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Psalms 17:15
Verse
Context
Hear My Righteous Plea
14from such men, O LORD, by Your hand— from men of the world whose portion is in this life. May You fill the bellies of Your treasured ones and satisfy their sons, so they leave their abundance to their children. 15As for me, I will behold Your face in righteousness; when I awake, I will be satisfied in Your presence.
Sermons
William MacDonald
J.B. Rowell
Anton Bosch
Robert B. ThompsonDavid Valderrama
John Nelson DarbySummary
Commentary
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
With אני he contrasts his incomparably greater prosperity with that of his enemies. He, the despised and persecuted of men, will behold God's face בּצדק, in righteousness, which will then find its reward (Mat 5:8, Heb 12:14), and will, when this hope is realised by him, thoroughly refresh himself with the form of God. It is not sufficient to explain the vision of the divine countenance here as meaning the experience of the gracious influences which proceed from the divine countenance again unveiled and turned towards him. The parallel of the next clause requires an actual vision, as in Num 12:8, according to which Jahve appeared to Moses in the true form of His being, without the intervention of any self-manifestation of an accommodative and visionary kind; but at the same time, as in Exo 33:20, where the vision of the divine countenance is denied to Moses, according to which, consequently, the self-manifestation of Jahve in His intercourse with Moses is not to be thought of without some veiling of Himself which might render the vision tolerable to him. Here, however, where David gives expression to a hope which is the final goal and the very climax of all his hopes, one has no right in any way to limit the vision of God, who in love permits him to behold Him (vid., on Psa 11:7), and to limit the being satisfied with His תּמוּנה (lxx τὴν δόξαν σου, vid., Psychol. S. 49; transl. p. 61). If this is correct, then בּהקיץ cannot mean "when I wake up from this night's sleep" as Ewald, Hupfeld and others explain it; for supposing the Psalm were composed just before falling asleep what would be the meaning of the postponement of so transcendent a hope to the end of his natural sleep? Nor can the meaning be to "awake to a new life of blessedness and peace through the sunlight of divine favour which again arises after the night of darkness and distress in which the poet is now to be found" (Kurtz); for to awake from a night of affliction is an unsuitable idea and for this very reason cannot be supported. The only remaining explanation, therefore, is the waking up from the sleep of death (cf. Bttcher, De inferis 365-367). The fact that all who are now in their graves shall one day hear the voice of Him that wakes the dead, as it is taught in the age after the Exile (Dan 12:2), was surely not known to David, for it was not yet revealed to him. But why may not this truth of revelation, towards which prophecy advances with such giant strides (Isa 26:19. Eze 37:1-14), be already heard even in the Psalms of David as a bold demand of faith and as a hope that has struggled forth to freedom out of the comfortless conception of Shel possessed in that age, just as it is heard a few decades later in the master-work of a contemporary of Solomon, the Book of Job? The morning in Psa 49:15 is also not any morning whatever following upon the night, but that final morning which brings deliverance to the upright and inaugurates their dominion. A sure knowledge of the fact of the resurrection such as, according to Hofmann (Schriftbeweis ii. 2, 490), has existed in the Old Testament from the beginning, is not expressed in such passages. For laments like Psa 6:6; Psa 30:10; Psa 88:11-13, show that no such certain knowledge as then in existence; and when the Old Testament literature which we now possess allows us elsewhere an insight into the history of the perception of redemption, it does not warrant us in concluding anything more than that the perception of the future resurrection of the dead did not pass from the prophetic word into the believing mind of Israel until about the time of the Exile, and that up to that period faith made bold to hope for a redemption from death, but only by means of an inference drawn from that which was conceived and existed within itself, without having an express word of promise in its favour. (Note: To this Hofmann, loc. cit. S. 496, replies as follows: "We do not find that faith indulges in such boldness elsewhere, or that the believing ones cherish hopes which are based on such insecure grounds." But the word of God is surely no insecure ground, and to draw bold conclusions from that which is intimated only from afar, was indeed, even in many other respects (for instance, respecting the incarnation, and respecting the abrogation of the ceremonial law), the province of the Old Testament faith.) Thus it is here also. David certainly gives full expression to the hope of a vision of God, which, as righteous before God, will be vouchsafed to him; and vouchsafed to him, even though he should fall asleep in death in the present extremity (Psa 13:4), as one again awakened from the sleep of death, and, therefore (although this idea does not directly coincide with the former), as one raised from the dead. But this hope is not a believing appropriation of a "certain knowledge," but a view that, by reason of the already existing revelation of God, lights up out of his consciousness of fellowship with Him.
John Gill Bible Commentary
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. (p) Vid. Castel. Lexic. Heptaglott. col. 2014. Next: Psalms Chapter 18
Tyndale Open Study Notes
17:15 see you face to face: The psalmist does not allow temporary concerns raised by adversaries to stand in the way of his experiencing a real and lasting relationship with the Lord.
Psalms 17:15
Hear My Righteous Plea
14from such men, O LORD, by Your hand— from men of the world whose portion is in this life. May You fill the bellies of Your treasured ones and satisfy their sons, so they leave their abundance to their children. 15As for me, I will behold Your face in righteousness; when I awake, I will be satisfied in Your presence.
- Scripture
- Sermons
- Commentary
Studies in 2 Timothy-01 2 Timothy-1
By William MacDonald1.1K36:36StudiesJOB 19:25PSA 6:5PSA 17:152CO 5:6PHP 1:212TI 1:9In this sermon, the preacher focuses on the progression of the Christian life using three illustrations: the soldier, the athlete, and the farmer. He emphasizes the need for believers to endure hardships and not be entangled in the affairs of this world. The preacher also highlights the importance of every believer being a witnessing Christian and passing on the sacred deposit of faith to others. He concludes by emphasizing the self-denial, sacrifice, and obedience required in the Christian life, comparing it to the self-discipline and rule-following of an athlete striving for victory.
Isaiah
By J.B. Rowell86942:37PSA 17:15PSA 27:13ISA 5:20ISA 53:5ISA 53:11HEB 2:101PE 2:9In this sermon, the speaker emphasizes the satisfaction that Jesus had in saving souls and transforming lives. He encourages the congregation to be channels of blessing and to live in a way that brings glory to God. The speaker also highlights the profound message of the death and sacrifice of Jesus, urging the listeners to truly understand and appreciate what Jesus has done for them. He challenges the audience to live with purpose and to consider the eternal purpose that Jesus pursued throughout his life.
Hunger and Thirst
By Anton Bosch84633:37RighteousnessPSA 17:15PSA 42:1PSA 51:10MAT 5:6MAT 6:33GAL 5:172TI 2:22In this sermon, the speaker emphasizes the importance of hunger and thirst for righteousness. He compares these desires to the basic needs of food and water, stating that without them, we lack the essentials of life. The speaker encourages listeners to pursue righteousness with the same intensity and single-mindedness as people pursue fame and fortune. He also highlights the story of the prodigal son, noting that true hunger for righteousness only arises when we are desperate and unsatisfied with the things of the world. The speaker urges listeners to seek a deep and continual longing for the Lord Jesus and his righteousness.
It's Your Behavior!
By Robert B. Thompson64541:56PSA 17:15MAT 5:6MAT 6:33ROM 3:22ROM 14:172CO 5:21PHP 3:9In this sermon, the preacher uses a practical example of walking down steep steps with a child to illustrate the concept of letting go and trusting God. He emphasizes that in times of moral horrors and challenges, our grip on God will not be enough, and we may need to let go and trust Him completely. The preacher also highlights the prevalence of lies in our society and how God calls us to tell the truth. He concludes by sharing examples of how God is using various means, such as the internet and booklets, to spread His word and encourages the church to let go and trust God for everything.
Apart From Jesus We Can Do Nothing
By David Valderrama1581:08:18JesusPSA 16:11PSA 17:15MAT 18:20JAS 4:52PE 3:9In this sermon, the speaker emphasizes the importance of accepting and believing the teachings of the Apostle John in 1 John. They caution against twisting or explaining away the message, urging listeners to accept it with childlike faith. The speaker also highlights the need for repentance and conversion, quoting Peter's words in Acts 3:19. They emphasize the significance of the presence of Jesus in our lives and how it is essential for transformation and victory over sin. The sermon concludes with a call to depend on and cling to Jesus in all aspects of life.
Jesus Dependent Psalm 16
By John Nelson Darby0Dependence on ChristSpiritual NourishmentPSA 16:11PSA 17:15MAT 3:6JHN 13:3JHN 14:6JHN 20:17ROM 8:29HEB 2:131JN 1:71JN 2:1John Nelson Darby emphasizes the multifaceted nature of Jesus Christ, portraying Him as the Son of God, the Son of Man, and our High Priest. He highlights that true knowledge of God and humanity is found in Christ, who embodies grace and truth. Darby explains that Christ's dependence and obedience to the Father serve as a model for believers, encouraging them to follow His path of life through faith and reliance on Him. He also stresses the importance of recognizing Christ as the source of spiritual nourishment, urging believers to feed on His sacrifice and love. Ultimately, Darby calls for a deep affection for Christ, who leads us to fullness of joy in the presence of God.
Obedience (Let Him Finish the Good Work Begun in You: To Will and to Do of His Good pleasure.)
By Hans R. Waldvogel0ObedienceSubmission to GodPSA 17:15ROM 6:14PHP 1:6PHP 2:12Hans R. Waldvogel emphasizes the necessity of obedience to God, asserting that true salvation comes from submitting to Jesus as our King. He warns against the dangers of complacency and the distractions of the world that can lead to spiritual deadness. Waldvogel encourages believers to allow God to complete the good work He has begun in them, highlighting that obedience is not just a duty but a response to God's grace. He stresses the importance of working out one's salvation with reverence and the need for a heart that seeks God above all else. Ultimately, he calls for a radical commitment to Christ, urging listeners to crucify their flesh and embrace their identity in Him.
Thirst Relieved
By J.C. Ryle0Spiritual ThirstChrist as the Living WaterPSA 17:15JER 2:13LUK 16:24JHN 3:15JHN 4:13JHN 7:37ACT 2:37ACT 16:30ROM 4:5HEB 6:18J.C. Ryle emphasizes the profound invitation of Jesus to those who are spiritually thirsty, urging them to come to Him for relief and satisfaction. He highlights the deep pain of spiritual thirst, which surpasses physical suffering, and the necessity of recognizing one's need for forgiveness and peace with God. Ryle explains that Christ is the source of living water, offering abundant grace and mercy to all who believe, and encourages believers to not only seek their own spiritual fulfillment but also to become vessels of blessing to others. He concludes with a call to action, urging those who feel the weight of their sins to come to Christ without delay, assuring them of His readiness to provide relief and eternal satisfaction.
The Beatific Vision
By C.H. Spurgeon0Eternal HopeThe Beatific VisionPSA 17:15MAT 5:8JHN 14:3ROM 8:182CO 5:8PHP 3:20COL 3:4HEB 12:21JN 3:2REV 22:4C.H. Spurgeon emphasizes the deep human desire to see Jesus Christ, the ultimate benefactor and source of hope for believers. He reflects on the longing to behold Christ not as he was in his earthly suffering, but as he is now in glory, exalted and radiant. Spurgeon reassures that this vision will be a personal encounter, where believers will recognize Christ by his wounds and experience joy without sorrow, awe without fear, and love without pity. He encourages the congregation to strive for this vision, reminding them that it is a promise for those who believe. Ultimately, he concludes with the hope that all who have faith will see Him as He is, united with loved ones in eternal glory.
Heart Purity
By A.W. Pink0Spiritual DiscernmentHeart PurityPSA 17:15PSA 51:6EZK 36:26MAT 5:8ACT 15:91CO 13:92CO 5:17TIT 3:5HEB 10:221JN 1:8A.W. Pink emphasizes the significance of heart purity in his sermon, explaining that true purity does not equate to sinlessness but rather reflects a sincere and genuine relationship with God. He critiques the false notion of complete eradication of sin in believers, highlighting that even the greatest saints struggled with sin. Pink asserts that the 'pure in heart' are those who have undergone regeneration and possess a heart transformed by God's grace, allowing them to see God both now and in the future. He encourages self-examination of one's motives and affections, urging believers to seek a deeper communion with God. Ultimately, the sermon reveals that the promise of seeing God is both a present reality and a future hope for the pure in heart.
Satisfied
By Charles S. Price0PSA 17:15JHN 1:17JHN 19:30GAL 2:20EPH 1:3PHP 1:21COL 1:271JN 5:12REV 3:20Charles S. Price preaches about the impossibility of finding true satisfaction in the pursuits of sinful pleasures and earthly possessions, emphasizing the disillusionment and sorrow that come from fleshly pleasure. He contrasts the limitations of the law with the abundance of grace and truth found in Jesus Christ, highlighting the futility of self-effort and legalism in achieving what has already been perfectly accomplished through Christ's finished work on the Cross. Price stresses the need for surrendering our will and yielding our minds to the light of the Cross, allowing God's grace to reveal our sinful nature and transform us into the likeness of Jesus.
Let Us Not Grow Weary
By Thomas Watson0PSA 17:15PSA 119:117PRO 4:92CO 4:17GAL 6:9HEB 4:14HEB 6:19Thomas Watson preaches on the importance of not growing weary in well-doing, emphasizing that despite the challenges and sufferings faced in a Christian course, believers should persevere and hold fast to their faith. He highlights the exhortation to continue in piety without shrinking back, reminding that the way of true religion is honorable and that God never grows weary of doing good to His people. Watson urges the congregation to consider the examples of faithful saints who endured hardships and remained steadfast, promising a great reward of glory and immortality for those who do not give up or grow weary.
Matthew 5:1-10. Christ Begins His Sermon on the Mount by Pronouncing the Beatitudes.
By Favell Lee Mortimer0PSA 16:11PSA 17:15MAT 5:1ACT 15:9Favell Lee Mortimer preaches on the Beatitudes, emphasizing that true happiness and blessings come from God's presence and likeness, not from earthly possessions or status. He explains that to be happy, one must strive for holiness and receive graces such as humility, meekness, mercy, and love of peace-making through prayer and faith. Mortimer highlights the importance of true Christian virtues like meekness, mercy, and peacemaking, showing that these qualities stem from a heart transformed by God's grace. He shares a story of reconciliation between ministers as an example of how Christians should strive to make peace and unite hearts. Lastly, he discusses the purity of heart, explaining that faith in Christ purifies the heart and leads to a desire for holiness, reassuring penitent sinners of God's comforting promise.
Elect Sons in Grace and Glory
By Thomas Bradbury0PSA 17:15ROM 8:11CO 13:9EPH 1:31TH 1:41JN 3:21JN 4:17Thomas Bradbury preaches about the assurance of being the sons of God, emphasizing the distinction between God's children and the children of the devil, urging listeners to examine their hearts. He delves into the deep love of the Father, Son, and Holy Spirit towards His children, highlighting the eternal predestination, divine adoption, and spiritual regeneration that make believers the sons of God. Bradbury discusses the shortsightedness of believers in understanding their future glory, the assurance they possess in being like Christ when He appears, and the ultimate cause of their transformation - seeing Him as He is.
Mighty Deeds and Empty Words
By A.W. Tozer0PSA 17:15PSA 107:9MAT 5:6MAT 14:20PHP 4:12The preacher delves into the Greek word 'chortazo,' which means to feed with herbs or grass until fully satisfied, emphasizing the concept of being filled to satisfaction. This term is used in the Bible to describe the miraculous feeding of the multitudes by Jesus, highlighting the abundance and satisfaction provided by God. The sermon explores how 'chortazo' is used figuratively by Jesus to signify experiencing inward satisfaction or contentment with an object or state, ultimately pointing to the deep spiritual longing within each person that only God can satisfy. Various Bible verses and illustrations are used to illustrate the importance of hungering and thirsting for righteousness, seeking God's nourishment, and finding complete satisfaction in Christ alone.
Christ-Likeness
By J. Vernon McGee0PSA 17:15ROM 8:281CO 15:472CO 3:18HEB 12:6J. Vernon McGee preaches about God being the answer to our problems, emphasizing that God is not a glorified Santa Claus who grants material blessings through prayer, but rather a purposeful God who desires to conform us to the image of Christ. He highlights Habakkuk's journey from questioning God to walking by faith, and encourages listeners to trust in God's plan for their lives, knowing that He works all things together for good for those who love Him. McGee stresses that each individual is important in God's plan and that His ultimate goal is to transform us from earthly beings to heavenly beings, resembling Christ.
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
With אני he contrasts his incomparably greater prosperity with that of his enemies. He, the despised and persecuted of men, will behold God's face בּצדק, in righteousness, which will then find its reward (Mat 5:8, Heb 12:14), and will, when this hope is realised by him, thoroughly refresh himself with the form of God. It is not sufficient to explain the vision of the divine countenance here as meaning the experience of the gracious influences which proceed from the divine countenance again unveiled and turned towards him. The parallel of the next clause requires an actual vision, as in Num 12:8, according to which Jahve appeared to Moses in the true form of His being, without the intervention of any self-manifestation of an accommodative and visionary kind; but at the same time, as in Exo 33:20, where the vision of the divine countenance is denied to Moses, according to which, consequently, the self-manifestation of Jahve in His intercourse with Moses is not to be thought of without some veiling of Himself which might render the vision tolerable to him. Here, however, where David gives expression to a hope which is the final goal and the very climax of all his hopes, one has no right in any way to limit the vision of God, who in love permits him to behold Him (vid., on Psa 11:7), and to limit the being satisfied with His תּמוּנה (lxx τὴν δόξαν σου, vid., Psychol. S. 49; transl. p. 61). If this is correct, then בּהקיץ cannot mean "when I wake up from this night's sleep" as Ewald, Hupfeld and others explain it; for supposing the Psalm were composed just before falling asleep what would be the meaning of the postponement of so transcendent a hope to the end of his natural sleep? Nor can the meaning be to "awake to a new life of blessedness and peace through the sunlight of divine favour which again arises after the night of darkness and distress in which the poet is now to be found" (Kurtz); for to awake from a night of affliction is an unsuitable idea and for this very reason cannot be supported. The only remaining explanation, therefore, is the waking up from the sleep of death (cf. Bttcher, De inferis 365-367). The fact that all who are now in their graves shall one day hear the voice of Him that wakes the dead, as it is taught in the age after the Exile (Dan 12:2), was surely not known to David, for it was not yet revealed to him. But why may not this truth of revelation, towards which prophecy advances with such giant strides (Isa 26:19. Eze 37:1-14), be already heard even in the Psalms of David as a bold demand of faith and as a hope that has struggled forth to freedom out of the comfortless conception of Shel possessed in that age, just as it is heard a few decades later in the master-work of a contemporary of Solomon, the Book of Job? The morning in Psa 49:15 is also not any morning whatever following upon the night, but that final morning which brings deliverance to the upright and inaugurates their dominion. A sure knowledge of the fact of the resurrection such as, according to Hofmann (Schriftbeweis ii. 2, 490), has existed in the Old Testament from the beginning, is not expressed in such passages. For laments like Psa 6:6; Psa 30:10; Psa 88:11-13, show that no such certain knowledge as then in existence; and when the Old Testament literature which we now possess allows us elsewhere an insight into the history of the perception of redemption, it does not warrant us in concluding anything more than that the perception of the future resurrection of the dead did not pass from the prophetic word into the believing mind of Israel until about the time of the Exile, and that up to that period faith made bold to hope for a redemption from death, but only by means of an inference drawn from that which was conceived and existed within itself, without having an express word of promise in its favour. (Note: To this Hofmann, loc. cit. S. 496, replies as follows: "We do not find that faith indulges in such boldness elsewhere, or that the believing ones cherish hopes which are based on such insecure grounds." But the word of God is surely no insecure ground, and to draw bold conclusions from that which is intimated only from afar, was indeed, even in many other respects (for instance, respecting the incarnation, and respecting the abrogation of the ceremonial law), the province of the Old Testament faith.) Thus it is here also. David certainly gives full expression to the hope of a vision of God, which, as righteous before God, will be vouchsafed to him; and vouchsafed to him, even though he should fall asleep in death in the present extremity (Psa 13:4), as one again awakened from the sleep of death, and, therefore (although this idea does not directly coincide with the former), as one raised from the dead. But this hope is not a believing appropriation of a "certain knowledge," but a view that, by reason of the already existing revelation of God, lights up out of his consciousness of fellowship with Him.
John Gill Bible Commentary
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. (p) Vid. Castel. Lexic. Heptaglott. col. 2014. Next: Psalms Chapter 18
Tyndale Open Study Notes
17:15 see you face to face: The psalmist does not allow temporary concerns raised by adversaries to stand in the way of his experiencing a real and lasting relationship with the Lord.