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Text -- Psalms 17:15 (NET)

Strongs On/Off
Context
17:15 As for me, because I am innocent I will see your face; when I awake you will reveal yourself to me.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: SHEOL | Resurrection | Peace | PSYCHOLOGY | PSALMS, BOOK OF | LIKE; LIKEN; LIKENESS; LIKING | LIFE | Joy | Immortality | Image | IMMORTAL; IMMORTALITY | Heaven | Hades | GOD, 2 | Face | FORM | ESCHATOLOGY OF THE OLD TESTAMENT | David | BELLY | Assurance | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

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 i...

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.

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

Wesley: Psa 17:15 - -- When I arise from he dead.

When I arise from he dead.

Wesley: Psa 17:15 - -- With the image of God stamped upon my glorified soul.

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.

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

Clarke: Psa 17:15 - -- As for me - I cannot be satisfied with such a portion

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

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 t...

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 capac...

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 17:15 - -- 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 te...

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 hi...

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 17:15 - -- 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 ...

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Commentary -- Word/Phrase Notes (per Verse)

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...

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 17:15 - -- 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...

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.

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 situat...

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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 17:15 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 fro...

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 happine...

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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 t...

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, Th...

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 ha...

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 s...

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 fa...

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 ...

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 t...

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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 ...

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 let...

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 nation...

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 e...

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 b...

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 writ...

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 Te...

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...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

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 ...

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 c...

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 vi...

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