Psalms 17

The Psalmist and his companions (Psalms 17:11) are beset by proud and pitiless enemies, bent upon their destruction. One among them is conspicuous for the virulence of his hostility (Psalms 17:12). Such an occasion in David’s life is described in 1 Samuel 23:25 ff., when “Saul pursued after David in the wilderness of Maon … and David made haste to get away for fear of Saul; for Saul and his men compassed David and his men round about to take them.” The thoughts and language of the Psalm find parallels in Davidic Psalms, especially 7 and 11. Many critics however refer this Psalm as well as 16 to a much later period. Ewald places them in the Exile. The links of connexion between this Psalm and Psalms 16 should be studied. Compare Psalms 17:3 with Psalms 16:7; Psalms 17:5 with Psalms 16:11; Psalms 16:8; Psalms 17:6 with Psalms 16:1 (God = El); Psalms 17:7 with Psalms 16:1; Psalms 16:10 (one who has taken refuge in Jehovah naturally appeals to the Saviour of those that take refuge in Him; Jehovah’s beloved one (châsid) naturally pleads for the manifestation of His chesed or lovingkindness); Psalms 17:14 with Psalms 16:5 (the contrast between the portion of the worldly and that of the Psalmist). The ground of appeal in 17 is that integrity of devotion which inspires 16; in both Psalms communion with Jehovah is set forth as the highest joy; Psalms 17:15 re-echoes Psalms 16:9-11. Cp. ‘I shall be satisfied’ (Psalms 17:15) with ‘satisfying fulness’ (Psalms 16:11). But the tone of the two Psalms presents a striking contrast, and points to the difference in the Psalmist’s circumstances. In 16 danger is in the background: the Psalm breathes a spirit of calm repose and joyous serenity.

In 17 danger is pressing, and help is urgently needed. The faith of calmer days is being put to the proof. The Psalm may be divided thus: i. Appeal to Jehovah for justice on the ground of the petitioner’s integrity (Psalms 17:1-5). ii. Prayer for protection on the ground of Jehovah’s relation to him, enforced by a description of the virulence of his enemies (Psalms 17:6-12). iii. Reiterated prayer for Jehovah’s help, and contrast between the contentment of these men with their material blessings and his own longing for the closest communion with God (Psalms 17:13-15). A prayer of David is a fitting title for this Psalm. Cp. Psalms 17:1, and Introd. p. xv.

Psalms 17:1-2

1, 2. An appeal for justice.

Psalms 17:2

2. The petition. Let my judgement come forth from thy presence. Cp. Psalms 37:6; Isaiah 42:1; Isaiah 42:3-4; Habakkuk 1:4. Pronounce sentence for me; publish it; give effect to it, and vindicate the justice of my cause. Let thine eyes &c.] Better, Thine eyes behold equity, or, with equity. The prayer is based on the known character of Jehovah. His discernment is complete and impartial. Cp. Psalms 11:4; Psalms 9:8.

Psalms 17:3-5

3–5. The bold language of a good conscience. See Introd. p. lxxxvii. Cp. Acts 23:1; Acts 24:16.

Psalms 17:4

4. As for the works of men, by the word of thy lips I have shunned the paths of the violent. In regard to his behaviour as a man among men, he has obeyed the Divine precepts, and marked and shunned the ways of violent men, avoiding their example and society. God’s commandments have been his preservation, supplying the rule and the strength for his conduct. ‘The paths of the violent’ are the opposite of the ‘path of life,’ Psalms 16:11. (Proverbs 1:19; Proverbs 2:11-19, &c.). Robbery with violence is mentioned as the commonest form of wrong doing to neighbours (Jeremiah 7:11; Ezekiel 18:10). For illustration of the verse from David’s life see 1 Samuel 25:32 ff; 1 Samuel 24:10 ff.; cp. Psalms 7:3 ff. The P.B.V., Because of men’s works, that are done against the words of thy lips, is untenable.

Psalms 17:5

5. My steps have held fast to thy tracks, My feet have not slipped. The A.V. is grammatically untenable. He describes his conduct positively. Paths, a different word from that in Psalms 17:4, denotes the beaten tracks made by wheeled vehicles. Slipped (the same word as moved in Psalms 15:5, Psalms 16:8), of moral ‘slips’ and ‘falls.’

Psalms 17:6-9

6–9. After protesting his integrity he resumes his prayer.

Psalms 17:7

7. Shew thy marvellous lovingkindness] Lit., Make marvellous thy lovingkindnesses: Vulg. mirifica misericordias tuas. Cp. Psalms 31:21, and note on Psalms 9:1. The word implies a signal intervention on his behalf. The need is great, but God’s power is greater. Parallel passages decide in favour of connecting O thou that savest by thy right hand (Psalms 60:5; Psalms 20:6). R.V. follows the original in transferring by thy right hand to the end of the verse for emphasis. But the balanced brevity of the Hebrew (the whole verse contains but six words) defies translation. For put their trust, cp. Psalms 16:1; for those that rise up against thee, cp. Psalms 59:1, Psalms 18:48. Grammatically possible, but unsupported by analogy, is the rendering of R.V. marg., from those that rise up against thy right hand; cp. P.B.V., from such as resist thy right hand, which follows the LXX, Vulg., and Jer. (a resistentibus dexterae tuae).

Psalms 17:8

8. Keep me &c.] Or, Preserve me (the same word as in Psalms 16:1) as the apple or pupil of the eye, an emblem of that which is tenderest and dearest, and therefore guarded with the most jealous care. Cp. Deuteronomy 32:10; Proverbs 7:2; Zechariah 2:8. Hide me &c.] A favourite figure, taken from the care of the mother-bird for her young, not however specially from the hen (Matthew 23:37), for there is no trace in the O.T. of the practice of keeping domestic fowls. Cp. Psalms 36:7; Psalms 57:1; Psalms 61:4; Psalms 63:7; Psalms 91:4. As the first half of the verse may refer to Deuteronomy 32:10, the figure may have been suggested by the reference to the eagle in Psalms 17:11; but the figure there is quite different. God’s leading of His people is compared with the eagle teaching its young to fly.

Psalms 17:9

9. that oppress me] R.V., that spoil me. Cp. Psalms 12:5. (R.V.). my deadly enemies] Nothing but his life will satisfy them. Cp. 1 Samuel 24:11. This is the sense, whether the exact meaning is enemies in soul, i.e. with murderous intent (Psalms 27:12; Psalms 41:2), or enemies against (my) soul.

Psalms 17:10-12

10–12. The character of his enemies.

Psalms 17:11

11. It has come to this that they beset the Psalmist and his adherents at every step. See 1 Samuel 23:26. They have set &c.] R.V., They set their eyes to cast us down to the earth. They watch intently for an opportunity of overthrowing us. Cp. Psalms 37:32; Psalms 37:14; Psalms 10:8.

Psalms 17:12

12. Like as a lion &c.] Lit., He is like a lion that is greedy to raven. (Psalms 22:13). One of the pursuers (Saul, if the singer is David) is conspicuous for ferocity and craftiness. Cp. Psalms 7:2; Psalms 10:8-9.

Psalms 17:13-14

13, 14. from the wicked, which is thy sword: from men which are thy hand] This rendering, which is in part that of Jerome, is retained in R.V. marg. For the thought that God uses even the wicked as His instruments see Isaiah 10:5, where the Assyrian is called the rod of Jehovah’s anger. But R.V. text is preferable: from the wicked by thy sword; from men, by thy hand. Cp. Psalms 7:12.

Psalms 17:14

14. from men of the world] Men whose aims and pleasures belong to the ‘world that passeth away’: those who in N.T. language are ‘of the world’ (John 15:19), ‘sons of this age’ (Luke 16:8; Luke 20:34-35), ‘who mind earthly things’ (Philippians 3:19). They are further described as those whose portion is in [this] life. Jehovah Himself is the portion of the godly (Psalms 16:5); these men are content with a portion of material and transitory things. See Psalms 49:6 ff.; Psalms 73:3 ff.; Wis 2:6 ff. The sense is still better given by the rendering of R.V. marg., From men whose portion in life is of the world. God deals with them according to their own base desires. They care only for the satisfaction of their lower appetites (Philippians 3:19), and so He “who maketh His sun to rise on the evil and the good” fills their belly with His store of blessings, gratifies the animal part of their nature (Job 22:18; Luke 16:25). They are full of children] Better, They are satisfied with sons, the universal desire of men in Oriental countries being to see a family perpetuating their name (Job 21:8; Job 21:11); and leave their superabundance to their children; their prosperity continues through life, they have enough for themselves and to spare for their families.

Psalms 17:15

15. As for me, in righteousness let me behold thy face: Let me be satisfied, when I awake, with thy likeness. With the low desires of worldly men the Psalmist contrasts his own spiritual aspirations. He does not complain of their prosperity; it does not present itself to him as a trial of patience and a moral enigma, as it does to the authors of Psalms 37, 73. Their blessings are not for an instant to be compared with his. ‘To behold Jehovah’s face’ is to enjoy communion with Him and all the blessings that flow from it; it is the inward reality which corresponds to ‘appearing before Him’ in the sanctuary. Cp. Psalms 16:11. ‘Righteousness’ is the condition of that ‘beholding’; for it is sin that separates from God. Cp. Psalms 11:7 note; Psalms 15:1 ff.; Matthew 5:8; Hebrews 12:14. He concludes with a yet bolder prayer, that he may be admitted to that highest degree of privilege which Moses enjoyed, and be satisfied with the likeness or form of Jehovah. See Numbers 12:6-8. Worldly men are satisfied if they see themselves reflected in their sons: nothing less than the sight of the form of God will satisfy the Psalmist. Cp. Psalms 16:11. See Driver on Deuteronomy 4:12. But what is meant by when I awake? Not ‘when the night of calamity is at an end’; a sense which the word will not bear. What he desires is (1) the daily renewal of this communion (cp. Psalms 139:18; Proverbs 6:22); and (2) as the passage in Numbers suggests, a waking sight of God, as distinguished from a dream or vision. The words are commonly explained of awaking from the sleep of death to behold the face of God in the world beyond, and to be transfigured into His likeness. Death is no doubt spoken of as sleep (Psalms 13:3), and resurrection as awakening (Isaiah 26:19; Daniel 12:2). But elsewhere the context makes the meaning unambiguous. Here, however, this reference is excluded by the context. The Psalmist does not anticipate death, but prays to be delivered from it (Psalms 17:8 ff.). The contrast present to his mind is not between ‘this world’ and ‘another world,’ the ‘present life’ and the ‘future life,’ but between the false life and the true life in this present world, between ‘the flesh’ and ‘the spirit,’ between the ‘natural man’ with his sensuous desires, and the ‘spiritual man’ with his God ward desires.

Here, as in Psalms 16:9-11, death fades from the Psalmist’s view. He is absorbed with the thought of the blessedness of fellowship with God[9]. [9] Comp. Delitzsch: “The contrast is not so much here and hereafter, as world (life) and God. We see here into the inmost nature of the O.T. belief. All the blessedness and glory of the future life which the N.T. unfolds is for the O.T. faith contained in Jehovah. Jehovah is its highest good; in the possession of Him it is raised above heaven and earth, life and death; to surrender itself blindly to Him, without any explicit knowledge of a future life of blessedness, to be satisfied with Him, to rest in Him, to take refuge in Him in view of death, is characteristic of the O.T. faith.” The Psalms, p. 181.But the doctrine of life eternal is implicitly contained in the words. For it is inconceivable that communion with God thus begun and daily renewed should be abruptly terminated by death.

It is possible that the Psalmist and those for whom he sung may have had some glimmering of this larger hope, though how or when it was to be realised was not yet revealed. But whether they drew the inference must remain doubtful. In the economy of revelation “heaven is first a temper and then a place.” It is indeed impossible for us to read the words now without thinking of their ‘fulfilment’ in the light of the Gospel: of the more profound revelation of righteousness (Romans 1:17); of the sight of the Father in the Incarnate Son (John 14:9); of the hope of transfiguration into His likeness here and hereafter, and of the Beatific Vision (2 Corinthians 3:18; Philippians 3:21; 1 John 3:2; Revelation 22:4). It may be remarked that none of the ancient versions render as though they definitely referred the passage to the Resurrection. Targ., Aq., Symm., Jer., all give a literal version. The LXX, I shall be satisfied when Thy glory appears: Syr., when Thy faithfulness appears: Theod., when Thy right hand appears: seem to have had a different text. Thy glory is substituted for thy form in LXX as in Num. 12:18.