Ps. 55.20-21 (covenant, curse, cream and oil)

He has stretched out / his hands / against those / at peace with him
he has profaned / his covenant.
His speech / is smoother than cream,
but his heart / is war!
His words / are more soothing than oil,
but they / are drawn swords!. 

If the wicked were, through the righteous, a question posed to God (if they were, in the righteous, in other words, turned into a petition for deliverance), then it is here where we come to see the content of that question/petition. And, as with most of the ‘wicked’ in the psalms, we find a type of duality in stark contrast to the unity of God and the righteous. However, the psalmist first begins with a denunciation that has been rare so far: covenantal profanation. This surely has been latent in many other judgments leveled against the wicked, but here it becomes not only explicit but primary. To be a covenant-profaner is, as the first line makes clear, to ‘stretch out your hand against those at peace with him’. Importantly, it seems that this act of aggression against those who have covenanted with the wicked is not merely to offend the other, but to profane this ‘third party’—this covenant. Here we see that the covenant itself is, in a way, an entity within and between the parties, and something that, just as with every holy object, can be profaned. And, conversely, it is something holy that is able to be profaned. The covenant, then, is dangerous, as it enters into the realm of holiness and brings with it the possibility of curse (or, death) in its violation (it also, clearly, brings with it the power of holiness and goodness). Probably, this covenant was ‘made holy’ by asking God to be the witness and enforcer. The point, however, is that the act of aggression against the innocent party actually violates this ‘third party’ (the covenant), and it is this violation (this profanation) that is so damning and worthy of judgment. It is this violation, presumably witnessed by God, which will be the wicked’s undoing. And it is this covenant that reveals the wicked to be a duality—while his partner is peaceful, he is an aggressor. This theme of violation/profanation through a duality is then carried forward in the next lines regarding speech and words. In both, the hidden violence of the covenantal breach is made evident: “his heart is war”, “his words are drawn swords”. The wicked portray themselves as covenantal partners (“speech is smoother than cream”, “his words are more soothing than oil”); their every expression is one of peace, delight and a balm. They speak like the psalms operated on Saul (assuaging his demon-plague). It is quite possible that they see themselves in this manner as well. Thematically, it would appear that this lines designate either the ‘companion’ of vs. 13-14 or those like him. We recall that the companion also exercised a similar duplicity: the went to the Temple with the psalmist and engaged in ‘sweet fellowship’, much like the speech and words here are ‘cream’ and ‘more soothing than oil’. There is a pleasantness to his expression that is picked up here and furthered by comparison with these foods and ointments that were so delectable. Furthermore, we also recall in vs. 9 the call of the psalmist to ‘confound their speech’. In light of this verse we come to see several interweaving ideas: the psalmist impossible dream of vs. 6-8 and the reality of judgment called for in vs. 9-12; the dream-like speech of cream and oil. What we find here is that judgment—the ‘confounding of their speech’—is to strip them of their illusory character and bring them under the ambit of covenantal curse. Judgment will be a moment of apocalypse, of revelation, and of re-alignment. Importantly, it will strip them of their sweetness and their dream, something the psalmist knows must occur. A fire must destroy the apparently good. Just as the psalmist will turn from his reverie of dove-flight and toward judgment, so too will he call for this ‘speech’ that is delightful to be ‘confounded’. There can be no true delight in duality and duplicity.  This is important as judgment can often be confused with a judgment on the things themselves rather than on the duality infused into them by the wicked—meaning, when, as in Revelation, the ‘things of the earth’ are destroyed, they are much like the ‘cream and oil’ of these verses. When duality has come to ‘make a home’ in these things, however, a dream-of-flight cannot save them. Judgment must fall and strip them of their apparent goodness, and reveal them in their duality (or, multiplicity: ‘confound their speech’ = babel). In its aftermath, however, these ‘treasures’ can poor back into the ‘city’, the ‘wealth of nations’ can return, and unity can be(gin to be) achieved (…Pentecost).