Destroy, O Lord - The word rendered "destroy," properly means to "swallow up;" to "devour" with the idea of greediness. Isaiah 28:4; Exodus 7:12; Jonah 1:17; Jeremiah 51:34. Then it is used in the sense of "destroy," Job 20:18; Proverbs 1:12. The reference here is to the persons who had conspired against David. It is a prayer that they, and their counsels, might be destroyed: such a prayer as people always offer who pray for victory in battle. It is a prayer that the may be successful in what they regard as a righteous cause; but this implies a prayer that their enemies may be defeated and overcome. That is, they pray for success in what they have undertaken; and if it is right for them to attempt to do the thing, it is not wrong to pray that they may be succesful.

And divide their tongues - There is evident allusion here to the confusion of tongues at Babel Genesis 11:1-9; and as the language of those who undertook to build that tower was confounded so that they could not understand each other, so the psalmist prays that the counsels of those engaged against him might be confounded, or that they might be divided and distracted in their plans, so that they could not act in harmony. It is very probable that there is an allusion here to the prayer which David offered when he learned that Ahithophel was among the conspirators 2 Samuel 15:31; "And David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness." This would tend to divide and distract; the purposes of Absalom, and secure his defeat.

For I have seen violence and strife in the city - In Jerusalem. Perhaps he had learned that among the conspirators there was not entire harmony, but that there were elements of "strife" and discord which led him to hope that their counsels would be confounded. There was little homogeneoushess of aim and purpose among the followers of Absalom; and perhaps David knew enough of Ahithophel to see that his views, though he might be enlisted in the cause of the rebellion, would not be likely to harmonize with the views of the masses of those who were engaged in the revolt.

Destroy, O lord - Swallow them up - confound them.

Divide their tongues - Let his counsellors give opposite advice. Let them never agree, and let their devices be confounded. And the prayer was heard. Hushai and Ahithophel gave opposite counsel. Absalom followed that of Hushai; and Ahithophel, knowing that the steps advised by Hushai would bring Absalom's affairs to ruin, went and hanged himself. See 2 Samuel 15, 16, and 17.

Violence and strife in the city - They have been concerting violent measures; and thus are full of contention.

Destroy, O Lord,.... Or "swallow up" (s), as Pharaoh and his host were swallowed up in the Red sea; or as Korah, Dathan, and Abiram, were swallowed up in the earth; so all the enemies of Christ and his church will be destroyed; and death, the last of them, will be swallowed up in victory, Isaiah 25:8. The Targum interprets it, "destroy", or "scatter their counsel": but this seems to be intended in the next clause;

and divide their tongues: as at the confusion of languages at Babel, to which the allusion is: this had its accomplishment in Absalom's counsellors according to David's wish, 2 Samuel 15:31; and in the Jewish sanhedrim in Christ's time, and in the witnesses they produced against him, Luke 23:51; and of which there is an instance in the council of the Jews, held on account of the Apostle Paul, Acts 23:7;

for I have seen violence and strife in the city: in the city of Jerusalem, now left by David, and possessed by Absalom, by whom "violence" was done to David's wives, through the advice of Ahithophel; and "strife", contention, and rebellion, were fomented among the people: this David saw, understood, and perceived, by the intelligence brought him from time to time: and in the times of Christ the kingdom of heaven suffered "violence" in this place, and he endured the "contradiction" of sinners against himself.

(s) "degluti", Montanus, Tigurine version; "absorbe", Piscator, Gejerus, Michaelis; so Ainsworth.

9 Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city.

10 Day and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it.

11 Wickedness is in the midst thereof: deceit and guile depart not from her streets.

Psalm 55:9

"Destroy, O Lord." Put mine enemies to the rout. Let them be devoured by the sword, since they have unsheathed it against me. How could we expect the exiled monarch to offer any other prayer than this against the rebellious bands of Absalom, and the crafty devices of Ahithophel? "Divide their tongues." Make another Babel in their debates and councils of war. Set them at cross purposes. Divide the pack that the hunted one may escape. The divisions of error are the hope of truth. "For I have seen violence and strife in the city." The rabble and their leaders were plotting and planning, raging and contending against their king, running wild with a thousand mad projects: anarchy had fermented among them, and the king hoped that now it might come to pass that the very lawlessness which had exiled him would create weakness among his foes. Revolution devours its own children. They who are strong through violence, will sooner or later find that their strength is their death. Absalom and Ahithophel may raise the mob, but they cannot so easily rule it, nor so readily settle their own policy as to remain firm friends. The prayer of David was heard, the rebels were soon divided in their councils; Ahithophel went his way to be hanged with a rope, and Absalom to be hanged without one.

Psalm 55:10

"Day and night they go about it upon the walls thereof." The city, the holy city had become a den of wickedness: conspirators met in the dark and talked in little knots in the streets even in broad daylight. Meanwhile the country was being roused to revolt, and the traitors without threatened to environ the city, and act in concert with the rebels within. No doubt there was a smothered fire of insurrection which Absalom kindled and fanned, which David perceived with alarm some time before he left Jerusalem; and when he quitted the city it broke out into an open flame. "Mischief also and sorrow are in the midst of it." Unhappy capital to be thus beset by foes, left by her monarch, and filled with all those elements of turbulence which breed evil and trouble. Unhappy king to be thus compelled to see the mischief which he could not avert laying waste the city which he loved so well. There was another King whose many tears watered the rebellious city, and who said, "O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!"

Psalm 55:11

"Wickedness is in the midst thereof." The very heart of the city was base. In her places of authority crime went hand in hand with calamity. All the wilder and more wicked elements were uppermost; the canaille were commanders; the scum floated uppermost; justice was at a discount; the population was utterly demoralised; prosperity had vanished and order with it. "Deceit and guile depart not from her streets." In all the places of concourse crafty tongues were busy persuading the people with cozening phrases. Crafty demagogues led the people by the nose. Their good king was defamed in all ways, and when they saw him go away, they fell to reviling the governors of their own choosing. The forum was the fortress of fraud, the congress was the convention of cunning. Alas, poor Jerusalem, to be thus the victim of sin and shame! Virtue reviled and vice regnant! Her solemn assemblies broken up, her priests fled, her king banished, and troops of reckless villains parading her streets, sunning themselves on her walls, and vomiting their blasphemies in her sacred shrines. Here was cause enough for the sorrow which so plaintively utters itself in these verses.

In the second group anger is the prevailing feeling. In the city all kinds of party passions have broken loose; even his bosom friend has taken a part in this hostile rising. The retrospective reference to the confusion of tongues at Babel which is contained in the word פּלּג (cf. Genesis 10:25), also in remembrance of בּלל (Genesis 11:1-9), involves the choice of the word בּלּע, which here, after Isaiah 19:3, denotes a swallowing up, i.e., annihilation by means of confounding and rendering utterly futile. לשׁונם is the object to both imperatives, the second of which is פּלּג (like the pointing usual in connection with a final guttural) for the sake of similarity of sound. Instead of חמס וריב, the pointing is חמס וריב, which is perfectly regular, because the וריב with a conjunctive accent logically hurries on to בּעיר as its supplement.

(Note: Certain exceptions, however, exist, inasmuch as ו sometimes remains even in connection with a disjunctive accent, Isaiah 49:4; Jeremiah 40:10; Jeremiah 41:16; and it is pointed ו in connection with a conjunctive in Genesis 45:23; Genesis 46:12; Leviticus 9:3; Micah 2:11; Job 4:16; Ecclesiastes 4:8.)

The subjects to Psalm 55:11 are not violence and strife (Hengstenberg, Hitzig), for it is rather a comical idea to make these personified run round about upon the city walls; but (cf. Psalm 59:7, Psalm 59:15) the Absalomites, and in fact the spies who incessantly watch the movements of David and his followers, and who to this end roam about upon the heights of the city. The narrative in 2 Samuel 15 shows how passively David looked on at this movement, until he abandoned the palace of his own free will and quitted Jerusalem The espionage in the circuit of the city is contrasted with the movements going on within the city itself by the word בּקרב. We are acquainted with but few details of the affair; but we can easily fill in the details for ourselves in accordance with the ambitious, base, and craftily malicious character of Absalom. The assertion that deceit (מרמה) and the extremest madness had taken possession of the city is confirmed in Psalm 55:13 by כּי. It is not open enemies who might have had cause for it that are opposed to him, but faithless friends, and among them that Ahithophel of Giloh, the scum of perfidious ingratitude. The futures ואשּׂא and ואסּתר are used as subjunctives, and ו is equivalent to alioqui, as in Psalm 51:18, cf. Job 6:14. He tells him to his face, to his shame, the relationship in which he had stood to him whom he now betrays. Psalm 55:14 is not to be rendered: and thou art, etc., but: and thou (who dost act thus) wast, etc.; for it is only because the principal clause has a retrospective meaning that the futures נמתּיק and נהלּך describe what was a custom in the past. The expression is designedly אנושׁ כּערכּי and not אישׁ כערכי; David does not make him feel his kingly eminence, but places himself in the relation to him of man to man, putting him on the same level with himself and treating him as his equal. The suffix of כערכי is in this instance not subjective as in the כערכך of the law respecting the asham or trespass-offering: according to my estimation, but objectively: equal to the worth at which I am estimated, that is to say, equally valued with myself. What heart-piercing significance this word obtains when found in the mouth of the second David, who, although the Son of God and peerless King, nevertheless entered into the most intimate human relationship as the Son of man to His disciples, and among them to that Iscariot! אלּוּף from אלף, Arabic alifa, to be accustomed to anything, assuescere, signifies one attached to or devoted to any one; and מידּא, according to the Hebrew meaning of the verb ידע, an intimate acquaintance. The first of the relative clauses in Psalm 55:15 describes their confidential private intercourse; the second the unrestrained manifestation of it in public. סוד here, as in Job 19:19 (vid., supra on Psalm 25:14). המתּיק סוד, to make friendly intercourse sweet, is equivalent to cherishing it. רגשׁ stands over against סוד, just like סוד, secret counsel, and רגשׁה, loud tumult, in Psalm 64:3. Here רגשׁ is just the same as that which the Korahitic poet calls המון חוגג in Psalm 42:5.

In the face of the faithless friends who has become the head of the Absalomite faction David now breaks out, in Psalm 55:16, into fearful imprecations. The Chethb is ישׁימות, desolationes (super eos); but this word occurs only in the name of a place ("House of desolations"), and does not well suit such direct reference to persons. On the other hand, the Ker ישּׁיאמות, let death ensnare or impose upon them, gives a sense that is not to be objected to; it is a pregnant expression, equivalent to: let death come upon them unexpectedly. To this ישּׁיא corresponds the חיּים of the second imprecation: let them go down alive into Hades (שׁאול, perhaps originally שׁאולה, the ה of which may have been lost beside the ח that follows), i.e., like the company of Korah, while their life is yet vigorous, that is to say, let them die a sudden, violent death. The drawing together of the decipiat (opprimat) mors into one word is the result of the ancient scriptio continua and of the defective mode of writing, ישּׁי, like יני, Psalm 141:5, אבי, 1 Kings 21:29. Bttcher renders it differently: let death crash in upon them; but the future form ישּׁי equals ישׁאה from שׁאה equals שׁאי is an imaginary one, which cannot be supported by Numbers 21:30. Hitzig renders it: let death benumb them (ישּׁים); but this gives an inconceivable figure, with the turgidity of which the trepidantes Manes in Virgil, Aenid viii. 246, do not admit of comparison. In the confirmation, Psalm 55:16, בּמגוּרם, together with the בּקרבּם which follows, does not pretend to be any advance in the thought, whether מגור be rendered a settlement, dwelling, παροικία (lxx, Targum), or an assembly (Aquila, Symmachus, Jerome). Hence Hitzig's rendering: in their shrine, in their breast ( equals ἐν τῷ θησαυρῷ τῆς καρδίας αὐτῶν, Luke 6:45), מגוּרם being short for מגוּרתם in accordance with the love of contraction which prevails in poetry (on Psalm 25:5). But had the poet intended to use this figure he would have written בּמגוּרת קרבם, and is not the assertion that wickedness is among them, that it is at home in them, really a climax? The change of the names of God in Psalm 55:17 is significant. He calls upon Him who is exalted above the world, and He who mercifully interposes in the history of the world helps him.

Destroy, O Lord, and {g} divide their tongues: for I have seen violence and strife in the city.

(g) As in the confusion of Babylon when the wicked conspired against God.

55:9 Destroy - Destroy them by dividing. Tongues - Their speech, as thou didst at Babel, Gen 11:9, their votes, and opinions, and counsels. Which was eminently done among Absalom's followers, 2Sam 17:23. Strife - Injustice and fraud, oppression and contention rule here, instead of that public justice and peace which I established. City - In Jerusalem; which in Absalom's time was a sink of all sins.

9. Destroy-literally, "swallow" (Ps 21:9).

divide their tongues-or, "confound their speech," and hence their counsels (Ge 11:7).

the city-perhaps Jerusalem, the scene of anarchy.

55:9-15 No wickedness so distresses the believer, as that which he witnesses in those who profess to be of the church of God. Let us not be surprised at the corruptions and disorders of the church on earth, but long to see the New Jerusalem. He complains of one that had been very industrious against him. God often destroys the enemies of the church by dividing them. And an interest divided against itself cannot long stand. The true Christian must expect trials from professed friends, from those with whom he has been united; this will be very painful; but by looking unto Jesus we shall be enabled to bear it. Christ was betrayed by a companion, a disciple, an apostle, who resembled Ahithophel in his crimes and doom. Both were speedily overtaken by Divine vengeance. And this prayer is a prophecy of the utter, the everlasting ruin, of all who oppose and rebel against the Messiah.