Psalm 55:9 calls on God to “confuse the wicked.” Where is the historical evidence of such a miraculous mass confusion?

Psalm 55:9 AND THE PLEA TO “CONFUSE THE WICKED”

Psalm 55:9 states, “Confuse them, O Lord; confound their speech.” This passage reflects a cry for divine intervention against evil. Historically, Scripture provides multiple accounts of God’s hand causing widespread perplexity among opposing parties. These accounts, supported and remembered in Israelite history, serve as illustrations of the power behind such a plea.

THE TOWER OF BABEL (Genesis 11:1–9)

One of the most famous instances involves the Tower of Babel. Genesis 11:7 briefly notes God saying, “Come, let Us go down and confuse their language.” The immediate consequence was the scattering of humanity and the abandonment of the centralized tower project.

Archaeologically, some connect this biblical account to Mesopotamian ziggurats, enormous structures designed for religious or civic use. While not every identified structure is conclusively linked to Babel, the ancient world’s tradition of grand building projects near the Euphrates is well-documented (cf. historical studies on ancient Sumer). The confusion of tongues in this narrative remains one of the earliest recorded instances of a supernatural disruption affecting a large group of people.

GIDEON AND THE MIDIANITES (Judges 7)

In Judges 7, Gideon’s army of three hundred men faces Midianite forces described as numerous “like locusts.” Verse 22 recounts how “the LORD set every man’s sword against his fellow” in the Midianite camp. The Midianites, overwhelmed by sudden panic, inadvertently turned on each other.

This episode illustrates mass bewilderment as a tactical advantage brought about by divine initiative. Subsequent Israelite victory underscored that the confusion was neither incidental nor merely psychological but rather a purposeful intervention, consistent with appeals like that of Psalm 55:9.

JEHOSHAPHAT’S BATTLE WITH MOAB AND AMMON (2 Chronicles 20)

Another striking example is in 2 Chronicles 20. Facing a coalition of Moabites, Ammonites, and Meunites, King Jehoshaphat prayed for deliverance, and as the text recounts, the enemies turned on one another without Judah needing to fight (2 Chronicles 20:23).

Although the text does not use the word “confuse” precisely, the effect is identical. The armies self-destructed through discord, highlighting the theme of divine orchestration leading to confusion among the wicked.

Exodus 14 AND THE PURSUIT OF THE ISRAELITES

During the Exodus, Pharaoh’s chariots pursued the Israelites, only to encounter turmoil at the Red Sea. Exodus 14:24 states that “the LORD looked down on the Egyptian army from the pillar of fire and cloud, and He threw them into confusion.” Their chariot wheels became stuck, and panic spread, allowing the Israelites safe passage.

This narrative, passed down through generations and recorded in ancient Hebrew manuscripts, echoes the same portrayal: a deliberate, supernatural act to disrupt hostile forces.

HISTORICAL AND ARCHAEOLOGICAL SUPPORT

• Ancient Near Eastern Texts: While opposing perspectives interpret them differently, references in writings such as Sumerian epics and other Mesopotamian literature corroborate traditions of sudden language differentiation or divinely orchestrated disruptions. The biblical account of Babel sits among these ancient memories.

• The Moabite Stone (Mesha Stele): Although not describing confusion exactly, it confirms Moabite conflicts with Israel similar to those recounted in 2 Kings 3. It also testifies that dramatic military turnabouts were not uncommon in that era, lending plausibility to swift, seemingly miraculous reversals like Jehoshaphat experienced.

• Josephus’s Writings: The Jewish historian Josephus (1st century AD) detailed moments in Israel’s history where enemies were inexplicably thwarted. While he primarily follows the biblical accounts, his recognition of these events points to a broader historical awareness that Israel attributed key victories to supernatural intervention.

THEOLOGICAL AND PRACTICAL IMPLICATIONS

Scripture consistently presents these scenarios as direct answers to prayer and expressions of God’s authority to intervene. When enemies threaten what God has decreed or when the righteous cry out for deliverance, the biblical record showcases instances of confusion descending upon aggressors.

Psalm 55:9, therefore, aligns with a well-documented pattern: God causes disarray among those bent on opposition to His plans or His people. These biblical narratives, supported by the textual, historical, and archaeological record, stand as testimonies that what David petitions in Psalm 55:9 is neither an isolated wish nor an empty plea. Instead, it connects to repeated events in redemptive history where the wicked were indeed thrown into confusion.