Text -- Psalms 17:13-15 (NET)

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 17:13

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 17:13-15

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 17:13

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 17:13

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 17:13

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 17:13

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 17:13

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 17:13

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 17:13

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 17:13

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 17:13

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 17:8-15

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 17:8-15

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 17:13-14

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 17:13-15

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

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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.