leaving himself vulnerable to David’s chief general, Joab, and his ten armor-bearers.
(22) Unload your burden on Adonai,
and he will sustain you.
He will never permit
the righteous to be moved.
There is a beautiful song “Cast Your Burden Upon the Lord”, in the great oratorio, “Elijah” a choral work by Felix Mendelssohn. The song is no doubt inspired by this verse. In the master choral work, the song is intended to console the prophet, Elijah, who has fled from the wrath of Ahab and his evil queen, Jezebel, after Elijah invoked the righteous wrath of God to kill several hundred of Jezebel’s prophets of Ba’al. Like David here, Elijah was “hiding out” in the wilderness. It’s a beautiful, beautiful song. I think we will have time to listen to it at the end of our broadcast.
The truth in this verse is that the more we depend on Hashem, the more secure we will be IN Him. We will certainly face challenges or even horrific circumstances. But, we will ever be His, and He will hold on to us forever. Unlike the wicked in verse 23, the righteous, those who trust in God for their salvation, will never see the pit of Hell, that deep, dark pit.
(23) But you will bring them down, God,
into the deepest pit.
Those men, so bloodthirsty and treacherous,
will not live out half their days.
But for my part, [Adonai,]
I put my trust in you.
—————————
Cast thy burden upon the Lord.
And He will sustain thee.
He never will suffer the righteous to fall.
He is at thy right hand.
Thy mercy, Lord, is great and high above the heavens.
Let none be made ashamed that wait upon Thee.
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