TRV
Translation
King James Version
Wickedness is in the midst thereof: deceit and guile depart not from her streets.
American Standard Version
Wickedness is in the midst thereof: Oppression and guile depart not from its streets.
World English Bible Messianic
Destructive forces are within her. Threats and lies don’t depart from her streets.
Geneva Bible (1599)
Wickednes is in the middes thereof: deceit and guile depart not from her streetes.
Young's Literal Translation
Mischiefs are in its midst. Fraud and deceit depart not from its street.
In the KJVVerse 14,744 of 31,102
Study This Verse
Commentary on Psalms 55 verses 9–15
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.
12 For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:
13 But it was thou, a man mine equal, my guide, and mine acquaintance.
14 We took sweet counsel together, and walked unto the house of God in company.
15 Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.
David here complains of his enemies, whose wicked plots had brought him, though not to his faith's end, yet to his wits' end, and prays against them by the spirit of prophecy. Observe here,
I. The character he gives of the enemies he feared. They were of the worst sort of men, and his description of them agrees very well with Absalom and his accomplices. 1. He complains of the city of Jerusalem, which strangely fell in with Absalom and fell off from David, so that he had none there but how own guards and servants that he could repose any confidence in: How has that faithful city become a harlot! David did not take the representation of it from others; but with his own eyes, and with a sad heart, did himself see nothing but violence and strife in the city (Psa 55:9); for, when they grew disaffected and disloyal to David, they grew mischievous one to another. If he walked the rounds upon the walls of the city, he saw that violence and strife went about it day and night, and mounted its guards, Psa 55:10. All the arts and methods which the rebels used for the fortifying of the city were made up on violence and strife, and there were no remains of honesty or love among them. If he looked into the heart of the city, mischief and injury, mutual wrong and vexation, were in the midst of it: Wickedness, all manner of wickedness, is in the midst thereof. Jusque datum sceleri - Wickedness was legalized. Deceit and guile, and all manner of treacherous dealing, departed not from her streets, Psa 55:11. It may be meant of their base and barbarous usage of David's friends and such as they knew were firm and faithful to him; they did them all the mischief they could, by fraud or force. Is this the character of Jerusalem, the royal city, and, which is more, the holy city, and in David's time too, so soon after the thrones of judgment and the testimony of Israel were both placed there? Is this the city that men call the perfection of beauty? Lam 2:15. Is Jerusalem, the head-quarters of God's priests, so ill taught? Can Jerusalem be ungrateful to David himself, its own illustrious founder, and be made too hot for him, so that he cannot reside in it? Let us not be surprised at the corruptions and disorders of this church on earth, but long to see the New Jerusalem, where there is no violence nor strife, no mischief nor guilt, and into which no unclean thing shall enter, nor any thing that disquiets. 2. He complains of one of the ringleaders of the conspiracy, that had been very industrious to foment jealousies, to misrepresent him and his government, and to incense the city against him. It was one that reproached him, as if he either abused his power or neglected the use of it, for that was Absalom's malicious suggestion: There is no man deputed of the king to hear thee, Sa2 15:3. That and similar accusations were industriously spread among the people; and who was most active in it? "Not a sworn enemy, not Shimei, nor any of the nonjurors; then I could have borne it, for I should not have expected better from them" (and we find how patiently he did bear Shimei's curses); "not one that professed to hate me, then I would have stood upon my guard against him, would have hidden myself and counsels from him, so that it would not have been in his power to betray me. But it was thou, a man, my equal," Psa 55:13. The Chaldee-paraphrase names Ahithophel as the person here meant, and nothing in that plot seems to have discouraged David so much as to hear that Ahithophel was among the conspirators with Absalom (Sa2 15:31), for he was the king's counsellor, Ch1 27:33. "It was thou, a man, my equal, one whom I esteemed as myself, a friend as my own soul, whom I had laid in my bosom and made equal with myself, to whom I had communicated all my secrets and who knew my mind as well as I myself did, - my guide, with whom I advised and by whom I was directed in all my affairs, whom I made president of the council and prime-minister of state, - my intimate acquaintance and familiar friend; this is the man that now abuses me. I have been kind to him, but I find him thus basely ungrateful. I have put a trust in him, but I find him thus basely treacherous; nay, and he could not have done me the one-half of the mischief he does if I had not shown him so much respect." All this must needs be very grievous to an ingenuous mind, and yet this was not all; this traitor had seemed a saint, else he had never been David's bosom-friend (Psa 55:14): "We took counsel together, spent many an hour together, with a great deal of pleasure, in religious discourse," or, as Dr. Hammond reads it, "We joined ourselves together to the assembly; I gave him the right hand of fellowship in holy ordinances, and then we walked to the house of God in company, to attend the public service." Note, (1.) There always has been, and always will be, a mixture of good and bad, sound and unsound, in the visible church, between whom, perhaps for a long time, we can discern no difference; but the searcher of hearts does. David, who went to the house of God in his sincerity, had Ahithophel in company with him, who went in his hypocrisy. The Pharisee and the publican went together to the temple to pray; but, sooner or later, those that are perfect and those that are not will be made manifest. (2.) Carnal policy may carry men on very far and very long in a profession of religion while it is in fashion, and will serve a turn. In the court of pious David none was more devout than Ahithophel, and yet his heart was not right in the sight of God. (3.) We must not wonder if we be sadly deceived in some that have made great pretensions to those two sacred things, religion and friendship; David himself, though a very wise man, was thus imposed upon, which may make similar disappointments the more tolerable to us.
II. His prayers against them, which we are both to stand in awe of and to comfort ourselves in, as prophecies, but not to copy into our prayers against any particular enemies of our own. He prays, 1. That God would disperse them, as he did the Babel-builders (Psa 55:9): "Destroy, O Lord! and divide their tongues; that is, blast their counsels, by making them to disagree among themselves, and clash with one another. Send an evil spirit among them, that they may not understand one another, but be envious and jealous one of another." This prayer was answered in the turning of Ahithophel's counsel into foolishness, by setting up the counsel of Hushai against it. God often destroys the church's enemies by dividing them; nor is there a surer way to the destruction of any people than their division. A kingdom, an interest, divided against itself, cannot long stand. 2. That God would destroy them, as he did Dathan and Abiram, and their associates, who were confederate against Moses, whose throat being an open sepulchre, the earth therefore opened and swallowed them up. This was then a new thing which God executed, Num 16:30. But David prays that it might now be repeated, or something equivalent (Psa 55:15): "Let death seize upon them by divine warrant, and let them go down quickly into hell; let them be dead, and buried, and so utterly destroyed, in a moment; for wickedness is wherever they are; it is in the midst of them." The souls of impenitent sinners go down quick, or alive, into hell, for they have a perfect sense of their miseries, and shall therefore live still, that they may be still miserable. This prayer is a prophecy of the utter, the final, the everlasting ruin of all those who, whether secretly or openly, oppose and rebel against the Lord's Messiah.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–15. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 55
"There has not failed from the streets thereof usury and deceit" [Psalm 55:11]. Usury and deceit are not hidden at least, because they are evil things, but in public they rage. For he that in his house does any evil thing, however for his evil thing does blush: "In the streets thereof usury and deceit." Money-lending even has a profession, Money-lending also is called a science; a corporation is spoken of, a corporation as if necessary to the state, and of its profession it pays revenue; so entirely indeed in the streets is that which should have been hidden. There is also another usury worse, when you forgive not that which to you is owed; and the eye is disturbed in that verse of the prayer, "Forgive us our debts— as we too forgive our debtors." For what there will you do, when you are going to pray, and coming to that same verse? An insulting word you have heard: you would exact the punishment of condemnation. Do but consent to exact just so much as you have given, thou usurer of injuries! With the fist you have been smitten, slaying you seek, Evil usury! How will you go to prayer? If you shall have left praying, which way will you come round unto the Lord? Behold you will say: "Our Father which art in heaven, hallowed be Your Name, Your kingdom come, Your will be done, as in heaven so on earth." You will say, "Our daily bread give us today." You will come to, "Forgive us our debts, as we also forgive our debtors." [Matthew 6:9-12] Even in that evil city let there abound these usuries; let them not enter the walls where the breast is smitten! What will you do? Because there thou and that verse are in the midst? Petitions for you has a heavenly Lawyer composed. He that knew what used there to be done, said to you, "Otherwise you shall not obtain." "Verily, verily, I say unto you, that if you shall have forgiven men sins, they shall be forgiven you; but if you shall not have forgiven sins unto men, neither will your Father forgive you." [Matthew 6:14] Who says this? He that knows what there is being done, in the place whereat you are standing to make request. See how Himself has willed to be your Advocate; Himself your Counsellor, Himself the Assessor of the Father, Himself your Judge has said, "Otherwise you shall not receive." What will you do? You will not receive, unless you shall speak; will not receive if falsely you shall speak. Therefore either you must do and speak, or else what you ask you will not earn; because they that this do not do, are in the midst of those evil usuries. Be they engaged therein, that yet do idols either adore or desire: do not thou, O people of God, do not thou, O people of Christ, do not thou the Body of Him the Head! Give heed to the bond of your peace, give heed to the promise of your life. For what does it profit you, that you exact for injuries which you have endured? Does vengeance refresh you? Therefore, over the evil of another shall you rejoice? You have suffered evil; pardon thou; be not ye two.. ..
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 55:11 vividly portrays a city utterly consumed by moral decay and pervasive corruption. The psalmist laments that "wickedness" has become deeply embedded within the very fabric of urban life, not merely existing on the fringes but residing "in the midst thereof." This profound internal rot is further emphasized by the constant presence of "deceit and guile," which are depicted as never departing from the city's public spaces, its "streets." The verse powerfully conveys the overwhelming sense of treachery and dishonesty that characterizes the community, serving as a foundational expression of the psalmist's profound anguish and his subsequent desperate plea for divine intervention against such pervasive evil.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 55:11 employs several powerful literary devices to convey the depth of the city's corruption. Personification is subtly present as the city is implicitly treated as a moral entity, capable of harboring "wickedness" and from whose "streets" "deceit and guile" do not depart. This imbues the urban environment with an almost active role in its own moral decay. Hyperbole is also at play, as the statement that deceit and guile never depart from the streets is an exaggeration used to emphasize their overwhelming and inescapable presence, creating a profound sense of despair and hopelessness for the psalmist. Furthermore, there is a strong sense of Synonymous Parallelism between "wickedness in the midst thereof" and "deceit and guile depart not from her streets." Both clauses reinforce the same core idea: the pervasive and inescapable nature of evil within the urban environment, with the second clause elaborating on the specific manifestations of that wickedness. Finally, Metonymy is present, as "streets" stand in for the entire public sphere and daily life of the city, signifying that the corruption is not just abstract but tangible in every interaction.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 55:11 serves as a profound theological statement on the nature of sin and its societal impact. It highlights how sin, when left unchecked, can infect and define an entire community, turning public spaces meant for justice and interaction into arenas of treachery. This pervasive corruption is not merely a human failing but a direct affront to God's righteous character and His desire for His people to live in truth and integrity. The psalmist's lament against such wickedness underscores the biblical emphasis on righteousness as the foundational principle for a healthy society, and the devastating consequences when it is absent. It foreshadows the ultimate divine judgment against all forms of unrighteousness, affirming God's sovereignty over human affairs and His unwavering commitment to justice.
REFLECTION AND APPLICATION
Psalms 55:11 provides a sobering mirror for contemporary society, reminding us that the struggle against wickedness, deceit, and guile is an enduring one. Even in communities that claim spiritual or moral foundations, the potential for corruption to infiltrate "the midst thereof" and for dishonesty to "depart not from her streets" remains a constant and insidious threat. For believers, this verse is a call to heightened spiritual discernment, urging us to recognize the subtle and overt ways sin manifests in our world, our institutions, and even our own hearts. It compels us to cultivate personal integrity and to be beacons of truth and righteousness in environments often characterized by duplicity. Rather than succumbing to cynicism or despair in the face of pervasive evil, we are called to embody the values of the Kingdom of God, standing in stark contrast to the prevailing culture of deceit, and to pray for God's justice and transformation in our communities. We are to be salt and light, preserving what is good and illuminating the darkness, even when surrounded by moral decay.
Questions for Reflection
FAQ
What does "in the midst thereof" signify regarding the city's wickedness?
Answer: "In the midst thereof" (Hebrew: qereb) signifies that wickedness is not merely an external threat or an occasional occurrence but is deeply embedded within the very core, fabric, and institutions of the city. It implies that corruption has permeated the heart of the community, affecting its public life, its governance, its commerce, and the daily interactions of its inhabitants. It suggests a fundamental moral rot from within, making evil an intrinsic part of the city's identity and operations, and indicating that the problem is systemic rather than superficial.
Why are "deceit and guile" mentioned together, and what does it mean that they "depart not from her streets"?
Answer: "Deceit" (Hebrew: tôk) and "guile" (Hebrew: mirmâh) are distinct but closely related terms that together emphasize the multifaceted and pervasive nature of dishonesty and treachery. That they "depart not" (Hebrew: mûwsh - to withdraw) from her "streets" (Hebrew: rᵉchôb - broad places, public squares) means that these vices are not occasional or fleeting but are constant, unceasing, and ingrained characteristics of daily life in the city. "Streets" represent public spaces where life unfolds, justice is administered, and commerce occurs. Thus, it signifies that dishonesty, treachery, and cunning are ever-present in public interactions, making trust impossible and exposing everyone to constant moral hazard and betrayal. This paints a picture of a society where integrity is utterly lacking, and deception is the norm, contributing to the psalmist's profound distress. This pervasive lack of integrity is a stark contrast to the call for truthfulness found in passages like Ephesians 4:25 and Zechariah 8:16.
CHRIST-CENTERED FULFILLMENT
Psalms 55:11, with its lament over pervasive wickedness, deceit, and guile in the city, finds its ultimate fulfillment and resolution in Jesus Christ. This verse perfectly encapsulates the fallen human condition and the brokenness of a world estranged from God, a world where sin is not just an act but a pervasive atmosphere. Jesus, the sinless Lamb of God, who takes away the sin of the world, entered this very world, confronting its wickedness head-on. He exposed the hypocrisy and deceit of religious leaders (Matthew 23:13-36), offered truth in a world full of lies (John 14:6), and ultimately bore the full weight of humanity's sin, including its deceit and wickedness, on the cross (2 Corinthians 5:21). Through His atoning sacrifice, He provides the only means by which humanity can be cleansed from such pervasive corruption and enter into a new reality. His resurrection signifies His decisive victory over sin and death, promising a future where wickedness, deceit, and guile will have no place. The New Jerusalem, the eternal city of God, is described as a place where "nothing unclean will ever enter, nor anyone who does what is detestable or false, but only those who are written in the Lamb's book of life" (Revelation 21:27). Thus, Christ is the answer to the psalmist's lament, the one who purifies the city and establishes a kingdom of righteousness where truth reigns supreme and justice flows like a river (Amos 5:24).