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

Psalm 17

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 17:1 - The right

Regard my righteous cause.

Wesley: Psa 17:2 - Sentence

Judgment on my behalf.

Wesley: Psa 17:2 - Come

From thy tribunal.

Wesley: Psa 17:3 - Proved

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

Wesley: Psa 17:3 - Night

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

Wesley: Psa 17:3 - Tried

As gold - smiths do metals.

Wesley: Psa 17:3 - Nothing

Nothing of unrighteousness.

Wesley: Psa 17:3 - Purposed

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

Wesley: Psa 17:3 - Mouth

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

Wesley: Psa 17:4 - Concerning

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

Wesley: Psa 17:4 - By

By the help of thy blessed word.

Wesley: Psa 17:4 - Paths

The customs and practices.

Wesley: Psa 17:4 - Destroyer

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

Wesley: Psa 17:7 - By

By thy great power.

Wesley: Psa 17:10 - They

They live in splendor and prosperity.

Wesley: Psa 17:11 - Steps

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

Wesley: Psa 17:11 - Eyes

They keep their eyes fixed upon us.

Wesley: Psa 17:11 - Bowing

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

Wesley: Psa 17:13 - Sword

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 - Thy hand

Wherewith thou dost correct me.

Wesley: Psa 17:14 - World

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

Wesley: Psa 17:14 - Belly

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

Wesley: Psa 17:14 - Treasure

With extraordinary wealth and glory.

Wesley: Psa 17:14 - Children

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

Wesley: Psa 17:15 - I will

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 - Satisfied

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

Wesley: Psa 17:15 - Awake

When I arise from he dead.

Wesley: Psa 17:15 - Likeness

With the image of God stamped upon my glorified soul.

JFB: Psa 17:2

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

JFB: Psa 17:2 - sentence

Acquitting judgment.

JFB: Psa 17:2 - from thy presence

Thy tribunal.

JFB: Psa 17:2 - things that are equal

Just and right, do Thou regard.

JFB: Psa 17:3 - proved . . . visited . . . tried

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

JFB: Psa 17:3 - purposed that, &c.

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

JFB: Psa 17:4 - works of men

Sinful practices.

JFB: Psa 17:4 - by the word of thy lips

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

JFB: Psa 17:4 - destroyer

Violent man.

JFB: Psa 17:5

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

JFB: Psa 17:6 - wilt hear me

That is, graciously (Psa 3:4).

JFB: Psa 17:7 - Show

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

JFB: Psa 17:7 - thy right hand

For Thy power.

JFB: Psa 17:8

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

JFB: Psa 17:9 - compass me

(compare Psa 118:10-12).

JFB: Psa 17:10 - enclosed . . . fat

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

JFB: Psa 17:11

They pursue us as beasts tracking their prey.

JFB: Psa 17:12

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

JFB: Psa 17:13-15 - disappoint

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 - men . . . world

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

Clarke: Psa 17:1 - Hear the right

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

Clarke: Psa 17:1 - Goeth not out of feigned lips

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

Clarke: Psa 17:2 - My sentence come forth from thy presence

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

Clarke: Psa 17:2 - Let thine eyes behold the things that are equal

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

Clarke: Psa 17:3 - Thou hast proved mine heart

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

Clarke: Psa 17:3 - Thou hast tried me

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

Clarke: Psa 17:3 - My mouth shall not transgress

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

Clarke: Psa 17:4 - The paths of the destroyer

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

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

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

Clarke: Psa 17:5 - Hold up my goings in thy paths

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

Clarke: Psa 17:6 - Incline thine ear unto me

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

Clarke: Psa 17:7 - Show thy marvellous lovingkindness

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

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

Clarke: Psa 17:8 - Keep me as the apple of the eye

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

Clarke: Psa 17:8 - Hide me under the shadow of thy wings

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

Clarke: Psa 17:9 - From my deadly enemies, who compass me about

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

Clarke: Psa 17:10 - They are enclosed in their own fat

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

Clarke: Psa 17:10 - They speak proudly

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

Clarke: Psa 17:11 - They have now compassed us in our steps

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

Clarke: Psa 17:11 - They have set their eyes bowing down to the earth

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

Clarke: Psa 17:12 - Like as a lion that is greedy of his prey

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

Clarke: Psa 17:12 - Like as a lion that is greedy of his prey

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

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

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

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

Clarke: Psa 17:13 - Arise, O Lord, disappoint him

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

Deliver my soul - Save my life

Clarke: Psa 17:13 - From the wicked, which is thy sword

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

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

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

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

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

Clarke: Psa 17:15 - I will behold thy face

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

Clarke: Psa 17:15 - In righteousness

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

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

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

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

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

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

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

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

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

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

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

Calvin: Psa 17:1 - Hear my righteousness, O Jehovah

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

Calvin: Psa 17:2 - From the presence of thy countenance

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

Calvin: Psa 17:3 - Thou hast proved my heart

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

Calvin: Psa 17:4 - As for the works of men, by the word of thy lips

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

Calvin: Psa 17:5 - Uphold my steps

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

Calvin: Psa 17:6 - I have called upon thee, etc

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

Calvin: Psa 17:7 - Make marvellous thy mercies

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

Calvin: Psa 17:8 - NO PHRASE

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

Calvin: Psa 17:9 - From the face of the ungodly

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

Calvin: Psa 17:10 - They have inclosed themselves in their own fat

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

Calvin: Psa 17:11 - They have now compassed me round about in our steps

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

Calvin: Psa 17:13 - Arise, O Jehovah

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 - From men by thy hand, O Jehovah, from men who are from an age

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 - I shall be satisfied

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 - awake, with thy likeness

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

TSK: Psa 17:1 - Hear // the right // attend // not out of feigned lips

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

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

the right : Heb. justice

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

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

TSK: Psa 17:2 - Let my // things

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

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

TSK: Psa 17:3 - proved // thou hast // shalt // I am

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

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

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

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

TSK: Psa 17:4 - works // word // destroyer

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

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

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

TSK: Psa 17:5 - Hold // that // slip not

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

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

slip not : Heb. be not moved

TSK: Psa 17:6 - I have // incline

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

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

TSK: Psa 17:7 - Show // savest // by thy

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

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

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

TSK: Psa 17:8 - apple // hide

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

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

TSK: Psa 17:9 - oppress me // deadly enemies

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

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

TSK: Psa 17:10 - They are // with

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

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

TSK: Psa 17:11 - compassed // set

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

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

TSK: Psa 17:12 - Like // lurking

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

lurking : Heb. sitting

TSK: Psa 17:13 - Arise // disappoint him // which is // thy

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 // men of // portion // belly // hid // they are full // leave

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 // I will // I shall // I awake // with

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 17:1 - The right // My cry // Not out of feigned lips

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

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

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

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

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

Poole: Psa 17:2 - My sentence // From thy presence // Things that are equal

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

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

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

Poole: Psa 17:3 - Proved // Thou hast visited me // In the night // Thou hast tried me // Shalt find nothing // I am purposed

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

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

In the night either,

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

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

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

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

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

Poole: Psa 17:4 - Concerning the works of men // the works of men // By the word of thy lips // I have kept // The paths // Of the destroyer

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

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

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

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

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

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

Poole: Psa 17:5

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

Poole: Psa 17:6 - I have called upon thee // For thou wilt hear me, O God

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

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

Poole: Psa 17:7 - Thy marvellous loving-kindness // By thy right hand // In thee // From those that rise up against them // O thou that savest // them which trust in thee

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

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

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

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

O thou that savest (or usest to save )

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

Poole: Psa 17:8 - The apple of the eye // Under the shadow of thy Wings

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

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

Poole: Psa 17:9 - From the wicked // Who compass me about

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

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

Poole: Psa 17:10 - They speak proudly

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

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

Poole: Psa 17:11 - In our steps // They have set their eyes // Bowing down to the earth

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

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

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

Poole: Psa 17:12 - Like a lion that is greedy of his prey

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

Poole: Psa 17:13 - Disappoint him // Which is thy sword

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 // Men of the world // Whose belly // With thy hid treasure // They are full of children

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 - In righteousness // I shall be satisfied // When I awake // With thy likeness

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

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

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

When I awake either,

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

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

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

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

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

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

Haydock: Psa 17:1 - Arrows

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

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

Haydock: Psa 17:1 - Saul

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

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

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

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

See ver. 10, 41. ---

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

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

Haydock: Psa 17:2 - I will love thee // Strength // Rock

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

Strength. Ibid. ---

Rock. (Haydock) ---

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

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

Haydock: Psa 17:3 - Firmament // And in // Protector // Horn // And my

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

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

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

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

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

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

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

Haydock: Psa 17:4 - Praising

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

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

The sense is the same. (Berthier)

Haydock: Psa 17:5 - Sorrows...iniquity

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

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

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

Haydock: Psa 17:7 - Called // Temple

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

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

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

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

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

Haydock: Psa 17:8 - With them

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

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

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

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

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

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

Haydock: Psa 17:9 - By it

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

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

Haydock: Psa 17:10 - Feet

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

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

Hebrew vida. (Haydock)

Haydock: Psa 17:11 - Winds

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

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

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

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

Haydock: Psa 17:12 - Pavilion // Air

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

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

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

Haydock: Psa 17:13 - Clouds

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

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

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

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

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

Gill: Psa 17:1 - Hear the right, O Lord // attend unto my cry // give ear unto my prayer, that goeth not out of feigned lips

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

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

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

Gill: Psa 17:2 - Let my sentence come forth from thy presence // let thine eyes behold the things that are equal

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

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

Gill: Psa 17:3 - Thou hast proved mine heart // thou hast visited me in the night // thou hast tried me // and shalt find nothing // I am purposed that my mouth shall not transgress

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

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

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

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

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

Gill: Psa 17:4 - Concerning the works of men // by the word of thy lips // I have kept me from the paths of the destroyer

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

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

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

Gill: Psa 17:5 - Hold up my goings in thy paths // that my footsteps slip not

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

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

Gill: Psa 17:6 - I have called upon thee // for thou wilt hear me, O God // incline thine ear unto me, and hear my speech

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

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

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

Gill: Psa 17:7 - Show thy marvellous loving kindness // O thou that savest by thy right hand // them which put their trust in thee // from those that rise up against them

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

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

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

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

Gill: Psa 17:8 - Keep me as the apple of the eye // hide me under the shadow of thy wings

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

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

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

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

Gill: Psa 17:9 - From the wicked that oppress me // from my deadly enemies // who compass me about

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

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

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

Gill: Psa 17:10 - They are enclosed in their own fat // with their mouth they speak proudly

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

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

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

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

Gill: Psa 17:11 - They have now compassed us in our steps // they have set their eyes bowing down to the earth

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

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

Gill: Psa 17:12 - Like as a lion that is greedy of his prey // and as it were a young lion lurking in secret places

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

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

Gill: Psa 17:13 - Arise, O Lord // disappoint him // cast him down // deliver my soul from the wicked, which is thy sword

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 // from men of the world // which have their 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

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 will // behold thy face in righteousness // I shall be satisfied, when I awake, with thy likeness

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.