Apophysis-Betrayal (1footonthedawn at deviantart.com)
To the leader: with stringed instruments. A Maskil of David.
1 Give ear to my prayer, O God; do not hide yourself from my supplication.
2 Attend to me, and answer me; I am troubled in my complaint. I am distraught
3 by the noise of the enemy, because of the clamor of the wicked. For they bring trouble upon me, and in anger they cherish enmity against me.
4 My heart is in anguish within me, the terrors of death have fallen upon me.
5 Fear and trembling come upon me, and horror overwhelms me.
6 And I say, “O that I had wings like a dove! I would fly away and be at rest;
7 truly, I would flee far away; I would lodge in the wilderness; Selah
8 I would hurry to find a shelter for myself from the raging wind and tempest.”
9 Confuse, O Lord, confound their speech; for I see violence and strife in the city.
10 Day and night they go around it on its walls, and iniquity and trouble are within it;
11 ruin is in its midst; oppression and fraud do not depart from its marketplace.
12 It is not enemies who taunt me — I could bear that; it is not adversaries who deal insolently with me — I could hide from them.
13 But it is you, my equal, my companion, my familiar friend,
14 with whom I kept pleasant company; we walked in the house of God with the throng.
15 Let death come upon them; let them go down alive to Sheol; for evil is in their homes and in their hearts.
16 But I call upon God, and the LORD will save me.
17 Evening and morning and at noon I utter my complaint and moan, and he will hear my voice.
18 He will redeem me unharmed from the battle that I wage, for many are arrayed against me.
19 God, who is enthroned from of old, Selah will hear, and will humble them — because they do not change, and do not fear God.
20 My companion laid hands on a friend and violated a covenant with me
21 with speech smoother than butter, but with a heart set on war; with words that were softer than oil, but in fact were drawn swords.
22 Cast your burden on the LORD, and he will sustain you; he will never permit the righteous to be moved.
23 But you, O God, will cast them down into the lowest pit; the bloodthirsty and treacherous shall not live out half their days. But I will trust in you.
This Psalm is filled with unusual Hebrew words that account for the differences in wording among translations. Although individual words may present challenges the overall message of the words are clear. This is a desperate prayer for deliverance from an unsafe environment where human relationships have failed, trust has been violated, and the psalmist feels unsafe. It is a petition for God’s help. It is a cry for God to condemn those who have brought such pain. It bears witness to the psalmist grasping to their faith in God’s justice when others have proven faithless.
Many people can reflect on moments in their life when they can identify strongly with the words of this Psalm. For me, the words of this psalm take me back to a time when a dream had died, I was leading a congregation that was splitting apart due to conflict, and even home was no longer a healthy place as I attempted to deal with a betrayal by one I loved. It was a time where it felt like all the things that defined me had rejected me. My hopes for the future, my work, my place of worship, and even my family all had been impacted and the only thing I had left to hold on to was the faith that God would hear my cry in that moment, that the pain would eventually end, and that God would save me in a time when I could not save myself.
Perhaps the reason that the words in this Psalm are so difficult to translate is that the poet has to grasp for words in the midst of their pain which seem just out of reach. Deep pain seems to shatter our ability to narrate what is happening, the events become unspeakable. Yet, it is precisely this inability to speak about the trauma that one endures which can trap us within it. One of the gifts of scripture, particularly the Psalms and the prophets, is honest language which attempts to bear witness to the pain and suffering that are often a part of the life of the faithful. Being a religious person does not prevent one from experiencing conflict, betrayal, anxiety, fear, and even desiring to run away from one’s home or one’s vocation.
The Psalm begins with four verbs asking God to pay attention to the desperate prayer (Give ear, do not hide, attend, and answer) followed by a long list of troubles caused to this faithful one by the actions of the enemy/wicked. The righteous one is troubled, distraught, experiencing anguish in their heart and the terrors of death, fear, trembling. and horror overwhelm them, and their desire is to flee from the city, their home, and their responsibilities to some wilderness retreat. These early descriptions of the psalmist’s current condition seem in tension the affirmation later in the Psalm that “the LORD…will never permit the righteous to be moved” but they need to voice the full extent of their affliction before they can enter into the trust in God’s provision. J Clinton McCann highlights that many of the things the righteous one is experiencing are exactly what those opposed to God’s way and experiencing God’s judgment have experienced in the past:
“Terrors” (v.4) and “trembling” (v.5) are what the Egyptians experienced as a result of opposing God (see Exod 15: 15-16), and overwhelming horror is what Ezekiel promises as a result of God’s judgment (see Ezek 7:18). (NIB IV, 898)
Now in a world turned upside down by violence and betrayal the righteous are experiencing this at the hands of the wicked and only God can reestablish justice in this unjust environment. The psalmist, like the prophet Jeremiah in Jeremiah 9:1-6, desires to be away from this place of betrayal and pain.
The city itself has become unsafe because of the actions of the wicked. There is no safe time and there is no safe place. Morning to night and from the walls of the city to the marketplace and even in the heart of the city the enemy cannot be avoided. The features of the city that are supposed to bring security are occupied by the enemy, commerce has been corrupted, and there is no place to go where violence, strife, and ruin have not transformed the city which was once a home into a prison for this petitioner. God must act in the midst of this injustice and the psalmist echoes God’s judgment of Babel in Genesis 11:1-9 where the languages of the city are confused.
It is only in the middle of the psalm that we learn that the betrayer who has made their world unsafe is, “my equal, my companion, my familiar friend.” This intimate friend who has shared times both mundane and sacred with the speaker has become their oppressor. The transformation from friend to enemy has broken the petitioner’s world and they cry out for God to judge them like God judged Korah and his company that were taken alive into the realm of death. (Numbers 16: 30-33) Although Sheol as a place of the dead does not have the same meaning as Hell in much Christian thought, the injustice committed by this former close friend and companion has damaged the petitioner so deeply they want them removed from the sphere of the living. As uncomfortable as these words crying out for judgment may be, they need to be spoken and lifted up to God so that they can leave the speaker’s heart. Like Jeremiah 9:1-6 mentioned above, it is neighbors and kin who bring about, “Oppression upon oppression, deceit upon deceit!” (Jeremiah 9:6) and now the fate of these friends turned enemy belongs to God. The companion who laid hands on the psalmist and violated their covenant now finds themselves in the hands of the God who is faithful to the covenant.
God will judge the wicked and restore the just. The redemption which the psalmist longs for is not merely a removal of the wicked but also a relief from their anxiety and a complete return to wholeness and happiness. The only life after this experience of betrayal and oppression can come from the LORD who sustains the righteous. Ultimately for the healing to begin the environment must change and the only way the petitioner sees for that to happen in their current state is for the violent betrayer to be removed. There is no trust in one whose speech was smoother than butter and whose words were smoother than oil which hid a heart set on conflict and actions which cut deeply. For the psalmist human beings have proven untrustworthy, and it has driven this righteous one towards God. Perhaps in a place and time where the poet’s center of life has been returned to peace and wholeness there will be a space for reconciliation and forgiveness, but in the immediate aftermath of betrayal as the poet lives in fear and anxiety their horizon can only embrace a future without their betrayer.
 Literally “he will ransom in shalom (peace-wholeness) my nephesh (soul-center of life)” As Beth Tanner notes, “my very life will be protected, not just from harm, but will be restored to complete wholeness and happiness. (Nancy deClaisse-Walford 2014, 475)