Text -- Psalms 17:1-15 (NET)

Psalm 17

17:1 A prayer of David. Lord, consider my just cause! Pay attention to my cry for help! Listen to the prayer I sincerely offer! 17:2 Make a just decision on my behalf! Decide what is right! 17:3 You have scrutinized my inner motives; you have examined me during the night. You have carefully evaluated me, but you find no sin. I am determined I will say nothing sinful. 17:4 As for the actions of people– just as you have commanded, I have not followed in the footsteps of violent men. 17:5 I carefully obey your commands; I do not deviate from them. 17:6 I call to you for you will answer me, O God. Listen to me! Hear what I say! 17:7 Accomplish awesome, faithful deeds, you who powerfully deliver those who look to you for protection from their enemies. 17:8 Protect me as you would protect the pupil of your eye! Hide me in the shadow of your wings! 17:9 Protect me from the wicked men who attack me, my enemies who crowd around me for the kill. 17:10 They are calloused; they speak arrogantly. 17:11 They attack me, now they surround me; they intend to throw me to the ground. 17:12 He is like a lion that wants to tear its prey to bits, like a young lion crouching in hidden places. 17:13 Rise up, Lord! Confront him! Knock him down! Use your sword to rescue me from the wicked man! 17:14 Lord, use your power to deliver me from these murderers, from the murderers of this world! They enjoy prosperity; you overwhelm them with the riches they desire. They have many children, and leave their wealth to their offspring. 17:15 As for me, because I am innocent I will see your face; when I awake you will reveal yourself to me.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 17:1

Regard my righteous cause.

Wesley: Psa 17:2

Judgment on my behalf.

Wesley: Psa 17:2

From thy tribunal.

Wesley: Psa 17:3

Or, searched or tried it, by many temptations and afflictions.

Wesley: Psa 17:3

When mens minds being freed from the distraction of business, and from the society of men, they act more vigorously and freely, according to their several inclinations.

Wesley: Psa 17:3

As gold - smiths do metals.

Wesley: Psa 17:3

Nothing of unrighteousness.

Wesley: Psa 17:3

I have resolved, upon deliberation, as the word implies.

Wesley: Psa 17:3

I am so far from practising against Saul's life, as they charge me, that I will not wrong him so much as in a word.

Wesley: Psa 17:4

Observing the works of the men of this age, how wicked they are, I was resolved to take more care in ordering my own actions.

Wesley: Psa 17:4

By the help of thy blessed word.

Wesley: Psa 17:4

The customs and practices.

Wesley: Psa 17:4

Or, of the violent man: such as Saul, and his courtiers and soldiers.

Wesley: Psa 17:7

By thy great power.

Wesley: Psa 17:10

They live in splendor and prosperity.

Wesley: Psa 17:11

In all our ways. We go from place to place, to rocks, and caves, and woods; but wheresoever we go they are at hand, and ready to surround us.

Wesley: Psa 17:11

They keep their eyes fixed upon us.

Wesley: Psa 17:11

Couching down upon the earth, that they may watch the fittest opportunity to surprize us.

Wesley: Psa 17:13

Thy instrument to execute vengeance upon thine enemies. Do not punish me with this rod: let me fall into thy hands, and not into the hands of men.

Wesley: Psa 17:14

Wherewith thou dost correct me.

Wesley: Psa 17:14

Who set their hearts upon this world, and neither have, nor desire any other portion.

Wesley: Psa 17:14

Mind or appetite, as that word is used, Job 20:20. Pro 20:30.

Wesley: Psa 17:14

With extraordinary wealth and glory.

Wesley: Psa 17:14

When many of thy faithful servants are barren, these are blessed with a numerous posterity.

Wesley: Psa 17:15

I do not place my portion in earthly treasures, but in beholding God's face, in the enjoyment of God's presence and favour; which is enjoyed in part in this life, but not fully.

Wesley: Psa 17:15

The time is coming, wherein I shall be abundantly satisfied with beholding thy face.

Wesley: Psa 17:15

When I arise from he dead.

Wesley: Psa 17:15

With the image of God stamped upon my glorified soul.

JFB: Psa 17:2

This Psalm is termed a prayer because the language of petition is predominant. With a just cause, sincerely presented, the writer prays for a just decision and help and protection. Pleading former mercies as a ground of hope, he urges his prayer in view of the malice, pride, rapacity, and selfishness of his foes, whose character is contrasted with his pious devotion and delight in God's favor. (Psa 17:1-15)

JFB: Psa 17:2

Acquitting judgment.

JFB: Psa 17:2

Thy tribunal.

JFB: Psa 17:2

Just and right, do Thou regard.

JFB: Psa 17:3

His character was most rigidly tested, at all times, and by all methods, affliction and others (Psa 7:10).

JFB: Psa 17:3

Or, my mouth does not exceed my purpose; I am sincere.

JFB: Psa 17:4

Sinful practices.

JFB: Psa 17:4

As a guide (Psa 119:9, Psa 119:11, Psa 119:95).

JFB: Psa 17:4

Violent man.

JFB: Psa 17:5

May be read as an assertion "my steps or goings have held on to Thy paths."

JFB: Psa 17:6

That is, graciously (Psa 3:4).

JFB: Psa 17:7

Set apart as special and eminent (Exo 8:18; Psa 4:3).

JFB: Psa 17:7

For Thy power.

JFB: Psa 17:8

Similar figures, denoting the preciousness of God's people in His sight, in Deu 32:10-11; Mat 23:37.

JFB: Psa 17:9

(compare Psa 118:10-12).

JFB: Psa 17:10

Are become proud in prosperity, and insolent to God (Deu 32:15; Psa 73:7).

JFB: Psa 17:11

They pursue us as beasts tracking their prey.

JFB: Psa 17:12

The figure made more special by that of a lion lurking.

JFB: Psa 17:13-15

Literally, "come before," or, "encounter him." Supply "with" before "sword" (Psa 17:13), and "hand" (Psa 17:14). These denote God's power.

JFB: Psa 17:14

All men of this present time. They appear, by fulness of bread and large families, to be prosperous; but (Psa 17:15) he implies this will be transient, contrasting his better portion in a joyful union with God hereafter.

Clarke: Psa 17:1

Hear the right - Attend to the justice of my cause, יהוה צדק Yehovah tsedek , righteous Jehovah. "O righteous Jehovah, attend unto my cry.

Clarke: Psa 17:1

Goeth not out of feigned lips - My supplication is sincere: and the desire of my heart accompanies the words of my lips.

Clarke: Psa 17:2

My sentence come forth from thy presence - Thou knowest my heart, and my ways; judge me as thou shalt find; let me not fall under the judgment of man

Clarke: Psa 17:2

Let thine eyes behold the things that are equal - Thou knowest whether I render to all their due, and whether others act justly by me. Thou canst not be deceived: do justice between me and my adversaries.

Clarke: Psa 17:3

Thou hast proved mine heart - Thou well knowest whether there be any evil way in me. Thou hast given me to see many and sore trials; and yet, through thy mercy, I have preserved my integrity both to thee and to my king. Thou hast seen me in my most secret retirements, and knowest whether I have plotted mischief against him who now wishes to take away my life

Clarke: Psa 17:3

Thou hast tried me - צרפתני tseraphtani ; Thou hast put me to the test, as they do metals in order to detect their alloy, and to purify them: well expressed by the Vulgate, Igne me examinasti, "Thou hast tried me by fire;"and well paraphrased in my old Psalter, - The examynd me the lykkenyng of the fournas, that purges metal, and imang al this, wykednes es nout funden in me: that es, I am funden clene of syn, and so ryghtwis. - He who is saved from his sin is right wise; he has found the true wisdom

Clarke: Psa 17:3

My mouth shall not transgress - This clause is added to the following verse by the Vulgate and Septuagint: "That my mouth may not speak according to the works of men, I have observed difficult ways because of the words of thy lips."That is, So far from doing any improper action, I have even refrained from all words that might be counted inflammatory or seditious by my adversaries; for I took thy word for the regulation of my conduct, and prescribed to myself the most painful duties, in order that I might, in every respect, avoid what would give offense either to thee or to man. Among the genuine followers of God, plots and civil broils are never found.

Clarke: Psa 17:4

The paths of the destroyer - Some render, hard or difficult paths, the sense of which is given above. But the passage is exceedingly obscure. My old Psalter translates and paraphrases as follows: -

Trans. That my mouthe speke noght the werkes of men, for the wordes of thi lippes I haf keped hard wayse.

Par - That es, that nothing passe of my mouthe bot at falles to the louyng of the; noght til werkes of men, that dos o gaynes thy wil; als to say, I spak noght bot gude; and for the wordes of thi lippes, that es, to ful fil the wordes that thi prophetes saide; I kepe hard waies of verteus and of tribulacioun, the qwilk men thynk hard; and for thi thai leve the hard way til heven, and takes the soft way til hel; but it es ful hard at the end.

Clarke: Psa 17:5

Hold up my goings in thy paths - David walked in God’ s ways; but, without Divine assistance, he could not walk steadily, even in them. The words of God’ s lips had shown him the steps he was to take, and he implores the strength of God’ s grace to enable him to walk in those steps. He had been kept from the paths of the destroyer; but this was not sufficient; he must walk in God’ s paths - must spend his life in obedience to the Divine will. Negative holiness ean save no man. "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire."

Clarke: Psa 17:6

Incline thine ear unto me - David prayed from a conviction that God would hear: but he could not be satisfied unless he received an answer. In a believer’ s mind the petition and the answer should not be separated.

Clarke: Psa 17:7

Show thy marvellous lovingkindness - David was now exposed to imminent danger; common interpositions of Providence could not save him; if God did not work miracles for him, he must fall by the hand of Saul. Yet he lays no claim to such miraculous interpositions; he expects all from God’ s lovingkindness

The common reading here is הפלה חסדיך haphleh chasadeycha , "distinguish thy holy ones;"but הפלא haple , "do wonders,"is the reading of about seventy MSS., some ancient editions, with the Septuagint, Vulgate, Chaldee, Syriac, and Arabic. The marginal reading of this verse is nearer the original than that of the text.

Clarke: Psa 17:8

Keep me as the apple of the eye - Or, as the black of the daughter of eye. Take as much care to preserve me now by Divine influence, as thou hast to preserve my eye by thy good providence. Thou hast entrenched it deeply in the skull; hast ramparted it with the forehead and cheek-bones; defended it by the eyebrow, eyelids, and eyelashes; and placed it in that situation where the hands can best protect it

Clarke: Psa 17:8

Hide me under the shadow of thy wings - This is a metaphor taken from the hen and her chickens. See it explained at large in the note on Mat 23:37 (note). The Lord says of his followers, Zec 2:8 : "He that toucheth you, toucheth the apple of mine eye."How dear are our eyes to us! how dear must his followers be to God!

Clarke: Psa 17:9

From my deadly enemies, who compass me about - This is a metaphor taken from huntsmen, who spread themselves around a large track of forest, driving in the deer from every part of the circumference, till they are forced into the nets or traps which they have set for them in some particular narrow passage. The metaphor is carried on in the following verses.

Clarke: Psa 17:10

They are enclosed in their own fat - Dr. Kennicott, Bishop Horsley, Houbigant, and others, read the passage thus: עלי חבלמו סגרו alai chablamo sageru , "They have closed their net upon me."This continues the metaphor which was introduced in the preceding verse, and which is continued in the two following: and requires only that עלי ali , "upon me,"should began this verse instead of end the preceding; and that חלב cheleb , which signifies fat, should be read חבל chebel , which signifies rope, cable, or net. This important reading requires only the interchange of two letters. The Syriac translates it, shut their mouth: but the above emendation is most likely to be true

Clarke: Psa 17:10

They speak proudly - Having compassed the mountain on which I had taken refuge, they now exult, being assured that they will soon be in possession of their prey.

Clarke: Psa 17:11

They have now compassed us in our steps - Instead of אשרנו ashshurenu , "our steps,"Dr. Kennicott and others recommend אשרינו ashreynu , "O lucky we, at last we have compassed him."He cannot now escape; he is sure to fall into our hands

Clarke: Psa 17:11

They have set their eyes bowing down to the earth - All the commentators and critics have missed the very expressive and elegant metaphor contained in this clause. Kennicott says, They drove the hart into toils, and then shot him. Bishop Horsley says, on the clause, They have set their eyes bowing down to the earth: "This is the attitude of huntsmen, taking aim at an animal upon the ground."No, it is the attitude of the huntsmen looking for the slot, or track of the hart’ s, hind’ s, or antelope’ s foot on the ground. See at the conclusion of the Psalm.

Clarke: Psa 17:12

Like as a lion that is greedy of his prey - I believe the word lion is here used to express Saul in his strength, kingly power and fierce rapacity. See the observations at the end of the Psalm.

Clarke: Psa 17:12

Like as a lion that is greedy of his prey - This is the picture of Saul. While his huntsmen were beating every bush, prying into every cave and crevice, and examining every foot of ground to find out a track, Saul is ready, whenever the game is started, to spring upon, seize, and destroy it. The metaphors are well connected, well sustained, and strongly expressive of the whole process of this persecution

In the ninth verse the huntsmen beat the forest to raise and drive in the game. In the tenth they set their nets, and speak confidently of the expected success. In the eleventh, they felicitate themselves on having found the slot, the certain indication of the prey being at hand. And in the twelfth, the king of the sport is represented as just ready to spring upon the prey; or, as having his bow bent, and his arrow on the string, ready to let fly the moment the prey appears. It is worthy of remark, that kings and queens were frequently present, and were the chiefs of the sport; and it was they who, when he had been killed, broke up the deer: 1. Slitting down the brisket with their knife or sword; and, 2. Cutting off the head. And, as Tuberville published the first edition of his book in the reign of Queen Elizabeth, he gives a large wood-cut, p. 133, representing this princess just alighted from her horse - the stag stretched upon the ground - the huntsman kneeling, holding the fore foot of the animal with his left hand, and with his right presenting a knife to the queen for the purpose of the breaking up. As the second edition was published in the reign of James the First, the image of the queen is taken out and a whole length of James introduced in the place

The same appears in Tuberville’ s Book of Falconrie, connected with the above. In p. 81, edition 1575, where the flight of the hawk at the heron is represented, the queen is seated on her charger: but in the edition of 1611 King James is placed on the same charger, the queen being removed

The lion is the monarch of the forest; and is used successfully here to represent Saul, king of Israel, endeavoring to hunt down David; hernoming him in on every side; searching for his footsteps; and ready to spring upon him, shoot him with his bow, or pierce him with his javelin, as soon as he should be obliged to flee from his last cover. The whole is finely imagined, and beautifully described

Clarke: Psa 17:13

Arise, O Lord, disappoint him - When he arises to spring upon and tear me to pieces, arise thou, O Lord; disappoint him of his prey; seize him, and cast him down

Clarke: Psa 17:13

Deliver my soul - Save my life

Clarke: Psa 17:13

From the wicked, which is thy sword - Saul is still meant, and we may understand the words as either implying the sword, the civil power, with which God had intrusted him, and which he was now grievously abusing; or, it may mean, deliver me by Thy sword - cut him off who wishes to cut me off. On this ground the next verse should be read from men, By thy hand. So the margin. The hand of God not only meaning his power, but his providence.

Clarke: Psa 17:14

From men of the world, which have - ממתים מחלד mimethim mecheled , from mortal men of time; temporizers; men who shift with the times, who have no fixed principle but one, that of securing their own secular interest: and this agrees with what follows - which have their portion in this life; who never seek after any thing spiritual; who have bartered heaven for earth, and have got the portion they desired; for thou fillest their belly with thy hid treasure. Their belly - their sensual appetites - is their god; and, when their animal desires are satisfied, they take their rest without consideration, like the beasts that perish

Clarke: Psa 17:14

Their portion in this life - בחיים bachaiyim , in lives, probably meaning heritable lands and estates; for they leave them to their children, they descend to posterity, and every one has his life portion in them. They are lands of lives

Clarke: Psa 17:14

They are full of children - Have a numerous offspring, whom they educate in the same principles, and to whom they leave a large earthly patrimony, and who spend it as their fathers have done, and perhaps even more dissolutely. Often covetous fathers lay up riches, which profligate sons scatter to all the winds of heaven. I have seen many instances of this.

Clarke: Psa 17:15

As for me - I cannot be satisfied with such a portion

Clarke: Psa 17:15

I will behold thy face - Nothing but an evidence of thy approbation can content my soul

Clarke: Psa 17:15

In righteousness - I cannot have thy approbation unless I am conformed to thy will. I must be righteous in order that my heart and life may please thee

Clarke: Psa 17:15

I shall be satisfied, when I awake, with thy likeness - Nothing but God can satisfy the wishes of an immortal spirit. He made it with infinite capacities and desires; and he alone, the infinite Good, can meet and gratify these desires, and fill this all-capacious mind. No soul was ever satisfied but by God; and he satisfies the soul only by restoring it to his image, which, by the fall, it has lost

I think there is an allusion here to the creation of Adam. When God breathed into him the breath of lives, and he became a living soul, he would appear as one suddenly awaked from sleep. The first object that met his eyes was his glorious Creator, and being made in his image and in his likeness, he could converse with him face to face - was capable of the most intimate union with him, because he was filled with holiness and moral perfection. Thus was he satisfied, the God of infinite perfection and purity filling all the powers and faculties of his soul. David sees this in the light of the Divine Spirit, and knows that his happiness depends on being restored to this image and likeness; and he longs for the time when he shall completely arise out of the sleep and death of sin, and be created anew after the image of God, in righteousness and true holiness. I do not think that he refers to the resurrection of the body, but to the resurrection of the soul in this life; to the regaining the image which Adam lost

The paraphrase in my old Psalter understands the whole of this Psalm as referring to the persecution, passion, death, and resurrection of Christ; and so did several of the primitive fathers, particularly St. Jerome and St. Augustine. I shall give a specimen from Psa 17:11 : -

Projicientes me, nunc circumdederunt me: oculos suos statuerunt declinare in terram

Trans. Forth castand me now, thai haf umgyfen me: thair egheu thai sette to heelde in the erde.

Par - Forth kasten me out of the cite, als the stede had bene fyled of me: now thai haf umgyfen me in the cros hyngand, als folk that gedyrs til a somer gamen: for thai sett thair eghen, that es the entent of thaire hert to heeld in the erde; that es, in erdly thynges to covayte tham, and haf tham. And thai wende qwen thai slew Crist that he had suffird al the ill, and thai nane

Perhaps some of my readers may think that this needs translating, so far does our present differ fronn our ancient tongue

Text - They have now cast me forth; they have surrounded me: their eyes they set down to the earth

Par - They have cast me out of the city, as if the state were to be defiled by me: now they have surrounded me hanging on the cross, as people gathered together at summer games. For they set their eyes, that is, the intent of their heart, down to the earth; that is, earthly things, to covet them and to have them: and they thought, when they slew Christ, that he had suffered all the ill, and they none

By the slot or track of the hart on the ground, referred to in Psa 17:11, experienced huntsmen can discern whether there have been a hart there, whether he has been there lately, whether the slot they see be the track of a hart or a hind, and whether the animal be young or old. All these can be discerned by the slot. And if the reader have that scarce book at hand, Tuberville on Hunting, 4th, 1575 or 1611, he mill find all this information in chapter 22, p. 63, entitled, The Judgment and Knowledge by the Slot of a Hart; and on the same page; a wood-cut, representing a huntsman with his eyes set, bowing down to the earth, examining three slots which he had just found. The cut is a fine illustration of this clause. Saul and his men were hunting David, and curiously searching every place to find out any track, mark, or footstep, by which they might learn whether he had been in such a place, and whether he had been there lately. Nothing can more fully display the accuracy and intensity of this search than the metaphor contained in the above clause. He who has been his late Majesty’ s huntsmen looking for the slot in Windsor Forest will see the strength and propriety of the figure used by the psalmist.

Calvin: Psa 17:1

1.Hear my righteousness, O Jehovah The Psalmist begins the psalm by setting forth the goodness of his cause. He does this because God has promised that he will not suffer the innocent to be oppressed, but will always, at length, succor them. Some explain the word righteousness as denoting righteous prayer, an interpretation which appears to me unsatisfactory. The meaning rather is, that David, confiding in his own integrity, interposes God as a Judge between himself and his enemies, to cognosce or determine in his cause. We have already seen, in a preceding psalm, that when we have to deal with wicked men, we may warrantably protest our innocence before God. As, however, it would not be enough for the faithful to have the approving testimony of a good conscience, David adds to his protestation earnest prayer. Even irreligious persons may often be able justly to boast of having a good cause; but as they do not acknowledge that the world is governed by the providence of God, they content themselves with enjoying the approbation of their own conscience, as they speak, and, gnawing the bit, bear the injuries which are done to them rather obstinately than steadfastly, seeing they do not seek for any consolation in faith and prayer. But the faithful not only depend upon the goodness of their cause, they also commit it to God that he may defend and maintain it; and whenever any adversity befalls them, they betake themselves to him for help. This, therefore, is the meaning of the passage; it is a prayer that God, who knew David to have done justly, and to have performed his duty without giving occasion to any to blame him, ³³⁹ and, therefore, to be unrighteously molested by his enemies, would graciously look upon him; and that he would do this especially, since, confiding in his aid, he entertained good hope, and, at the same time, prays to him with a sincere heart. By the words cry and prayer he means the same thing; but the word cry, and the repetition of what it denotes, by a different expression, serve to show his vehement, his intense earnestness of soul. Farther, as hypocrites talk loftily in commendation of themselves, and to show to others a token of the great confidence which they have in God, give utterance to loud cries, David protests concerning himself that he does not speak deceitfully; in other words, that he does not make use of his crying and prayer as a pretext for covering his sins, but comes into the presence of God with sincerity of heart. By this form of prayer the Holy Spirit teaches us, that we ought diligently to endeavor to live an upright and innocent life, so that, if there are any who give us trouble, we may be able to boast that we are blamed and persecuted wrongfully. ³⁴⁰ Again, whenever the wicked assault us, the same Spirit calls upon us to engage in prayer; and if any man, trusting to the testimony of a good conscience which he enjoys, neglects the exercise of prayer, he defrauds God of the honor which belongs to him, in not referring his cause to him, and in not leaving him to judge and determine in it. Let us learn, also, that when we present ourselves before God in prayer, it is not to be done with the ornaments of an artificial eloquence, for the finest rhetoric and the best grace which we can have before him consists in pure simplicity.

Calvin: Psa 17:2

2.From the presence of thy countenance Literally it is, from before thy face, or, before thy face. By these words David intimates that if God does not rise up as the vindicator of his cause, he will be overwhelmed with calumnies though innocent, and will be looked upon as a guilty and condemned person. The cognisance which God will take of his cause is tacitly set in opposition to the dark inventions of falsehood which were spread against him. ³⁴¹ His language is as if he had said, I do not ask for any other judge but God, nor do I shrink from standing before his judgment-seat, ³⁴² since I bring with me both a pure heart and a good cause. What he immediately adds with respect to God’s looking upon his uprightness is of similar import. He does not mean to say that God is blind, but only beseeches him actually to show that he does not connive at the wickedness of men, and that it is not to him a matter of indifference when he beholds those who have not the means of defending themselves ³⁴³ receiving evil treatment undeservedly. Some take the word judgment in too restricted a sense for the right to the kingdom which was promised to David, as if he petitioned to be placed on the royal throne by the power of God, inasmuch as he had been chosen by him to be king, and had also, in his name and by his authority, been anointed to this office by the hand of Samuel. The meaning which I attach to David’s language is simply this, that being oppressed with many and varied wrongs, he commits himself to the protection and defense of God.

Calvin: Psa 17:3

3.Thou hast proved my heart Some are of opinion that in the three first verbs the past tense is put for the future. Others more correctly and more clearly resolve the words thus: If thou provest my heart, and visitest it by night, and examinest it thoroughly, there will not be found any deceit therein. But without making any change upon the words, they may be suitably enough explained in this way: Thou, Lord, who understandest all the secret affections and thoughts of my heart, even as it is thy peculiar prerogative to try men, knowest very well that I am not a double man, and do not cherish any deceit within. What David intended to express is certainly very evident. As he was unjustly and falsely charged with crime, and could obtain neither justice nor humanity at the hands of men, he appeals to God, requesting he would become judge in the matter. ³⁴⁶ But not to do this rashly, he subjects himself to an impartial examination, seeing God, whose prerogative it is to search the secret recesses of the heart, cannot be deceived by the external appearance. The time when he declares God to have visited him is during the night, because, when a man is withdrawn from the presence of his fellow-creatures, he sees more clearly his sins, which otherwise would be hidden from his view; just as, on the contrary, the sight of men affects us with shame, and this is, as it were, a veil before our eyes, which prevents us from deliberately examining our faults. It is, therefore, as if David had said, O Lord, since the darkness of the night discovers the conscience more fully, all coverings being then taken away, and since, at that season, the affections, either good or bad, according to men’s inclinations, manifest themselves more freely, when there is no person present to witness and pronounce judgment upon them; if thou then examinest me, there will be found neither disguise nor deceit in my heart. ³⁴⁷ Hence we conclude how great was David’s integrity, seeing that, when purposely and leisurely taking account of his inmost thoughts, he presents himself so boldly, to be tried by the judgment of God. And he not only declares himself to be innocent of outward crimes, but also free from all secret malice. So far from cherishing malicious designs, while he covered them over with fair pretences, as his enemies alleged, he protests that his words were a frank and undisguised representation of what was passing in his heart: My thought shall not pass beyond my mouth. Our thought is said to pass beyond our mouth when, for the purpose of deceiving, the mind thinks differently from what the tongue expresses. ³⁴⁸ The word זמה , zimmah, which we have translated simply thought, may also be taken in a bad sense for deceitful and malicious devices.

Calvin: Psa 17:4

4.As for the works of men, by the word of thy lips Interpreters explain this verse in different senses. Some thinking that the letter ב , beth, which commonly signifies in or by, is taken for against, render it thus: As for the works of men which they practice against thy word. But I rather incline to the opinion of others who consider that there is here commended a right judgment of the actions of men which is formed according to the rule of the word of God. There are some shrewd and ingenious persons who carefully mark the works of men, but they do not judge of them according to the word of God. What we have as yet said does not, however, fully give us the sense of the passage. We must still consider what the Psalmist means when he speaks of the paths of the destroyer. ³⁴⁹ Some think he refers to the men of his own company, who, if he had not restrained them, would have instantly rushed like robbers to commit depredation; since being reduced to the greatest distress, and seeing no prospect of an alteration to the better in their affairs, they were become bold through despair; and we know how sharp a spur necessity is in goading men forward in any course. But this exposition seems to me to be forced, and therefore I rather refer the words to his enemies. Farther, there is a diversity of opinion among interpreters with respect to the meaning of the word watched or observed. Some understand it in this sense, that David had done his duty in strenuously opposing outrageous men, and those who were wickedly engaged in the work of disturbing the repose and tranquillity of their fellow-men. ³⁵⁰ Others understand it thus, that he was careful to distinguish between good and evil, or right and wrong, that he might not be corrupted by bad examples, ³⁵¹ but avoid them, and, on the contrary, practice those things which he saw to be agreeable to the word of God. But David, I have no doubt, had a different meaning, and intended to declare, that although wicked and malicious men provoked him to evil, he had, nevertheless, been always restrained by the word of God, so that he kept himself from exercising violence and inflicting injuries, or from rendering evil for evil. ³⁵² He therefore tells us, that whatever may have been the works of men, he had been always so devoted to the word of God, and so hung, as it were, upon his mouth, that he could not think of allowing himself, when provoked by the injuries his enemies inflicted on him, to act towards them as they acted towards him. We know how severe a temptation it is, and how difficult to overcome, to disregard the manner in which men behave themselves towards us, and to consider only what God forbids or commands us. Even those who are naturally inclined to gentleness and humanity, ³⁵³ who desire to do good to all men, and wish to hurt nobody, whenever they are provoked, burst forth into a revengeful mood, carried away by a blind impetuosity; especially when we see all right and equity overthrown, the confusion so blinds us, that we begin to howl with the wolves. If, therefore, we would have a good rule for governing ourselves, when our enemies, by their mischievous actions, provoke us to treat them in a similar manner, let us learn, after the example of David, to meditate upon the word of God, and to keep our eyes fixed upon it. By this means our minds will be preserved from ever being blinded, and we shall always avoid the paths of wickedness, seeing God will not only keep our affections under restraint by his commandments, but will also train them to patience by his promises. He withholds us from doing evil to our neighbors, ³⁵⁴ not only by forbidding us, but by declaring, at the same time, that he will take into his own hand the execution of vengeance on those who injure us, ³⁵⁵ he admonishes us to “give place unto wrath,” (Rom 12:19.)

Calvin: Psa 17:5

5.Uphold my steps If we take God’s paths for the precepts of his law, the sense will be evident, namely, that although David had spoken according to truth, in boasting of having, in the midst of the most grievous temptations which assailed him, constantly practiced righteousness with a pure heart, yet, conscious of his own weakness, he commits himself to God to be governed by him, and prays for grace to enable him to persevere. His language is as if he had said, Since hitherto, under thy guidance, I have proceeded onward in the right path, I beseech thee, in like manner, to keep my steps from sliding with respect to the time to come. And certainly the more any one excels in grace, ³⁵⁶ the more ought he to be afraid of falling; for it is the usual policy of Satan to endeavor, even from the virtue and strength which God has given us, ³⁵⁷ to produce in us carnal confidence which may induce carelessness. I do not altogether reject this sense, but I think it more probable that David here beseeches God to bring his affairs to a prosperous issue, however dark the aspect of matters was at present. The import of his language is this, Lord, since thou seest that I walk in uprightness and sincerity of heart, govern thou me in such a manner as to make all men see that thou art my protector and guardian, and leave me not to be cast down at the will of my enemies. Thus, by the paths of the Lord, he will mean not the doctrine by which our life is regulated, but the power by which God upholds us, and the protection by which he preserves us. And he addresses God in this manner, not only because all events are in his hand, but because when he takes care of us all things in our lot go on prosperously. When he adds, that the soles of my feet may not slide, he refers to the many adverse events which threaten us every moment, and to the danger we are in of perishing, if not sustained by the hand of God.

Calvin: Psa 17:6

6.I have called upon thee, etc This verb being put in the past tense denotes a continued act; and, therefore, it includes the present time. The Hebrew word כי , ki, which we translate surely, often signifies because, and if it is so understood in this passage, the meaning will be, that David took encouragement to pray, because, depending upon the promise of God, he hoped that his prayers would not be in vain. But, perhaps, it may be thought preferable to change the tense of the verb as some do, so as to give this meaning, I will pray, because I have hitherto experienced that thou hast heard ³⁵⁸ my prayers. I have, however, chosen the exposition what appears to me the more simple. David, in my judgment, here encourages and animates himself to call upon God, from the confident hope of being heard, as if he had said, Since I call upon thee, surely, O God, thou wilt not despise my prayers. Immediately after he beseeches God to bestow upon him the blessings of which he told us he entertained an assured hope.

Calvin: Psa 17:7

7.Make marvellous thy mercies As the word הפלה , haphleh, signifies sometimes to make wonderful, or remarkable, and sometimes to separate and set apart, both these senses will be very suitable to this passage. In Psa 31:19, the “goodness” of God is said to be “laid up” in store as a peculiar treasure “for them that fear him,” that he may bring it forth at the proper season, even when they are brought to an extremity, and when all things seem to be desperate. If, then, the translation, separate and set apart thy mercy, is preferred, the words are a prayer that God would display towards his servant David the special grace which he communicates to none but his chosen ones. While God involves both the good and the bad in danger indiscriminately, he at length shows, by the different issue of things, in regard to the two classes, that he does not confusedly mingle the chaff and the wheat together, seeing he gathers his own people into a company by themselves, (Mat 3:12, and Mat 25:32.) I, however, prefer following another exposition. David, in my judgment, perceiving that he could only be delivered from the perilous circumstances in which he was placed by singular and extraordinary means, betakes himself to the wonderful or miraculous power of God. Those who think he desires God to withhold his grace from his persecutors do too great violence to the scope of the passage. By this circumstance there is expressed the extreme danger to which David was exposed; for otherwise it would have been enough for him to have been succoured in the ordinary and common way in which God is accustomed daily to favor and to aid his own people. The grievousness of his distress, therefore, constrained him to beseech God to work miraculously for his deliverance. The title with which he here honors God, O thou preserver of those who trust [in thee,] serves to confirm him in the certain hope of obtaining his requests. As God takes upon him the charge of saving all who confide in him, David being one of their number, could upon good ground assure himself of safety and deliverance. Whenever, therefore, we approach God, let the first thought impressed on our minds be, that as he is not in vain called the preserver of those who trust in him, we have no reason whatever to be afraid of his not being ready to succor us, provided our faith continue firmly to rely upon his grace. And if every way of deliverance is shut up, let us also at the same time remember that he is possessed of wonderful and inconceivable means of succouring us, which serve so much the more conspicuously to magnify and manifest his power. But as the participle trusting, or hoping, is put without any additional word expressing the object of this trust or hope, ³⁶¹ some interpreters connect it with the last words of the verse, thy right hand, as if the order of the words were inverted. They, therefore, resolve them thus, O thou preserver of those who trust in thy right hand, from those who rise up against them. As this, however, is harsh and strained, and the exposition which I have given is more natural, and more generally received, ³⁶² let us follow it. To express, therefore, the meaning in one sentence, the Psalmist attributes to God the office of defending and preserving his own people from all the ungodly who rise up to assault them, and who, if it were in their power, would destroy them. And the ungodly are here said to exalt themselves against the hand of God, because, in molesting the faithful whom God has taken under his protection, they openly wage war against him. The doctrine contained in these words, namely, that when we are molested, an outrage is committed upon God in our person, is a very profitable one; for having once declared himself to be the guardian and protector of our welfare, whenever we are unjustly assailed, he puts forth his hand before us as a shield of defense.

Calvin: Psa 17:8

The two similitudes which David has subjoined in the following verse, respecting the apple of the eye, and the little birds which the mother keeps under her wings, ³⁶³ are introduced for illustrating the same subject. God, to express the great care which he has of his own people, compares himself to a hen and other fowls, which spread out their wings to cherish and cover their young, and declares them to be no less dear to him than the apple of the eye, which is the tenderest part of the body, is to man; it follows, therefore, that whenever men rise up to molest and injure the righteous, war is waged against him. As this form of prayer was put into the mouth of David by the Holy Spirit, it is to be regarded as containing in it a promise. We have here presented to our contemplation a singular and an astonishing proof of the goodness of God, in humbling himself so far, and in a manner so to speak, transforming himself, in order to lift up our faith above the conceptions of the flesh.

Calvin: Psa 17:9

9.From the face of the ungodly The Psalmist, by again accusing his enemies, intends to set forth his own innocence, as an argument for his obtaining the favor of God. At the same time, he complains of their cruelty, that God may be the more inclined to aid him. First, he says that they burn with an enraged desire to waste and to destroy him; secondly, he adds, that they besiege him in his soul, by which he means, that they would never rest satisfied until they had accomplished his death. The greater, therefore, the terror with which we are stricken by the cruelty of our enemies, the more ought we to be quickened to ardor in prayer. God, indeed, does not need to receive information and incitement from us; but the use and the end of prayer is, that the faithful, by freely declaring to God the calamities and sorrows which oppress them, and in disburdening them, as it were, into his bosom, may be assured beyond all doubt that he has a regard to their necessities.

Calvin: Psa 17:10

10.They have inclosed themselves in their own fat If the translation which is given by others is considered preferable, They have inclosed their own fat, the meaning will be quite the same. Some Jewish interpreters explain the words thus: that being stuffed with fat, and their throat being, as it were, choked with it, they were unable to speak freely; but this is a very meagre and unsatisfactory exposition. By the word fat, I think, is denoted the pride with which they were filled and swollen, as it were, with fatness. It is a very appropriate and expressive metaphor to represent them as having their hearts choked up with pride, in the manner in which corpulent persons are affected from the fat within them. ³⁶⁵ David complains of their being puffed up with their wealth and pleasures, and accordingly we see the ungodly, the more luxuriously they are pampered, conducting themselves the more outrageously and proudly. But I think there is described by the word fat an inward vice namely, their being inclosed on all sides with arrogance and presumption, and their having become utter strangers to every feeling of humanity. ³⁶⁶ The Psalmist next declares that this is abundantly manifested in their language. In short, his meaning is, that inwardly they swell with pride, and that they take no pains to conceal it, as appears from the high swelling words to which they give utterance. When it is said, They have spoken proudly with their mouth, the word mouth is not a pleonasm, as it often is in other places; for David means, that with mouths widely opened they pour forth scornful and contemptuous language, which bears testimony to the pride which dwells within them.

Calvin: Psa 17:11

11.They have now compassed me round about in our steps The Psalmist confirms what he has said before concerning the furious passion for doing mischief with which his enemies were inflamed. He says they were so cruelly bent on accomplishing his destruction, that in whatever way he directed or altered his course, they ceased not to follow close upon him. When he says our steps, he doubtless comprehends his own companions, although he immediately after returns to speak of himself alone; unless, perhaps, another reading is preferred, for some copies have סבבונו , sebabunu, They have compassed us, in the plural number. This, however, is not a matter of great importance. David simply complains, that unless God stretch forth his hand from heaven to deliver him, there now remains for him no way of escape, seeing his enemies, whenever he stirs his foot to avoid their fury, immediately pursue him, and watch all his steps. By the adverb now, he intimates not only that he is at present in very great danger, but also that at every moment his enemies, in whatever way he turns himself, pursue and press hard upon him. In the last clause, They have fixed their eyes to cast down to the ground, some consider David as comparing his enemies to hunters, who, with eyes fixed on the ground, are silently looking with eager desire for their prey. They, therefore, think that by the eyes fixed on the ground is denoted the gesture or attitude of David’s adversaries, and certainly crafty and malicious men have their countenance often fixed on the ground. According to others, whose opinion is nearer the spirit of the passage, this form of expression signifies the continual and unwearied ardor by which the ungodly are impelled to turn all things upside down. To fix their eyes, therefore, is nothing else than to apply all their ingenuity, and put forth all their efforts. What follows, to cast down to the ground, is the same thing as to overthrow. The ungodly, as if they must necessarily fall, should the world continue to stand, would wish all mankind thrown down or destroyed, and, therefore, they exert themselves to the utmost to bring down and ruin all men. This is explained more fully by the figurative illustration introduced in the following verse, where they are said to be like lions and lions’ whelps ³⁶⁷ But we ought always to keep this truth in remembrance, that the more proudly wicked men exercise their cruelty against us, the hand of God is so much the nearer to us to oppose itself to their savage fury; for to him alone belongs the praise of subduing and restraining these wild beasts who delight in shedding blood. David speaks of dens, or secret lurking places, because his enemies were deeply skilled in artful stratagem, and had various methods of doing mischief, while they had also at hand the power and means of executing them, so that it was difficult to resist them.

Calvin: Psa 17:13

13.Arise, O Jehovah The more furiously David was persecuted by his enemies, he beseeches God the more earnestly to afford him immediate aid; for he uses the word face to denote the swift impetuosity of his adversary, to repress which there was need of the greatest haste. By these words, the Holy Spirit teaches us, that when death shows itself to be just at hand, God is provided with remedies perfectly prepared, by which he can effect our deliverance in a moment. The Psalmist not only attributes to God the office of delivering his people; he at the same time arms him with power to crush and break in pieces the wicked. He does not, however, wish them to be cast down farther than was necessary to their being humbled, that they might cease from their outrageous and injurious conduct towards him, as we may gather from the following clause, where he again beseeches God to deliver his soul David would have been contented to see them continuing in the possession of their outward ease and prosperity, had they not abused their power by practising injustice and cruelty. Let us know then, that God consults the good of his people when he overthrows the ungodly, and breaks their strength; when he does this, it is for the purpose of delivering from destruction the poor innocents who are molested by these wretched men. ³⁷⁰ Some expositors read the passage thus, From the ungodly man, who is thy sword, ³⁷¹ and also, From the men who are thy hand; but this does not seem to me to be a proper translation. I admit, that from whatever quarter afflictions come to us, it is the hand of God which chastises us, and that the ungodly are the scourges he employs for this purpose; and farther, that this consideration is very well fitted to lead us to exercise patience. But as this manner of speaking would here be somewhat harsh, and, at the same time, not very consistent with the prayer, I prefer adopting the exposition which represents David’s words as a prayer that God would deliver him by his sword, and smite with his hand those men who, for too long a time, had been in possession of power and prosperity. He contrasts God’s sword with human aids and human means of relief; and the import of his words is, If God himself does not come forth to take vengeance, and draw his sword, there remains for me no hope of deliverance.

Calvin: Psa 17:14

14.From men by thy hand, O Jehovah, from men who are from an age I connect these words thus: O Lord, deliver me by thy hand, or by thy heavenly aid, from men; I say from men whose tyranny has prevailed too long, and whom thou hast suffered to wallow too long in the filth and draft of their prosperity. This repetition is very emphatic; David’s voice being stifled, as it were, with the indignation which he felt at seeing such villany continuing for so long a period, he stops all at once after uttering the first word, without proceeding farther in the sentence which he meant to express; then, after having recovered his breath, he declares what it is that so greatly distressed him. In the preceding verse he had spoken in the singular number; but now he gives us to understand that he had not only one enemy but many, and that those who were set against him were strong and powerful, so that he saw no hope of deliverance remaining for him except in the aid of God.

These words, from world, or age, (for such is the exact literal rendering, ³⁷²) are expounded in different ways. Some understand them as meaning men who have their time, as if David intended to say that their prosperous condition would not be of long duration; but this does not appear to me to be the proper explanation. Others suppose he means by this expression such as are wholly devoted to the world, and whose whole attention and thoughts are absorbed in the things of earth; and, according to their opinion, David compares his enemies to brute beasts. In the same sense they explain what follows immediately after, Their portion is in life, language which they consider as applied to them, because, being entirely destitute of the Spirit, and cleaving with their whole hearts to transitory good things, they think of nothing better than this world. For that in which each man places his felicity is termed his portion. As, however, the Hebrew word חלד , cheled, signifies an age, or the course of a man’s life, David, I doubt not, complains that his enemies had lived and enjoyed prosperity longer than the ordinary term allotted to the life of man. The audacity and the outrages ³⁷³ committed by wicked men might be borne with for a short time, but when they wax wanton against God, it is very strange indeed to see them continuing stable in their prosperous condition. That this is the sense appears from the preposition מן , min, which we have translated from, by which David expresses that they were not sprung up only a few days before or lately, but that their prosperity, which should have vanished away in a moment, had lasted for a very long time. Such, then, is the meaning of the Psalmist, unless, perhaps, we may understand him as denominating them of the world, or age, because they bear the chief authority among men, and are exalted in honors and riches, as if this world had been made for them alone.

When he says, Their portion is in life, I explain it as meaning that they are exempted from all troubles, and abound in pleasures; in short, that they do not experience the common condition of other men; as, on the contrary, when a man is oppressed with adversities, it is said of him that his portion is in death. David therefore intimates, that it is not a reasonable thing that the ungodly should be permitted to gad about in joy and gaiety without having any fear of death, and to claim for themselves, as if by hereditary right, a peaceful and happy life.

What he adds immediately after, Whose belly thou fillest with thy secret goods, is of the same import. We see these persons not only enjoying, in common with other men, light, breath, food, and all other commodities of life, but we also see God often treating them more delicately and more bountifully than others, as if he fed them on his lap, holding them tenderly like little babes, and fondling them more than all the rest of mankind. ³⁷⁴ Accordingly, by the secret goods of God, we are here to understand the rare and more exquisite dainties which he bestows upon them. Now, this is a severe temptation, if a man estimates the love and favor of God by the measure of earthly prosperity which he bestows; and, therefore, it is not to be wondered at, though David was greatly afflicted in contemplating the prosperous condition of ungodly men. But let us remember that he makes this holy complaint to console himself, and to mitigate his distress, not in the way of murmuring against God and resisting his will; - let us remember this, I say, that, after his example, we may learn also to direct our groanings to heaven. Some give a more subtile exposition of what is here called God’s secret goods, viewing it as meaning the good things which the ungodly devour without thinking of or regarding him who is the author of them; or they suppose the good things of God to be called secret, because the reason why God pours them forth so abundantly upon the wicked is not apparent. But the exposition which I have given, as it is both simple and natural, so of itself it sufficiently disproves the others. The last point in this description is, that, by continual succession, these persons transmit their riches to their children and their children’s children. As they are not among the number of the children of God, to whom this blessing is promised, it follows, that when they are thus fattened, it is for the day of slaughter which he hath appointed. The object which David therefore has in view in making this complaint is, that God would make haste to execute vengeance, seeing they have so long abused his liberality and gentle treatment.

Calvin: Psa 17:15

Having with anguish of heart declared before God the troubles which afflicted and tormented him, that he might not be overwhelmed with the load of temptations which pressed upon him, he now takes, as it were, the wings of faith and rises up to a region of undisturbed tranquillity, where he may behold all things arranged and directed in due order. In the first place, there is here a tacit comparison between the well regulated state of things which will be seen when God by his judgment shall restore to order those things which are now embroiled and confused, and the deep and distressing darkness which is in the world, when God keeps silence, and hides his face. In the midst of those afflictions which he has recounted, the Psalmist might seem to be plunged in darkness from which he would never obtain deliverance. ³⁷⁵ When we see the ungodly enjoying prosperity, crowned with honors, and loaded with riches, they seem to be in great favor with God. But David triumphs over their proud and presumptuous boasting; and although, to the eye of sense and reason, God has cast him off, and removed him far from him, yet he assures himself that one day he will enjoy the privilege of familiarly beholding him. The pronoun I is emphatic, as if he had said, The calamities and reproaches which I now endure will not prevent me from again experiencing fullness of joy from the fatherly love of God manifested towards me. We ought carefully to observe, that David, in order to enjoy supreme happiness, desires nothing more than to have always the taste and experience of this great blessing that God is reconciled to him. The wicked may imagine themselves to be happy, but so long as God is opposed to them, they deceive themselves in indulging this imagination. To behold God’s face, is nothing else than to have a sense of his fatherly favor, with which he not only causes us to rejoice by removing our sorrows, but also transports us even to heaven. By the word righteousness, David means that he will not be disappointed of the reward of a good conscience. As long as God humbles his people under manifold afflictions, the world insolently mocks at their simplicity, as if they deceived themselves, and lost their pains in devoting themselves to the cultivation and practice of purity and innocence. ³⁷⁶ Against such kind of mockery and derision David is here struggling, and in opposition to it he assures himself that there is a recompense laid up for his godliness and uprightness, provided he continue to persevere in his obedience to the holy law of God; as Isaiah, in like manner, (Isa 3:10,) exhorts the faithful to support themselves from this consideration, that “it shall be well with the righteous: for they shall eat the fruit of their doings.” We ought not, however, from this to think that he represents works as the cause of his salvation. It is not his purpose to treat of what constitutes the meritorious ground upon which he is to be received into the favor of God. He only lays it down as a principle, that they who serve God do not lose their labor, for although he may hide his face from them for a time, he causes them again in due season to behold his bright countenance ³⁷⁷ and compassionate eye beaming upon them.

I shall be satisfied Some interpreters, with more subtility than propriety, restrict this to the resurrection at the last day, as if David did not expect to experience in his heart a blessed joy ³⁷⁸ until the life to come, and suspended every longing desire after it until he should attain to that life. I readily admit that this satisfaction of which he speaks will not in all respects be perfect before the last coming of Christ; but as the saints, when God causes some rays of the knowledge of his love to enter into their hearts, find great enjoyment in the light thus communicated, David justly calls this peace or joy of the Holy Spirit satisfaction. The ungodly may be at their ease, and have abundance of good things, even to bursting, but as their desire is insatiable, or as they feed upon wind, in other words, upon earthly things, without tasting spiritual things, in which there is substance, ³⁷⁹ or being so stupified through the pungent remorse of conscience with which they are tormented, as not to enjoy the good things which they possess, they never have composed and tranquil minds, but are kept unhappy by the inward passions with which they are perplexed and agitated. It is therefore the grace of God alone which can give us contentment, ³⁸⁰ and prevent us from being distracted by irregular desires. David, then, I have no doubt, has here an allusion to the empty joys of the world, which only famish the soul, while they sharpen and increase the appetite the more, ³⁸¹ in order to show that those only are partakers of true and substantial happiness who seek their felicity in the enjoyment of God alone. As the literal rendering of the Hebrew words is, I shall be satisfied in the awaking of thy face, or, in awaking by thy face; some, preferring the first exposition, understand by the awaking of God’s face the breaking forth, or manifestation of the light of his grace, which before was, as it were, covered with clouds. But to me it seems more suitable to refer the word awake to David, ³⁸² and to view it as meaning the same thing as to obtain respite from his sorrow. David had never indeed been overwhelmed with stupor; but after a lengthened period of fatigue, through the persecution of his enemies, he must needs have been brought into such a state as to appear sunk into a profound sleep. The saints do not sustain and repel all the assaults which are made upon them so courageously as not, by reason of the weakness of their flesh, to feel languid and feeble for a time, or to be terrified, as if they were enveloped in darkness. David compares this perturbation of mind to a sleep. But when the favor of God shall again have arisen and shone brightly upon him, he declares that then he will recover spiritual strength and enjoy tranquillity of mind. It is true, indeed, as Paul declares, that so long as we continue in this state of earthly pilgrimage, “we walk by faith, not by sight;” but as we nevertheless behold the image of God not only in the glass of the gospel, but also in the numerous evidences of his grace which he daily exhibits to us, let each of us awaken himself from his lethargy, that we may now be satisfied with spiritual felicity, until God, in due time, bring us to his own immediate presence, and cause us to enjoy him face to face.

Defender: Psa 17:15

This is a strong Old Testament testimony to the resurrection and the future life. It anticipates the glorious promise of 1Jo 3:2, "We shall be like him; for we shall see him as he is.""

TSK: Psa 17:1

am 2942, bc 1062 (Title), Psa 86:1, Psa 142:1 *titles

Hear : Psa 7:8, Psa 18:20, Psa 43:1, Psa 140:12; 1Jo 3:21

the right : Heb. justice

attend : Psa 5:2, Psa 55:2, Psa 55:3, Psa 61:1, Psa 66:19, Psa 142:6; 2Ch 7:15; Neh 1:6; Dan 9:18, Dan 9:19

not out of feigned lips : Heb. without lips of deceit, Psa 18:44 *marg. Psa 145:18; Jer 3:10; Mat 15:8; Joh 1:47

TSK: Psa 17:2

Let my : Psa 37:6, Psa 37:33; 2Th 1:6-9; Jud 1:24

things : Eze 18:25, Eze 18:29, Eze 33:17, Eze 33:20

TSK: Psa 17:3

proved : Psa 11:5, Psa 26:2, Psa 66:10, Psa 139:1; Job 23:10; Zec 13:9; Mal 3:2; 1Co 4:4; 1Pe 1:7

thou hast : Psa 16:7; Job 24:14; Hos 7:6; Mic 2:1; Act 16:9, Act 18:9, Act 18:10

shalt : Psa 7:4, Psa 44:17-21; 1Sa 24:10, 1Sa 24:12, 1Sa 26:11, 1Sa 26:23; 2Co 1:12

I am : Psa 39:1, Psa 119:106; Pro 13:3; Act 11:23; Jam 3:2

TSK: Psa 17:4

works : Psa 14:1-3; Gen 6:5, Gen 6:11; Job 15:16, Job 31:33; 1Co 3:3; 1Pe 4:2, 1Pe 4:3

word : Psa 119:9-11; Pro 2:10-15; Mat 4:4, Mat 4:7, Mat 4:10; Joh 17:17; Eph 6:17; Jam 1:18; Rev 12:11

destroyer : 1Pe 5:8; Rev 9:11 *marg.

TSK: Psa 17:5

Hold : Psa 119:116, Psa 119:117, Psa 119:133, Psa 121:3, Psa 121:7; 1Sa 2:9; Jer 10:23

that : Psa 18:36, Psa 38:16, Psa 94:18

slip not : Heb. be not moved

TSK: Psa 17:6

I have : Psa 55:16, Psa 66:19, Psa 66:20, Psa 116:2

incline : Psa 13:3, Psa 13:4; Isa 37:17, Isa 37:20; Dan 9:17-19

TSK: Psa 17:7

Show : Psa 31:21, Psa 78:12; Rom 5:20, Rom 5:21; Rev 15:3

savest : etc. or, savest them which trust in thee, from those that rise up against thy right hand, Psa 5:11, Psa 5:12, Psa 10:12-16; 1Sa 17:45-57, 1Sa 25:28, 1Sa 25:29; 2Ki 19:22, 2Ki 19:34; 2Ch 16:9

by thy : Psa 20:6, Psa 44:3, Psa 60:5; Exo 15:6; Isa 41:10; Act 2:33

TSK: Psa 17:8

apple : Deu 32:10; Pro 7:2; Zec 2:8

hide : Psa 36:7, Psa 57:1, Psa 61:4, Psa 63:7, Psa 91:1, Psa 91:4; Rth 2:12; Mat 23:37; Luk 13:34

TSK: Psa 17:9

oppress me : Heb. waste, 1Ch 17:9

deadly enemies : Heb. enemies against the soul, Psa 7:5, Psa 35:4, Psa 35:7, Psa 35:12; 1Sa 24:11

TSK: Psa 17:10

They are : Psa 73:7-9, Psa 119:70; Deu 32:15; Job 15:27; Isa 6:10; Mat 13:15; Act 28:27

with : Psa 12:3, Psa 12:4, Psa 31:18, Psa 123:4; Exo 5:2, Exo 15:9; 1Sa 2:3; 2Pe 2:18; Rev 13:5, Rev 13:6

TSK: Psa 17:11

compassed : 1Sa 23:26, 1Sa 24:2, 1Sa 24:3, 1Sa 26:2, 1Sa 26:3

set : Psa 10:8-10; Pro 6:13, Pro 6:14

TSK: Psa 17:12

Like : etc. Heb. The likeness of him (that is, of every one of them) is as a lion that desireth to ravin, Psa 7:2, Psa 22:13; 2Ti 4:17; 1Pe 5:8

lurking : Heb. sitting

TSK: Psa 17:13

Arise : Psa 3:7, Psa 7:6, Psa 44:23, Psa 44:26, Psa 119:126; Isa 51:9

disappoint him : Heb. prevent his face

which is : or, by, Psa 7:11-13

thy : Isa 10:5, Isa 10:15, Isa 13:5, Isa 37:26; Hab 1:12; Act 4:28

TSK: Psa 17:14

which are : or, by

men of : Luk 16:8; Joh 8:23, Joh 15:19, Joh 17:14; 1Jo 4:4, 1Jo 4:5

portion : Psa 49:17-19, Psa 73:12; Luk 12:19-21, Luk 16:25; Jam 5:5

belly : Job 12:6, Job 12:9, Job 21:7-15, Job 22:18

hid : Pro 2:4; Mat 13:44

they are full : etc. or, their children are full

leave : Psa 39:6; Job 21:21, Job 27:14-17; Luk 16:27, Luk 16:28

TSK: Psa 17:15

As : Psa 5:7; Jos 24:15

I will : Psa 4:6, Psa 119:111; Job 19:26, Job 19:27; 2Co 3:18

I shall : Psa 16:11, Psa 36:8, Psa 36:9, Psa 65:4; Mat 5:6; Rev 7:16, Rev 7:17, Rev 21:3, Rev 21:4, Rev 21:23

I awake : Psa 49:14; Job 14:12; Isa 26:19; Mat 27:52, Mat 27:53

with : Gen 1:26, Gen 1:27; Phi 3:21; 1Jo 3:2, 1Jo 3:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 17:1

Hear the right - Margin, as in Hebrew, "justice."The prayer is, that God would regard that which was "right"in the case, or that he would vindicate the psalmist from that which was wrong. It is the expression of his confident assurance even in the presence of God that his cause was right, and that he was asking only that which it would be consistent for a "just"God to do. We can offer an acceptable prayer only when we are sure that it would be right for God to answer it, or that it would be consistent with perfect and eternal justice to grant our requests. It is to be observed here, however, that the ground of the petition of the psalmist is not that "he"was righteous, that is, he did not base his petition on the ground of his own merits, but that his "cause"was righteous; that he was unjustly oppressed and persecuted by his enemies. We cannot ask God to interpose in our behalf because we have a claim to his favor on the ground of our own merit; we may ask him to interpose because wrong is done, and his glory will be promoted in securing that which is just and right.

Attend unto my cry - The word used here - רנה rinnâh - means either a shout of joy, Psa 30:5; Psa 42:4; Psa 47:1; or a mournful cry, outcry, wailing, Psa 61:1; et soepe. It is expressive, in either case, of deep feeling which vents itself in an audible manner. Here it denotes the earnest "utterance"of prayer.

Give ear unto my prayer - See the notes at Psa 5:1.

That goeth not out of feigned lips - Margin, as in Hebrew, "without lips of deceit."That is, that is sincere, or that proceeds from the heart. The utterance of the lips does not misrepresent the feelings of the heart. True prayer is that in which the lips "do"represent the real feelings of the soul. In hypocritical prayer the one is no proper representation of the other. It is evident that the prayer here was not mere mental prayer, or a mere desire of the heart. It was uttered prayer, or oral prayer; and, though private, it was in the form of uttered words. The feeling was so great that it was expressed in an audible cry to God. Deep emotion usually finds vent in such audible and fervent expressions. Compare the Saviour’ s earnest prayer in the garden of Gethsemane, Luk 22:41 ff.

Barnes: Psa 17:2

Let my sentence - Hebrew, "my judgment."The allusion is to a judgment or sentence as coming from God in regard to the matter referred to in the psalm, to wit, the injuries which he had received from his enemies. He felt that they had done him injustice and wrong; he felt assured that a sentence or judgment from God in the case would be in his favor. So Job often felt that if he could bring his case directly before God, God would decide in his favor. Compare Job 23:1-6.

Come forth from thy presence - From before thee. That is, he asks God to pronounce a sentence in his case.

Let thine eyes behold - He asked God to examine the case with his own eyes, or attentively to consider it, and to see where justice was.

The things that are equal - The things that are just and right. He felt assured that his own cause was right, and he prays here that justice in the case may be done. He felt that, if that were done, he would be delivered from his enemies. As between ourselves and our fellow-men, it is right to pray to God that he would see that exact justice should be done, for we may be able to feel certain that justice is on our side, and that we are injured by them; but as between ourselves and God, we can never offer that prayer, for if justice were done to us we could not but be condemned. Before him our plea must be for mercy, not justice.

Barnes: Psa 17:3

Thou hast proved mine heart - In this verse he refers to his own character and life in the matter under consideration, or the consciousness of his own innocence in respect to his fellow-men who are persecuting and opposing him. He appeals to the Great Searcher of hearts in proof that, in this respect, he was innocent; and he refers to different forms of trial on the part of God to show that after the most thorough search he would find, and did find, that in these respects he was an innocent man, and that his enemies had no occasion to treat him as they had done. It is still to be borne in mind here that the trial which the psalmist asks at the hand of God was not to prove that he was innocent toward him, or that he had a claim to His favor on account of his own personal holiness, but it was that he was innocent of any wrong toward those who were persecuting him, or, in other words, that after the most searching trial, even by his Maker, it would be found that he had given them no cause for treating him thus. The word here rendered "proved"means "to try, to prove, to examine,"especially metals, to test their genuineness. See Psa 7:9-10, note; Job 12:11, note. The psalmist here says that God had tried or searched "his heart."He knew all his motives. He had examined all his desires and his thoughts. The psalmist felt assured that, after the most thorough trial, even God would not find anything in his heart that would justify the conduct of his enemies toward him.

Thou hast visited me - That is, for the purpose of inspecting my character, or of examining me. The English word "visit,"like the Hebrew, is often used to denote a visitation for the purpose of inspection and examination. The idea is, that God had come to him for the very purpose of "examining"his character.

In the night - In solitude. In darkness. When I was alone. In the time when the thoughts are less under restraint than they are when surrounded by others. In a time when it can be seen what we really are; when we do not put on appearances to deceive others.

Thou hast tried me - The word used here - צרף tsâraph - means properly "to melt, to smelt,"etc., metals, or separating the pure metal from the dross. The meaning is, that God, in examining into his character, had subjected him to a trial as searching as that employed in purifying metals by casting them into the fire.

And shalt find nothing - Thou wilt find nothing that could give occasion for the conduct of my enemies. The future tense is used here to denote that, even if the investigation were continued, God would find nothing in his heart or in his conduct that would warrant their treatment of him. He had the most full and settled determination not to do wrong to them in any respect whatever. Nothing had been found in him that would justify their treatment of him; he was determined so to live, and he felt assured that he would so live, that nothing of the kind would be found in him in time to come. "I am purposed."I am fully resolved.

My mouth shall not transgress - Transgress the law of God, or go beyond what is right. That is, I will utter nothing which is wrong, or which can give occasion for their harsh and unkind treatment. Much as he had been provoked and injured, he was determined not to retaliate, or to give occasion for their treating him in the manner in which they were now doing. Prof. Alexander renders this "My mouth shall not exceed my thought; "but the common version gives a better idea, and is sanctioned by the Hebrew. Compare Gesenius, Lexicon.

Barnes: Psa 17:4

Concerning the works of men - In respect to the works or doings of men. The reference is here probably to the ordinary or common doings of mankind, or to what generally characterizes the conduct of men. As their conduct is so commonly, and so characteristically wicked, wickedness may be spoken of as their "work,"and it is to this doubtless that the psalmist refers. In respect to the sinful courses or "paths"to which men are so prone, he says that he had kept himself from them. This is in accordance with what he says in the previous verse, that he had given no occasion by his conduct for the treatment which he had received at the hands of his enemies.

By the word of thy lips - Not by his own strength; not by any power which he himself had, but by the commands and promises of God - by what had proceeded from his mouth. The reference is doubtless to all that God had spoken: to the law which prescribed his duty, and to the promises which God had given to enable him to walk in the path of uprightness. He had relied on the word of God as inculcating duty; he had submitted to it as authority; he had found encouragement in it in endeavoring to do right.

I have kept me - I have preserved myself. I have so guarded my conduct that I have not fallen into the sins which are so common among men.

The paths of the destroyer - The paths which the "destroyer"treads; the course of life which such men lead. The idea is, not that he had been able to save himself from violence at their hands, but that he had been enabled to avoid their mode of life. The word rendered "destroyer"is from a verb which means "to break, to rend, to scatter,"and would properly refer to acts of violence and lawlessness. He had kept himself from the modes of life of the violent and the lawless; that is, he had been enabled to lead a peaceful and quiet lift. He had given no occasion to his enemies to treat him as a violent, a lawless, a wicked man.

Barnes: Psa 17:5

Hold up my goings in thy paths - He had been enabled before this to keep himself from the ways of the violent by the word of God Psa 17:4; he felt his dependence on God still to enable him, in the circumstances in which he was placed, and under the provocations to which he was exposed, to live a life of peace, and to keep himself from doing wrong. He, therefore, calls on God, and asks him to sustain him, and to keep him still in the right path. The verb used here is in the infinitive form, but used instead of the imperative. DeWette. - Prof. Alexander renders this less correctly, "My steps have laid hold of thy paths;"for he supposes that a prayer here "would be out of place."But prayer can never be more appropriate than when a man realises that he owes the fact of his having been hitherto enabled to lead an upright life only to the "word"of God, and when provoked and injured by others he feels that he might be in danger of doing wrong. In such circumstances nothing can he more proper than to call upon God to keep us from sin.

That my footsteps slip not - Margin, as in Hebrew: "be not moved."The idea is, "that I may be firm; that I may not yield to passion; that, provoked and wronged by others, I may not be allowed to depart from the course of life which I have been hitherto enabled to pursue."No prayer could be more appropriate. When we feel and know that we have been wronged by others; when our lives have given no cause for such treatment as we receive at their hands; when they are still pursuing us, and injuring us in our reputation, our property, or our peace; when all the bad passions of our nature are liable to be aroused, prompting us to seek revenge, and to return evil for evil, then nothing can be more proper than for us to lift our hearts to God, entreating that he will keep us, and save us from falling into sin; that he will enable us to restrain our passions, and to subdue our resentments.

Barnes: Psa 17:6

I have called upon thee for thou wilt hear me, O God - The meaning of this is, "I have called on thee heretofore, and will do it still, because I am certain that thou wilt hear me."That is, he was encouraged to call upon God by the conviction that he would hear his prayer, and would grant his request. In other words, he came to God in faith; in the full belief of his readiness to answer prayer, and to bestow needed blessings. Compare Joh 11:42; Heb 11:6.

Incline thine ear unto me - See the notes at Psa 17:1.

My speech - My prayer. The reference here, as in Psa 17:1, is to prayer "uttered"before God; and not mere mental prayer.

Barnes: Psa 17:7

Show thy marvelous loving-kindness - The literal translation of the original here would be, "distinguish thy favors."The Hebrew word used means properly "to separate; to distinguish;"then, "to make distinguished or great."The prayer is, that God would separate his mercies on this occasion from his ordinary mercies by the manifestation of greater powers, or by showing him special favor. The ordinary or common mercies which he was receiving at the hand of God would not meet the present case. His dangers were much greater than ordinary, his wants were more pressing than usual; and he asked for an interposition of mercy corresponding with his circumstances and condition. Such a prayer it is obviously proper to present before God; that is, it is right to ask him to suit his mercies to our special necessities; and when special dangers surround us, when we are assailed with especially strong temptations, when we have unusually arduous duties to perform, when we are pressed down with especially severe trials, it is right and proper to ask God to bestow favors upon us which will correspond with our special circumstances. His ability and his willingness to aid us are not measured by our ordinary requirements, but are equal to any of the necessities which can ever occur in our lives.

O thou that savest by thy right hand - Margin, "that savest those that trust in thee from those that rise up against thy right hand."The Hebrew will admit of either construction, though that in the text is the more correct. It is, literally, "Saving those trusting, from those that rise up, with thy right hand. The idea is, that it was a characteristic of God, or that it was what he usually did, to save by his own power those that trusted him from those who rose up against them. That is, God might be appealed to to do this now, on the ground that he was accustomed to do it; and that, so to speak, he would be acting "in character"in doing it. In other words, we may ask God to do what he is accustomed to do; we may go to him in reference to his well-known attributes and character, and ask him to act in a manner which will be but the regular and proper manifestation of his nature. We could not ask him to do what was contrary to his nature; we cannot ask him to act in a way which would be out of character. What he has always done for people, we may ask him to do for us; what is entirely consistent with his perfections, we may ask him to do in our own case.

By thy right hand - By thy power. The right hand is that by which we execute our purposes, or put forth our power; and the psalmist asks God to put forth his power in defending him. See Isa 41:10; Job 40:14; Psa 89:13.

From those that rise up against them - From their enemies.

Barnes: Psa 17:8

Keep me as the apple of the eye - Preserve me; guard me; defend me, as one defends that which is to him most precious and valuable. In the original there is a remarkable strength of expression, and at the same time a remarkable confusion of gender in the language. The literal translation would be, "Keep me as the little man - the daughter of the eye."The word "apple"applied to the eye means the pupil, the little aperture in the middle of the eye, through which the rays of light pass to form an image on the retina ("Johnson, Webster"); though "why"it is called the "apple"of the eye the lexicographers fail to tell us. The Hebrew word - אישׁון 'ı̂yshôn - means properly, "a little man,"and is given to the apple or pupil of the eye, "in which, as in a mirror, a person sees his own image reflected in miniature."This comparison is found in several languages. The word occurs in the Old Testament only in Deu 32:10; Psa 17:8; Pro 7:2; where it is rendered "apple;"in Pro 7:9, where it is rendered "black;"and in Pro 20:20, where it is rendered "obscure."The other expression in the Hebrew - "the daughter of the eye"- is derived from a usage of the Hebrew word "daughter,"as denoting that which is dependent on, or connected with (Gesenius, Lexicon), as the expression "daughters of a city"denotes the small towns or villages lying around a city, and dependent on its jurisdiction, Num 21:25, Num 21:32; Num 32:42; Jos 17:11. So the expression "daughters of song,"Ecc 12:4. The idea here is, that the little image is the "child"of the eye; that it has its birth or origin there. The prayer of the psalmist here is, that God would guard him, as one guards his sight - an object so dear and valuable to him.

Hide me under the shadow of thy wings - Another image denoting substantially the same thing. This is taken from the care evinced by fowls in protecting their young, by gathering them under their wings. Compare Mat 23:37. Both of the comparisons used here are found in Deu 32:10-12; and it is probable that the psalmist had that passage in his eye - "He instructed him, he kept him as the apple of his eye; as an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did lead him."Compare also Psa 36:7; Psa 57:1; Psa 61:4; Psa 63:7; Psa 91:1, Psa 91:4.

Barnes: Psa 17:9

From the wicked that oppress me - Margin, "That waste me."The margin expresses the sense of the Hebrew. The idea is that of being wasted, desolated, destroyed, as a city or country is by the ravages of war. The psalmist compares himself in his troubles with such a city or country. The "effect"of the persecutions which he had endured had been like cities and lands thus laid waste by fire and sword.

From my deadly enemies - Margin, "My enemies against the soul."The literal idea is, "enemies against my life."The common translation expresses the idea accurately. The sense is, that his enemies sought his life.

Who compass me about - Who surround me on every side, as enemies do who besiege a city.

Barnes: Psa 17:10

They are enclosed in their own fat - The meaning here is, that they were prosperous, and that they were consequently self-confident and proud, and were regardless of others. The phrase occurs several times as descriptive of the wicked in a state of prosperity, and as, therefore, insensible to the rights, the wants, and the sufferings of others. Compare Deu 32:15, "But Jeshurun waxed fat and kicked: thou art waxed fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him,"etc. Job 15:27, "because he covereth his face with his fatness, and maketh collops of fat on his flanks."Psa 73:7, "their eyes stand out with fatness."Psa 119:70, "their heart is as fat as grease."

With their mouth they speak proudly - Haughtily; in an arrogant tone; as a consequence of their prosperity.

Barnes: Psa 17:11

They have now compassed us - Myself, and those who are associated with me. It would seem from this that the psalmist was not alone. It is to be observed, however, that there is a difference of reading in the Hebrew text. The Masoretic reading is: "us;"the Hebrew text is "me,"though in the other expression the plural is used - "our steps."There is no impropriety in supposing that the psalmist refers to his followers, associates, or friends, meaning that the wrong was done not to him alone, but to others connected with him. The meaning of "compassed"is, that they "surrounded"him on every side. Wherever he went, they were there.

In our steps - Wherever we go.

They have set their eyes - As those do who are intent on any thing; as the lion does that is seeking its prey Psa 17:12. They looked keenly and directly at the object. They did not allow their eyes to wander. They were not indifferent to the object of their pursuit.

Bowing down to the earth - That is, as the translators evidently understood this, having their eyes bowed down to the ground, or looking steadily to the ground. The image, according to Dr. Horsley, is borrowed from a hunter taking aim at an animal upon the ground. A more literal translation, however, would be, "They have fixed their eyes to lay me prostrate upon the ground."The Hebrew word - נטה nâṭâh - means properly "to stretch out, to extend;"then, "to incline, to bow, to depress;"and hence, the idea of "prostrating;"thus, to make the shoulder bend downward, Gen 49:15; to bring down the mind to an object, Psa 119:112; to bow the heavens, Psa 18:9. Hence, the idea of prostrating an enemy; and the sense here clearly is, that they had fixed their eyes intently on the psalmist, with a purpose to prostrate him to the ground, or completely to overwhelm him.

Barnes: Psa 17:12

Like as a lion - Margin, "The likeness of him"(that is, "of every one of them") is "as a lion that desireth to ravin."The meaning is plain. They were like a lion intent on securing his prey. They watched the object narrowly; they were ready to spring upon it.

That is greedy of his prey - " He is craving to tear."Prof. Alexander. - The Hebrew word rendered "is greedy,"means "to pine, to long after, to desire greatly."The Hebrew word rendered "of his prey,"is a verb, meaning "to pluck, to tear, to rend in pieces."The reference is to the lion that desires to seize his victim, and to rend it in pieces to devour it.

And, as it were, a young lion - Hebrew, "And like a young lion."

Lurking in secret places - Margin, as in Hebrew, "sitting."The allusion is to the lion crouching, or lying in wait for a favorable opportunity to pounce upon his prey. See the notes at Psa 10:8-10. There is no special emphasis to be affixed to the fact that the "lion"is alluded to in one member of this verse, and the "young lion"in the other. It is in accordance with the custom of parallelism in Hebrew poetry where the same idea, with some little variation, is expressed in both members of the sentence. See the introduction to Job, Section 5.

Barnes: Psa 17:13

Arise, O Lord - See the notes at Psa 3:7.

Disappoint him - Margin, "prevent his face."The marginal reading expresses the sense of the Hebrew. The word used in the original means "to anticipate, to go before, to prevent;"and the prayer here is that God would come "before"his enemies; that is, that he would cast himself in their way "before"they should reach him. The enemy is represented as marching upon him with his face intently fixed, seeking his destruction; and he prays that God would interpose, or that He would come to his aid "before"his enemy should come up to him.

Cast him down - That is, as it is in the Hebrew, make him bend or bow, as one who is conquered bows before a conqueror.

Deliver my soul from the wicked - Save my life; save me from the designs of the wicked.

Which is thy sword - The Aramaic Paraphrase renders this, "Deliver my soul from the wicked man, who deserves to be slain with thy sword."The Latin Vulgate: "Deliver my soul from the wicked man; thy spear from the enemies of thy hand."So the Septuagint: "Deliver my soul from the wicked; thy sword from the enemies of thy hand."The Syriac, "Deliver my soul from the wicked, and from the sword."DeWette renders it, "Deliver my soul from the wicked by thy sword."Prof. Alexander, "Save my soul from the wicked (with) thy sword."So Luther, "With thy sword."The Hebrew will undoubtedly admit of this latter construction, as in a similar passage in Psa 17:10; and this construction is found in the margin: "By thy sword."The sentiment that the wicked ARE the "sword"of God, or the instruments, though unconsciously to themselves, of accomplishing his purposes, or that he makes them the executioners of his will, is undoubtedly favored by such passages as Isa 10:5-7 (see the notes at those verses), and should be properly recognized. But such a construction is not necessary in the place before us, and it does not well agree with the connection, for it is not easy to see why the psalmist should make the fact that the wicked were instruments in the hand of God in accomplishing his purposes a "reason"why He should interpose and deliver him from them. It seems to me, therefore, that the construction of DeWette and others, "Save me from the wicked "by"thy sword,"is the true one. The psalmist asked that God would interfere by his own hand, and save him from danger. The same construction, if it be the correct one, is required in the following verse.

Barnes: Psa 17:14

From men which are thy hand - Margin, "From men by thy hand."Here the rendering in the common version would be still more harsh than in the previous verse, since it is at least unusual to call men "the hand"of God, in the sense that they are his instruments in accomplishing his purposes. The more obvious construction is to regard it as a prayer that God would deliver him by his own hand from "men"- from men that rose up against him. Compare 2Sa 24:14.

From men of the world - A better construction of this would be "from men; from the world."The psalmist prays first that he may be delivered from men by the hand of God. He then "repeats"the prayer, "from men, I say,"and then adds, "from the world."He desires to be rescued entirely from such worldly plans, devices, purposes; from people among whom nothing but worldly principles prevail.

Which have their portion in this life - Their portion - their lot - is among "the living;"that is, they have nothing to look forward to - to hope for in the world to come. They are, therefore, governed wholly by worldly principles. They have no fear of God; they have no regard to the rights of others further than will be in accordance with their own worldly interest. People whose portion is wholly in this life will make everything subordinate to their worldly interests.

And whose belly thou fillest with thy hid treasure - The meaning of this portion of the verse is that, in respect to the object for which they lived, they were successful. They lived only for the world, and they obtained what the world had to bestow. They had prosperity in their purposes in life. The word "hid"here - "hid treasure"- means that which is hoarded, secreted, carefully guarded; and the word commonly refers to the practice of secreting from public view valuable treasures, as silver and gold. It is possible, however, that the reference here is to the fact that God has hidden these objects in the depths of the earth, and that it is necessary to "search"for them carefully if men would obtain them. Compare Job 28:1-11. The phrase "whose belly thou hast filled"means that their appetite or cravings in this respect were satisfied. They had what they wanted.

They are full of children - Margin, "their children are full."The margin probably expresses the sense of the Hebrew better than the text. The literal rendering would be, "satisfied are their sons;"that is, they have enough to satisfy the wants of their children. The expression "they are full of children"is harsh and unnatural, and is not demanded by the original, or by the main thought in the passage. The obvious signification is, that they have enough for themselves and for their children.

And leave the rest of their substance to their babes - That is, what remains after their own wants are supplied, they leave to their babes. They not only have enough for the supply of their own wants and the wants of their children during their own lives, but they also leave an inheritance to their children after they are dead. The word rendered "babes"properly means little children, though it seems here to be used as denoting children in general. The meaning is, that they are able to provide for their children after they themselves are dead. Compare the description of worldly prosperity in Job 21:7-11.

Barnes: Psa 17:15

As for me - In strong contrast with the aims, the desires, and the condition of worldly individuals. "They"seek their portion in this life, and are satisfied; "I"cherish no such desires, and have no such prosperity. I look to another world as my home, and shall be satisfied only in the everlasting favor and friendship of God.

I will behold thy face - I shall see thee. Compare Mat 5:8; 1Co 13:12; 1Jo 3:2. This refers naturally, as the closing part of the verse more fully shows, to the future world, and is such language as would be employed by those who believe in a future state, and by no others. This is the highest object before the mind of a truly religious man. The bliss of heaven consists mainly, in his apprehension, in the privilege of seeing God his Saviour; and the hope of being permitted to do this is of infinitely more value to him than would be all the wealth of this world.

In righteousness - Being myself righteous; being delivered from the power, the pollution, the dominion of sin. It is this which makes heavyen so desirable; without this, in the apprehension of a truly good man, no place would be heaven.

I shall be satisfied - While they are satisfied with this world, I shall be satisfied only when I awake in the likeness of my God. Nothing can meet the wants of my nature; nothing can satisfy the aspirings of my soul, until that occurs.

When I awake - This is language which would be employed only by one who believed in the resurrection of the dead, and who was accustomed to speak of death as a "sleep"- a calm repose in the hope of awaking to a new life. Compare the notes at Psa 16:9-11. Some have understood this as meaning "when I awake tomorrow;"and they thence infer that this was an evening song (compare Psa 4:8); others have supposed that it had a more general sense - meaning "whenever I awake;"that is, while men of the world rejoice in their worldly possessions, and while this is the first thought which they have on awaking in the morning, my joy when I awake is in God; in the evidence of his favor and friendship; in the consciousness that I resemble him. I am surprised to find that Prof. Alexander favors this view. Even DeWette admits that it refers to the resurrection of the dead, and that the psalm can be interpreted only on the supposition that it has this reference, and hence, he argues that it could not have been composed by David, but that it must have been written in the time of the exile, when that doctrine had obtained currency among the Hebrews. The interpretation above suggested seems to me to be altogether too low a view to be taken of the sense of the passage.

It does not meet the state of mind described in the psalm. It does not correspond with the deep anxieties which the psalmist expressed as springing from the troubles which surrounded him. He sought repose from those troubles; he looked for consolation when surrounded by bitter and unrelenting enemies. He was oppressed and crushed with these many sorrows. Now it would do little to meet that state of mind, and to impart to him the consolation which he needed, to reflect that he could lie down in the night and awake in the morning with the consciousness that he enjoyed the friendship of God, for he had that already; and besides this, so far as this source of consolation was concerned, he would awake to a renewal of the same troubles tomorrow which he had met on the previous day. He needed some higher, some more enduring and efficient consolation; something which would meet "all"the circumstances of the case; some source of peace, composure, and rest, which was beyond all this; something which would have an existence where there was no trouble or anxiety; and this could be found only in a future world. The obvious interpretation of the passage, therefore, so far as its sense can be determined from the connection, is to refer it to the awaking in the morning of the resurrection; and there is nothing in the language itself, or in the known sentiments of the psalmist, to forbid this interpretation. The word rendered "awake"- קוץ qûts - used only in Hiphil, "means to awake;"to awake from sleep, Psa 3:5; Psa 139:18; or from death, 2Ki 4:31; Jer 51:39; Isa 26:19; Job 14:12; Dan 12:2.

With thy likeness - Or, in thy likeness; that is, resembling thee. The resemblance doubtless is in the moral character, for the highest hope of a good man is that he may be, and will be, like God. Compare the notes at 1Jo 3:2. I regard this passage, therefore, as one of the incidental proofs scattered through the Old Testament which show that the sacred writers under that dispensation believed in the doctrine of the resurrection of the dead; that their language was often based on the knowledge and the belief of that doctrine, even when they did not expressly affirm it; and that in times of trouble, and under the consciousness of sin, they sought their highest consolation, as the people of God do now, from the hope and the expectation that the righteous dead will rise again, and that in a world free from trouble, from sin, and from death, they would live forever in the presence of God, and find their supreme happiness in being made wholly like him.

Poole: Psa 17:1

David being now grievously persecuted and distressed by Saul and other enemies, and being also bespattered with many calumnies, he appeals to the heart-searching God, makes a solemn protestation of his integrity, earnestly begs of God protection and deliverances; and being made weary of this life by his pressing and manifold calamities, he comforts himself with the contemplation and hope of a happier life.

David, in confidence of his integrity, Psa 17:1-6 , prayeth to God for defence against his enemies, Psa 17:7-9 . He showeth their pride, craft, and eagerness to make a prey of the innocent, Psa 17:10-12 ; and prayeth against them in confidence of his hope, Psa 17:13-15 .

The right Heb. righteousness , i.e. me, who, notwithstanding all their accusations and slanders, am righteous. Or, my righteous cause; do thou take notice of it, and give sentence for me. Or, my righteous prayer. I desire nothing that is unreasonable or unjust, but that thou wouldst judge righteously between me and mine enemies, and vindicate thine own honour and faithfulness in making good thy promise to me; which thy righteousness obliges thee to do.

My cry i.e. my fervent prayer attended with strong cries.

Not out of feigned lips Heb. not with deceitful lips , which speak one thing, when my heart knoweth and designeth another. And this profession of his sincerity in his words doth fitly make way for his solemn appeal to God in the following verses.

Poole: Psa 17:2

My sentence Heb. my right or judgment , i.e. judgment in my cause, or on my behalf.

From thy presence i.e. from thee, and from thy tribunal, to which I bring my cause. Do not suspend or delay it, but speedily examine my cause and give sentence in it.

Things that are equal or right . For though I desire and need thy grace and favour in many other respects, yet I beg only thy justice in this cause between me and them.

Poole: Psa 17:3

Proved or searched , or tried it , by many and sore temptations and afflictions, whereby the sincerity or hypocrisy of men’ s hearts are easily and commonly discovered, and especially by thy all-seeing eye. And that is my great comfort, that thou art witness of my innocency.

Thou hast visited me thou hast made an inspection and inquiry into my heart.

In the night either,

1. Metaphorically, i.e. in the time of trouble. Or,

2. Properly; when men’ s minds being freed from the encumbrance and distraction of business, and from the presence and society of men, (which either lays a restraint upon them, or tempts them to use dissimulation,) do act most vigorously and freely, either upon good or evil, according to their several inclinations.

Thou hast tried me accurately and severely, as goldsmiths do metals.

Shalt find nothing i.e. nothing of unrighteousness. Heb. shalt not find , to wit, that whereof mine enemies accuse me, namely, hypocrisy towards thee, and evil design against Saul, covered under fair pretences, as they allege. So this general phrase is to be limited from the context, as other generals most frequently are. For he was so far from thinking himself sinless, that he often acknowledgeth his many and great sins, and particularly, that if God should enter into judgment with him, and be severe to mark iniquities, no living man could be justified, or stand before him , Psa 130:3 143:2 .

I am purposed or, I have resolved upon deliberation, as the word implies, that my mouth shall not transgress; I am so far from practising against Saul’ s life, as they charge me, that I will not wrong him so much as in a word. Some join these words with the next foregoing, and render the place thus, That which I have thought, my mouth shall not transgress , or rather, hath not transgressed , i.e. my thoughts and words always agree together. I abhor falsehood and dissimulation.

Poole: Psa 17:4

Concerning the works of men: concerning my care and caution about my words, I have now spoken, Psa 17:3 , now I may say the like concerning my works. As for the works which men generally practise. Or, because of (as the prefix lamed is oft used, as Gen 2:23 Num 16:34 Jer 4:31 22:10 23:9 )

the works of men So the sense may be this, Observing and considering the quality of the works of the men of this age, with whom I converse, or of all mankind, some few excepted; considering, I say, how wicked, and unreasonable, and pernicious they are, not only to others, but also to themselves; I was resolved to take more care in the ordering of my own actions.

By the word of thy lips i.e. by the help of thy blessed word, and the excellent rules, promises, and threatenings thereof, which by deep and frequent meditation I have hid and fixed in mine heart, as the best antidote against sin and temptation, Psa 119:9,11 .

I have kept so the same verb is used with the like supplement Jos 6:18 , which also is in a manner included in the verb. Or, I have observed , to wit, so as to avoid them.

The paths or ways , i.e. the customs and practices, or the imitation of them; as may be gathered from the next verse, where he prays to be kept in God’ s paths , which are opposed to these paths.

Of the destroyer or, of the violent man ; such as Saul and his courtiers and soldiers have showed themselves toward me. Although their rage and violence against me might have tempted me to have repaid them in their own coin, yet I forbore it, and spared both others and Saul himself, when his life was at my mercy, 1Sa 24 26; and this I did in obedience to thy word, which required me to honour and preserve the Lord’ s anointed.

Poole: Psa 17:5

As by thy word and grace thou hast hitherto kept me from the paths of evil men, and led me into thy paths; so, I pray thee, enable me by the same means to persevere in thy ways, and in mine abhorrency of wicked courses, that I may not fall into that sin of revenging myself upon Saul, to which I may be more and more tempted; nor into any other sin, whereby thou mayst be provoked, or men may be offended, and religion disgraced.

Poole: Psa 17:6

I have called upon thee it hath been, and still is, and shall be my constant course to apply myself to thee for assistance and for deliverance.

For thou wilt hear me, O God for though thou mayst delay for a season, I am well assured that thou wilt hear and answer me.

Poole: Psa 17:7

Thy marvellous loving-kindness to wit, in preserving and delivering me; which, if thou dost, I must ever acknowledge it to be an act of kindness, or free grace, or undeserved bounty, yea, and of marvellous kindness, because of my extreme and pressing dangers, out of which nothing but a wonder of God’ s mercy and power can save me.

By thy right hand i. e. by thy great power.

In thee or, in it , i.e. in thy right hand, as was now expressed.

From those that rise up against them or, because of (as the Hebrew prefix mem oft signifies, as Psa 12:6 , and elsewhere) those exalt themselves , (as this word signifies, Job 20:27 27:7 Psa 49:1 ) not only against me, but against thee, who hast engaged and declared thyself for me. So this prayer is like that Psa 66:7 , Let not the rebellious exalt themselves . But this place is otherwise translated in the margin of our Bibles, with which divers others, both ancient and later interpreters, agree, and that more agreeably to the order of the words in the Hebrew text,

O thou that savest (or usest to save )

them which trust in thee (or, as the Hebrew word may be properly rendered without any supplement, believers ) from those that rise up against thy right hand , i.e. either against thy mighty power, which thou hast already showed in my wonderful preservation; or against thy counsel (which is called God’ s hand , Act 4:28 ) and revealed will concerning my advancement to the kingdom, which divers of these men did knowingly oppose, as may be gathered from 2Sa 3:9,10 . Or, against the man (which word is oft understood, whereof examples have been given, and more we shall have in this book) of thy right hand , as David is called, Psa 80:17 . According to this translation his prayer is enforced with a double motive, to wit, his trust in God, and his enemies’ opposition against God.

Poole: Psa 17:8

The apple of the eye which God hath marvellously fenced on every side, and men use their utmost care and diligence to keep.

Under the shadow of thy Wings as a hen doth her chickens.

Poole: Psa 17:9

From the wicked or, because of the wicked. From my deadly enemies ; Heb. from those who are mine enemies in , or for , or against my (which pronoun is easily supplied out of the foregoing word, where it is expressed) soul or life , i.e. whom nothing but my blood and life will satisfy.

Who compass me about which shows both their extreme malice and his great danger.

Poole: Psa 17:10

They live in great splendour and prosperity, whilst I am exercised with many and sore troubles. The like phrase we have Job 15:27 Psa 73:7 .

They speak proudly not only against us, whom they scorn, but even against God himself, whom they despise, boasting of their own power, and what great things they will certainly effect against me.

Poole: Psa 17:11

In our steps i. e. in all our ways. We go from place to place, to rocks, and caves, and woods; but wheresoever we go they are at hand, and ready to surround us; of which see an example, 1Sa 23:26 .

They have set their eyes to wit, upon or against us, i.e. they have discovered us, and keep their eyes fixed upon us, that we may not escape, or as designing to shoot at us.

Bowing down to the earth i. e. couching and casting themselves down upon the earth, that they may not be discovered, and so may watch the fittest opportunity to surprise us; which sense is favoured by the next verse, and by comparing Psa 10:10 . Otherwise, to cast us down to the earth .

Poole: Psa 17:12

Like a lion that is greedy of his prey when he is hungry, and therefore cruel. See Psa 7:2 10:8-10 .

Poole: Psa 17:13

Disappoint him Heb. prevent his face , i.e. go forth against him, and meet and face him in battle, as enemies use to do. Or, prevent the execution of his mischievous designs against me; stop him in his attempt, and give him the first blow.

Which is thy sword or, thy hand, as it follows, Psa 17:14 , i.e. thy instrument to execute vengeance upon thine enemies, or to chastise and exercise thy people; for which reason the Assyrian is called God’ s rod , Isa 10:5 , as being ordained for correction, Hab 1:12 . The sense is, Do not punish me by this rod; let me fall into thy hands, and not into the hands of wicked men, 2Sa 24:14 . Or, by (which preposition is understood Psa 2:12 , and oft elsewhere) thy sword , i.e. by thy power.

Poole: Psa 17:14

Which are thy hand wherewith thou dost correct me.

Men of the world i. e. who prosper in and set their hearts upon this vain and transitory world, and neither have, nor choose, or desire any other portion or felicity, as it follows.

Whose belly i.e. mind or appetite, as that word is used, Job 20:20 Pro 20:30 .

With thy hid treasure i.e. not only with common mercies, as food and raiment; but with thy choicest and most precious good things, such as men use to hide or keep in their treasures, with extraordinary wealth and glory, and all the delights and of the present life.

They are full of children when many of the faithful servants are barren, these are blessed with a numerous posterity. Or, their children are filled or satisfied as well as their parents. There is abundantly enough, both for them and for their children, and to spare for their children’ s children, as it follows.

Poole: Psa 17:15

I do not envy this their felicity, but my hopes and happiness are of another nature. I do not place my portion in earthly and temporal treasures, as they do, but in beholding God’ s face , i.e. in the enjoyment of God’ s presence and favour; which is indeed enjoyed in part in this life, but not fully and to satisfaction, or which David here speaks, as appears from the last clause of this verse; the sight of God and of his face being frequently spoken of, both the Old and New Testament, as a privilege denied even to the saints in this life, and peculiar to the next life, as is manifest from Exo 33:20 Jud 13:22 Mat 5:8 1Co 13:12 2Co 3:18 1Jo 3:2 .

In righteousness with the comfort of a good conscience, bearing me witness that, notwithstanding all the calumnies and censures of mine enemies, I have been and am upright and righteous in the course of my life, both towards thee and towards all men; which testimony will enable me to look God in the face with boldness, when mine enemies, being conscious to themselves of gross and manifold unrighteousness towards thee, and me, and others, will be afraid to appear in thy presence.

I shall be satisfied: I am now greatly distressed and dissatisfied, and mine enemies are filled and satisfied with good things; but my turn will come, the time is coming wherein I shall be abundantly satisfied, to wit, with beholding thy face, which is to me more comfortable and satisfactory than all the possessions of this world.

When I awake either,

1. When I shall be delivered from my present distresses and calamities. But these never are in Scripture, nor indeed can fitly be, called by the name of sleep , which is every where spoken of as a state of rest and quietness; as Psa 127:2 Joh 11:12,13 ; and consequently deliverance from them cannot be compared to awaking. Or rather,

2. When I shall arise from the dead; for death is very frequently called sleep , both in Scripture, as 1Ki 1:21 Isa 26:19 Jer 51:39,57 Da 12:2 Joh 11:11,13 , and in other authors; and consequently resurrection from the dead is justly and fitly called an awaking, as it is Job 14:12 Dan 12:2 Joh 11:11 . And since the doctrine of the resurrection of the just to a blessed and endless life was not unknown to the holy men of God in the Old Testament, as it were very easy to prove, nor to David in particular, as appears from Psa 16:10,11 , and from divers other passages, it cannot be imagined but David would support and comfort himself in his greatest agonies with the consideration thereof, this being incomparably the most weighty and effectual argument and ground of comfort which he could possibly use. And this also bests suits with the context; for David is here opposing his hopes and portion to that of his enemies; and having noted, not without a secret reflection and reproach upon them for it, that their portion was in this life, Psa 17:14 , it was most consonant to the place and to the thing itself, that he should seek and have his happiness in the future life.

With thy likeness or image ; by which may be understood either,

1. Christ, the Son of God, who was known to David and other prophets, as is evident, and that under the name of the Son of God, Psa 2:7,12 Pr 30:4 Hos 11:1 , compared with Mat 2:15 , who being exactly like to his Father, might most fitly be called his likeness or image , as he is, Heb 1:3 . Or,

2. The image of God stamped upon his glorified soul; which must needs afford him infinite delight and satisfaction. Or,

3. God himself, or the face of God mentioned in the former clause, and explained, here by another phrase, as is very usual in these writings. And this interpretation may receive strength from Num 12:8 , where beholding the similitude of the Lord is evidently the same thing which is elsewhere called seeing his face ; and from Heb 10:1 , where the image doth not note the likeness or representation, but the truth and existence of the thing.

Haydock: Psa 17:1

David's thanks to God for his delivery from all his enemies.

Arrows. Thunderbolts. Tela reponuntur manibus fabricata Cyclopum. (Metam. Hesiod Theog. 708.)

Haydock: Psa 17:1

This title is almost wholly taken from the book of Kings, except Unto the end for; instead of which we read, And David spoke, &c., [2 Kings xxii.] (Haydock) which are the words of the inspired writer; so that Ferrand is very rash in rejecting both these titles. David wrote this psalm after he had subdued the Moabites, &c. (Calmet) ---

He was inspired to write it (Worthington) twice, with some variations, (Berthier) 74 in number, (Aberbanel) or many more, if we believe Kennicott, who lays them to the charge of transcribers, perhaps, (Haydock) with greater reason. (Calmet) ---

We cannot doubt but this psalm regards David. But there are some passages which refer to Jesus Christ and his Church more directly; and in general, David must here be considered as only (Berthier) the figure of the Messias, and of the just in his Church. (Worthington) ---

James Paine has endeavoured to prove, with great ingenuity, that the whole must be explained of Jesus Christ, and that the name of Saul stands for "the grave;" as the points which are of modern date, only need to be changed. Thus the sufferings of our Saviour, and the punishment of the Jews in the last siege of Jerusalem are described; and thus it is clear that St. Paul (Romans xv. 9.) has cited this psalm in it proper sense. (Berthier) ---

See ver. 10, 41. ---

Sts. Jerome and Augustine explain it of the victories of David, of the Messias, and of his Church. (Calmet) ---

Saul may be particularly mentioned, because he was the most powerful. (Worthington)

Haydock: Psa 17:2

I will love thee, as a mother does her son. He that loves has fulfilled the law. This word is omitted [in] 2 Kings. xxii. 2. (Calmet) ---

Strength. Ibid. ---

Rock. (Haydock) ---

The Septuagint have inserted some alterations in the Psalms, giving the sense of the Hebrew. (Worthington) ---

Others attribute the variations to David, or to the mistake of transcribers. (Haydock)

Haydock: Psa 17:3

Firmament. Hebrew, "rock and my citadel, and my deliverer. My God, ( or strong one) my rock." St. Jerome, "my strong one." The two words which are rendered "my rock," are salhi and metsudathi. (Haydock) ---

David frequently retired to such places for safety. The idea was beautiful and striking. Such multiplicity of titles shews the gratitude (Calmet) and affection which David felt. (Calmet) ---

Here are nine, and we may add the three metaphorical Hebrew terms, "rock, citadel, and buckler." Can we refuse to love One from whom we have received so many favours? ---

And in, &c. These words are most probably cited by St. Paul, (Hebrews ii. 13.) though they occur also in Isaias viii. 18. ---

Protector. Hebrew, "buckler." (Berthier) ---

Horn. This title is given to Jesus Christ, Luke i. 69. It is an allusion to beasts which attack their opponents with their horns (Theodoret; Deuteronomy xxxiii. 17.) being an emblem of strength (Worthington) and glory. (Calmet) ---

And my, &c. (2 Kings) he lifted me up and is my refuge; my Saviour, thou wilt deliver me from iniquity. Hebrew, "violence."

Haydock: Psa 17:4

Praising. Hebrew, "praised;" and (2 Kings) the Lord, who is worthy to be praised. (Haydock) ---

Chaldean agrees here with the Septuagint and Vulgate, which seems more natural. (Calmet) ---

The sense is the same. (Berthier)

Haydock: Psa 17:5

Sorrows...iniquity. Hebrew, "cables....Belial." By these figurative expressions, David declares to what dangers he had been exposed. They seem to be more applicable to our Saviour's agony. (Berthier) ---

The wicked were constantly laying snares for both. We have the same idea enforced in the next verse. (Haydock) ---

The words are put into the mouth of fallen man, in the mass for Septuagesima[the third Sunday before Lent]. (Worthington)

Haydock: Psa 17:7

Called. All these words are in the future, 2 Kings and Hebrews. (Haydock) ---

But as they relate to an event that was past, they seem to be as well expressed here as they are in Duport's Greek Psalms. (Berthier) ---

Both are true; as David had prayed, and would continue to pray, for God's protection; otherwise he would have deserved to lose it. We must always pray, and never faint. (Haydock) ---

Temple, "from my heart;" (St. Augustine) from the tabernacle at Gabaaon, (Lyranus) or from heaven. (Chaldean) (Eusebius) (Calmet) ---

Earnest prayer is the best remedy against temptations and affliction. God will not fail to hear those who are sincere, as he did the prophet. (Worthington)

Haydock: Psa 17:8

With them is not in Hebrew. Lo, illi refers to God. Furor fuit ei. (Montanus) ---

"He was wroth." (Protestants) Yet he displayed his power on the mountains, as if he had been displeased with them, or with the enemies (ver. 4.) whom he would thus strike with awe. (Haydock) ---

These expressions are not to be taken in a gross literal sense. (Calmet) ---

God shewed himself as earnest in the protection of David, (Haydock) as if he had been in a rage; (Calmet) or as if the elements had all conspired to defend him. (Theodoret) ---

This most pompous description (Calmet) alludes to the wonders wrought at Sinai, and the terrors which would happen at the death and resurrection of Christ, and at his last coming. Some moderns think that the overthrow of the Babylonians, and other enemies of God's people, are also denoted. The sinner, touched by divine grace, implores mercy, and feels the remorse of conscience, the ropes or sorrows of hell, and a dread of God's just judgments hanging over him. (Berthier) ---

These cause the most haughty and obstinate to tremble. (Worthington)

Haydock: Psa 17:9

By it. This relates to the clouds, thunder, and lightning. (Muis) ---

God's wrath is compared with smoke, fire, a dark night, or mist. (Worthington)

Haydock: Psa 17:10

Feet. A violent storm of rain. Hence the Pagans borrowed: Jupiter et læto descendit plurimus imbri. (Virgil, Eclogues 7.)

--- The prophets Isaias (xxix. 6.) and Nahum (i. 3.) speak in the same lofty strains; (Calmet) and shall any one despise the language of Scripture? Nothing can exceed its sublimity. Hebrew is rather more expressive, (ver. 9.) "a fire devoured;" (ver. 11.) "on a cherub, and flew; he flew most swiftly;" like and eagle. (Berthier) ---

Hebrew vida. (Haydock)

Haydock: Psa 17:11

Winds. God mounts his chariot, as it were, (Ezechiel i. 4., &c.) to come speedily to David's assistance. Æscylus, and other pagan authors, seem to have imitated his description. (Eusebius, præp. evan. xiii. 13.) ---

The Fathers explain the former verse of Christ's incarnation, or of his second coming; and this of his ascension. (St. Athanasius, &c.) ---

They may also (Haydock) intimate that God is ready to pardon as well as to punish. (Worthington) ---

Plato (Phædro) represents the Deity on "a winged chariot, directing and taking care of all things." (Haydock)

Haydock: Psa 17:12

Pavilion. Job xxii. 14., and xxvi. 9. The Jews had this idea of God's throne, of which we behold only the less brilliant side, as the Egyptians did that of the cloud, Exodus xiv. 19. The poets represent Jupiter surrounded with clouds and darkness. (Hesiod, op. 125 and 255.; Homer, Iliad O.) ---

Air. The parallel passage, (2 Kings) seems more accurate. Dropping waters out of the clouds of the heavens. Hebrew, "waters bound up in darksome clouds." (Calmet) ---

God is incomprehensible in himself, and his counsels are inscrutable. (Worthington)

Haydock: Psa 17:13

Clouds. 2 Kings, The coals (Hebrew, "flames") of fire were kindled. Two words, habaw haberu, his clouds removed, (Haydock) omitted in this passage, are here supplied, as the former word is found in Syriac and Arabic. But then hail and coals of fire seem improper for "they kindled into coals of fire;" and in the next verse they are redundant; being therefore omitted in 2 Kings xxii., in the best editions of the Septuagint and in the old Italic of Blanchini. Capel supposes they have been inserted from the preceding verse, which is rendered more probably by the Hebrew manuscript 5. (Kennicott, Dis. 1.) ---

They have been inserted in some editions of Septuagint from the Hebrew of Theodotion, (Calmet) or Symmachus. (Montfalcon) ---

This unusual third hemistic occurs in a smaller type in Brettinger's (Kennicott) and Grabe's Septuagint, but they indicate thereby that it was not in the Alexandrian manuscript, as it is not in that of the Vatican. If it were in its proper place, we should read at least grandinem, &c. This magnificent description of a thunder-storm (Haydock) may allude to that which routed the Philistines, 2 Kings v. 24., and Isaias xxviii. 21. (Calmet) ---

The lightning seemed to dispel the gloom. (Theodoret; Flaminius) ---

Though man is overpowered with God's majesty, yet he is instructed how to act by those whom God has commissioned to teach. (Worthington)

Gill: Psa 17:1

Hear the right, O Lord,.... The psalmist appeals to the Lord as a Judge, sitting on the throne judging right, that he would hear his cause litigated between him and his adversaries, determine and give the decisive sentence about it; so Christ committed himself to him that judgeth righteously, 1Pe 2:23; for by "right" may be meant his right and cause, or his righteous cause, as in Psa 9:4; unless rather his righteous prayer should be intended, so the Targum paraphrases it, "my prayer in righteousness"; not presented for the sake of his own righteousness, but on account of the righteousness of Christ, and for the vindication of his righteous cause before men: the Vulgate Latin, Ethiopic, and Arabic versions, render it "my righteousness", meaning his righteous cause; but rather the word may be rendered "righteousness" ^z, or the "righteous one", and may design the psalmist himself, who was a righteous person, and such the Lord hears; or Christ, whose name is the Lord our righteousness, Jer 23:6; and who, as an advocate or intercessor for himself and for his people, is Jesus Christ the righteous, 1Jo 2:1. The Septuagint version takes it to be an epithet of the Lord himself, translating it, "O Lord of my righteousness", as in Psa 4:1; and so the Syriac version, "hear, O holy Lord"; and in this manner does Christ address his father in prayer, Joh 17:11; and the consideration of the holiness and righteousness of God is of use in prayer to glorify God, and to command a proper awe and reverence of him;

attend unto my cry; the word for "cry" signifies both a noise made in a way of joy and grief; wherefore the Chaldee paraphrase renders it, "attend to my praise", or hymn of praise, and which arises from sorrow and distress; and intends not mental prayer attended with groanings which cannot be uttered, but vocal prayer expressed in a loud and mournful manner, signifying the distress the person is in, and his earnestness and importunacy for help; and of this sort were some of Christ's prayers; see Heb 5:7;

give ear unto my prayer, that goeth not out of feigned lips; hypocritical and deceitful ones; but this went forth from his heart, which was lifted up with his hands to God, to whom he drew nigh with a true heart, and called upon him in the sincerity and uprightness of his soul; and of this sort were all Christ's prayers, in whose mouth there is no guile: the various expressions, "hear, attend, give ear", which signify the same thing, show the distress the supplicant was in, the fervency of his prayer, and his vehement and earnest desire to be heard and answered immediately; and since the accent "athnach" is upon the word תפלתי, "my prayer", this last clause is not to be joined only to that, but refers to all that is said before; as that his "right" and his "cry", as well as his prayer, were unfeigned.

Gill: Psa 17:2

Let my sentence come forth from thy presence,.... Not of condemnation, such as came forth from God and passed on Adam and all his posterity, Rom 5:12; though such an one was executed on Christ, as he was the surety and representative of his people; but of justification, which came forth from God and passed on Christ, when he rose from the dead, and upon his people in him, 1Ti 3:16. Here it chiefly designs the vindication of the innocence of the psalmist before men; and his request is, that as he was fully persuaded that he was clear of the things he was charged with in the sight of God, that he would openly and publicly make him appear so before men; that he would bring forth his righteousness as the light, and his judgment as the noonday, Psa 37:6; and of which he made no doubt but he would; so Christ, though he was traduced by men, knew he should be justified by his Father, and by his children, Isa 50:8;

let thine eyes behold the things that are equal; which is not to be understood barely of the eyes of his omniscience; for these behold things both equal and unequal, good and evil, things which agree and disagree with the law of God, the rule of righteousness and equity; but of his approbation of them, and that he would some way or other testify that approbation; for the petition intends the favouring of his just and equal cause, and making it to appear to be so.

Gill: Psa 17:3

Thou hast proved mine heart,.... This properly belongs to God, who is the searcher of the heart and reins, and is desired by all good men; and though God has no need to make use of any means to know the heart, and what is in it; yet in order to know, or rather to make known, what is in the hearts of his people, he proves them sometimes by adversity, as he did Abraham and Job, and sometimes by prosperity, by mercies given forth in a wonderful way, as to the Israelites in the wilderness, Deu 8:2; sometimes by suffering false prophets and false teachers to be among them, Deu 13:3; and sometimes by leaving corruptions in them, and them to their corruptions, as he left the Canaanites in the land, and as he left Hezekiah to his own heart, Jdg 2:22. In one or other or more of these ways God proved the heart of David, and found him to be a man after his own heart; and in the first of these ways he proved Christ, who was found faithful to him that appointed him, and was a man approved of God;

thou hast visited me in the night; God visited and redeemed his people in the night of Jewish darkness; he visits and calls them by his grace in the night of unregeneracy; and so he visits with his gracious presence in the night of desertion; and he often visits by granting counsel, comfort, and support, in the night of affliction, which seems to be intended here; thus he visited the human nature of Christ in the midst of his sorrows and sufferings, when it was the Jews' hour and power of darkness. Elsewhere God is said to visit every morning, Job 7:18;

thou hast tried me; as silver and gold are tried in the furnace; thus the people of God, and their graces in them, are tried by afflictions; so David was tried, and in this manner Christ himself was tried; wherefore he is called the tried stone, Isa 28:16;

and shalt find nothing; or "shalt not find": which is variously supplied; some "thy desire", or what is well pleasing to thee, so Jarchi; or "thou hast not found me innocent", as Kimchi; others supply it quite the reverse, "and iniquity is not found in me", as the Septuagint, Vulgate Latin, and Ethiopic versions; or "thou hast not found iniquity in me", as the Syriac and Arabic versions; to which agrees the Chaldee paraphrase, "and thou hast not found corruption"; which must be understood, not as if there was no sin and corruption in David; for he often makes loud complaints and large confessions of his sins, and earnestly prays for the forgiveness of them; but either that there was no sin in his heart which he regarded, Psa 66:18; which he nourished and cherished, which he indulged and lived in; or rather there was no such crime found in him, which his enemies charged him with; see Psa 7:3. This is true of Christ in the fullest sense; no iniquity was ever found in him by God, by men or devils, Joh 14:30, 1Pe 2:22; and also of his people, as considered in him, being justified by his righteousness, and washed in his blood, Jer 50:20; though otherwise, as considered in themselves, they themselves find sin and corruption abounding in them, Rom 7:18;

I am purposed that my mouth shall not transgress; by murmuring against God, on account of his visitation and fiery trials, or by railing at men for their false charges and accusations; this resolution was taken up by the psalmist in the strength of divine grace, and was kept by him, Psa 39:9; so Christ submitted himself patiently to the will of God without repining, and when reviled by men reviled not again, Luk 22:42; and from hence may be learned, that the laws of God may be transgressed by words as well as by works, and that the one as well as the other should be guarded against; see Psa 39:1.

Gill: Psa 17:4

Concerning the works of men,.... Of wicked men, as to what respects and concerns them, or in the midst of them; in the midst of a wicked generation of men, and their filthy conversation; who appear to be so,

by the word of thy lips; the law of God, the Scriptures of truth, the rule and standard of faith and practice, which show what works are good and what are not; by the use, help, and benefit of this;

I have kept me from the paths of the destroyer; such is the devil, who was a murderer from the beginning; antichrist, whose name is Abaddon and Apollyon, both which signify a destroyer; false teachers, and all wicked men: the "paths" of such are their wicked principles and practices, their damnable errors and heresies, their sins and lusts, which make up the broad road that leads to destruction: these the psalmist "kept" or "observed" ^a, for the words "me" and "from" are not in the original text; and the sense is, that he took notice of them, and avoided them, and, as a faithful prince and magistrate, forbad his subjects walking in them, and restrained them from them, making the word of God the rule of his conduct.

Gill: Psa 17:5

Hold up my goings in thy paths,.... Which being spoken by David in his own person, and for himself, shows that he was conscious of his own weakness to keep himself in the ways of God, and to direct his steps therein; and that he was sensible of, the need he stood in of divine power to uphold and support him in them;

that my footsteps slip not; out of the paths of truth and duty, of faith and holiness; of which there is danger, should a man be left to himself, and destitute of divine direction and aid; see Psa 73:2; and though Christ had no moral weakness in him, and was in no danger of falling into sin, or slipping out of the ways of God; yet these words may be applied to him in a good sense, as considered in human nature, and attended with the sinless infirmities of it, he being God's servant, whom he upheld, and of whom he gave his angels charge to keep him in all his ways, Isa 42:1.

Gill: Psa 17:6

I have called upon thee,.... In prayer. This had been the constant practice of the psalmist, and he still continued in it;

for thou wilt hear me, O God; God is a God hearing prayer; he is used to hear his people, and they have frequent experience of it, and they may be assured that whatsoever they ask according to his will, and in the name of Christ, he will hear; and such an assurance is a reason engaging the saints to a constant calling upon God, Psa 116:2; and such confidence of being always heard Christ had, Joh 11:41;

incline thine ear unto me, and hear my speech; meaning his prayer, which he now directed to him in full assurance of being heard, and is as follows.

Gill: Psa 17:7

Show thy marvellous loving kindness,.... Such is the lovingkindness of God to his people in Christ; which is sovereign, free, special, distinguishing, everlasting, and unchangeable; it is better than life, and passes knowledge; and which is set upon men and not angels, some and not all, and these many of them the worst and vilest of men, and all of them by nature children of wrath as others; and which has appeared in choosing them in Christ, putting them into his hand, and making a covenant with him for them; in sending him into the world to suffer and die for them; in regenerating, adopting, justifying, pardoning, and saving them with an everlasting salvation; all which is marvellous in their eyes, and will be the wonder of men and angels to all eternity: this sometimes is hidden from the objects of it, as it might be from the psalmist, and therefore he desires a manifestation of it to him; or else his sense is, that God would show to others in what a marvellous manner he loved him, by the help, deliverance, and salvation he would give him. Such a petition will agree with Christ; see Psa 40:10. Some render the words ^b, "separate thy lovingkindness", or cause it to pass "from them that rise up on" or "against thy right hand"; but these were never the objects of it; and there is no separation of them from it, nor of that from them who are interested in it, Rom 8:38; much better may it be rendered, "separate" or "distinguish thy lovingkindness" ^c; that is, let it appear that I have special interest in thy lovingkindness, distinct from others; distinguish me by thy lovingkindness, remember me with that which thou bearest to a peculiar people, Psa 106:4;

O thou that savest by thy right hand; either by his power, or by the man of his right hand, his own son;

them which put their trust in thee; not in men, not in an arm of flesh, not in themselves, in their own power, wisdom, riches, and righteousness; but in the Lord their God, who is the Saviour of all men, but especially of them that believe, 1Ti 4:10; for these he saves both in a temporal and in a spiritual manner;

from those that rise up against them; from all their spiritual enemies, sin and Satan; and from all outward ones, from the men of the world, oppressors and violent persecutors, who are afterwards described: the phrase, "by thy right hand", is by some, as Aben Ezra, connected with the word trust, and rendered, "them which trust in thy right hand" ^d; either in the grace, mercy, and favour of God, dispensed by his right hand; or in his strength, and the mighty power of his arm; and by others it is joined to the last clause, and so it stands in the original text, and rendered, "from those that rise up against thy right hand" ^e; and so the words describe such persons who in a bold and presumptuous manner set themselves against God, and strengthen themselves against the Almighty; who resist his counsel and will, oppose themselves to the Lord and his Anointed, the man of his right hand, made strong for himself; and to his saints, who are as dear to him as his right hand, and who are preserved by him in the hollow of his hand.

Gill: Psa 17:8

Keep me as the apple of the eye,.... Which is weak and tender, and is hurt and put to pain, and made uneasy by every little thing that annoys it, and than which nothing is more dear to a man, or he is more careful of preserving from being hurt; and fitly represents the weak estate and condition of God's people, his affection for them, and tender care of them; who as he has provided tunics for the eye, and guarded it with eyebrows, so he has taken care for the safety of his dear children, Deu 32:10;

hide me under the shadow of thy wings; alluding either to the wings of the cherubim over the mercy seat, where God granted his presence; so the Targum paraphrases it,

"under the shadow of thy Shechinah hide me;''

or to birds, who cover their young ones with their wings to save them from birds of prey; see Psa 91:1. From such passages perhaps the Heathens had their notion of presenting their gods with wings ^f.

Gill: Psa 17:9

From the wicked that oppress me,.... Or "waste" or "destroy" ^g; as wild beasts do a field or vineyard when they get into it; and such havoc do persecutors and false teachers make of the church and people of God, when they are suffered to get in among them, Psa 80:13; wherefore from such wicked and unreasonable men protection is desired, 2Th 3:2;

from my deadly enemies; enemies against his soul or life, who sought to take it away, nothing would satisfy them but this;

who compass me about; on all sides, in order to obtain their desire; such were the enemies of Christ, and so they are described, Psa 22:12.

Gill: Psa 17:10

They are enclosed in their own fat,.... Or "their fat has enclosed them"; either their eyes, that they can hardly see out of them, or their hearts, so that they are stupid and senseless, and devoid of the fear of God; the phrase is expressive of the multitude of their wealth and increase of power, by which they were swelled with pride and vanity, and neither feared God nor regarded man; so the Targum paraphrases it,

"their riches are multiplied, their fat covers them;''

see Deu 32:15; some read it, "their fat shuts their mouths", so Aben Ezra and Kimchi; or "with their fat they shut them" ^h; but the accent "athnach" will not admit of this reading; the last word belongs to the next clause;

with their mouth they speak proudly; against God and his people, belching out blasphemies against the one, and severe menaces and threatenings against the other.

Gill: Psa 17:11

They have now compassed us in our steps,.... The sense is, they could not stir a step but they were at their heels, surrounding them on every side. This was true of David, when he was pursued by Saul, and followed by him to Keilah and the wilderness of Maon, 1Sa 23:8; according to the "Cetib", or textual writing, it should be rendered, "they have compassed me"; but, according to the "Keri", or marginal reading, and the points, it is as we have translated it, and which is followed by the Targum, and both are right, and design David as a principal person, and those that were with him, who were encompassed by Saul and his men. This also was verified in Christ, when Judas followed him into the garden with a band of men to betray him, and when he was enclosed by wicked men as he went to the cross, and hung upon it, Joh 18:2; and may likewise be accommodated to the case of all the saints, who are troubled on every side, are beset with the corruptions of their hearts, the temptations of Satan, and the reproaches and persecutions of the men of the world, 2Co 4:8;

they have set their eyes bowing down to the earth; which posture either denotes fraudulence and hypocrisy, showing, by looking only upon the ground, as if they were harmless and inoffensive, and had no ill designs, and took no notice of anything; which, as it was true of David's enemies, so of the Jews and of Judas with respect to Christ, and of false teachers with respect to the church, Luk 20:20, Mat 7:15; or else inhumanity and contempt, not caring to turn their eyes to look upon them in distress, but kept their eyes fixed upon the earth, so Christ was treated by the Jews, Isa 53:3; or rather their being intent upon mischief, their diligence and watchfulness to observe all motions, and take every opportunity "to strike", or "cast me down to the earth", as the Arabic and Syriac versions render it; or the sense is, as Kimchi gives it, their eyes are upon our ways, to spread nets for us in the earth to take us.

Gill: Psa 17:12

Like as a lion that is greedy of his prey,.... Or "the likeness of him is as a lion" ⁱ; meaning Saul, as Kimchi interprets it; or everyone of them that compassed them about, as Aben Ezra observes; sometimes wicked and persecuting princes are compared to lions, for their strength and cruelty; see Pro 28:15; so the devil is called a roaring lion, 1Pe 5:8; and the antichristian beast is said to have the mouth of a lion, Rev 13:2;

and as it were a young lion lurking in secret places; to leap upon its prey, and seize it at once, as it has opportunity; this denotes the secret and insidious method which the enemies of Christ take to do mischief; see Psa 10:9.

Gill: Psa 17:13

Arise, O Lord,.... See Psa 3:7;

disappoint him, or "prevent his face" ^k; be beforehand with him, and so disappoint him, when he is about to seize his prey; who is comparable to the lion, or to the young lion; meaning the chief of his enemies, it may be Saul;

cast him down; everyone of them that set themselves to cast down others to the earth. Jarchi's note is,

"cut off his feet,''

that he may bow down and fall;

deliver my soul from the wicked, which is thy sword; so Jarchi, Aben Ezra, Kimchi, and Ben Melech, render the words; that is, from wicked men, whom God makes use of as instruments to afflict and chastise his people: so the Assyrian monarch is called the "rod" of his anger, with whom he scourged his people Israel, Isa 10:5. Compare with this Psa 22:20. The words are rendered by some, "deliver my soul from the wicked by thy swords" ^l; meaning not the sword of the Spirit, the Word of God by which Christ was delivered from the wicked one, when tempted by him in the wilderness; but the avenging justice of God, the sword of the Lord, which, being whetted and taken hold on, and used by him, brings vengeance on his enemies, and salvation to his people; see Deu 32:41. The Targum paraphrases the clause thus,

"deliver my soul from the wicked, who deserves to be slain by thy sword.''

Gill: Psa 17:14

From men which are thy hand, O Lord,.... Some understand these words, with what follows, as independent of the former, and of another set of men, even of good men; so the Targum,

"and the righteous who deliver their souls for thy sake, O Lord, unto death in the earth, their portion is in eternal life;''

so Jarchi gives the like sense of them: but the words are to be connected with the preceding, as they are by Aben Ezra, Kimchi, and Ben Melech; and the sense is, deliver my soul from men, which are instruments in thine hand to chastise thy people: so even Satan himself, and the Sabeans and Chaldeans, whom he instigated to afflict Job, are called the "hand" of the Lord that touched him, because he suffered them to do what they did for the trial of him, Job 19:21. The words may be rendered, "the men of thy hand" ^m; who are raised up by thine hand to the power and dignity they have; and who can easily be pulled down by it; and who are in thine hand, and at thy beck and control, and whose wrath and fury thou canst restrain. Or they may be rendered, "from men by thy hand" ⁿ; that is, deliver me from them by thy strong hand and mighty power; as Israel of old was delivered from the Egyptians by the strong and mighty hand of God;

from men of the world: who are, as they were when they came into the world, in sin, in darkness, and in a carnal and unregenerate state; who are not only in the world, but of it, and belong to it, and to it only; and are under the influence of the god of the world, and are taken with the lusts and pleasures of it, and live in them and serve them: and are of worldly spirits, inordinately love the things of the world, mind earth and earthly things, and are unconcerned about the things of another world; see Luk 16:8;

which have their portion in this life; and in this only; have a large share of the good things of this life; and which is all their portion, Luk 16:25;

and whose belly thou fillest with thy hid treasure: earthly treasure, as gold and silver, which is called hid treasure, because it is first hid in the bowels of the earth, out of which it is dug, and afterwards hid in the coffers of worldly men; and oftentimes kept to the hurt of the owners of it. Or the phrase may denote the value and preciousness of it. And to have the belly filled with this is to have a very great affluence and plenty of it; though it is very rare, let it be ever so large, that men are fully satisfied with it;

they are full of children; which among the eastern nations was reckoned a considerable part of outward prosperity and happiness; see Job 21:7; or their "children are full", or "filled" ^o with hidden treasure also;

and leave the rest of their substance to their babes; their children's children; their grandchildren, as Kimchi explains it; and which is said, not by way of complaint, as an evil in them, since it is lawful and right for parents to lay up for their children, and leave it to them: unless the sense is, that they engross all to themselves, and to their posterity, in life and death; while they live, they indulge their sensual appetites and lusts, and fill themselves and theirs, but give nothing to the poor and hungry; nor part with anything for the interest of God and true religion; and when they die leave nothing for such use and service, but all to their posterity: but rather the phrase is expressive of their great plenty; that having lived in and enjoyed great fulness themselves, and given large portions to their children, yet have much left; which, at death, they bequeath to the young generation. Now from such men in power and dignity, and from being hurt by them, as well as from communion and conversation with them, the psalmist desires to be delivered; and expresses his satisfaction in other and better things than they enjoy, in the following words.

Gill: Psa 17:15

As for me,.... I do not desire to be in their place and stead, with all their plenty and prosperity; I am content with my present condition and situation: for

I will, or "shall"

behold thy face in righteousness; that is, appear before God in public worship, where was the ark, the symbol of the face of God; enjoy his gracious presence, have the discoveries of his love, and see his face and favour; than which nothing was more desirable by him and delightful to him. Or God himself may be meant by "his face"; and especially God as he is to be beheld in the face of Christ, the Angel of his presence; and who is to be beheld by faith in the present state of things, though as through a glass, darkly; and in the future state perfectly, and as he is, both with the eyes of the understanding, and, after the resurrection, with the eyes of the body; see Job 19:26; and to this state the psalmist seems more especially to have respect, as Jarchi interprets it: and the beatific vision of God in Christ will be very glorious and exceeding delightful; it will be assimilating and appropriating; it will be free from all darkness and interruption, and will continue for ever. And this shall be seen "in righteousness"; the psalmist believing that he should then appear as an innocent person clear of all the false charges brought against him; and so this may be understood of the righteousness of his cause, in which he should stand before God, and enjoy communion with him:, or this may design that perfect holiness and purity of heart, without which no man shall see the Lord; and which, though now imperfect, shall in the other state be without spot or blemish: or rather, the righteousness of Christ, which fits believers for, and in which they are brought into and stand in, the King's presence;

I shall be satisfied, when I awake, with thy likeness; which will be in the resurrection morn: or, as Jarchi expresses it, when the dead shall awake from their sleep; for this is not to be understood of awaking from natural sleep in the morning; when it is a satisfaction to a believer to be with God, and to have God with him, Psa 139:18; nor of awaking from a sleepy drowsy frame of spirit, which sometimes attends the saints; but of rising from the dead: for as death is oftentimes expressed by sleep in Scripture, so the resurrection by an awaking out of it, Isa 26:19; at which time the saints will arise with the image of the heavenly One upon them: they will be like to Christ both in soul and body; in soul, in perfect knowledge and complete holiness: in body, in incorruption and immortality, in power, glory, and spirituality; in this will lie their happiness and satisfaction. Or the meaning is, that he should be satisfied with the likeness of God, with Christ the image of God, when he should arise from the dead; seeing he should then appear with him in glory, see him as he is, and be like him, and be for ever in his presence; which will yield endless pleasure and unspeakable satisfaction. For the words may be interpreted, not of David's awaking, but of the glory of God awaking or appearing; which would afford an infinitely greater satisfaction than worldly men have in worldly things ^p, to which this is opposed, Psa 17:10; so the Septuagint and Vulgate Latin versions read, I shall be satisfied when thy glory appears, or is seen; and so the Ethiopic and Arabic versions.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 17:1

¹ sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.

² tn Heb “hear, Lord, what is just.”

³ tn Heb “Listen to my prayer, [made] without lips of deceit.”

NET Notes: Psa 17:2

¹ tn Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsa’) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.

² tn Heb “May your eyes look at what is right.” The prefixed verbal form is understood as jussive. (See also the preceding note on the word “behalf.”)

NET Notes: Psa 17:3

¹ tn Heb “you tested my heart.”

² tn Heb “you visited [at] night.”

³ tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.

NET Notes: Psa 17:4

¹ tn Heb “with regard to the deeds of man[kind].”

² tn Heb “by the word of your lips, I, I have watched the paths of the violent” (i.e., “watched” in the sense of “watched for the purpose of avoiding”).

NET Notes: Psa 17:5

¹ tn Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.

² tn Heb “my footsteps do not stagger.”

NET Notes: Psa 17:6

¹ tn Heb “Turn your ear toward me.”

² tn Heb “my word.”

NET Notes: Psa 17:7

¹ tn Heb “Set apart faithful acts.”

² tn Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver.

sn Those who look to you for protection from their enemies. “Seeking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

NET Notes: Psa 17:8

¹ tc Heb “Protect me like the pupil, a daughter of an eye.” The noun בַּת (bat, “daughter”) should probably be emended to בָּבַת (bavat, “pupil”). See Zech 2:12 HT (2:8 ET) and HALOT 107 s.v. *בָּבָה.

² sn Your wings. The metaphor compares God to a protective mother bird.

NET Notes: Psa 17:9

¹ tn Heb “from before”; or “because.” In the Hebrew text v. 9 is subordinated to v. 8. The words “protect me” are supplied in the translation for stylistic reasons.

² tn Heb “destroy.” The psalmist uses the perfect verbal form to emphasize the degree of danger. He describes the wicked as being already in the process of destroying him.

³ tn Heb “my enemies, at the risk of life they surround me.” The Hebrew phrase בְּנֶפֶשׁ (bÿnefesh) sometimes has the nuance “at the risk of [one’s] life” (see 1 Kgs 2:23; Prov 7:23; Lam 5:9).

NET Notes: Psa 17:10

¹ tn Heb “their fat they close.” The Hebrew term חֵלֶב (khelev, “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ (khelev libbamo, “fat of their heart[s]; cf. Ps 119:70, “their heart is insensitive like fat”). This assumes haplography of the לב (lamed-bet) consonantal sequence.

² tn Heb “[with] their mouth they speak with arrogance.”

NET Notes: Psa 17:11

¹ tc Heb “our steps, now they surround me.” The Kethib (consonantal text) has “surround me,” while the Qere (marginal reading) has “surround us,” harmonizing the pronoun to the preceding “our steps.” The first person plural pronoun does not fit the context, where the psalmist speaks as an individual. In the preceding verses the psalmist uses a first person singular verbal or pronominal form twenty times. For this reason it is preferable to emend “our steps” to אִשְּׁרוּנִי (’ishÿruni, “they attack me”) from the verbal root אָשֻׁר (’ashur, “march, stride, track”).

² tn Heb “their eyes they set to bend down in the ground.”

NET Notes: Psa 17:12

¹ tn Here the psalmist switches to the singular pronoun; he views his enemies collectively, or singles out a representative of the group, perhaps its leader.

² tn Heb “his likeness [is] like a lion.”

³ tn Heb “[that] longs to tear.”

⁴ tn Heb “sitting.”

NET Notes: Psa 17:13

¹ tn Heb “Be in front of his face.”

² tn Or “bring him to his knees.”

³ tn Heb “rescue my life from the wicked [one] [by] your sword.”

NET Notes: Psa 17:14

¹ tc Heb “from men [by] your hand, Lord.” The translation assumes an emendation (both here and in the following line) of מִמְתִים (mimtim, “from men”) to מִמְמִתִים (mimmitim, “from those who kill”). For other uses of the plural form of the Hiphil participle of מוּת (mut, “die”), see 2 Kgs 17:26 (used with lions as subject), Job 33:22 (apparently referring to the agents of death), and Jer 26:15 (used of those seeking Jeremiah’s life).

² tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”

³ tn Heb “their portion, in life.”

⁴ tn Heb “and [with] your treasures you fill their belly.”

sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.

⁵ tn Heb “they are satisfied [with] sons and leave their abundance to their children.”

NET Notes: Psa 17:15

¹ tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”

² tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.

sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.

Geneva Bible: Psa 17:1

"A Prayer of David." Hear ^{( a )} the right, O LORD, attend unto my cry, give ear unto my prayer, [that goeth] not out of feigned lips.

^{( a )} My righteous cause.

Geneva Bible: Psa 17:2

Let my ^{( b )} sentence come forth from thy presence; let thine eyes behold the things that are equal.

^{( b )} The vengeance that you will show against my enemies.

Geneva Bible: Psa 17:3

Thou hast ^{( c )} proved mine heart; thou hast visited [me] in the night; thou hast tried me, [and] shalt find nothing; I am purposed [that] my ^{( d )} mouth shall not transgress.

^{( c )} When your Spirit examined my conscience.

^{( d )} I was innocent toward my enemy both in deed and thought.

Geneva Bible: Psa 17:4

Concerning the works of men, by the ^{( e )} word of thy lips I have kept [me from] the paths of the destroyer.

^{( e )} Though the wicked provoked me to do evil for evil, yet your word kept me back.

Geneva Bible: Psa 17:6

I have called upon thee, ^{( f )} for thou wilt hear me, O God: incline thine ear unto me, [and hear] my speech.

^{( f )} He was assured that God would not refuse his request.

Geneva Bible: Psa 17:7

Shew thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust [in thee] from those that ^{( g )} rise up [against them].

^{( g )} For all rebel against you, who trouble your Church.

Geneva Bible: Psa 17:9

From the wicked that oppress me, [from] my deadly enemies, [who] compass ^{( h )} me about.

^{( h )} For their cruelty cannot be satisfied but with my death.

Geneva Bible: Psa 17:10

They are inclosed in their own ^{( i )} fat: with their mouth they speak proudly.

^{( i )} They are puffed up with pride, as the stomach that is choked with fat.

Geneva Bible: Psa 17:13

Arise, O LORD, ^{( k )} disappoint him, cast him down: deliver my soul from the wicked, [which is] thy sword:

^{( k )} Stop his rage.

Geneva Bible: Psa 17:14

From men [which are] thy ^{( l )} hand, O LORD, from men of the world, [which have] their ^{( m )} portion in [this] life, and whose belly thou fillest with thy hid [treasure]: they are full of children, and leave the rest of their [substance] to their babes.

^{( l )} By your heavenly power.

^{( m )} And not feel the pain that God's children often do.

Geneva Bible: Psa 17:15

As for me, I will behold thy face ^{( n )} in righteousness: I shall be satisfied, when I ^{( o )} awake, with thy likeness.

^{( n )} This is the full happiness, comforting against all assaults to have the face of God and favourable countenance opened to us.

^{( o )} And am delivered out of my great troubles.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 17:1-15

1 David, in confidence of his integrity, craves defence of God against his enemies.

10 He shews their pride, craft, and eagerness.

13 He prays against them in confidence of his hope.

Maclaren: Psa 17:15

The Two Awakings

I shall be satisfied, when I awake, with Thy likeness.'--Psalm 17:15.

As a dream when one awaketh; so, O Lord, when Thou awakest, Thou shalt despise their image.'--Psalm 73:20.

BOTH of these Psalms are occupied with that standing puzzle to Old Testament worthies--the good fortune of bad men, and the bad fortune of good ones. The former recounts the personal calamities of David, its author. The latter gives us the picture of the perplexity of Asaph its writer, when he saw the prosperity of the wicked.'

And as the problem in both is substantially the same, the solution also is the same. David and Asaph both point onwards to a period when this confusing distribution of earthly good shall have ceased, though the one regards that period chiefly in its bearing upon himself as the time when he shall see God and be at rest, while the other thinks of it rather with reference to the godless rich as the time of their destruction.

In the details of this common expectation, also, there is a remarkable parallelism. Both describe the future to which they look as an awaking, and both connect with it, though in different ways and using different words, the metaphor of an image or likeness. In the one case, the future is conceived as the Psalmist's awaking, and losing all the vain show of this dreamland of life, while he is at rest in beholding the appearance, and perhaps in receiving the likeness, of the one enduring Substance, God. In the other, it is thought of as God's awaking, and putting to shame the fleeting shadow of well-being with which godless men befool themselves.

What this period of twofold awaking may be is a question on which good men and thoughtful students of Scripture differ. Without entering on the wide subject of the Jewish knowledge of a future state, it may be enough for the present purpose to say that the language of both these Psalms seems much too emphatic and high-pitched, to be fully satisfied by a reference to anything in this life. It certainly looks as if the great awaking which David puts in immediate contrast with the death of men of this world,' and which solaced his heart with the confident expectation of beholding God, of full satisfaction of all his being, and possibly even of wearing the divine likeness, pointed onwards, however dimly, to that within the veil.' And as for the other psalm, though the awaking of God is, no doubt, a Scriptural phrase for His ending of any period of probation and indulgence by an act of judgment, yet the strong words in which the context describes this awaking, as the destruction' and the end' of the godless, make it most natural to take it as here referring to the final close of the probation of life. That conclusion appears to be strengthened by the contrast which in subsequent verses is drawn between this end' of the worldling, and the poet's hopes for himself of divine guidance in life, and afterwards of being taken (the same word as is used in the account of Enoch's translation) by God into His presence and glory--hopes whose exuberance it is hard to confine within the limits of any changes possible for earth.

The doctrine of a future state never assumed the same prominence, nor possessed the same clearness in Israel as with us. There are great tracts of the Old Testament where it does not appear at all. This very difficulty, about the strange disproportion between character and circumstances, shows that the belief had not the same place with them as with us. But it gradually emerged into comparative distinctness. Revelation is progressive, and the appropriation of revelation is progressive too. There is a history of God's self-manifestation, and there is a history of man's reception of the manifestation. It seems to me that in these two psalms, as in other places of Old Testament Scripture, we see inspired men in the very course of being taught by God, on occasion of their earthly sorrows, the clearer hopes which alone could sustain them. They stood not where we stand, to whom Christ has brought life and immortality to light'; but to their devout and perplexed souls, the dim regions beyond were partially opened, and though they beheld there a great darkness, they also saw a great light.' They saw all this solid world fade and melt, and behind its vanishing splendours they saw the glory of the God whom they loved, in the midst of which they felt that there must be a place for them, where eternal realities should fill their vision, and a stable inheritance satisfy their hearts.

The period, then, to which both David and Asaph look, in these two verses, is the end of life. The words of both, taken in combination, open out a series of aspects of that period which carry weighty lessons, and to which we turn now.

I. The First Of These Is That To All Men The End Of Life Is An Awaking.

The representation of death most widely diffused among all nations is that it is a sleep. The reasons for that emblem are easily found. We always try to veil the terror and deformity of the ugly thing by the thin robe of language. As with reverential awe, so with fear and disgust, the tendency is to wrap their objects in the folds of metaphor. Men prefer not to name plainly their god or their dread, but find roundabout phrases for the one, and coaxing, flattering titles for the other, The furies and the fates of heathenism, the supernatural beings of modern superstition, must not be spoken of by their own appellations. The recoil of men's hearts from the thing is testified by the aversion of their languages to the bald name-death. And the employment of this special euphemism of sleep is a wonderful witness to our weariness of life, and to its endless toil and trouble. Everywhere that has seemed to be a comforting and almost an attractive name, which has promised full rest from all the agitations of this changeful scene. The prosperous and the wretched alike have owned the fatigue of living, and been conscious of a soothing expectance which became almost a hope, as they thought of lying still at last with folded hands and shut eyes. The wearied workers have bent over their dead, and felt that they are blest in this at all events, that they rest from their labours; and as they saw them absolved from all their tasks, have sought to propitiate the power that had made this ease for them, as well as to express their sense of its merciful aspect, by calling it not death, but sleep.

But that emblem, true and sweet as it is, is but half the truth. Taken as the whole, as indeed men are ever tempted to take it, it is a cheerless lie. It is truth for the senses--the foolish senses,' who crown' Death, as Omega,' the last, the Lord,' because they find no motion in the dead.' Rest, cessation of consciousness of the outer world, and of action upon it, are set forth by the figure. But even the figure might teach us that the consciousness of life, and the vivid exercise of thought and feeling, are not denied by it. Death is sleep. Be it so. But does not that suggest the doubt--in that sleep, what dreams may come?' Do we not all know that, when the chains of slumber bind sense, and the disturbance of the outer world is hushed, there are faculties of our souls which work more strongly than in our waking hours? We are all poets, makers' in our sleep. Memory and imagination open their eyes when flesh closes it. We can live through years in the dreams of a night; so swiftly can spirit move when even partially freed from this muddy vesture of decay.' That very phrase, then, which at first sight seems the opposite of the representation of our text, in reality is preparatory to and confirmatory of it. That very representation which has lent itself to cheerless and heathenish thoughts of death as the cessation not only of toil but of activity, is the basis of the deeper and truer representation, the truth for the spirit, that death is an awaking. If, on the one hand, we have to say, as we anticipate the approaching end of life, The night cometh, when no man can work'; on the other the converse is true, The night is far spent; the day is at hand.'

We shall sleep. Yes; but we shall wake too. We shall wake just because we sleep. For flesh and all its weakness, and all its disturbing strength, and craving importunities--for the outer world, and all its dissipating garish shows, and all its sullen resistance to our hand--for weariness, and fevered activity and toil against the grain of our tastes, too great for our strength, disappointing in its results, the end is blessed, calm sleep. And precisely because it is so, therefore for our true selves, for heart and mind, for powers that lie dormant in the lowest, and are not stirred into full action in the highest, souls; for all that universe of realities which encompass us undisclosed, and known only by faint murmurs which pierce through the opiate sleep of life, the end shall be an awaking.

The truth which corresponds to this metaphor, and which David felt when he said, I shall be satisfied when I awake,' is that the spirit, because emancipated from the body, shall spring into greater intensity of action, shall put forth powers that have been held down here and shall come into contact with an order of things which here it has but indirectly known. To our true selves and to God we shall wake. Here we are like men asleep in some chamber that looks towards the eastern sky. Morning by morning comes the sunrise, with the tender glory of its rosy light and blushing heavens, and the heavy eyes are closed to it all. Here and there some lighter sleeper, with thinner eyelids or face turned to the sun, is half conscious of a vague brightness, and feels the light, though he sees not the colours of the sky nor the forms of the filmy clouds. Such souls are our saints and prophets, but most of us sleep on unconscious. To us all the moment comes when we shall wake and see for ourselves the bright and terrible world which we have so often forgotten, and so often been tempted to think was itself a dream. Brethren, see to it that that awaking be for you the beholding of what you have loved, the finding, in the sober certainty of waking bliss, of all the objects which have been your visions of delight in the sleep of earth.

This life of ours hides more than it reveals. The day shows the sky as solitary but for wandering clouds that cover its blue emptiness. But the night peoples its waste places with stars, and fills all its abysses with blazing glories. If light so much conceals, wherefore not life?' Let us hold fast by a deeper wisdom than is born of sense; and though men, nowadays, seem to be willing to go back to the eternal sleep' of the most unspiritual heathenism, and to cast away all that Christ has brought us concerning that world where He has been and whence He has returned, because positive science and the anatomist's scalpel preach no gospel of a future, let us try to feel as well as to believe that it is life, with all its stunted capacities and idle occupation with baseless fabrics, which is the sleep, and that for us all the end of it is--to awake.

II. The Second Principle Contained In Our Text Is That Death Is To Some Men The Awaking Of God.

When Thou awakest, Thou shalt despise their image.' Closely rendered, the former clause would read simply in awaking,' without any specifying of the person, which is left to be gathered from the succeeding words. But there is no doubt that the English version fills the blank correctly by referring the awaking to God.

The metaphor is not infrequent in the Old Testament, and, like many others applying to the divine nature, is saved from any possibility of misapprehension by the very boldness of its materialism. It has a well-marked and uniform meaning. God awakes' when He ends an epoch of probation and long-suffering mercy by an act or period of judgment. So far, then, as the mere expression is concerned, there may be nothing more meant here than the termination by a judicial act in this life, of the transient prosperity of the wicked.' Any divinely-sent catastrophe which casts the worldly rich man down from his slippery eminence would satisfy the words. But the emphatic context seems, as already pointed out, to require that they should be referred to that final crash which irrevocably separates him who has his portion in this life,' from all which he calls his goods.'

If so, then the whole period of earthly existence is regarded as the time of God's gracious forbearance and mercy; and the time of death is set forth as the instant when sterner elements of the divine dealings start into greater prominence. Life here is predominantly, though not exclusively, the field for the manifestation of patient love, not willing that any should perish. To the godless soul, immersed in material things, and blind to the light of God's wooing love, the transition to that other form of existence is likewise the transition to the field for the manifestation of the retributive energy of God's righteousness. Here and now His judgment on the whole slumbers. The consequences of our deeds are inherited, indeed, in many a merciful sorrow, in many a paternal chastisement, in many a partial exemplification of the wages of sin as death. But the harvest is not fully grown nor ripened yet; it is not reaped in all its extent; the bitter bread is not baked and eaten as it will have to be. Nor are men's consciences so awakened that they connect the retribution, which does befall them, with its causes in their own actions, as closely as they will do when they are removed from the excitement of life and the deceit of its dreams. Sentence against an evil work is not executed speedily.' For the long years of our stay here, God's seeking love lingers round every one of us, yearning over us, besetting us behind and before, courting us with kindnesses, lavishing on us its treasures, seeking to win our poor love. It is sometimes said that this is a state of probation. But that phrase suggests far too cold an idea. God does not set us here as on a knife edge, with abysses on either side ready to swallow us if we stumble, while He stands apart watching for our halting, and unhelpful to our tottering feebleness. He compasses us with His love and its gifts, He draws us to Himself, and desires that we should stand. He offers all the help of His angels to hold us up. He will not suffer thy foot to be moved; He that keepeth thee will not slumber.' The judgment sleeps; the loving forbearance, the gracious aid wake. Shall we not yield to His perpetual pleadings, and, moved by the mercies of God, let His conquering love thaw our cold hearts into streams of thankfulness and self-devotion?

But remember, that that predominantly merciful and long-suffering character of God's present dealing affords no guarantee that there will not come a time when His slumbering judgment will stir to waking. The same chapter which tells us that He is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance,' goes on immediately to repel the inference that therefore a period of which retribution shall be the characteristic is impossible, by the solemn declaration, But the day of the Lord shall come as a thief in the night.' His character remains ever the same, the principles of His government are unalterable, but there may be variations in the prominence given in His acts, to the several principles of the one, and the various though harmonious phases of the other. The method may be changed, the purpose may remain unchanged. And the Bible, which is our only source of knowledge on the subject, tells us that the method is changed, in so far as to intensify the vigour of the operation of retributive justice after death, so that men who have been compassed with the lovingkindness of the Lord,' and who die leaving worldly things, and keeping worldly hearts, will have to confront the terror of the Lord.'

The alternation of epochs of tolerance and destruction is in accordance with the workings of God's providence here and now. For though the characteristic of that providence as we see it is merciful forbearance, yet we are not left without many a premonition of the mighty final day of the Lord.' For long years or centuries a nation or an institution goes on slowly departing from truth, forgetting the principles on which it rests, or the purposes for which it exists. Patiently God pleads with the evil-doers, lavishes gifts and warnings upon them. He holds back the inevitable avenging as long as restoration is yet possible--and His eye and heart see it to be possible long after men conclude that the corruption is hopeless. But at last comes a period when He says, I have long still holden My peace, and refrained Myself, now will I destroy'; and with a crash one more hoary iniquity disappears from the earth which it has burdened so long. For sixty times sixty slow, throbbing seconds, the silent hand creeps unnoticed round the dial and then, with whirr and clang, the bell rings out, and another hour of the world's secular day is gone. The billows of the thunder-cloud slowly gather into vague form, and slowly deepen in lurid tints, and slowly roll across the fainting blue; they touch--and then the fierce flash, like the swift hand on the palace-wall of Babylon, writes its message of destruction over all the heaven at once. We know enough from the history of men and nations since Sodom till to-day, to recognise it as God's plan to alternate long patience and sudden destruction :--

The mills of God grind slowly,But they grind exceeding small'

and every such instance confirms the expectation of the coming of that great and terrible day of the Lord, whereof all epochs of convulsion and ruin, all falls of Jerusalem, and Roman empires, Reformations, and French Revolutions, and American wars, all private and personal calamities which come from private wrong-doing, are but feeble precursors. When Thou awakest, Thou wilt despise their image.'

Brethren, do we use aright this goodness of God which is the characteristic of the present? Are we ready for that judgment which is the mark of the future?

III. Death Is The Annihilation Of The Vain Show Of Worldly Life.

The word rendered image is properly shadow, and hence copy or likeness, and hence image. Here, however, the simpler meaning is the better. Thou shalt despise their shadow.' The men are shadows, and all their goods are not what they are called, their substance,' but their shadow, a mere appearance, not a reality. That show of good which seems but is not, is withered up by the light of the awaking God. What He despises cannot live.

So there are the two old commonplaces of moralists set forth in these grand words--the unsatisfying character of all merely external delights and possessions, and also their transitory character. They are non-substantial and non-permanent.

Nothing that is without a man can make him rich or restful. The treasures which are kept in coffers are not real, but only those which are kept in the soul. Nothing which cannot enter into the substance of the life and character can satisfy us. That which we are makes us rich or poor, that which we own is a trifle.

There is no congruity between any outward thing and man's soul, of such a kind as that satisfaction can come from its possession. Cisterns that can hold no water,' that which is not bread,' husks that the swine did eat'--these are not exaggerated phrases for the good gifts which God gives for our delight, and which become profitless and delusive by our exclusive attachment to them. There is no need for exaggeration. These worldly possessions have a good in them, they contribute to ease and grace in life, they save from carking cares and mean anxieties, they add many a comfort and many a source of culture. But, after all, a true, lofty life may be lived with a very small modicum. There is no proportion between wealth and happiness, nor between wealth and nobleness. The fairest life that ever lived on earth was that of a poor Man, and with all its beauty it moved within the limits of narrow resources. The loveliest blossoms do not grow on plants that plunge their greedy roots into the fattest soil. A little light earth in the crack of a hard rock will do. We need enough for the physical being to root itself in; we need no more.

Young men! especially you who are plunged into the busy life of our great commercial centres, and are tempted by everything you see, and by most that you hear, to believe that a prosperous trade and hard cash are the realities, and all else mist and dreams, fix this in your mind to begin life with--God is the reality, all else is shadow. Do not make it your ambition to get on, but to get up. Having food and raiment, let us be content.' Seek for your life's delight and treasure in thought, in truth, in pure affections, in moderato desires, in a spirit set on God. These are the realities of our possessions. As for all the rest, it is sham and show.

And while thus all without is unreal, it is also fleeting as the shadows of the flying clouds; and when God awakes, it disappears as they before the noonlight that clears the heavens. All things that are, are on condition of perpetual flux and change. The cloud-rack has the likeness of bastions and towers, but they are mist, not granite, and the wind is every moment sweeping away their outlines, till the phantom fortress topples into red ruin while we gaze. The tiniest stream eats out its little valley and rounds the pebble in its widening bed, rain washes down the soil, and frost cracks the cliffs above. So silently and yet mightily does the law of change work that to a meditative eye the solid earth seems almost molten and fluid, and the everlasting mountains tremble to decay.

Wilt thou set thine eyes upon that which is not?' Are we going to be such fools as to fix our hopes and efforts upon this fleeting order of things, which can give no delight more lasting than itself? Even whilst we are in it, it continueth not in one stay, and we are in it for such a little while! Then comes what our text calls God's awaking, and where is it all then? Gone like a ghost at cockcrow. Why! a drop of blood on your brain or a crumb of bread in your windpipe, and as far as you are concerned the outward heavens and earth pass away with a great' silence, as the impalpable shadows that sweep over some lone hillside.

The glories of our birth and stateAre shadows, not substantial things;There is no armour against fate,Death lays his icy hand on kings.'

What an awaking to a worldly man that awaking of God will be! As when a hungry man dreameth, and behold he eateth, but he awaketh and his soul is empty.' He has thought he fed full, and was rich and safe, but in one moment he is dragged from it all, and finds himself a starving pauper, in an order of things for which he has made no provision. When he dieth, he shall carry nothing away.' Let us see to it that not in utter nakedness do we go hence, but clothed with that immortal robe, and rich in those possessions that cannot be taken away from us, which they have who have lived on earth as heirs of God and joint heirs with Christ. Let us pierce, for the foundation of our life's house, beneath the shifting sands of time down to the Rock of Ages, and build there.

IV. Finally, Death Is For Some Men The Annihilation Of The Vain Shows In Order To Reveal The Great Reality.

I shall be satisfied, when I awake, with Thy likeness.'

Likeness' is properly form,' and is the same word which is employed in reference to Moses, who saw the similitude of the Lord.' If there be, as is most probable, an allusion to that ancient vision in these words, then the likeness' is not that conformity to the divine character which it is the goal of our hopes to possess, but the beholding of His self-manifestation. The parallelism of the verse also points to such an interpretation.

If so, then, we have here the blessed confidence that when all the baseless fabric of the dream of life has faded from our opening eyes, we shall see the face of our ever-loving God. Here the distracting whirl of earthly things obscures Him from even the devoutest souls, and His own mighty works which reveal do also conceal. In them is the hiding as well as the showing of His power. But there the yell which draped the perfect likeness, and gave but dim hints through its heavy swathings of the outline of immortal beauty that lay beneath, shall fall away. No longer befooled by shadows, we shall possess the true substance; no longer bedazzled by shows, we shall behold the reality.

And seeing God we shall be satisfied. With all lesser joys the eye is not satisfied with seeing, but to look on Him will be enough. Enough for mind and heart, wearied and perplexed with partial knowledge and imperfect love; enough for eager desires, which thirst, after all draughts from other streams; enough for will, chafing against lower lords and yet longing for authoritative control; enough for all my being--to see God. Here we can rest after all wanderings, and say, I travel no further; here will I dwell for ever--I shall be satisfied.'

And may these dim hopes not suggest to us too some presentiment of the full Christian truth of assimilation dependent on vision, and of vision reciprocally dependent on likeness? We shall be like Him, for we shall see Him as He is,'--words which reach a height that David but partially discerned through the mist. This much he knew, that he should in some transcendent sense behold the manifested God; and this much more, that it must be in righteousness' that he should gaze upon that face. The condition of beholding the Holy One was holiness. We know that the condition of holiness is trust in Christ. And as we reckon up the rich treasure of our immortal hopes, our faith grows bold, and pauses not even at the lofty certainty of God without us, known directly and adequately, but climbs to the higher assurance of God within us, flooding our darkness with His great light, and changing us into the perfect copies of His express Image, His only-begotten Son. I shall be satisfied, when I awake, with Thy likeness,' cries the prophet Psalmist. It is enough for the disciple that he be as his master,' responds the Christian hope.

Brethren! take heed that the process of dissipating the vain shows of earth be begun betimes in your souls. It must either be done by Faith, whose rod disenchants them into their native nothingness, and then it is blessed; or it must be done by death, whose mace smites them to dust, and then it is pure, irrevocable loss and woe. Look away from, or rather look through, things that are seen to the King eternal, invisible. Let your hearts seek Christ, and your souls cleave to Him. Then death will take away nothing from you that you would care to keep, but will bring you your true joy. It will but trample to fragments the' dome of many-coloured glass' that stains the white radiance of eternity.' Looking forward calmly to that supreme hour, you will be able to say, I will both lay me down in peace and sleep, for Thou, Lord, only makest me dwell in safety.' Looking back upon it from beyond, and wondering to find how brief it was, and how close to Him whom you love it has brought you, your now immortal lips touched by the rising Sun of the heavenly morning will thankfully exclaim, When I awake, I am still with Thee.'

MHCC: Psa 17:1-7

This psalm is a prayer. Feigned prayers are fruitless; but if our hearts lead our prayers, God will meet them with his favour. The psalmist had been used to pray, so that it was not his distress and danger that now first brought him to his duty. And he was encouraged by his faith to expect God would notice his prayers. Constant resolution and watchfulness against sins of the tongue, will be a good evidence of our integrity. Aware of man's propensity to wicked works, and of his own peculiar temptations, David had made God's word his preservative from the paths of Satan, which lead to destruction. If we carefully avoid the paths of sin, it will be very lead to destruction. If we carefully avoid the paths of sin, it will be very comfortable in the reflection, when we are in trouble. Those that are, through grace, going in God's paths, should pray that their goings may be held up in those paths. David prays, Lord, still hold me up. Those who would proceed and persevere in the ways of God, must, by faith prayer, get daily fresh supplies of grace and strength from him. Show thy marvellous loving-kindness, distinguishing favours, not common mercies, but be gracious to me; do as thou usest to do to those who love thy name.

MHCC: Psa 17:8-15

Being compassed with enemies, David prays to God to keep him in safety. This prayer is a prediction that Christ would be preserved, through all the hardships and difficulties of his humiliation, to the glories and joys of his exalted state, and is a pattern to Christians to commit the keeping of their souls to God, trusting him to preserve them to his heavenly kingdom. Those are our worst enemies, that are enemies to our souls. They are God's sword, which cannot move without him, and which he will sheathe when he has done his work with it. They are his hand, by which he chastises his people. There is no fleeing from God's hand, but by fleeing to it. It is very comfortable, when we are in fear of the power of man, to see it dependent upon, and in subjection to the power of God. Most men look on the things of this world as the best things; and they look no further, nor show any care to provide for another life. The things of this world are called treasures, they are so accounted; but to the soul, and when compared with eternal blessings, they are trash. The most afflicted Christian need not envy the most prosperous men of the world, who have their portion in this life. Clothed with Christ's righteousness, having through his grace a good heart and a good life, may we by faith behold God's face, and set him always before us. When we awake every morning, may we be satisfied with his likeness set before us in his word, and with his likeness stamped upon us by his renewing grace. Happiness in the other world is prepared only for those that are justified and sanctified: they shall be put in possession of it when the soul awakes, at death, out of its slumber in the body, and when the body awakes, at the resurrection, out of its slumber in the grave. There is no satisfaction for a soul but in God, and in his good will towards us, and his good work in us; yet that satisfaction will not be perfect till we come to heaven.

Matthew Henry: Psa 17:1-7

This psalm is a prayer. As there is a time to weep and a time to rejoice, so there is a time for praise and a time for prayer. David was now persecuted, probably by Saul, who hunted him like a partridge on the mountains; without were fightings, within were fears, and both urged him as a suppliant to the throne of mercy. He addresses himself to God in these verses both by way of appeal ( Hear the right, O Lord! let my righteous cause have a hearing before thy tribunal, and give judgment upon it) and by way of petition ( Give ear unto my prayer Psa 17:1, and again Psa 17:6, Incline thy ear unto me and hear my speech ); not that God needs to be thus pressed with our importunity, but he gives us leave thus to express our earnest desire of his gracious answers to our prayers. These things he pleads with God for audience, 1. That he was sincere, and did not dissemble with God in his prayer: It goeth not out of feigned lips. He meant as he spoke, and the feelings of his mind agreed with the expressions of his mouth. Feigned prayers are fruitless; but, if our hearts lead our prayers, God will meet them with his favour. 2. That he had been used to pray at other times, and it was not his distress and danger that now first brought him to his duty: " I have called upon thee formerly (Psa 17:6); therefore, Lord, hear me now."It will be a great comfort to us if trouble, when it comes, find the wheels of prayer a-going, for then we may come with the more boldness to the throne of grace. Tradesmen are willing to oblige those that have been long their customers. 3. That he was encouraged by his faith to expect God would take notice of his prayers: "I know thou wilt hear me, and therefore, O God, incline thy ear to me. "Our believing dependence upon God is a good plea to enforce our desires towards him. Let us now see,

I. What his appeal is; and here observe,

1. What the court is to the cognizance and determination of which he makes his appeal; it is the court of heaven. "Lord, do thou hear the right, for Saul is so passionate, so prejudiced, that he will not hear it. Lord, let my sentence come forth from thy presence, Psa 17:2. Men sentence me to be pursued and cut off as an evil-doer. Lord, I appeal from them to thee."This he did in a public remonstrance before Saul's face (1Sa 24:12, The Lord judge between me and thee ), and he repeats it here in his private devotions. Note, (1.) The equity and extent of God's government and judgment are a very great support to injured innocency. If we are blackened, and abused, and misrepresented, by unrighteous men, it is a comfort that we have a righteous God to go to, who will take our part, who is the patron of the oppressed, whose judgment is according to truth, by the discoveries of which every person and every cause will appear in a true light, stripped of all false colours, and by the decisions of which all unrighteous dooms will be reversed, and to every man will be rendered according to his work. (2.) Sincerity dreads no scrutiny, no, not that of God himself, according to the tenour of the covenant of grace: Let thy eyes behold the things that are equal. God's omniscience is as much the joy of the upright as it is the terror of hypocrites, and is particularly comfortable to those who are falsely accused and in any wise have wrong done them.

2. What the evidence is by which he hopes to make good his appeal; it is the trial God had made of him (Psa 17:3): Thou hast proved my heart. God's sentence is therefore right, because he always proceeds upon his knowledge, which is more certain and infallible than that which men attain to by the closest views and the strictest investigations.

(1.) He knew God had tried him, [1.] By his own conscience, which is God's deputy in the soul. The spirit of a man is the candle of the Lord, with this God had searched him, and visited him in the night, when he communed with his own heart upon his bed. He had submitted to the search, and had seriously reviewed the actions of his life, to discover what was amiss, but could find nothing of that which his enemies charged him with. [2.] By providence. God had tried him by the fair opportunity he had, once and again, to kill Saul; he had tried him by the malice of Saul, the treachery of his friends, and the many provocations that were given him; so that, if he had been the man he was represented to be, it would have appeared; but, upon all these trials, there was nothing found against him, no proof at all of the things whereof they accused him.

(2.) God tried his heart, and could witness to the integrity of that; but, for the further proof of his integrity, he himself takes notice of two things concerning which his conscience bore him record: - [1.] That he had a fixed resolution against all sins of the tongue: " I have purposed and fully determined, in the strength of God's grace, that my mouth shall not transgress. "He does not say, "I hope that it will not,"or, "I wish that it may not,"but, "I have fully purposed that it shall not:"with this bridle he kept his mouth, Psa 39:1. Note, Constant resolution and watchfulness against sins of the tongue will be a good evidence of our integrity. If any offend not in word, the same is a perfect man, Jam 3:2. He does not say, "My mouth never shall transgress"(for in many things we all offend), but, "I have purposed that it shall not;"and he that searches the heart knows whether the purpose be sincere. [2.] That he had been as careful to refrain from sinful actions as from sinful words (Psa 17:4): " Concerning the common works of men, the actions and affairs of human life, I have, by the direction of thy word, kept myself from the paths of the destroyer. "Some understand it particularly, that he had not been himself a destroyer of Saul, when it lay in his power, nor had he permitted others to be so, but said to Abishai, Destroy him not, 1Sa 26:9. But it may be taken more generally; he kept himself from all evil works, and endeavoured, according to the duty of his place, to keep others from them too. Note, First, The ways of sin are paths of the destroyer, of the devil, whose name is Abaddon and Apollyon, a destroyer, who ruins souls by decoying them into the paths of sin. Secondly, It concerns us all to keep out of the paths of the destroyer; for, if we walk in those ways that lead to destruction, we must thank ourselves if destruction and misery be our portion at last. Thirdly, It is by the word of God, as our guide and rule, that we must keep out of the paths of the destroyer, by observing its directions and admonitions, Psa 119:9. Fourthly, If we carefully avoid all the paths of sin, it will be very comfortable in the reflection, when we are in trouble. If we keep ourselves, that the wicked one touch us not with his temptations (1Jo 5:18), we may hope he will not be able to touch us with his terrors.

II. What his petition is; it is, in short, this, That he might experience the good work of God in him, as an evidence of and qualification for the good will of God towards him: this is grace and peace from God the Father. 1. He prays for the work of God's grace in him (Psa 17:5): " Hold up my going in thy paths. Lord, I have, by thy grace, kept myself from the paths of the destroyer; by the same grace let me be kept in thy paths; let me not only be restrained from doing that which is evil, but quickened to abound always in that which is good. Let my goings be held in thy paths, that I may not turn back from them nor turn aside out of them; let them be held up in thy paths, that I may not stumble and fall into sin, that I may not trifle and neglect my duty. Lord, as thou hast kept me hitherto, so keep me still."Those that are, through grace, going in God's paths, have need to pray, and do pray, that their goings may be held up in those paths; for we stand no longer than he is pleased to hold us, we go no further than he is pleased to lead us, bear us up, and carry us. David had been kept in the way of his duty hitherto, and yet he does not think that this would be his security for the future, and therefore prays, "Lord, still hold me up."Those that would proceed and persevere in the way of God must, by faith and prayer, fetch in daily fresh supplies of grace and strength from him. David was sensible that his way was slippery, that he himself was weak, and not so well fixed and furnished as he should be, that there were those who watched for his halting and would improve the least slip against him, and therefore he prays, "Lord, hold me up, that my foot slip not, that I may never say nor do any thing that looks either dishonest or distrustful of thee and thy providence and promise."2. He prays for the tokens of God's favour to him, Psa 17:7. Observe here, (1.) How he eyes God as the protector and Saviour of his people, so he calls him, and thence he takes his encouragement in prayer: O thou that savest by thy right hand (by thy own power, and needest not the agency of any other) those who put their trust in thee from those that rise up against them. It is the character of God's people that they trust in him; he is pleased to make them confidants, for his secret is with the righteous; and they make him their trust, for to him they commit themselves. Those that trust in God have many enemies, many that rise up against them and seek their ruin; but they have one friend that is able to deal with them all, and, if he be for them, no matter who is against them. He reckons it his honour to be their Saviour. His almighty power is engaged for them, and they have all found him ready to save them. The margin reads it, O thou that savest those who trust in thee from those that rise up against thy right hand. Those that are enemies to the saints are rebels against God and his right hand, and therefore, no doubt, he will, in due time, appear against them. (2.) What he expects and desires from God: Show thy marvellous loving-kindness. The word signifies, [1.] Distinguishing favours. "Set apart thy loving-kindnesses for me; put me not off with common mercies, but be gracious to me, as thou usest to do to those who love thy name. "[2.] Wonderful favours. "O make thy loving-kindness admirable! Lord, testify thy favour to me in such a way that I and others may wonder at it."God's loving-kindness is marvellous for the freeness and the fulness of it; in some instances it appears, in a special manner, marvellous (Psa 118:23), and it will certainly appear so in the salvation of the saints, when Christ shall come to be glorified in the saints and to be admired in all those that believe.

Matthew Henry: Psa 17:8-15

We may observe, in these verses,

I. What David prays for. Being compassed about with enemies that sought his life, he prays to God to preserve him safely through all their attempts against him, to the crown to which he was anointed. This prayer is both a prediction of the preservation of Christ through all the hardships and difficulties of his humiliation, to the glories and joys of his exalted state, and a pattern to Christians to commit the keeping of their souls to God, trusting him to preserve them to his heavenly kingdom. He prays,

1. That he himself might be protected (Psa 17:8): "Keep me safe, hide me close, where I may not be found, where I may not be come at. Deliver my soul, not only my mortal life from death, but my immortal spirit from sin."Those who put themselves under God's protection may in faith implore the benefit of it.

(1.) He prays that God would keep him, [1.] With as much care as a man keeps the apple of his eye with, which nature has wonderfully fenced and teaches us to guard. If we keep God's law as the apple of our eye (Pro 7:2), we may expect that God will so keep us; for it is said concerning his people that whoso touches them touches the apple of his eye, Zec 2:8. [2.] With as much tenderness as the hen gathers her young ones under her wings with; Christ uses the similitude, Mat 23:37. " Hide me under the shadow of thy wings, where I may be both safe and warm."Or, perhaps, it rather alludes to the wings of the cherubim shadowing the mercy-seat: "Let me be taken under the protection of that glorious grace which is peculiar to God's Israel."What David here prays for was performed to the Son of David, our Lord Jesus, of whom it is said (Isa 49:2) that God hid him in the shadow of his hand, hid him as a polished shaft in his quiver.

(2.) David further prays, "Lord, keep me from the wicked, from men of the world,"[1.] "From being, and doing, like them, from walking in their counsel, and standing in their way, and eating of their dainties."[2.] "From being destroyed and run down by them. Let them not have their will against me; let them not triumph over me."

2. That all the designs of his enemies to bring his either into sin or into trouble might be defeated (Psa 17:13): " Arise, O Lord! appear for me, disappoint him, and cast him down in his own eyes by the disappointment."While Saul persecuted David, how often did he miss his prey, when he thought he had him sure! And how were Christ's enemies disappointed by his resurrection, who thought they had gained their point when they had put him to death!

II. What he pleads for the encouraging of his own faith in these petitions, and his hope of speeding. He pleads,

1. The malice and wickedness of his enemies: "They are such as are not fit to be countenanced, such as, if I be not delivered from them by the special care of God himself, will be my ruin. Lord, see what wicked men those are that oppress me, and waste me, and run me down."(1.) "They are very spiteful and malicious; they are my deadly enemies, that thirst after my blood, my heart's blood - enemies against the soul, "so the word is. David's enemies did what they could to drive him to sin and drive him away from God; they bade him go serve other gods (1Sa 26:19), and therefore he had reason to pray against them. Note, Those are our worst enemies, and we ought so to account them, that are enemies to our souls. (2.) "They are very secure and sensual, insolent and haughty (Psa 17:10): They are enclosed in their own fat, wrap themselves, hug themselves, in their own honour, and power, and plenty, and then make light of God, and set his judgments at defiance, Psa 73:7; Job 15:27. They wallow in pleasure, and promise themselves that tomorrow shall be as this day. And therefore with their mouth they speak proudly, glorying in themselves, blaspheming God, trampling upon his people, and insulting them."See Rev 13:5, Rev 13:6. "Lord, are not such men as these fit to be mortified and humbled, and made to know themselves? Will it not be for thy glory to look upon these proud men and abase them? "(3.) "They are restless and unwearied in their attempts against me: They compass me about, Psa 17:9. They have now in a manner gained their point; they have surrounded us, they have compassed us in our steps, they track us wherever we go, follow us as close as the hound does the hare, and take all advantages against us, being both too many and too quick for us. And yet they pretend to look another way, and set their eyes bowing down to the earth, as if they were meditating, retired into themselves, and thinking of something else;"or (as some think), "They are watchful and intent upon it, to do us a mischief; they are down-looked, and never let slip any opportunity of compassing their design."(4.) "The ringleader of them (that was Saul) is in a special manner bloody and barbarous, politic and projecting (Psa 17:12), like a lion that lives by prey and is therefore greedy of it."It is as much the meat and drink of a wicked man to do mischief as it is of a good man to do good. He is like a young lion lurking in secret places, disguising his cruel designs. This is fitly applied to Saul, who sought David on the rocks of the wild goats (1Sa 24:2) and in the wilderness of Ziph (Psa 26:2), where lions used to lurk for their prey.

2. The power God had over them, to control and restrain them. He pleads, (1.) "Lord, they are thy sword; and will any father suffer his sword to be drawn against his own children?"As this is a reason why we should patiently bear the injuries of men, that they are but the instruments of the trouble (it comes originally from God, to whose will we are bound to submit), so it is an encouragement to us to hope both that their wrath shall praise him and that the remainder thereof he will restrain, that they are God's sword, which he can manage as he pleases, which cannot move without him, and which he will sheathe when he has done his work with it. (2.) "They are thy hand, by which thou dost chastise thy people and make them feel thy displeasure."He therefore expects deliverance from God's hand because from God's hand the trouble came. Una eademque manus vulnus opemque tulit - The same hand wounds and heals. There is no flying from God's hand but by flying to it. It is very comfortable, when we are in fear of the power of man, to see it dependent upon and in subjection to the power of God; see Isa 10:6, Isa 10:7, Isa 10:15.

3. Their outward prosperity (Psa 17:14): "Lord, appear against them, for,"(1.) "They are entirely devoted to the world, and care not for thee and thy favour. They are men of the world, actuated by the spirit of the world, walking according to the course of this world, in love with the wealth and pleasure of this world, eager in the pursuits of it (making them their business) and at ease in the enjoyments of it - making them their bliss. They have their portion in this life; they look upon the good things of this world as the best things, and sufficient to make them happy, and they choose them accordingly, place their felicity in them, and aim at them as their chief good; they rest satisfied with them, their souls take their ease in them, and they look no further, nor are in any care to provide for another life. These things are their consolation (Luk 6:24), their good things (Luk 16:25), their reward (Mat 6:5), the penny they agreed for, Mat 20:13. Now, Lord, shall men of this character be supported and countenanced against those who honour thee by preferring thy favour before all the wealth in this world, and taking thee for their portion?"Psa 16:5. (2.) They have abundance of the world. [1.] They have enlarged appetites, and a great deal wherewith to satisfy them: Their bellies thou fillest with thy hidden treasures. The things of this world are called treasures, because they are so accounted; otherwise, to a soul, and in comparison with eternal blessings, they are but trash. They are hidden in the several parts of the creation, and hidden in the sovereign disposals of Providence. They are God's hidden treasures, for the earth is his and the fulness thereof, though the men of the world think it is their own and forget God's property in it. Those that fare deliciously every day have their bellies filled with these hidden treasures; and they will but fill the belly (1Co 6:13); they will not fill the soul; they are not bread for that, nor can they satisfy, Isa 55:2. They are husks, and ashes, and wind; and yet most men, having no care for their souls, but all for their bellies, take up with them. [2.] They have numerous families, and a great deal to leave to them: They are full of children, and yet their pasture is not overstocked; they have enough for them all, and leave the rest of their substance to their babes, to their grand-children; and this is their heaven, it is their bliss, it is their all. "Lord,"said David, " deliver me from them; let me not have my portion with them. Deliver me from their designs against me; for, they having so much wealth and power, I am not able to deal with them unless the Lord be on my side."

4. He pleads his own dependence upon God as his portion and happiness. "They have their portion in this life, but as for me (Psa 17:15) I am none of them, I have but little of the world. Nec habeo, nec careo, nec curo - I neither have, nor need, nor care for it. It is the vision and fruition of God that I place my happiness in; that is it I hope for, and comfort myself with the hopes of, and thereby distinguish myself from those who have their portion in this life."Beholding God's face with satisfaction may be considered, (1.) As our duty and comfort in this world. We must in righteousness (clothed with Christ's righteousness, having a good heart and a good life) by faith behold God's face and set him always before us, must entertain ourselves from day to day with the contemplation of the beauty of the Lord; and, when we awake every morning, we must be satisfied with his likeness set before us in his word, and with his likeness stamped upon us by his renewing grace. Our experience of God's favour to us, and our conformity to him, should yield us more satisfaction than those have whose belly is filled with the delights of sense. 2. As our recompence and happiness in the other world. With the prospect of that he concluded the foregoing psalm, and so this. That happiness is prepared and designed only for the righteous that are justified and sanctified. They shall be put in possession of it when they awake, when the soul awakes, at death, out of its slumber in the body, and when the body awakes, at the resurrection, out of its slumber in the grave. That blessedness will consist in three things: - [1.] The immediate vision of God and his glory: I shall behold thy face, not, as in this world, through a glass darkly. The knowledge of God will there be perfected and the enlarged intellect filled with it. [2.] The participation of his likeness. Our holiness will there be perfect. This results from the former (1Jo 3:2): When he shall appear we shall be like him, for we shall see him as he is. [3.] A complete and full satisfaction resulting from all this: I shall be satisfied, abundantly satisfied with it. There is no satisfaction for a soul but in God, and in his face and likeness, his good-will towards us and his good work in us; and even that satisfaction will not be perfect till we come to heaven.

Keil-Delitzsch: Psa 17:1-2

צדק is the accusative of the object: the righteousness, intended by the suppliant, is his own ( Psa 17:15 ). He knows that he is not merely righteous in his relation to man, but also in his relation to God. In all such assertions of pious self-consciousness, that which is intended is a righteousness of life which has its ground in the righteousness of faith. True, Hupfeld is of opinion, that under the Old Testament nothing was known either of righteousness which is by faith or of a righteousness belonging to another and imputed. But if this were true, then Paul was in gross error and Christianity is built upon the sand. But the truth, that faith is the ultimate ground of righteousness, is expressed in Gen 15:6, and at other turning-points in the course of the history of redemption; and the truth, that the righteousness which avails before God is a gift of grace is, for instance, a thought distinctly marked out in the expression of Jeremiah צדקנוּ ה , "the Lord our righteousness."The Old Testament conception, it is true, looks more to the phenomena than to the root of the matter ( ist mehr phänomenell als wurzelhaft ), is (so to speak) more Jacobic than Pauline; but the righteousness of life of the Old Testament and that of the New have one and the same basis, viz., in the grace of God, the Redeemer, towards sinful man, who in himself is altogether wanting in righteousness before God (Psa 143:2). Thus there is no self-righteousness, in David's praying that the righteousness, which in him is persecuted and cries for help, may be heard. For, on the one hand, in his personal relation to Saul, he knows himself to be free from any ungrateful thoughts of usurpation, and on the other, in his personal relation to God free from מרמה , i.e., self-delusion and hypocrisy. The shrill cry for help, רנּה , which he raises, is such as may be heard and answered, because they are not lips of deceit with which he prays. The actual fact is manifest לפני יהוה , therefore may his right go forth מלּפניו , - just what does happen, by its being publicly proclaimed and openly maintained - from Him, for His eyes, the eyes of Him who knoweth the hearts (Psa 11:4), behold מישׁרים (as in Psa 58:2; Psa 75:3 = בּמישׁרים , Psa 9:9, and many other passages), in uprightness, i.e., in accordance with the facts of the case and without partiality. מישׁרים might also be an accusative of the object (cf. 1Ch 29:17), but the usage of the language much more strongly favours the adverbial rendering, which is made still more natural by the confirmatory relation in which Psa 17:2 stands to Psa 17:2 .

Keil-Delitzsch: Psa 17:3-5

David refers to the divine testing and illumination of the inward parts, which he has experienced in himself, in support of his sincerity. The preterites in Psa 17:3 express the divine acts that preceded the result בּל־תּמצא , viz., the testing He has instituted, which is referred to in צרפתּני and also בּחנתּ as a trying of gold by fire, and in פּקד as an investigation (Job 7:18). The result of the close scrutiny to which God has subjected him in the night, when the bottom of a man's heart is at once made manifest, whether it be in his thoughts when awake or in the dream and fancies of the sleeper, was and is this, that He does not find, viz., anything whatever to punish in him, anything that is separated as dross from the gold. To the mind of the New Testament believer with his deep, and as it were microscopically penetrating, insight into the depth of sin, such a confession concerning himself would be more difficult than to the mind of an Old Testament saint. For a separation and disunion of flesh and spirit, which was unknown in the same degree to the Old Testament, has been accomplished in the New Testament consciousness by the facts and operations of redemption revealed in the New Testament; although at the same time it must be remembered that in such confessions the Old Testament consciousness does not claim to be clear from sins, but only from a conscious love of sin, and from a self-love that is hostile to God.

With זמּותי David begins his confession of how Jahve found him to be, instead of finding anything punishable in him. This word is either an infinitive like חנּות (Psa 77:10) with the regular ultima accentuation, formed after the manner of the ה ל verbs, - in accordance with which Hitzig renders it: my thinking does not overstep my mouth, - or even 1 pers. praet ., which is properly Milel , but does also occur as Milra , e.g., Deu 32:41; Isa 44:16 (vid., on Job 19:17), - according to which Böttcher translates: should I think anything evil, it dare not pass beyond my mouth, - or (since זמם may denote the determination that precedes the act, e.g., Jer 4:28; Lam 2:17): I have determined my mouth shall not transgress. This last rendering is opposed by the fact, that עבר by itself in the ethical signification "to transgress"(cf. post-biblical עברה παράβασις ) is not the usage of the biblical Hebrew, and that when יעבר־פּי stand close together, פי is presumptively the object. We therefore give the preference to Böttcher's explanation, which renders זמותי as a hypothetical perfect and is favoured by Pro 30:32 (which is to be translated: and if thou thinkest evil, (lay) thy hand on thy mouth!). Nevertheless בל יעבר־פי is not the expression of a fact, but of a purpose, as the combination of בל with the future requires it to be taken. The psalmist is able to testify of himself that he so keeps evil thoughts in subjection within him, even when they may arise, that they do not pass beyond his mouth, much less that he should put them into action. But perhaps the psalmist wrote פּיך originally, "my reflecting does not go beyond Thy commandment"(according to Num 22:18; 1Sa 15:24; Pro 8:29), - a meaning better suited, as a result of the search, to the nightly investigation. The ל of לפעלּות fo ל need not be the ל of reference (as to); it is that of the state or condition, as in Psa 32:6; Psa 69:22. אדם , as perhaps also in Job 31:33; Hos 6:7 (if אדם is not there the name of the first man), means, men as they are by nature and habit. בּדבר שׂפתיך does not admit of being connected with לפעלּות : at the doings of the world contrary to Thy revealed will (Hofmann and others); for פּעל בּ cannot mean: to act contrary to any one, but only: to work upon any one, Job 35:6. These words must therefore be regarded as a closer definition, placed first, of the שׁמרתּי which follows: in connection with the doings of men, by virtue of the divine commandment, he has taken care of the paths of the oppressor, viz., not to go in them; 1Sa 25:21 is an instance in support of this rendering, where שׁמרתי , as in Job 2:6, means: I have kept (Nabal's possession), not seizing upon it myself. Jerome correctly translates vias latronis ; for פּריץ signifies one who breaks in, i.e., one who does damage intentionally and by violence. The confession concerning himself is still continued in Psa 17:5, for the inf. absol. תּמך , if taken as imperative would express a prayer for constancy, that is alien to the circumstances described. The perfect after בּל is also against such a rendering. It must therefore be taken as inf. historicus , and explained according to Job 23:11, cf. Psa 41:13. The noun following the inf. absol. , which is usually the object, is the subject in this instance, as, e.g., in Job 40:2; Pro 17:12; Ecc 4:2, and frequently. It is אשׁוּרי , and not אשּׁוּרי , אשׁור (a step) never having the שׁ dageshed, except in Psa 17:11 and Job 31:7.

Keil-Delitzsch: Psa 17:6-7

It is only now, after his inward parts and his walk have been laid open to Jahve, that he resumes his petition, which is so well justified and so soundly based, and enters into detail. The אני

(Note: The word is pointed אני , in correct texts, as אני always is when it has Munach and Dechî follows, e.g., also Psa 116:16. This Gaja demands an emphatic intonation of the secondary word in its relation to the principal word (which here is קראתיך ).)

found beside קראתיך (the perfect referring to that which has just now been put into execution) is meant to imply: such an one as he has described himself to be according to the testimony of his conscience, may call upon God, for God hears such and will therefore also hear him. הט אזנך exactly corresponds to the Latin au-di ( aus-cul-ta ). The Hiph . הפלה ( הפליא , Psa 31:22, cf. Psa 4:4) signifies here to work in an extraordinary and marvellous manner. The danger of him who thus prays is great, but the mercies of God, who is ready and able to help, are still greater. Oh that He may, then, exhibit all its fulness on his behalf. The form of the address resembles the Greek, which is so fond of participles. If it is translated as Luther translates it: "Show Thy marvellous lovingkindness, Thou Saviour of those who trust in Thee, Against those who so set themselves against Thy right hand,"then חוסים is used just as absolutely as in Pro 14:32, and the right hand of God is conceived of as that which arranges and makes firm. But "to rebel against God's right (not statuta , but desteram )"is a strange expression. There are still two other constructions from which to choose, viz., "Thou Deliverer of those seeking protection from adversaries, with Thy right hand"(Hitz.), or: "Thou Helper of those seeking protection from adversaries, at Thy right hand"(Aben-Ezra, Tremell.). This last rendering is to be preferred to the two others. Since, on the one hand, one says מחסה מן , refuge from..., and on the other, חסה בּ to hide one's self in any one, or in any place, this determining of the verbal notion by the preposition (on this, see above on Psa 2:12) must be possible in both directions. ממּתקוממים is equivalent to ממתקוממיהם Job 27:7; and חוסים בימינך , those seeking protection at the strong hand of Jahve. The force of the ב is just the same as in connection with הסתּתּר , 1Sa 23:19. In Damascus and throughout Syria - Wetzstein observes on this passage - the weak make use of these words when they surrender themselves to the strong: Arab. anâ b -qabḍt ydk , "I am in the grasp of thy hand (in thy closed hand) i.e., I give myself up entirely to thee."

(Note: Cognate in meaning to חסה ב are Arab. 'sttr b and tadarrâ b , e.g., Arab. tḏrrâ b -'l -ḥâ'ṭ mn 'l -rı̂ḥ he shelters (hides) himself by the wall from the wind, or Arab. bâl‛ḍât mn 'l -brd , by a fire against the cold, and Arab. ‛âḏ , which is often applied in like manner to God's protection. Thus, e.g., (according to Bochâri's Sunna ) a woman, whom Muhammed wanted to seize, cried out: Arab. a‛ûḏu b -'llh mnk , I place myself under God's protection against thee, and he replied: Arab. ‛uḏti bi -ma‛âḏin , thou hast taken refuge in an (inaccessible) asylum (cf. Job , i. 310 n. and ii. 22 n. 2).)

Keil-Delitzsch: Psa 17:8-9

The covenant relationship towards Himself in which Jahve has placed David, and the relationship of love in which David stands to Jahve, fully justified the oppressed one in his extreme request. The apple of the eye, which is surrounded by the iris, is called אישׁון , the man (Arabic insân ), or in the diminutive and endearing sense of the termination on : the little man of the eye, because a picture in miniature of one's self is seen, as in a glass, when looking into another person's eye. בּת־עין either because it is as if born out of the eye and the eye has, as it were, concentrated itself in it, or rather because the little image which is mirrored in it is, as it were, the little daughter of the eye (here and Lam 2:18). To the Latin pupilla ( pupula ), Greek κόρη , corresponds most closely בּבת עין , Zec 2:12, which does not signify the gate, aperture, sight, but, as בּת shows, the little boy, or more strictly, the little girl of the eye. It is singular that אישׁון here has the feminine בּת־עין as the expression in apposition to it. The construction might be genitival: "as the little man of the apple of the eye,"inasmuch as the saint knows himself to be so near to God, that, as it were, his image in miniature is mirrored in the great eye of God. But (1) the more ozdinary name for the pupil of the eye is not בּת עין , but אישׁון ; and (2) with that construction the proper point of the comparison, that the apple of the eye is an object of the most careful self-preservation, is missed. There is, consequently, a combination of two names of the pupil or apple of the eye, the usual one and one more select, without reference to the gender of the former, in order to give greater definition and emphasis to the figure. The primary passage for this bold figure, which is the utterance of loving entreaty, is Deu 32:10, where the dazzling anthropomorphism is effaced by the lxx and other ancient versions;

(Note: Vid., Geiger, Urschrift und Ueberstezungen der Bibel , S. 324.)

cf. also Sir. 17:22. Then follows another figure, taken from the eagle, which hides its young under its wings, likewise from Deut 32, viz., Psa 17:11, for the figure of the hen (Mat 23:37) is alien to the Old Testament. In that passage, Moses, in his great song, speaks of the wings of God; but the double figure of the shadow of God's wings (here and in Psa 36:8; Psa 57:2; Psa 63:8) is coined by David. "God's wings"are the spreadings out, i.e., the manifestations of His love, taking the creature under the protection of its intimate fellowship, and the "shadow"of these wings is the refreshing rest and security which the fellowship of this love affords to those, who hide themselves beneath it, from the heat of outward or inward conflict.

From Psa 17:9 we learn more definitely the position in which the psalmist is placed. שׁדד signifies to use violence, to destroy the life, continuance, or possession of any one. According to the accentuation בּנפשׁ is to be connected with איבי , not with יקּפוּ , and to be understood according to Eze 25:6 : "enemies with the soul"are those whose enmity is not merely superficial, but most deep-seated (cf. ἐκ ψυχῆς , Eph 6:6; Col 3:23). The soul (viz., the hating and eagerly longing soul, Psa 27:12; Psa 41:3) is just the same as if בנפשׁ is combined with the verb, viz., the soul of the enemies; and איבי נפשׁי would therefore not be more correct, as Hitzig thinks, than בנפשׁ איבי , but would have a different meaning. They are eager to destroy him ( perf. conatus ), and form a circle round about him, as ravenous ones, in order to swallow him up.

Keil-Delitzsch: Psa 17:10-12

Psa 17:10 tell what sort of people these persecutors are. Their heart is called fat, adeps , not as though חלב could in itself be equivalent to לב , more especially as both words are radically distinct ( חלב from the root לב , λιπ ; לב from the root לב , לף to envelope: that which is enveloped, the kernel, the inside), but (without any need for von Ortenberg's conjecture חלב לבּמו סגרוּ "they close their heart with fat") because it is, as it were, entirely fat (Psa 119:70, cf. Psa 73:7), and because it is inaccessible to any feeling of compassion, and in general incapable of the nobler emotions. To shut up the fat = the heart (cf. κλείειν τὰ σπλάγχνα 1Jo 3:17), is equivalent to: to fortify one's self wilfully in indifference to sympathy, tender feeling, and all noble feelings (cf. השׁמין לב = to harden, Isa 6:10). The construction of פּימו (which agrees in sound with פּימה , Job 15:27) is just the same as that of קולי , Psa 3:5. On the other hand, אשּׁוּרנוּ (after the form עמּוּד and written plene ) is neither such an accusative of the means or instrument, nor the second accusative, beside the accusative of the object, of that by which the object is surrounded, that is usually found with verbs of surrounding (e.g., Ps 5:13; Psa 32:7); for "they have surrounded me (us) with our step"is unintelligible. But אשׁורנו can be the accusative of the member, as in Psa 3:8, cf. Psa 22:17, Gen 3:15, for "it is true the step is not a member"(Hitz.), but since "step"and "foot"are interchangeable notions, Psa 73:2, the σχῆμα καθ ̓ ὅλον καὶ μέρος is applicable to the former, and as, e.g., Homer says, Iliad vii. 355: σὲ μάλιστα πόνος φρένας ἀμφιβέβηκεν , the Hebrew poet can also say: they have encompassed us (and in fact) our steps, each of our steps (so that we cannot go forwards or backwards with our feet). The Kerî סבבוּנוּ gets rid of the change in number which we have with the Chethîb סבבוני ; the latter, however, is admissible according to parallels like Psa 62:5, and corresponds to David's position, who is hunted by Saul and at the present time driven into a strait at the head of a small company of faithful followers. Their eyes - he goes on to say in Psa 17:11 - have they set to fell, viz., us, who are encompassed, to the earth, i.e., so that we shall be cast to the ground. נטה is transitive, as in Psa 18:10; Psa 62:4, in the transitively applied sense of Psa 73:2 (cf. Psa 37:31): to incline to fall (whereas in Psa 44:19, Job 31:7, it means to turn away from); and בּארץ (without any need fore the conjecture בּארח ) expresses the final issue, instead of לארץ , Psa 7:6. By the expression דּמינו one is prominently singled out from the host of the enemy, viz., its chief, the words being: his likeness is as a lion, according to the peculiarity of the poetical style, of changing verbal into substantival clauses, instead of דּמה כּאריה . Since in Old Testament Hebrew, as also in Syriac and Arabic, כ is only a preposition, not a connective conjunction, it cannot be rendered: as a lion longs to prey, but: as a lion that is greedy or hungry (cf. Arab. ksf , used of sinking away, decline, obscuring or eclipsing, growing pale, and Arab. chsf , more especially of enfeebling, hunger, distinct from חשׂף = Arab. ks̆f , to peel off, make bare) to ravin. In the parallel member of the verse the participle alternates with the attributive clause. כּפיר is (according to Meier) the young lion as being covered with thicker hair.

Keil-Delitzsch: Psa 17:13-14

The phrase קדּם פּני , antevertere faciem alicujus , means both to appear before any one with reverence, Psa 95:2 (post-biblical: to pay one's respects to any one) and to meet any one as an enemy, rush on him. The foe springs like a lion upon David, may Jahve - so he prays - as his defence cross the path of the lion and intercept him, and cast him down so that he, being rendered harmless, shall lie there with bowed knees ( כּרע , of the lion, Gen 49:9; Num 24:9). He is to rescue his soul from the ungodly חרבּך . This חרבך , and also the ידך which follows, can be regarded as a permutative of the subject (Böttcher, Hupfeld, and Hitzig), an explanation which is commended by Psa 44:3 and other passages. But it is much more probable that more exact definitions of this kind are treated as accusatives, vid., on Psa 3:5. At any rate "sword"and "hand"are meant as the instruments by which the פּלּט , rescuing, is effected. The force of פּלּטה extends into Psa 17:14, and mimatiym (with a Chateph under the letter that is freed from reduplication, like ממכון , Psa 33:14) corresponds to מרשׁע , as ידך to חרבּך . The word ממתים (plural of מת , men, Deu 2:34, whence מתם , each and every one), which of itself gives no complete sense, is repeated and made complete after the interruption cause by the insertion of ידך ה , - a remarkable manner of obstructing and then resuming the thought, which Hofmann ( Schriftbeweis ii. 2. 495) seeks to get over by a change in the division of the verse and in the interpunction. חלד , either from חלד Syriac to creep, glide, slip away (whence חלדּה a weasel, a mole) or from חלד Talmudic to cover, hide, signifies: this temporal life which glides by unnoticed (distinct from the Arabic chald, chuld , an abiding stay, endless duration); and consequently חדל , limited existence, from חדל to have an end, alternates with חלד as a play upon the letters, comp. Psa 49:2 with Isa 38:11. The combination מחלד מתים resembles Psa 10:18; Psa 16:4. What is meant, is: men who have no other home but the world, which passeth away with the lust thereof, men ἐκ τοῦ κόσμου τούτου , or υίοὶ τοῦ αἰῶνος τούτου . The meaning of the further description חלקם בּחיּים (cf. Ecc 9:9) becomes clear from the converse in Psa 16:5. Jahve is the חלק of the godly man; and the sphere within which the worldling claims his חלק is החיּים , this temporal, visible, and material life. This is everything to him; whereas the godly man says: טּוב חסדּך מחיּים , Psa 63:4. The contrast is not so much between this life and the life to come, as between the world (life) and God. Here we see into the inmost nature of the Old Testament faith. To the Old Testament believer, all the blessedness and glory of the future life, which the New Testament unfolds, is shut up in Jahve. Jahve is his highest good, and possessing Him he is raised above heaven and earth, above life and death. To yield implicitly to Him, without any explicit knowledge of a blessed future life, to be satisfied with Him, to rest in Him, to hide in Him in the face of death, is the characteristic of the Old Testament faith. חלקם בחיים expresses both the state of mind and the lot of the men of the world. Material things which are their highest good, fall also in abundance to their share. The words "whose belly Thou fillest with Thy treasure"( Chethîb : וּצפינך the usual participial form, but as a participle an Aramaising form) do not sound as though the poet meant to say that God leads them to repentance by the riches of His goodness, but on the contrary that God, by satisfying their desires which are confined to the outward and sensuous only, absolutely deprives them of all claim to possessions that extend beyond the world and this present temporal life. Thus, then, צפוּן in this passage is used exactly as צפוּנים is used in Job 20:26 (from צפן to hold anything close to one, to hold back, to keep by one). Moreover, there is not the slightest alloy of murmur or envy in the words. The godly man who lacks these good things out of the treasury of God, has higher delights; he can exclaim, Psa 31:20 : "how great is Thy goodness which Thou hast laid up ( צפנתּ ) for those who fear Thee!"Among the good things with which God fills the belly and house of the ungodly (Job 22:17.) are also children in abundance; these are elsewhere a blessing upon piety (Psa 127:3., Psa 128:3.), but to those who do not acknowledge the Giver they are a snare to self-glorifying, Job 21:11 (cf. Wisdom Job 4:1). בּנים is not the subject, but an accusative, and has been so understood by all the old translators from the original text, just as in the phrase שׁבע ימים to be satisfied with, or weary of, life. On עוללים vid., on Psa 8:3. יתר (from יתר to stretch out in length, then to be overhanging, towering above, projecting, superfluous, redundant) signifies here, as in Job 22:20, riches and the abundance of things possessed.

Keil-Delitzsch: Psa 17:15

With אני he contrasts his incomparably greater prosperity with that of his enemies. He, the despised and persecuted of men, will behold God's face בּצדק , in righteousness, which will then find its reward (Mat 5:8, Heb 12:14), and will, when this hope is realised by him, thoroughly refresh himself with the form of God. It is not sufficient to explain the vision of the divine countenance here as meaning the experience of the gracious influences which proceed from the divine countenance again unveiled and turned towards him. The parallel of the next clause requires an actual vision, as in Num 12:8, according to which Jahve appeared to Moses in the true form of His being, without the intervention of any self-manifestation of an accommodative and visionary kind; but at the same time, as in Exo 33:20, where the vision of the divine countenance is denied to Moses, according to which, consequently, the self-manifestation of Jahve in His intercourse with Moses is not to be thought of without some veiling of Himself which might render the vision tolerable to him. Here, however, where David gives expression to a hope which is the final goal and the very climax of all his hopes, one has no right in any way to limit the vision of God, who in love permits him to behold Him (vid., on Psa 11:7), and to limit the being satisfied with His תּמוּנה (lxx τὴν δόξαν σου , vid., Psychol . S. 49; transl. p. 61). If this is correct, then בּהקיץ cannot mean "when I wake up from this night's sleep"as Ewald, Hupfeld and others explain it; for supposing the Psalm were composed just before falling asleep what would be the meaning of the postponement of so transcendent a hope to the end of his natural sleep? Nor can the meaning be to "awake to a new life of blessedness and peace through the sunlight of divine favour which again arises after the night of darkness and distress in which the poet is now to be found"(Kurtz); for to awake from a night of affliction is an unsuitable idea and for this very reason cannot be supported. The only remaining explanation, therefore, is the waking up from the sleep of death (cf. Böttcher, De inferis §365-367). The fact that all who are now in their graves shall one day hear the voice of Him that wakes the dead, as it is taught in the age after the Exile (Dan 12:2), was surely not known to David, for it was not yet revealed to him. But why may not this truth of revelation, towards which prophecy advances with such giant strides (Isa 26:19. Eze 37:1-14), be already heard even in the Psalms of David as a bold demand of faith and as a hope that has struggled forth to freedom out of the comfortless conception of Sheôl possessed in that age, just as it is heard a few decades later in the master-work of a contemporary of Solomon, the Book of Job? The morning in Psa 49:15 is also not any morning whatever following upon the night, but that final morning which brings deliverance to the upright and inaugurates their dominion. A sure knowledge of the fact of the resurrection such as, according to Hofmann ( Schriftbeweis ii. 2, 490), has existed in the Old Testament from the beginning, is not expressed in such passages. For laments like Psa 6:6; Psa 30:10; Psa 88:11-13, show that no such certain knowledge as then in existence; and when the Old Testament literature which we now possess allows us elsewhere an insight into the history of the perception of redemption, it does not warrant us in concluding anything more than that the perception of the future resurrection of the dead did not pass from the prophetic word into the believing mind of Israel until about the time of the Exile, and that up to that period faith made bold to hope for a redemption from death, but only by means of an inference drawn from that which was conceived and existed within itself , without having an express word of promise in its favour.

(Note: To this Hofmann, loc. cit. S. 496, replies as follows: "We do not find that faith indulges in such boldness elsewhere, or that the believing ones cherish hopes which are based on such insecure grounds."But the word of God is surely no insecure ground, and to draw bold conclusions from that which is intimated only from afar, was indeed, even in many other respects (for instance, respecting the incarnation, and respecting the abrogation of the ceremonial law), the province of the Old Testament faith.)

Thus it is here also. David certainly gives full expression to the hope of a vision of God, which, as righteous before God, will be vouchsafed to him; and vouchsafed to him, even though he should fall asleep in death in the present extremity (Psa 13:4), as one again awakened from the sleep of death, and, therefore (although this idea does not directly coincide with the former), as one raised from the dead. But this hope is not a believing appropriation of a "certain knowledge,"but a view that, by reason of the already existing revelation of God, lights up out of his consciousness of fellowship with Him.

Constable: Psa 17:1-15

Psalm 17

The content of this psalm is similar to that of the preceding one except that the danger David faced when he wrote this psalm was more threatening. Again he viewed himself as a person committed to God who lived among many others who lived for the present. He prayed for deliverance from their oppression and anticipated the future in God's presence.

Constable: Psa 17:1-5

1. The plea of the righteous 17:1-5

17:1-2 The urgency with which David called on God to heed his petition suggests that he was in a very difficult situation. He claimed to be representing a just cause as he made his request, and he assured God he was speaking the truth in what he was about to say. He visualized God as the celestial Judge and asked for a fair ruling in his court.

17:3 David was not asking for acceptance by God because of his own righteousness. He claimed that in the present conflict in which evil people were opposing him he had done nothing worthy of their antagonism. God had examined David's attitudes as well as his actions and had no basis for passing judgment against him. Furthermore David had previously made a strong commitment not to sin.

17:4-5 David also claimed to have kept free from sinners' ways with the help of God's Word. He had pursued God's revealed way to live consistently.

Constable: Psa 17:6-12

2. The petition for protection 17:6-12

David asked God to keep him from the wicked in the world who are vicious and proud.

17:6-7 The psalmist based his request on God's loyal love for him as seen in His deliverance of those who take refuge in Him. He called on God to deliver him immediately.

17:8 The apple of the eye evidently refers to the pupil, the source of sight. With this figure David was asking God to keep him in the center of his vision, not to let him out of His sight but to keep His eye on him. David also expressed his need for God's careful protection through the image of a bird protecting its young under its wings (cf. Deut. 32:10-11; Ruth 2:12; Matt. 23:37).

17:9-12 Whatever the situation in David's life was to which he referred in this psalm it is clear from these verses that David's enemies were surrounding him (figuratively if not literally, cf. 22:12-18). They determined to kill him. They appear to have been confident of their success too. Their eyes were on David even as were the Lord's (v. 8a), but there was hatred in their gaze. Rather than protecting him lovingly as a mother bird (v. 8b) they were out to tear him apart and devour him as a lion does its prey, by sneaking around and attacking.

Constable: Psa 17:13-15

3. The prospect for the future 17:13-15

17:13-14 David's mention of the Lord's sword may mean he expected God to use a human army to deliver him, or this may be just a metaphorical way of speaking about deliverance. His description of the wicked draws attention to the fact that they live only for the present. They are content with the many blessings God gives all people in this life through His "common grace." They occupy themselves entirely with their families and estates to the exclusion of spiritual matters.

17:15 In contrast to the wicked, David found his greatest delight in God, not in the temporal things of this world (cf. Phil. 3:19-20). Many readers have assumed this verse refers to David's hope of seeing God after he died. However the preceding verses seem to point to a contrast. It is the preoccupation of the wicked with earthly things and the preoccupation of David with God during their lifetimes. The awaking in view then would not be a reference to resurrection but to waking up from sleep day by day. Of course, David would one day really see God, but this verse does not seem to be describing that event. It speaks rather of David's enjoyment of God's presence before death (cf. Matt. 5:8; Titus 1:15). David's concern was more God's face and God's likeness rather than his own awaking.

In times of opposition from godless people whose whole lives revolve around material matters, God's faithful followers can enjoy God's fellowship now. They can also look forward to divine deliverance and to seeing the Lord one day. David's hope lay in a continuing relationship with God, and so does ours. He did not have the revelation of what lay beyond the grave that we do. He found comfort in his relationship with God in this life as being superior to what the wicked enjoyed. We do too, but we also know that in addition when we die we will go into the Lord's presence and from then on be with Him (1 Cor. 5:3; 1 Thess. 4:17).

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 17 (Chapter Introduction)

Overview

Psa 17:1, David, in confidence of his integrity, craves defence of God against his enemies; Psa 17:10, He shews their pride, craft, and eagerness; Psa 17:13, He prays against them in confidence of his hope.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 17 (Chapter Introduction)

(Psa 17:1-7) David's integrity.

(Psa 17:8-15) The character of his enemies. His hope of happiness.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 17 (Chapter Introduction)

David being in great distress and danger by the malice of his enemies, does, in this psalm, by prayer address himself to God, his tried refuge, and seeks shelter in him. I. He appeals to God concerning his integrity (Psa 17:1-4). II. He prays to God still to be upheld in his integrity and preserved from the malice of his enemies (Psa 17:5-8, Psa 17:13). III. He gives a character of his enemies, using that as a plea with God for his preservation (Psa 17:9-12, Psa 17:14). IV. He comforts himself with the hopes of his future happiness (Psa 17:15). Some make him, in this, a type of Christ, who was perfectly innocent, and yet was hated and persecuted, but, like David, committed himself and his cause to him that judgeth righteously.

A prayer of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus, pp. 55-77. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. Lord of Song. Portland: Multnomah Press, 1985.

_____. The Majesty of Man: The Dignity of Being Human. Portland: Multnomah Press, 1984.

_____. "Psalm 87, A Song Rarely Sung." Bibliotheca Sacra 153:610 (April-June 1996):131-40.

_____. Rediscovering Prophecy: A New Song for a New Kingdom. Portland: Multnomah Press, 1983.

Archer, Gleason, L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barker, David G. "The Lord Watches over You': A Pilgrimage Reading of Psalm 121." Bibliotheca Sacra 152:606 (April-June 1995):163-81.

Bateman, Herbert W., IV. "Psalm 110:1 and the New Testament." Bibliotheca Sacra 149:596 (October-December 1992):438-53.

Beisner, E. Calvin. Psalms of Promise. Colorado Springs: NavPress, 1988.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

Cansdale, G. S. Animals of Bible Lands. London: Paternoster Press, 1970.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Childs, Brevard S. Memory and Tradition in Israel. Studies in Biblical Theology series, no. 37. London: SCM, 1962.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of the Psalms." In A Biblical Theology of the Old Testament, pp. 257-304. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Christensen, Duane L. "The Book of Psalms within the Canonical Process in Ancient Israel." Journal of the Evangelical Theological Society 39:3 (September 1996):421-32.

Cohen, A. The Psalms. London: Soncino Press, 1945.

Constable, Thomas L. "The Doctrine of Prayer." Th.D. dissertation, Dallas Theological Seminary, 1969.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Curtis, Edward M. "Ancient Psalms and Modern Worship." Bibliotheca Sacra 153:615 (July-September 1997):285-96.

Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Eissfeldt, Otto. Einleitung in das Alte Testament unter Einschluss der Apokryphen und Pseudepigraphen. Tubingen: Mohr, 1934.

Engnell, Ivan. Gamla Testamentet. Stockholm: Svenska Kyrkans Diakonistyrelses Bokforlag, 1945.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gunkel, Hermann. Ausgewahlte Psalmen. Gottingen: Vandenhoeck und Ruprecht, 1904.

Heinemann, Mark H. "An Exposition of Psalm 22." Bibliotheca Sacra 147:587 (July-September 1990):286-308.

Ho, Chun Leung. "God Will Repay: An Exegetical Exposition of Psalm Sixty-four." Exegesis and Exposition 3:1 (Fall 1988):34-44.

Hoehner, Harold W. "Ephesians." In Bible Knowledge Commentary: New Testament, pp. 613-45. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Johnson, Elliott E. "Hermeneutical Principles and the Interpretation of Psalm 110." Bibliotheca Sacra 149:596 (October-December 1992):428-37.

Kidner, Derek. Psalms 1-72. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1973.

_____. Psalms 73-150. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1975.

Kirkpatrick, A. F. Psalms. Cambridge Bible for Schools and Colleges series. Cambridge: Cambridge University Press, 1891-1901.

Laney, J. Carl "A Fresh Look at the Imprecatory Psalms." Bibliotheca Sacra 138:549 (January-March 1981):35-45.

Leslie, Elmer A. The Psalms. New York: Abingdon-Cokesbury Press, 1949.

Leupold, H. C. Exposition of the Psalms. 1959. Reprint ed. Grand Rapids: Baker Book House, 1969.

Lewis, Clive Staples. The Screwtape Letters. Reprint ed. New York: Macmillan, 1959.

Luc, Alex. "Interpreting the Curses in the Psalms." Journal of the Evangelical Theological Society 42:3 (September 1999):395-410.

Martin, Chalmers. "Imprecations in the Psalms." In Classical Evangelical Essays in Old Testament Interpretation, pp. 113-32. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

Mowinckel, Signund O. P. Psalmen Studien. Kristiania (Oslo): J. Dybwad, 1921-24.

Oesterley, William O. E. The Psalms. London: Society for Promoting Christian Knowledge, 1939.

Parsons, Greg W. "Guidelines for Understanding and Proclaiming the Psalms." Bibliotheca Sacra 147:586 (April-June 1990):169-87.

Perowne, J. J. Stewart. The Book of Psalms. 2 vols. 4th ed. London: George Bell and Sons, 1878. Reprint ed. 2 vols. in 1. Grand Rapids: Zondervan Publishing House, 1976.

Pope, Marvin H. Job. Anchor Bible series. Garden City, NY: Doubleday and Co., 1973.

Robinson, Haddon W. Psalm Twenty-Three. Chicago: Moody Press, 1968.

Robinson, Theodore H. An Introduction to the Old Testament. London: E. Arnold, 1948.

Ross, Allen P. "Psalms." In Bible Knowledge Commentary: Old Testament, pp. 779-899. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Smith, Charles R. "The Book of Life." Grace Theological Journal 6:2 (Fall 1985):219-30.

Soden, John Mark. "Whom Shall I Fear? Psalm 27." Exegesis and Exposition 3:1 (Fall 1988):1-24.

Swindoll, Charles R. Living Beyond the Daily Grind, Book I. Dallas: Word Publishing, 1988.

Thirtle, James W. The Titles of the Psalms. 2nd ed. London: H. Frowde, 1905.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

van Rensburg, J. F. J. "History as Poetry: A Study of Psalm 136." OTWSA 29 (1986):80-89.

Walvoord, John F. The Holy Spirit. Findlay, Oh.: Dunham Publishing Co., 1958.

_____. Israel in Prophecy. Grand Rapids: Zondervan Publishing House, 1962.

Weinfeld, Moshe. "The Covenant of Grant in the Old Testament and in the Ancient Near East," Journal of the American Oriental Society 90 (1970):184-203.

White, John. Daring To Draw Near. Downers Grove: Inter-Varsity Press, 1978.

Wood, Leon. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

Yee, Russell. "The Divine Imperative to Sing." Exegesis and Exposition 2:1 (Summer 1987):28-44.

Zemek, George J., Jr. "The Word of God in the Child of God: Psalm 119." Spire 10:2 (1982):8-9.

Zuck, Roy B. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "The Problem of the Imprecatory Psalms." ThM thesis. Dallas Theological Seminary, 1957.

Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 17 (Chapter Introduction)

INTRODUCTION TO PSALM 17

A Prayer of David. This prayer was put up by David either in his own person, on his own account, praying to God for the vindication of his cause, and for salvation and deliverance from his enemies; or in the person of the Messiah, whose type he was, and of the whole church, so Jerom of old interpreted it; and the title of it in the Arabic version is,

"a prayer in the person of a perfect man, and of Christ himself, and of everyone that is redeemed by him;''

in which preservation and protection are prayed for, and hope of eternal life is expressed. It was written, according to Theodoret, when David suffered persecution from Saul.