TRV
Translation
King James Version
Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.
Complete Jewish Bible
May he put death on them; let them go down alive to Sh'ol; for evil is in their homes and also in their hearts.
Berean Standard Bible
Let death seize them by surprise; let them go down to Sheol alive, for evil is with them in their homes.
American Standard Version
Let death come suddenly upon them, Let them go down alive into Sheol; For wickedness is in their dwelling, in the midst of them.
World English Bible Messianic
Let death come suddenly on them. Let them go down alive into Sheol. For wickedness is in their dwelling, in their midst.
Geneva Bible (1599)
Let death sense vpon them: let them goe downe quicke into the graue: for wickednes is in their dwellings, euen in the middes of them.
Young's Literal Translation
Desolations are upon them, They go down to Sheol--alive, For wickedness is in their dwelling, in their midst.
In the KJVVerse 14,748 of 31,102
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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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Hippolytus of RomeAD 235
Fragments from Commentaries on Various Books of Scripture - On Psalm LV. 15
One of old used to say that those only descend alive into Hades who are instructed in the knowledge of things divine; for he who has not tasted of the words of life is dead.
Basil of CaesareaAD 379
LETTER 265
But what especially strengthens us in our desire for union with you is the account of your reverences’ zeal for orthodoxy—the fact that neither by a vast number of treatises nor by subtlety of sophisms was your firmness of heart overcome, but that you recognized those who were making innovations contrary to the teachings of the apostles and did not consent to cover over in silence the harm done by them. Truly, we have found great grief among all those who are clinging to the peace of the Lord because of the manifold innovations of Apollinaris of Laodicea, who has grieved us so much more in that he seemed to belong to our party in the beginning. In fact, any suffering from an evident enemy, even if the pain is excessive, can somehow be borne by the one afflicted, as it is written: “For if my enemy had reviled me, I would verily have borne with it.” But, to experience some hurt from one who is of like spirit and an intimate friend, this is most certainly hard to bear and holds no consolation. For, him whom we had expected to have as a fellow defender of the truth, him, I say, we have now found hindering in many places those who are being saved by perverting their minds and drawing them away from the right doctrine.
Ambrose of MilanAD 397
On Paradise, Chapter IX
Putting aside, therefore, conceptions due to common usage, let us reflect on the meaning of “to live in life” and “to die in death” and also “to live in death” and “to die in life.” I believe that, in accord with the Scriptures, “to live in life” signifies a wonderful life of happiness and that it seems to point toward an experience of life’s natural functions joined and, by participation, mingled with the grace of a blessed life. This concept, “to live in life,” means “to live in virtue,” to bring about in the life of this body of ours a participation in the life of blessedness. On the other hand, what does “to die in death” mean if not the disintegration of the body at the time of death, when the flesh is devoid of its customary function of carrying on life and the soul is unable to partake in life eternal? There is also the person who “dies in life,” that is to say, one who is alive in body but, because of his acts, is dead. These are the people who, as the prophet says, “go down alive into hell,” and she of whom the apostle speaks: “For she is dead while she is still alive.” There remains the fourth category, for there are those who “live in death” like the holy martyrs who give up their lives so that they may live. The flesh dies, but what is good does survive. Far from us, therefore, be the thought of living as participants in death. On the contrary, we should face death and thus become sharers in life. The saint does not desire to be a participant in this life of ours when he states, “To depart [this life] and be with Christ.” This has been much better stated by another: “Woe to me that my sojourning has been prolonged.” The psalmist was grieving because he had certain limitations due to the frailty of this life, since he hopes for a share in life eternal. Therefore I can … state that, although “to live in life” is a good thing, “to live for life” would be of doubtful benefit. One can speak of “living for life,” that is, for the life of eternity with its struggle with the life of the body. One can also speak of “living for life” in another sense. Anyone, even a pious person, can have a desire for this corporeal life of ours. We can take the example of one who thinks that he ought to live so virtuously as to arrive by his good actions at a ripe old age. Many people who are in weak health, but who still find life a pleasurable thing, are in this category.
Ambrose of MilanAD 397
On the Duties of the Clergy 3.136
So one who does the will of God is his friend and is honored with this name. He who is of one mind with him, he too is his friend. For there is unity of mind in friends, and no one is more hateful than the person who injures friendship. Hence in the traitor the Lord found this the worst point on which to condemn his treachery, namely, that Judas gave no sign of gratitude and had mingled the poison of malice at the table of friendship. So he says, “It was you, a man of like mind, my guide and my acquaintance, who ever did take pleasant meals with me.” That is: it could not be endured, for you did fall on him who granted grace to you. “For if my enemy had reproached me I could have borne it, and I would have hid myself from him who hated me.” An enemy can be avoided; a friend cannot, if he desires to lay a plot. Let us guard against him to whom we do not entrust our plans; we cannot guard against him to whom we have already entrusted them. And so to demonstrate all the hatefulness of the sin he did not say, You, my servant, my apostle; but you, a man of like mind with me; that is, you are not my betrayer but your own, for you did betray a man of like mind with yourself.
Augustine of HippoAD 430
Exposition on Psalm 55
"Let there come death upon them, and let them go down unto Hell living" [Psalm 55:15]. How has he cited and has made us call to mind that first beginning of schism, when in that first people of the Jews certain proud men separated themselves, and would without have sacrificed? A new death upon them came: the earth opened herself, and swallowed them up alive. [Numbers 16:31] "Let there come," he says, "death upon them, and let them go down into Hell living." What is "living"? knowing that they are perishing, and yet perishing. Hear of living men perishing and being swallowed up in a gulf of the earth, that is, being swallowed up in the voraciousness of earthly desires. You say to a man, What ails you, brother? Brethren we are, one God we invoke, in one Christ we believe, one Gospel we hear, one Psalm we sing, one Amen we respond, one Hallelujah we sound, one Easter we celebrate: why are you without and I am within? Ofttimes one straitened, and perceiving how true are the charges which are made, says, May God requite our ancestors! Therefore alive he perishes. In the next place you continue and thus givest warning. At least let the evil of separation stand alone, why do you adjoin thereto that of rebaptism? Acknowledge in me what you have; and if you hate me, spare thou Christ in me. And this evil thing does frequently and very greatly displease them....Because they themselves have the Scriptures in their hands, and know well by daily reading how the Church Catholic through the whole world is so spread, that in a word all contradiction is void; and that there cannot be found any support for their schism they know well: therefore unto the lower places living they go down, because the evil which they do, they know evil to be. But the former a fire of divine indignation consumed. For being inflamed with desire of strife, from their evil leaders they would not depart. There came upon fire a fire, upon the heat of dissension the heat of consuming. "For naughtiness is in their lodgings, in the midst of them." "In their lodgings," wherein they tarry and pass away. For here they are not always to be: and nevertheless in defence of a temporal animosity they are fighting so fiercely. "In their lodgings is iniquity; in the midst of them is iniquity:" no part of them is so near the middle of them as their heart.
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 55:15 is a potent imprecatory prayer from David, expressing a fervent plea for immediate and supernatural divine judgment against his treacherous enemies, particularly a close confidant who betrayed him. The psalmist desires that death swiftly overtake them, causing them to descend alive into Sheol, the realm of the dead, because their wickedness is not merely external but deeply ingrained in their lives and homes. This intense cry for justice underscores the profound anguish of betrayal and the psalmist's unwavering trust in God as the righteous Judge.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 55:15 employs several powerful literary devices to convey the psalmist's intense emotion and desire for justice. The most prominent is Imprecation, a direct prayer or curse invoking divine punishment upon enemies. This is powerfully evident in the imperative "Let death seize upon them" and "let them go down quick into hell," which are not mere expressions of anger but fervent appeals to God's sovereign power to execute judgment. The phrase "go down quick into hell" also functions as Hyperbole, an exaggeration used for dramatic emphasis. While a literal living descent into Sheol is a terrifying image, it serves to underscore the psalmist's desire for an utterly devastating and undeniable judgment, far beyond a natural death. Furthermore, the statement "wickedness is in their dwellings, and among them" utilizes Merism, a literary device where two contrasting or complementary parts are used to represent a whole. Here, "dwellings" (representing private life) and "among them" (representing public or communal life) combine to emphasize the pervasive, ingrained nature of their evil, suggesting that their wickedness is not an isolated act but a defining characteristic of their very being and environment, reaching into every corner of their existence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 55:15, like other imprecatory psalms, presents a challenging yet vital aspect of biblical theology. It reveals the psalmist's profound trust in God as the ultimate Judge who will right all wrongs and execute justice against the wicked. These prayers are not expressions of personal vengeance in the modern sense but rather appeals to God's covenant faithfulness and His righteous character. They acknowledge that only God has the authority and power to deal with pervasive evil and betrayal, especially when human avenues for justice are exhausted or corrupted. The psalmist surrenders his desire for justice to God, believing that divine intervention is necessary to uphold cosmic order and vindicate the righteous. This highlights a foundational Old Testament principle: vengeance belongs to the Lord, and He will repay, a truth that provides comfort and assurance to the afflicted.
REFLECTION AND APPLICATION
Engaging with Psalms 55:15 invites us into the raw, unfiltered emotional landscape of biblical faith. It models for us an honest and unvarnished approach to prayer, demonstrating that we can bring our deepest pain, anger, and longing for justice directly to God, without pretense or reservation. While the specific imprecatory language may feel jarring to New Testament believers, who are called to love their enemies and pray for their persecutors, the underlying principle remains profoundly relevant: we are to entrust all justice to God. This verse challenges us to examine our own responses to betrayal and injustice. Do we harbor bitterness and seek personal retribution, or do we, like David, ultimately surrender our hurts to the Lord, trusting that He sees, He knows, and He will act in His perfect timing and according to His perfect righteousness? It reminds us that God is indeed a God of justice, and while His ways and timing may differ from our immediate desires, His ultimate judgment is sure and righteous, providing a solid foundation for our hope and peace amidst suffering.
Questions for Reflection
FAQ
How do we reconcile the strong language of Psalms 55:15 with the New Testament call to love our enemies?
Answer: Reconciling Psalms 55:15 with New Testament teachings (e.g., Matthew 5:44 and Romans 12:19) requires understanding the nature of imprecatory psalms and the progressive revelation of God's character. Firstly, these psalms are not expressions of personal vendetta but appeals to God's divine justice. David, as king, often represented the nation and God's covenant people; his enemies were often seen as God's enemies, threatening the very fabric of God's kingdom and His righteous rule. The psalmist is entrusting judgment to God, acknowledging that vengeance belongs to Him alone. Secondly, the Old Testament operates under a different covenantal framework, emphasizing the establishment of God's kingdom through righteous judgment and the upholding of the law. The New Testament, inaugurated by Christ, reveals the fullness of God's grace and calls believers to a higher ethic of love, forgiveness, and suffering for righteousness' sake, knowing that Christ has already borne the ultimate judgment for sin. While the expression of desire for justice differs, the underlying trust in God as the righteous Judge remains consistent. We are called to embody Christ's love and forgiveness, leaving ultimate justice to God, who will indeed, at the appointed time, judge the living and the dead.
CHRIST-CENTERED FULFILLMENT
Psalms 55:15, with its raw plea for divine judgment against betrayal and pervasive wickedness, finds a profound and multifaceted fulfillment in Christ. Jesus, the ultimate Davidic King, experienced betrayal far more acutely than David, not just by a counselor but by one of His own chosen disciples, Judas Iscariot, who delivered Him to His enemies (Matthew 26:47-50). The pervasive "wickedness" described in the psalm, which corrupts "dwellings" and is "among them," culminated in the unjust trial and crucifixion of the innocent Son of God. Yet, unlike David's imprecation, Christ's response was not a call for His enemies to "go down quick into hell," but a radical prayer for their forgiveness: "Father, forgive them, for they know not what they do" (Luke 23:34). Nevertheless, Christ's death and resurrection are the ultimate demonstration of God's justice against sin and His triumph over death and Sheol. He descended into death, conquering its power, and now holds the keys of death and Hades (Revelation 1:18). For those who reject Him, the "going down quick into hell" will be a terrifying reality of eternal separation from God's presence, a just and final consequence for pervasive wickedness and unrepentance (Matthew 25:41). Thus, Christ both fulfills the longing for divine justice by His ultimate judgment of sin and offers the radical alternative of grace, embodying the very love He commands His followers to extend to their enemies, even as He stands as the righteous Judge.