This Psalm is Messiah's complaint of the Jews, from whom He had expected sympathy and concurrence.
3. Rasha (wicked one).
9. Note the judgment as of Babel in the Lord's actual coming.
This Psalm is the departure, as it were of Christ (in Spirit, in the Remnant) from the city in that day. He has discovered—they have discovered their true character. He retires, and His Spirit would retire ever so far from such a scene and state.
It is still spoken of, however, from the sense of what is in the city; in Psa. 63 we find it as actually in the wilderness, yet the confidence and boast grows as they are more entirely separated to God. From Psa. 51, the humiliation of the Remnant, these Psalms proceed with the effects of Antichrist's presence.
But there is the energy of righteousness more marked in this Psalm (I speak not of its perfection), and the name of Jehovah is more speedily brought in. “How long shall I be with you?” said the Lord; and even Moses said “Respect not thou their offering." Treachery of those nominally associated with Him—the Jews with hostile power, which gives it this character (as in Ahithophel)—it is the consummation of the evil of antichrist—the union of wickedness—there was none good—all gone together. Then their character is very remarkable all through here. There was nothing to be had unless God, whose character changed not if the prosperity changed—not a friend. A religious associate was the worst, because the nearest enemy. How this was personally verified in the blessed Savior, all know; but it is carried out to all that solemn scene of the latter day, when those that are faithful must follow that faithful One and Guide—led of Him without the camp. Blessed be His name, who has taught us how and where to trust! Praise waiteth for Him in Zion. Oh! that salvation were come thence! He shall hasten it in its day. Amen. Compare Zech. 11 all through.