Annotations Upon the Books of Poetry, Psalms · Psalm 55
PSALM LV.
Verſ. 1. GIve ear to my prayer, O God, &c.] Some conceive, it was the diſtreſſe David was in, when the men of Keilah were like to have betrayed him into the hands of Saul, 1 Sam. 23. that occaſioned the compoſing of this Pſalm; others, that it was the rebellion of Abſalom. And indeed though nothing can be concluded herein, yet many paſſages in this Pſalm, (as thoſe eſpecially verſ. 9, 10, 12, 13.) do ſeem much to favour this laſt opinion.
Verſ. 2. I mourn in my complaint, and make a noiſe.] The drift of theſe words is to imply, that his diſtreſſe and ſorrow was ſo great, that when he came to make his complaint to God, he could not doe it without a dolefull noiſe of weeping, ſighing and ſobbing, yea ſometimes not without breaking forth into piteous outcries.
Verſ. 3. Becauſe of the voice of the enemy, &c.] That is, their threatnings, vaunts and inſultations, or the falſe ſlanders they raiſed againſt him: as we know Sauls courtiers accuſed him of ſeeking to get the kingdome from Saul; and Abſalom and his party accuſed him of neglecting the government of the people, 2. Sam. 15.3. Yet ſome conceive, that it is the clamours and ſhoutings of the forces raiſed to purſue him, when they were ſo near at hand, that they were even ready to aſſault and ſurprize him, that David here means by the voice of the enemy. As for the next clauſe, he therein tearms theſe his enemies wicked men, becauſe of the oppreſsion of the wicked, chiefly in reference to his own innocency, and the injuſtice of their oppreſſing him. And ſo likewiſe by the next words, for they caſt iniquity upon me, either he means that they falſly charged much iniquity upon him, whereof he was no way guilty; or, that in their counſels they determined to deal moſt injuriouſly with him; or, that they did actually bring many unjuſt troubles upon him, even whatever their wicked and malicious hearts could deviſe againſt him; and that becauſe they did not only hate him in their hearts, but were alſo tranſported with rage and fury: which is implyed in the laſt words, and in wrath they hate me.
Verſ. 4. And the terrours of death are fallen upon me.] That is, deadly terrours; ſee the Notes 2 Sam. 22.5, 6: or the fear of death frequently ſtriking me with terrour.
Verſ. 6. And I ſaid, O that I had wings like a dove, &c.] In this wiſh of Davids, that he could ſuddenly fly away out of the reach of his enemies, he ſeeks to imply both how ſad his condition was, in that he could chuſe to live in ſome deſolate ſolitary place, which is contrary to nature, that deſires the ſociety of men, yea to live amongſt wild beaſts in a wilderneſſe, as he expreſſeth himſelf verſ. 7, Lo then would I wander farre off, and remain in the wilderneſſe, rather then be in ſuch continuall perplexity by reaſon of the malice of his enemies againſt him; and withall how deſperate his dangers were, even ſuch, that without a miracle he could not hope to eſcape. And then in expreſſing this, he deſires the wings of a dove: not only becauſe this fowl amongſt others is noted to be very ſwift of flight; but alſo becauſe the dove, being a gentle and harmleſſe bird, and withall weak and fearfull, that is wont when ſhe ſees any ſtorm coming, or is in danger of any bird of prey, to fly away into the holes and clefts of the rocks in deſolate places, and there to ſit mourning by her ſelf, was fitteſt to reſemble his condition, who being unjuſtly purſued by his enemies, was therefore deſirous, if it were poſſible, to get out of their reach.
Verſ. 8. I would hasten mine eſcape from the windy ſtorm and tempeſt.] That is, from the violent ſtorms of perſecution, which his enemies were raiſing againſt him: and in this expreſſion ſome conceive he alludes to doves flying away to ſome place of ſhelter, when they ſee a ſtorm coming upon them; as is obſerved in the foregoing Note. But however, in thoſe words, I would haſten mine eſcape, we may ſee how hopeleſſe for the time he judged his condition, in that he had no deſire to ſtay and wait a while to ſee whether it might not ere long be better with him; but if he might have his wiſh, all his deſire was to haſten away ſtraight out of the reach of his enemies. In relation whereto thoſe words of David to his ſervants, when he fled out of Jeruſalem becauſe of Abſalom, may not ſeem unworthy our obſervation, 2 Sam. 15.14. Ariſe, and let us flee; make ſpeed to depart, leſt he overtake us ſuddenly.
Verſ. 9. Deſtroy, O Lord, and divide their tongues, &c.] That is, Divide them in their counſels, that they may not agree; and ſo let this be their ruine. The phraſe that David here uſeth ſeems to have reference to the Lords cruſhing of the Babel-builders, Gen. 11. by dividing their tongues. But however, obſervable it is, that according to this prayer of David, the conſpiracy of Abſalom was indeed defeated by the diviſion of his counſellors. As for the following words, for I have ſeen violence and ſtrife in the city, though ſome underſtand them to be indefinitely ſpoken of the open wickedneſſe that abounded in every place; as if he had ſaid, that openly in town and city men did as boldly exerciſe all kind of violence, injuſtice and oppreſſion, as robbers did in their lurking-places, to ſpoil thoſe at unawares that paſſed by them: yet I rather think that David doth herein complain of the injuſtice, violence and ſeditious diſtempers, which he found in Keilah, or rather in Jeruſalem, when he was forced to fly thence becauſe of the Inſurrection of Abſalom; and therefore he ſpeaks of it, as that which himſelf had ſeen, and not which he had heard by relation from others, I have ſeen violence and ſtrife in the city.
Verſ. 10. Day and night they goe about it upon the walls thereof, &c.] That is, the men in whom he had ſeen ſuch violence and ſtrife, as he had ſaid in the foregoing verſe: or rather, they, that is violence and ſtrife, goe about it upon the walls thereof, that is, they compa…e and environ the city like walls. The meaning of this expreſſion I conceive is this; that violence and ſtrife, and ſo all kind of injuſtice and wickedneſſe, had wholy poſſeſſed the city, and did rule and reign in it; ſo that whereas the walls of a city are made to ſecure the inhabitants from violence and oppreſſion, there quite contrary they were hemmed in with violence and ſtrife as with walls: or they were under the power of violence and ſtrife as of garriſon ſouldiers upon their walls, ſo that the godly could no where be free from violence and injuries: miſchief alſo and ſorrow are in the midſt of it; that is, in every houſe and in every company; there is no place free.
Verſ. 11. Deceit and guile depart not from her ſtreets.] That is, they are openly and conſtantly practiſed amongſt them.
Verſ. 13. But it was thou, a man, mine equall, &c.] Becauſe after David was king he could have no equall, therefore ſome conclude that this muſt be meant of ſome of Sauls courtiers, with whom David lived as his equalls. But I ſee not but that it may be Ahithophel of whom this is ſpoken, underſtanding the words thus; But it was thou, a man, mine equall, that is, one that was in as high eſteem both with me and others, as I my ſelf was, to whom I carried my ſelf no otherwiſe then if he had been mine equall, my ſecond ſelf: my guide, that is, my chief counſellor, whoſe advice in all things I was ſtill ready to follow; ſee 2 Sam. 15.12, and 16.23.
Verſ. 14. We took ſweet counſell together, &c.] The ground of this expreſſion is, becauſe friends are wont to take much ſweet content and delight in communicating their ſecret counſels one to another: and walked unto the houſe of God in company, that is, together, or amongſt the companies that flocked thither in great number to worſhip God there.
Verſ. 15. Let death ſeize upon them, &c.] That is, let ſome violent death ſurprize them ſodainly and unexpectedly, and carry them away, and ſo fruſtrate all their counſels: and the ſame may likewiſe be intended in the following clauſe, and let them goe down quick into hell, or, the grave; namely, that they might be cut off on a ſudden, without any diſeaſe or ſickneſſe foregoing. Yet doubtleſſe he alludes, at leaſt, to the earths ſwallowing up of Korah, Dathan and Abiram, Numb. 16.33. ſee alſo the Note Pſal. 28.4. For wickedneſſe is in their dwellings and among them; that is, in all their dwellings, and in all their meetings; or, it is every where to be found amongſt them, in all their habitations.
Verſ. 17. Evening and morning and at noon will I pray, and cry aloud.] To wit, out of the anguiſh and ſorrow of my heart, and the fervency of my ſpirit in calling upon the Lord. He names the evening firſt, becauſe the Hebrews accounted the evening the beginning of the day.
Verſ. 18. He hath delivered my ſoul in peace from the battel that was againſt me, &c.] That is, He hath preſerved me in as much peace and ſafety, when mine enemies fought againſt me, as if I had been in no danger; or, He hath delivered my life from danger, and ſettled me in a peaceable condition. Yea ſome expound it thus, He hath delivered my ſoul in peace, that is, without any trouble or ſtirring on my part. As for the next words, for there were many with me, either it may be meant of his enemies, that there were many with him, to fight againſt him; or elſe of his helpers, that there were many with him to protect him, (though his friends were falſe to him) meaning Gods holy angels; ſee 2 Kings 6.16.
Verſ. 19. God shall hear and afflict them, even he that abideth of old, &c.] That is, the eternall and immutable God, who abideth ſtill the ſame that he hath been of old in all former generations; and therefore as he hath been alwaies ready to hear the prayers of his ſervants, and to afflict and puniſh their wicked enemies, ſo he will be ſtill. Becauſe they have no changes, therefore they fear not God; that is, becauſe they goe on in a conſtant way of proſperity, and there is no alteration or change in regard of any adverſity that befalls them, therefore they boldly deſpiſe God. Yet many Expoſitours underſtand it thus; Becauſe they are obſtinately wicked, there is no change wrought in them, they are no way bettered by any of Gods dealings with them, therefore they fear not God. But the words in our Tranſlation will hardly bear this expoſition.
Verſ. 22. Cast thy burden upon the Lord, and he shall ſuſtain thee, &c.] It may be read, as it is in the margin of our Bibles, Caſt thy gift upon the Lord, &c. and then by gift is meant either …hat affliction which God allots a man for his portion, for the exerciſe of his faith, &c. according to that of our Saviour Joh. 18.11. the cup which my Father hath given me, shall I not drink it? or elſe rather the gift which any man deſires of God; as if David had ſaid, (ſpeaking both to himſelf and others) Whatever gift thou deſireſt from God, referre it wholly to his provident care over thee: when thou haſt made known thy deſire to God, caſt thy care for the obtaining of this gift which thou deſireſt merely upon God. And indeed being thus underſtood, it is all one in effect with that tranſlation which we have in our Bibles, Caſt thy burden upon the Lord, that is, thy cares and troubles, which lye heavy upon thee. And he shall ſustain thee; to wit, by providing for thee, protecting and upholding thee: he shall never ſuffer the righteous to be moged; that is, to be utterly ruined and caſt down: ſee the Note Pſal. 13.4.
Verſ. 23. But thou, O God, shalt bring them down into the pit of deſtruction,&c.] That is, the grave and hell: bloudy and deceitfull men shall not live out half their daies; to wit, which they deſire and hope to live, and which in the ordinary courſe of nature they might live. Yea and to this ſome adde alſo, that when ſuch men do live longer, their life is uſually accurſed, full of inward terrours, and worſe then any death.