PSALM 17 COMME�TARYEDITED BY GLE�� PEASE

A prayer of David.

1 Hear me, Lord, my plea is just; LISTE� to my cry.Hear my prayer, it does not rise from deceitful lips.

BAR�ES, "Hear the right - Margin, as in Hebrew, “justice.” The prayer is, that God would regard that which was “right” in the case, or that he would vindicate the psalmist from that which was wrong. It is the expression of his confident assurance even in the presence of God that his cause was right, and that he was asking only that which it would be consistent for a “just” God to do. We can offer an acceptable prayer only when we are sure that it would be right for God to answer it, or that it would be consistent with perfect and eternal justice to grant our requests. It is to be observed here, however, that the ground of the petition of the psalmist is not that “he” was righteous, that is, he did not base his petition on the ground of his own merits, but that his “cause” was righteous; that he was unjustly oppressed and persecuted by his enemies. We cannot ask God to interpose in our behalf because we have a claim to his favor on the ground of our own merit; we may ask him to interpose because wrong is done, and his glory will be promoted in securing that which is just and right.

Attend unto my cry - The word used here - rinnâh רנה - means either a shout of joy,

Psa_30:5; Psa_42:4; Psa_47:1; or a mournful cry, outcry, wailing, Psa_61:1; et soepe. It is expressive, in either case, of deep feeling which vents itself in an audible manner. Here it denotes the earnest “utterance” of prayer.

Give ear unto my prayer - See the notes at Psa_5:1.

That goeth not out of feigned lips - Margin, as in Hebrew, “without lips of deceit.” That is, that is sincere, or that proceeds from the heart. The utterance of the lips does not misrepresent the feelings of the heart. True prayer is that in which the lips “do” represent the real feelings of the soul. In hypocritical prayer the one is no proper representation of the other. It is evident that the prayer here was not mere mental prayer, or a mere desire of the heart. It was uttered prayer, or oral prayer; and, though private, it was in the form of uttered words. The feeling was so great that it was expressed in an audible cry to God. Deep emotion usually finds vent in such audible and fervent expressions. Compare the Saviour’s earnest prayer in the garden of Gethsemane, Luk_22:41 ff.

CLARKE, "Hear the right - Attend to the justice of my cause, יהוה�צדק Yehovah�

tsedek, righteous Jehovah. “O righteous Jehovah, attend unto my cry.”

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

GILL, "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.

HE�RY, "This psalm is a prayer. As there is a time to weep and a time to rejoice, so there is a time for praise and a time for prayer. David was now persecuted, probably by

Saul, who hunted him like a partridge on the mountains; without were fightings, within were fears, and both urged him as a suppliant to the throne of mercy. He addresses himself to God in these verses both by way of appeal (Hear the right, O Lord! let my righteous cause have a hearing before thy tribunal, and give judgment upon it) and by way of petition (Give ear unto my prayer Psa_17:1, and again Psa_17:6, Incline thy ear unto me and hear my speech); not that God needs to be thus pressed with our importunity, but he gives us leave thus to express our earnest desire of his gracious answers to our prayers. These things he pleads with God for audience, 1. That he was sincere, and did not dissemble with God in his prayer: It goeth not out of feigned lips.He meant as he spoke, and the feelings of his mind agreed with the expressions of his mouth. Feigned prayers are fruitless; but, if our hearts lead our prayers, God will meet them with his favour. 2. That he had been used to pray at other times, and it was not his distress and danger that now first brought him to his duty: “I have called upon theeformerly (Psa_17:6); therefore, Lord, hear me now.” It will be a great comfort to us if trouble, when it comes, find the wheels of prayer a-going, for then we may come with the more boldness to the throne of grace. Tradesmen are willing to oblige those that have been long their customers. 3. That he was encouraged by his faith to expect God would take notice of his prayers: “I know thou wilt hear me, and therefore, O God, incline thy ear to me.” Our believing dependence upon God is a good plea to enforce our desires towards him.

JAMISO�,"Psa_17:1-15. 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.

CALVI�, "1.Hear my righteousness, O Jehovah. The Psalmist BEGI�S 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 ALREADYseen, 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.

SPURGEO�, " TITLE A�D SUBJECT.--_A Prayer of David_. David would nothave been a man after God's own heart, if he had not been a manof prayer. He was a master in the sacred art of supplication. Heflies to prayer in all times of need, as a pilot speeds to theharbour in the stress of tempest. So frequent were David'sprayers that they could not all be dated and entitled; and hencethis simply bears the author's name, and nothing more. The smellof the furnace is upon the present Psalm, but there is evidencein the last verse that he who wrote it came unharmed out of theflame. We have in the present plaintive song, A� APPEAL TO HEAVE�from the persecutions of earth. A spiritual eye may see Jesushere.

DIVISIO�S.--There are no very clear lines of demarcationbetween the parts; but we prefer the divisions adopted by thatprecious old commentator, David Dickson. In verses #1-4|, Davidcraves justice in the controversy between him and his oppressors.In verses #5,6|, he requests of the Lord grace to act rightlywhile under the trial. From verse #7-12|, he seeks protectionfrom his foes, whom he graphically describes; and in verses#13,14|, pleads that they may be disappointed; closing the wholein the most comfortable confidence that all would certainly bewell with himself at the last.

EXPOSITIO�.

"_Hear the right, O Lord_." He that has the worst causemakes the most noise; hence the oppressed soul is apprehensivethat its voice may be drowned, and therefore pleads in this oneverse for a hearing no less than three times. The troubled heartcraves for the ear of the great Judge, persuaded that with him tohear is to redress. If our God could not or would not hear us,our state would be deplorable indeed; and yet some professors setsuch small store by the mercy-seat, that God does not hear themfor the simple reason that they neglect to plead. As well have nohouse if we persist like gipsies in living in the lanes andcommons; as well have no mercy-seat as be always defending ourown cause and never going to God. There is more fear that _we_will not hear the Lord than that the Lord will not hear us."_Hear the right_;" it is well if our case is good in itself andcan be urged as a right one, for right shall never be wronged byour righteous Judge; but if our suit be marred by ourinfirmities, it is a great privilege that we may make mention ofthe righteousness of our Lord Jesus, which is ever prevalent onhigh. _Right_ has a voice which Jehovah always hears; and if mywrongs clamour against me with great force and fury, I will praythe Lord to hear that still louder and mightier voice of theright, and the rights of his dear Son. "Hear, O God, the justOne;" i.e., "hear the Messiah," is a rendering adopted by Jerome,and admired by Bishop Horsley, whether correct or not as atranslation, it is proper enough as a plea. Let the reader pleadit at the throne of the righteous God, even when all otherarguments are unavailing.

"_Attend unto my cry_." This shows the vehemence andearnestness of the petitioner; he is no mere talker, he weeps andlaments. Who can resist a cry? A real hearty, bitter, piteouscry, might almost melt a rock, there can be no fear of itsprevalence with our heavenly Father. A cry is our earliestutterance, and in many ways the most natural of human sounds; ifour prayer should like the infant's cry be more natural thanintelligent, and more earnest than elegant, it will be none theless eloquent with God. There is a mighty power in a child's cryto prevail with a parent's heart. "_Give ear unto my prayer_."Some repetitions are not vain. The reduplication here used isneither superstition nor tautology, but is like the repeated blowof a hammer hitting the same nail on the head to fix it the moreeffectually, or the continued knocking of a beggar at the gatewho cannot be denied an alms. "_That goeth not out of feignedlips_." Sincerity is a _sine qua non_ in prayer. Lips of deceitare detestable to man and much more to God. In intercourse sohallowed as that of prayer, hypocrisy even in the remotest degree

is as fatal as it is foolish. Hypocritical piety is doubleiniquity. He who would feign and flatter had better try his craftwith a fool like himself, for to deceive the all-seeing One is asimpossible as to take the moon in a net, or to lead the sun intoa snare. He who would deceive God is himself already most grosslydeceived. Our sincerity in prayer has no merit in it, any morethan the earnestness of a mendicant in the street; but at thesame time the Lord has regard to it, through Jesus, and will notlong refuse his ear to an honest and fervent petitioner.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Title.--"_A prayer of David_." Since many of the Psalmsconsist of _prayers_, the question may be asked why such aninscription more especially belongs to this. But though theothers contain divers prayers mixed with other matters, this is asupplication through its whole course.--_The Venerable Bede_,672-735.

Verse 1.--"_Hear ... attend ... give ear_." This petitionrepeated thrice, indicates a great power of feeling and manytears; because the craft of the ungodly, in truth, grieves andafflicts the spiritual man more than their power and violence,for we can get a knowledge of open force and violence, and, whenwe see the danger, can in some way guard against it.--^MartinLuther.

Verse 1.--"_That goeth not out of feigned lips_."--Thereare such things as "_feigned lips_;" a contradiction between theheart and the tongue, a clamour in the voice and scoffing in thesoul, a crying to God, "Thou art my father, the guide of myyouth;" and yet speaking and doing evil to the utmost of ourpower (#Jer 3:4,5|), as if God could be imposed upon by fawningpretences, and, like old Isaac, take Jacob for Esau, and becozened by the smell of his garments; as if he could not discernthe dark heart under an angel's garb. ... This is an unworthyconceit of God, to fancy that we can satisfy for inward sins, andavert approaching judgments by external offerings, by a loudvoice, with a false heart, as if God (like children), would bepleased with the glittering of an empty shell, or the rattling ofstones, the chinking of money, a mere voice, and crying withoutinward frames and intentions of service.--^Stephen Charnock.

Verse 1.--"_�ot out of feigned lips_." It is observable,that the eagle soareth on high, little intending to fly toheaven, but to gain her prey; and so it is that many do carry agreat deal of seeming devotion in lifting up their eyes towards

heaven; but they do it only to accomplish with more ease, safety,and applause their wicked and damnable designs here on earth;such as without are Catos, within �eros; hear them, no manbetter; search and try them, no man worse; they have Jacob'svoice, but Esau's hands; they profess like saints, but practiselittle Satans; they have their long prayers, but short prayings;they are like apothecaries' gallipots--having without the titleof some excellent preservative, but within they are full ofdeadly poison; counterfeit holiness is their cloak for all mannerof villanies, and the midwife to bring forth all their devilishdesigns.--^Peter Bales, in Spencer's "Things �ew and Old."

Verse 1.--"_�ot out of feigned lips_." �ot only arighteous cause, but a righteous prayer are urged as motives whyGod should hear. Calvin remarks on the importance of joiningprayer to the testimony of a good conscience, lest we defraud Godof his honour by not committing all judgment to him.--^J. J.Stewart Perowne.

Verse 1.--Though thy prayers be never so well framed inregard of words, and reverently performed as to thy externalgestures; yet all is nothing, _if thy heart be not in the duty_.For prayer is not a work of the head, or hand, or eyes only, butchiefly a work of the heart, and therefore called in Scripture,the "pouring out of the soul" (#1Sa 1:15|); and the "pouring outof the heart." #Ps 67:8|. And, indeed, the very soul of prayerlieth in the pouring out of the soul before the Lord. Whensoever,therefore, thou drawest near unto God in prayer, let it be withthine heart and soul, otherwise thou canst have no assurance ofaudience, and acceptance; for as Cyprian speaketh, _Quomodo teaudiri a Deo postulas_, etc. How canst thou expect the Lordshould hear thee, when thou hearest not thyself? or that heshould regard thy prayers, when thou regardest not what thouprayest? Certainly that prayer reacheth not the heart of God,which reacheth not our own.--^Thomas Gouge, 1605-1681.

HI�TS TO PREACHERS.

Verse 1.--The voice of Jesus--our Righteousness, and ourown voice. Work out the thought of both coming up to the ear ofheaven, noting the qualities of our prayer as indicated by thepsalmist's language, such as earnestness, perseverance,sincerity, etc.

BIBLICAL ILLUSTRATOR, "Hear the right, O Lord, attend unto my cry,. . .that

goeth not out of feigned lips.

Conscious sincerity

The Psalmist is quite sure that he himself is sincere. The verses which follow seem to be a kind of anticipation of the Pharisee’s self-satisfied prayer; but they are nothing of the kind. The reference is not to sinlessness, but to sincerity. The Psalmist does not say, I am a pure man, without a stain upon the heart or hand. He says, I am a sincere man, the general purpose I have had in view is a purpose marked by honesty. He does not represent himself as pure snow in the face of heaven, but as a man whose supreme motive has been a motive of honesty and general truthfulness. Sincerity can appeal to the right. We draw our prayer out of our own character. This suppliant is so sure of his own honesty that he says, Let the whole case be settled honestly. At other times, when he knows there is not a clean spot upon his whole constitution—one sound healthy spot—he falls right down before God and weeps out his soul ill penitence . . . We should be sure of our motive before we invoke the doing of right. It is better for us to invoke the exercise of mercy. Most men will get more from pity than they ever can get from righteousness. (Joseph Parker, D. D.)

Prayer out of feigned lips

It is observable that the eagle soareth on high, little intending to fly to heaven, but to gain her prey; and so it is that many do carry a great deal of seeming devotion in lifting up their eyes towards heaven; but they do it only to accomplish with more ease, safety, and applause their wicked designs here on earth; such as without are Catos, within Neros; hear them, no man better; search and try them, no man worse; they have Jacob’s voice, but Esau’s hands; they profess like saints, but practise like Satans; they have their long prayers, but short prayings; they are like apothecaries gallipots—having without the title of some excellent preservative, but within they are full of deadly poison; counterfeit holiness is their cloak for all manner of villanies, and the midwife to bring forth all their devilish designs. (Peter Bales.)

Justice, mercy, and perfection

I. A cry for justice (Psa_17:1-7). Things in the mind of David.

1. A sense of truthfulness. He was conscious that there was no discrepancy between his speech and his spirit. The man, unless he feels that he is sincere, will never dare to appeal to heaven for justice. Virtuous sincerity requires that there should be not only an exact correspondence between the speech and spirit, but also between the spirit and eternal realities.

2. A desire for the Divine verdict. “Let my sentence come forth from Thy presence.” The human soul everywhere holds that there is justice at the head of the universe, and that it will sooner or later vindicate the right.

3. A consciousness of a Divine searching. “Thou hast proved mine heart.” A man may be deeply conscious of his imperfection before God, analyst conscious of his innocence of the charges brought against him by man.

4. A determination to be blameless in his speech. “I am purposed that my mouth shall not transgress.” What he means is, I will utter nothing wrong concerning mine

enemies, nothing that can justify their harsh and cruel conduct.

5. An assurance of Divine protection. He was protected from ruin. Protected by God. And protected in connection with his own agency. God’s agency in connection with man’s deliverance neither supersedes the necessity nor interferes with the freedom of human effort.

6. A dread of falling from rectitude. “Hold up my goings in Thy paths”. This means—I am right as far as mine enemies are concerned at present. I am conscious of no wrong. I am anxious to retain my blamelessness. To retain my blamelessness I need Divine help.

7. A confidence that God will attend to his prayer. The meaning is—I have invoked Thee heretofore, and do so still, because I know that Thou wilt hear.

II. Here is a cry for mercy. “Show Thy marvellous loving kindness.” A prayer for protection from enemies. Note the character in which he appeals to God for protection. He appeals to Him as a mighty Saviour. The manner in which he desired protection. The enemies from whom he sought protection. The cry for mercy is as deep and universal as that for justice.

III. Here is a cry for perfection. Three facts deduce from the words.

1. That the death of a good man is an awaking from sleep. There is much spiritual torpor and spiritual dreaming even in the best.

2. In this awaking at death there will be the complete assimilation of the soul to God.

3. In this assimilation will consist the everlasting satisfaction of our nature. There is no satisfaction without this. The spiritual powers will not work harmoniously under the dominion of any other disposition. The conscience will frown upon any other state of mind. The Great One will not bless with His friendship any other state of mind in His creatures. Likeness to God is likeness to His controlling disposition. His controlling disposition is disinterested love, and this is that well which springs up to everlasting life. (Homilist.)

EBC, "THE investigations as to authorship and date yield the usual conflicting results. Davidic, say one school; undoubtedly post-exilic, say another, without venturing on closer definition; late in the Persian period, says Cheyne. Perhaps we may content ourselves with the modest judgment of Baethgen in his last book ("Handcommentar," 1892, p. 45): "The date of composition cannot be decided by internal indications." The background is the familiar one of causeless foes round an innocent sufferer, who flings himself into God’s arms for safety, and in prayer enters into peace and hope. He is, no doubt, a representative of the Ecclesia pressa; but he is so just because his cry is intensely personal. The experience of one is the type for all, and a poet’s prerogative is to cast his most thoroughly individual emotions into words that fit the universal heart. The psalm is called a "prayer," a title given to only four other psalms, none of which are in the First Book. It has three movements, marked by the repetition of the name of God, which does not appear elsewhere, except in the doubtful Psa_17:14. These three are Psa_17:1-5, in which the cry for help is founded on a strong profession of innocence; Psa_17:6-12, in which it is based on a vivid description of the enemies; and Psa_17:13-15, in which it soars into the pure air of mystic devotion, and thence looks down on the transient prosperity of the foe and upwards, in a rapture of hope, to the face of God.

The petition proper, in Psa_17:1-2, and its ground, are both strongly marked by

conscious innocence, and therefore sound strange to our ears, trained as we have been by the New Testament to deeper insight into sin, This sufferer asks God to "hear righteousness," i.e., his righteous cause. He pleads the bona fides of his prayer, the fervour of which is marked by its designation as "my cry," the high-pitched note usually the expression of joy, but here of sore need and strong desire. Boldly he asks for his "sentence from Thy face," and the ground of, that petition is that "Thine eyes behold rightly." Was there, then, no inner baseness that should have toned down such confidence? Was this prayer not much the same as the Pharisee’s in Christ’s parable? The answer is partly found in the considerations that the innocence professed is specially in regard to the occasions of the psalmist’s present distress, and that the acquittal by deliverance which he asks is God’s testimony that as to these he was slandered and clear. But, further, the strong professions of heart cleanness and outward obedience which follow are not so much denials of any sin as avowals of sincere devotion and honest submission of life to God’s law. They are "the answer of a good conscience towards God," expressed, indeed, more absolutely than befits Christian consciousness, but having noticing in common with Pharisaic self-complacency. The modern type of religion which recoils from such professions, and contents itself with always confessing sins which it has given up hope of overcoming, would be all the better for listening to the psalmist and aiming a little more vigorously and hopefully at being able to say, "I know nothing against myself." There is no danger in such a saying, if it be accompanied by "Yet am I not hereby justified" and by "Who can understand his errors? Cleanse Thou me from secret faults."

HAWKER 1-3, "As none but Jesus could ever make appeal in the justice of his cause, so it is blessed to discover him in this sweet prayer. Reader, you and I may, in his righteousness, look up to that God, who is and can be just, and the Justifier of every poor sinner that believeth in Jesus. To the throne we may, and indeed we are commanded to come, that the sentence of our justification in Jesus may come forth. God hath found no iniquity in our glorious Surety; and, therefore, the sweetest, and strongest, and best of all prayers are those which the poor believer in Jesus puts up, when he tells God, that the life of Jesus was perfect, and his nature wholly free from taint or shadow of sin. Precious Lamb of God! what unanswerable arguments may the souls of thy redeemed find in this holiness of thine as our Surety! And what can a sinner tell Jehovah, so pleasing to him, as when he follows up the gracious voice and proclamation from heaven, in which the Father said, This is my beloved Son, in whom I am well pleased; and saith, Lord! I am well pleased too in Jesus and his justifying righteousness, and am now come for acceptance in the beloved!

E-SWORD, "“Hear the right, O Lord.” He that has the worst cause makes the most noise; hence the oppressed soul is apprehensive that its voice may be drowned, and therefore pleads in this one verse for a hearing no less than three times. The troubled heart craves for the ear of the great Judge, persuaded that with him to hear is to redress if our God could not or would not hear us, our state would be deplorable indeed; and yet some professors set such small store by the mercy-seat, that God does not hear them for the simple reason that they neglect to plead. As well have no house if we persist like gypsies in living in the lanes and commons; as well have no mercy-seat as be always defending our own cause and never going to God. There is more fear that we will not hear the Lord than that the Lord will not hear us. “Hear the right;” it is well if our case is good in itself and can be urged as a right one, for right shall never be wronged by our righteous Judge; but if our suit be marred by our infirmities, it is a great privilege that

we may make mention of the righteousness of our Lord Jesus, which is ever prevalent on high. Right has a voice which Jehovah always hears; and if my wrongs clamour against me with great force and fury, I will pray the Lord to hear that still louder and mightier voice of the right, and the rights of his dear Son. “Hear, O God, the just One;” i.e., “hear the Messiah,” is a rendering adopted by Jerome, and admired by Bishop Horsley, whether correct or not as a translation, it is proper enough as a plea. Let the reader plead it at the throne of the righteous God, even when all other arguments are unavailing.

“Attend unto my cry.” This shows the vehemence and earnestness of the petitioner; he is no mere talker, he weeps and laments. Who can resist a cry? A real hearty, bitter, piteous cry, might almost melt a rock, there can be no fear of its prevalence with our heavenly Father. A cry is our earliest utterance, and in many ways the most natural of human sounds; if our prayer should like the infant's cry be more natural than intelligent, and more earnest than elegant, it will be none the less eloquent with God. There is a mighty power in a child's cry to prevail with a parent's heart. “Give ear unto my prayer.”Some repetitions are not vain. The reduplication here used is neither superstition nor tautology, but is like the repeated blow of a hammer hitting the same nail on the head to fix it the more effectually, or the continued knocking of a beggar at the gate who cannot be denied an alms. “That goeth not out of feigned lips.” Sincerity is a sine quâ non in prayer. Lips of deceit are detestable to man and much more to God. In intercourse so hallowed as that of prayer, hypocrisy even in the remotest degree is as fatal as it is foolish. Hypocritical piety is double iniquity. He who would feign and flatter had better try his craft with a fool like himself, for to deceive the all-seeing One is as impossible as to take the moon in a net, or to lead the sun into a snare. He who would deceive God is himself already most grossly deceived. Our sincerity in prayer has no merit in it, any more than the earnestness of a mendicant in the street; but at the same time the Lord has regard to it, through Jesus, and will not long refuse his ear to an honest and fervent petitioner.

COFFMA�, "A PRAYER FOR PROTECTIO� AGAI�ST E�EMIES (A PRAYER OF DAVID)

The customary arguments among scholars as to the date and authorship of this psalm are of little interest and of no value at all. As Maclaren said of such discussions, "The deepest and most precious elements in the Psalms are very slightly affected by the answers to such questions."[1]

However, we find no fault whatever with the ancient inscription here which ascribes the psalm to David. As to the particular time of David's life when such a psalm was written, it may very well have been during that time when he was hunted like a wild animal in the wilderness of Engedi by King Saul and his followers. The psalm has many intimations in it that harmonize with the opinion that it was written by David. We shall notice some of these in the text below. This psalm along with �UMBERS 86,142 is, "Entitled `A Psalm of David' in the superscription."[2]

Psalms 17:1-5

"Hear the right, O Jehovah, attend unto my cry;

Give ear unto my prayer that goeth not out of feigned lips.

Let my sentence come forth from thy presence;

Let thine eyes look upon equity.

Thou hast proved my heart, thou hast visited me in the night;

Thou hast tried me, and findest nothing;

I am purposed that my mouth shall not transgress.

As for the works of men, by the word of thy lips

I have kept me from the ways of the violent.

My steps have held fast to thy paths,

My feet have not slipped."

In our paragraph divisions of this psalm, we have followed that of Rawlinson which he attributed to a Dr. Kay.[3]

A glance at the different versions and translations of this psalm reveals some remarkable variations in what is actually the meaning of the text; and some scholars have registered rather bold claims of damaged or CORRUPT passages. "Psalms 17:4 is hopelessly CORRUPT,"[4] ACCORDI�G to Addis; and Maclaren's comment on Psalms 17:3-5 was that:

"The general drift is clear, but the precise meaning and CO��ECTIO� are extremely obscure. Probably the text is faulty. It has been twisted in all sorts of ways; the Masoretic accents have been discarded, the division of verses set aside; and still no proposed rendering of verses 3,4 is wholly satisfactory."[5]We like what Leupold said regarding this problem. "The difficulties of interpretation are numerous; but all of this does not warrant manifold textual changes as though the state of the text were quite corrupt. The compact utterances are part of the problem."[6]

This writer claims no ability whatever to judge the questions regarding damaged or faulty texts; and we shall be content to interpret the passages as they stand in our version.

There are no less than five appeals to God in these two verses. Such repetitions suggest an unusual urgency in the psalmist's mind which prompted such vigorous appeals.

Christians cannot fail to be somewhat shocked by such bold assertions of the

psalmist's innocence, purity, righteousness, and faithfulness in observing the will of God as we find in this paragraph. These claims of integrity are certainly unlike the petitions of most Christians today, which Maclaren described as follows:

"The modern type of religion recoils from such professions (of innocence and purity), and contents itself with always confessing sins which it has given up hope of overcoming, would be all the better for listening to the psalmist and aiming a little more vigorously and hopefully at being able to say, "I know nothing against myself" (1 Corinthians 4:4).[7]Leupold approvingly QUOTED this same passage by Maclaren,[8] adding that it was very true and appropriate for our times.

Regarding the claims made by David here regarding his truth, integrity, and righteousness, and even the claim that God himself had found no fault in him, we should remember that this psalm was very likely written in the early part of David's life, during his FLIGHT from the murderous vengeance of King Saul, and that it came from a period in David's life long before his shameful actions with regard to Bathsheba and the murder of her husband, sins which David tearfully repented of and openly confessed. We may not, therefore, find any fault with such vigorous protestations of innocence as we find here. Rhodes pointed out that, "These declarations are not what we would today call self-righteousness, but an oath of clearance as commanded in 1 Kings 8:31-32."[9]

"By the word of thy lips" (Psalms 17:4). David here identified the source of his strength, namely, "God's Word"; and, as Ash said: "God's revelation implies grace, so he is not suggesting his merit alone as the ground of his pleading."[10] A remarkable example of how David was restrained from evil by a timely remembrance of God's Word brought to him by Abigail was recorded in 1 Samuel 25:25-42; and Kidner thought that, "David could have had that in mind here."Psalms 1--72 (London: InterVarsity Press, 1973), p. 87.">[11]

"As for the works of men" (Psalms 17:4). "The literal words here are `the works of Adam,' the works of the natural man."[12] This is primarily a reference to deeds of vengeful violence, of the very kind that David contemplated, but did not do, in the EVE�T mentioned above. (1 Samuel 25:22).

Barnes stated that, "�o prayer could be more appropriate."[13] When we are hated and pursued by cruel and powerful enemies, against whom we have done no wrong, when our most violent passions are aroused and we are sorely tempted to take bloody vengeance against them, then nothing can be more proper than to lift our hearts to God in prayer, entreating him to keep us from evil and E�ABLE us to restrain our passions.

EXPOSITOR'S BIBLE, "The petition proper, in Psalms 17:1-2, and its ground, are both strongly marked by conscious innocence, and therefore sound strange to our ears, trained as we have been by the �ew Testament to deeper insight into sin, This sufferer asks God to "hear righteousness," i.e., his righteous cause. He pleads the

bona fides of his prayer, the fervour of which is marked by its designation as "my cry," the high-pitched note usually the expression of joy, but here of sore need and strong desire. Boldly he asks for his "sentence from Thy face," and the ground of, that petition is that "Thine eyes behold rightly." Was there, then, no inner baseness that should have toned down such confidence? Was this prayer not much the same as the Pharisee’s in Christ’s parable? The answer is partly found in the considerations that the innocence professed is specially in regard to the occasions of the psalmist’s present distress, and that the acquittal by deliverance which he asks is God’s testimony that as to these he was slandered and clear. But, further, the strong professions of heart cleanness and outward obedience which follow are not so much denials of any sin as avowals of sincere devotion and honest submission of life to God’s law. They are "the answer of a good conscience towards God," expressed, indeed, more absolutely than befits Christian consciousness, but having noticing in common with Pharisaic self-complacency. The modern type of religion which recoils from such professions, and contents itself with always confessing sins which it has given up hope of overcoming, would be all the better for listening to the psalmist and aiming a little more vigorously and hopefully at being able to say, "I know nothing against myself." There is no danger in such a saying, if it be accompanied by "Yet am I not hereby justified" and by "Who can understand his ERRORS? Cleanse Thou me from secret faults."

PULPIT, "THIS psalm is termed "a prayer"—"a Prayer of David." It consists, no doubt, mainly of a series of petitions (Psa_17:1, Psa_17:2, Psa_17:6, Psa_17:7, Psa_17:8, Psa_17:9, Psa_17:13, Psa_17:14); but contains also a number of verses which have no precatory character (Psa_17:3, Psa_17:4, Psa_17:5, Psa_17:10-12, Psa_17:15); and, on the whole, it cannot be said to be occupied with supplication to a greater extent than many of the compositions which are simply termed "psalms." Probably it was called a "prayer" because the writer himself seemed so to entitle it in Psa_17:1. David's authorship is generally allowed, since the composition has "the marked characteristics of David's early style" ('Speaker's Commentary'). The current of thought and language is vehement and abrupt; there is a deep dependence upon God, and at the same time a warmth of indignation against the writer's enemies, found frequently in the Davidical psalms, and not very noticeable in the others. There is also an earnest faith in a future life (Psa_17:15), which was a marked feature of David's character, but not very common among his contemporaries. The time in David's life to which the psalm belongs is uncertain; but it has been conjectured, with a certain amount of probability, to have been written during the heat of the persecution by Saul, perhaps when David was pursued after by the wicked king in the wilderness of Maon (1Sa_23:26). (So Hitzig, Moll, and the 'Speaker's Commentary.')

The metrical arrangement is somewhat doubtful. Perhaps the best division is that of Dr. Kay, who makes the poem one of four stanzas—the first of five verses (Psa_17:1-5); the second of four (Psa_17:6-9); the third of three (Psa_17:10-12); and the fourth also of three (Psa_17:13-15).

PULPIT, "The saint's appeal from the wrongs of earth to the Righteous One on the

throne.

The title of our homily on this psalm is in some respects similar to that on the seventh psalm. There, however, the psalm is an appeal to the great Vindicator of one unjustly accused; here, it is the appeal of one beset with persecutors to the great Judge of all. Whenever or by whomsoever the words of this psalm were penned, it may not be easy to say. The probability is that it is one of David's. £ If so, there is an abundance of incident in the record of his career by which it may be illustrated and explained. And, indeed, the surest (perhaps the only) way of interpreting such psalms as this is to read them by the light of the Books of Samuel. Anyway, however, it is an infinite mercy that we have preserved to us, not only psalms to be enjoyed at all times,(such as the twenty-third and the forty-sixth), but others adapted for special times. For very often the saints of God have been so impeached, slandered, worried, beset, and persecuted, that the words of this psalm have exactly fitted their ease. And in all such instances, the people of God may find sweet repose in reading the words before us; showing us, as they do,

(1) that however greatly we may be wronged on earth, there is a Righteous One to whom we may make our final appeal;

(2) that he who sitteth on the throne is not only just, but is also One of "marvellous loving-kindness;"

(3) that therefore we may pour out our heart before him, and tell him our case—the whole of it, exactly as it is; so that, though we are by no means obliged to adopt as our own every word in psalms like this, yet we may learn from them to present our case before God as minutely and exactly as the psalmists did theirs,—as varied as are the cases, so varied may be the words.

I. HERE IS A REMARKABLE CASE LAID BEFORE GOD. There are in it six features.

1. The writer is sorely and grievously persecuted. (Psa_17:9-12.) It has been well said, "Where would David's psalms have been, if he had not been persecuted?" £ The experiences through which he passed may be studied in the records to which we have referred above. In fact, one of our most skilled expositors said to the writer that his own study of the Books of Samuel had thrown floods of light on the Psalms, had cleared up many phrases that before were unintelligible, and had shown the reason of many others that seemed unjustifiable. And since David was withal the poet of the sanctuary, be could and did put these hard experiences of his life in such words as should be helpful to the troubled and ill-treated saint in all future time. (For the exact significance of detailed expressions, seethe Exposition. £) Let believers follow David here, and whatever their cares and worries may be, let them tell them out, one by one, to their God, who will never misunderstand them, and, even if some expressions of emotion are unwise and faulty, will cover the faults with the mantle of his forgiving love, and fulfil the desires according to his own perfect wisdom. Oh, the infinite relief of having a Friend to whom we may safely tell every thing!

2. David is conscious of his own integrity. (Verses 1 4.) This is by no means to be understood as a piece of self-righteousness (see Psa_143:2). It is quite consistent with the deepest humiliation before a holy and heart-searching God, that an upright man should avow his innocence of the guilt that false accusers may charge upon him. In fact, we ought, while penitent before our God for innumerable heart-sins, to be able to look our fellow-men in the face with the dignity of conscious honesty and purity.

3. David knows there is a Judge on the Throne, a Judge of perfect righteousness—and One who will listen to his cry (verse 7). He knows God as One who saves the trusting ones from their foes by his own omnipotent hand.

4. Hence to him David makes his appeal. (Verse 2.) �ote: Only one who is at peace with God, and who is among the upright in heart, could possibly make such an appeal as this,—for sentence to come forth from God's presence must be a terror to the rebel, for that sentence could only be one of condemnation. But souls in harmony with God can lovingly look to God as their Redeemer, their Goel, their Vindicator; they will say, with Job, "I know that my Redeemer liveth;" or with Cromwell, "I know that God is above all ill reports; and that he will in his own time vindicate me." Yea, they can call on God to do this, leaving in his hands the time and the way of doing it (cf. 1Jn_3:21, 1Jn_3:22).

5. With the appeal, David joins fervent supplication.

(1) With regard to his enemies. That God would arise, i.e. interpose in the way of providential aid; that he would cast down the wicked from their high pretensions, and disappoint them, i.e. prevent them—be beforehand with them, and frustrate their evil designs ere they attempt to carry them out.

(2) With regard to himself.

(a) That God would deliver him out of their hand.

(b) That God would hold up his goings in the right way.

(c) That God would keep him

( α ) as the apple of the eye (literally," the little man," "the daughter of the eye")—an exquisitely beautiful figure, admirably adapted to be the basis of an address to the young on God's care in the structure of the eye;

( β ) as a hen gathereth her brood under her wings—another figure of marvellous tenderness £ (Psa_36:7; Psa_57:1; Psa_61:4; Psa_91:4; Mat_23:37). �or let it be unnoticed that for all this, David uttered a "piercing cry' (for so the word in the first verse signifies).

6. David remembers that, after all, he has no reason to envy his persecutors; that,

after all, it is far better to know God as his God, and to have him as a Refuge, than to have all the ease, comfort, and wealth which this world can give. And this brings us to note—

II. THAT, REMARKABLE AS THE PSALMIST'S CASE IS, IT PRESE�TS TO US A STILL MORE REMARKABLE CO�TRAST. £ (Verse 14.) How much force is there in the expression, "As for me" (cf. Psa_4:1-8 :16)! �ote: Amid all the confusion, strife, and whirl of earth, each man has a distinctive individuality, which is all his own, and is never confounded with another's (Gal_6:5; Isa_40:27). �o one has a right to think he is lost in the crowd (2Ti_2:19; Rev_2:17; Isa_43:1; Luk_12:6, Luk_12:7). Each one has a relation to God entirely his own. The bad may mingle with the good, but are never confounded with them. �ot one grain of wheat is by mistake cast into the fire, nor yet one of the tares gathered into the garner. All that is momentous in hope, character, relation, SECURITY, destiny, gathers round the individual. Each one has an "As for me." In the psalm before us there are indications of six points of difference between David and his enemies; so vital are they, that not all the distress which he suffers from them could make him desire to change places with them.

1. He is right; they are in the wrong. (Verse 1.) As we have before said, the writer by no means claims to be perfect, but he knows that he has chosen the side of righteousness, and is sincerely anxious to walk ACCORDI�G thereto; he walks in his integrity, though he may be conscious of coming far short of his own ideal. But as for his enemies, to be in the right is no concern of theirs! Their's is might against right. �ote: Happy is the man who sees infinite honour in being right, however much it may cost him!

2. God is to him a Defender; to them he is a Judge—to condemn them and put them to shame. This is the ground-tone of the psalm. The throne of the great Eternal is to the psalmist one of grace, mercy, and love; but to his enemies, it appears to shoot forth devouring flame. �ote: God will seem to us according to our state before him (see Psa_18:25, Psa_18:26).

3. The psalmist addresses God in confident hope; they resist God, in proud defiance. The whole attitude of David's enemies was one of proud self-confidence: "Our tongues are our own: who is Lord over us?" Hence:

4. The throne of righteousness, which was the safety of David, was the peril of his persecutors. His joy was their dread. Wicked men are afraid of God; and it is saddening to reflect that the guilt of an uneasy conscience projects its own dark shadow on the face of infinite love!

5. David had an eternal portion in his God; they lived only for this life. He calls them (verse 14) "men of the world" (cf. Hebrew original). David could say, "Thou art my Portion, O God;" but with them their all was laid up here. When they depart hence, they will leave behind them all their treasures; but David would go, at death, to the enjoyment of his. Hence:

6. The outlook of the psalmist was full of gladness; theirs, full of gloom. How blissful the anticipation in the one case!

(1) A glorious vision. "I shall behold thy face in righteousness." Whether the writer thought of a bodily vision of Jehovah's form, or of a spiritual vision of the invisible glory, we cannot say. At any rate, knowing even now the glory of God in the face of Jesus Christ, we can forecast the ecstatic rapture which we shall feel when he shall be manifested, and we shall be like him, because we shall see him as he is!

(2) A glorious transformation. "When I awake, with thy likeness," i.e. with possessing it (otherwise the phrase would be a tautology). As Watts beautifully puts it—

"I shall behold thy blissful face,

And stand complete in righteousness."

(3) Entire satisfaction therein; i.e. both with the vision and with the conformation. Yes! There will be full and complete realization of the glory which now we see only "as through a glass darkly." And this will be in the awakening (cf. Psa_49:14, "The upright … in the morning"). The state after death has been viewed in three aspects.

(a) As a slumbrous state in the under-world, from which there was no awaking. This was the pagan view.

(b) As a slumbrous state in the underworld, but with the hope of an awaking "in the morning." This was the Hebrew conception.

(c) To the Christian, however, the state after death is—"Absent from the body, at home with the Lord" (2Co_5:8, Revised Version). The glory, however, will be completed at the resurrection (Col_3:4, Revised Version). But how different the outlook of the wicked! (Mat_7:13, Mat_7:14; Php_3:19; Luk_16:22, Luk_16:23; Luk_12:21; Luk_13:28). Well may preachers plead agonizingly with their hearers to choose life rather than death (Heb_11:25, Heb_11:26)! Little will the godly think of past sorrow when they Gave their recompense in heaven! Small comfort, will earth's wealth give to those who miss heaven!—C.

2 Let my vindication come from you; may YOUR eyes see what is right.

BAR�ES, "Let my sentence - Hebrew, “my judgment.” The allusion is to a judgment or sentence as coming from God in regard to the matter referred to in the psalm, to wit, the injuries which he had received from his enemies. He felt that they had done him injustice and wrong; he felt assured that a sentence or judgment from God in the case would be in his favor. So Job often felt that if he could bring his case directly before God, God would decide in his favor. Compare Job_23:1-6.

Come forth from thy presence - From before thee. That is, he asks God to pronounce a sentence in his case.

Let thine eyes behold - He asked God to examine the case with his own eyes, or attentively to consider it, and to see where justice was.

The things that are equal - The things that are just and right. He felt assured that his own cause was right, and he prays here that justice in the case may be done. He felt that, if that were done, he would be delivered from his enemies. As between ourselves and our fellow-men, it is right to pray to God that he would see that exact justice should be done, for we may be able to feel certain that justice is on our side, and that we are injured by them; but as between ourselves and God, we can never offer that prayer, for if justice were done to us we could not but be condemned. Before him our plea must be for mercy, not justice.

CLARKE, "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.

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.

GILL, "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.

HE�RY, "What his appeal is; and here observe,

1. What the court is to the cognizance and determination of which he makes his appeal; it is the court of heaven. “Lord, do thou hear the right, for Saul is so passionate, so prejudiced, that he will not hear it. Lord, let my sentence come forth from thy presence, Psa_17:2. Men sentence me to be pursued and cut off as an evil-doer. Lord, I appeal from them to thee.” This he did in a public remonstrance before Saul's face (1Sa_24:12, The Lord judge between me and thee), and he repeats it here in his private devotions. Note, (1.) The equity and extent of God's government and judgment are a very great support to injured innocency. If we are blackened, and abused, and misrepresented, by unrighteous men, it is a comfort that we have a righteous God to go to, who will take our part, who is the patron of the oppressed, whose judgment is according to truth, by the discoveries of which every person and every cause will appear in a true light, stripped of all false colours, and by the decisions of which all unrighteous dooms will be reversed, and to every man will be rendered according to his work. (2.) Sincerity dreads no scrutiny, no, not that of God himself, according to the tenour of the covenant of grace: Let thy eyes behold the things that are equal. God's omniscience is as much the joy of the upright as it is the terror of hypocrites, and is particularly comfortable to those who are falsely accused and in any wise have wrong done them.

JAMISO�,"sentence — acquitting judgment.

from thy presence — Thy tribunal.

things that are equal — just and right, do Thou regard.

CALVI�, "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’ 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 wordjudgment 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’ language is simply this, that being oppressed with many and varied wrongs, he commits himself to the protection and defense of God.

E-SWORD, "“Let my sentence come forth from thy presence.” The Psalmist has now grown bold by the strengthening influence of prayer, and he now entreats the Judge of all the earth to give sentence upon his case. He had been libelled, basely and maliciously libelled; and having brought his action before the highest court, he, like an

innocent man, has no desire to escape the enquiry, but even invites and sues for judgment. He does not ask for secrecy, but would have the result come forth to the world. He would have sentence pronounced and executed forthwith. In some matters we may venture to be as bold as this; but except we can plead something better than our own supposed innocence, it were terrible presumption thus to challenge the judgment of a sin-hating God. With Jesus as our complete and all-glorious righteousness we need not fear, though the day of judgment should commence at once, and hell open her mouth at our feet, but might joyfully prove the truth of our hymn writer's holy boast -

“Bold shall I stand in that great day;For who ought to my charge shall lay?While, through thy blood, absolved I amFrom sin's tremendous curse and shame.”

“Let thine eyes behold the things that are equal.” Believers do not desire any other judge than God, or to be excused from judgment, or even to be judged on principles of partiality. No; our hope does not lie in the prospect of favouritism from God, and the consequent suspension of his law; we expect to be judged on the same principles as other men, and through the blood and righteousness of our Redeemer we shall pass the ordeal unscathed. The Lord will weigh us in the scales of justice fairly and justly; he will not use false weights to permit us to escape, but with the sternest equity those balances will be used upon us as well as upon others; and with our blessed Lord Jesus as our all in all we tremble not, for we shall not be found wanting. In David's case, he felt his cause to be so right that he simply desired the Divine eyes to rest upon the matter, and he was confident that equity would give him all that he needed.

SPURGEO�, ""_Let my sentence come forth from thy presence_." ThePsalmist has now grown bold by the strengthening influence ofprayer, and he now entreats the Judge of all the earth to givesentence upon his case. He had been libelled, basely andmaliciously libelled; and having brought his action before thehighest court, he, like an innocent man, has no desire to escapethe enquiry, but even invites and sues for judgment. He does notask for secrecy, but would have the result come forth to theworld. He would have sentence pronounced and executed forthwith.In some matters we may venture to be as bold as this; but exceptwe can plead something better than our own supposed innocence, itwere terrible presumption thus to challenge the judgment of asin-hating God. With Jesus as our complete and all-gloriousrighteousness we need not fear, though the day of judgment shouldcommence at once, and hell open her mouth at our feet, but mightjoyfully prove the truth of our hymn writer's holy boast--

"Bold shall I stand in that great day; For who ought to my charge shall lay? While, through thy blood, absolved I am From sin's tremendous curse and shame."

"_Let thine eyes behold the things that are equal_."

Believers do not desire any other judge than God, or to beexcused from judgment, or even to be judged on principles ofpartiality. �o; our hope does not lie in the prospect offavouritism from God, and the consequent suspension of his law;we expect to be judged on the same principles as other men, andthrough the blood and righteousness of our Redeemer we shall passthe ordeal unscathed. The Lord will weigh us in the scales ofjustice fairly and justly; he will not use false weights topermit us to escape, but with the sternest equity those balanceswill be used upon us as well as upon others; and with our blessedLord Jesus as our all in all we tremble not, for we shall not befound wanting. In David's case, he felt his cause to be so rightthat he simply desired the Divine eyes to rest upon the matter,and he was confident that equity would give him all that heneeded.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Verse 2.--David appeals unto God to judge therighteousness of his heart towards Saul--"_Let my sentence comeforth from thy presence_." From Saul and his courtiers therecomes a hard sentence; they call me traitor, they call me rebel;but, Lord, leave me not unto their sentence, "_Let my sentencecome from thy presence_;" that I know will be another sentencethan what cometh from them, for thou hast proved me, and triedme, and findest nothing in me.--^Jeremiah Burroughs.

HI�TS TO PREACHERS.

Verse 2.--"_Let my sentence come forth from thypresence_." I. When it will come. II. Who dare meet it _now_.III. How to be among them.

3 Though you probe my heart, though you examine me at night and test me,you will find that I have planned no evil; my mouth has not transgressed.

BAR�ES, "Thou hast proved mine heart - In this verse he refers to his own character and life in the matter under consideration, or the consciousness of his own innocence in respect to his fellow-men who are persecuting and opposing him. He appeals to the Great Searcher of hearts in proof that, in this respect, he was innocent; and he refers to different forms of trial on the part of God to show that after the most thorough search he would find, and did find, that in these respects he was an innocent man, and that his enemies had no occasion to treat him as they had done. It is still to be borne in mind here that the trial which the psalmist asks at the hand of God was not to prove that he was innocent toward him, or that he had a claim to His favor on account of his own personal holiness, but it was that he was innocent of any wrong toward those who were persecuting him, or, in other words, that after the most searching trial, even by his Maker, it would be found that he had given them no cause for treating him thus. The word here rendered “proved” means “to try, to prove, to examine,” especially metals, to test their genuineness. See Psa_7:9-10, note; Job_12:11, note. The psalmist here says that God had tried or searched “his heart.” He knew all his motives. He had examined all his desires and his thoughts. The psalmist felt assured that, after the most thorough trial, even God would not find anything in his heart that would justify the conduct of his enemies toward him.

Thou hast visited me - That is, for the purpose of inspecting my character, or of examining me. The English word “visit,” like the Hebrew, is often used to denote a visitation for the purpose of inspection and examination. The idea is, that God had come to him for the very purpose of “examining” his character.

In the night - In solitude. In darkness. When I was alone. In the time when the thoughts are less under restraint than they are when surrounded by others. In a time when it can be seen what we really are; when we do not put on appearances to deceive others.

Thou hast tried me - The word used here - tsâraph צרף - means properly “to melt, to

smelt,” etc., metals, or separating the pure metal from the dross. The meaning is, that God, in examining into his character, had subjected him to a trial as searching as that employed in purifying metals by casting them into the fire.

And shalt find nothing - Thou wilt find nothing that could give occasion for the conduct of my enemies. The future tense is used here to denote that, even if the investigation were continued, God would find nothing in his heart or in his conduct that would warrant their treatment of him. He had the most full and settled determination not to do wrong to them in any respect whatever. Nothing had been found in him that would justify their treatment of him; he was determined so to live, and he felt assured that he would so live, that nothing of the kind would be found in him in time to come. “I am purposed.” I am fully resolved.

My mouth shall not transgress - Transgress the law of God, or go beyond what is right. That is, I will utter nothing which is wrong, or which can give occasion for their harsh and unkind treatment. Much as he had been provoked and injured, he was determined not to retaliate, or to give occasion for their treating him in the manner in which they were now doing. Prof. Alexander renders this “My mouth shall not exceed my thought; “but the common version gives a better idea, and is sanctioned by the Hebrew. Compare Gesenius, Lexicon.

CLARKE, "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.

Thou hast tried me - tseraphtani; Thou hast put me to the test, as they do צרפתני

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.

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.

GILL, "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.

SBC, "The religious aspects of night are many.

I. Viewed in its relations to the life of man, it strikes us, first of all and pre-eminently, as an interruption. It breaks in upon and suspends human occupations, of whatever kind; it writes on the face of the heavens the veto of God on uninterrupted work. This enforced suspension of activity suggests, not merely the limited stock of strength at our disposal, but it also reminds us that we have a higher life than that which is represented and made the most of by the activity of this life, which will last when all that belongs to this life shall have passed away, a life for the nutriment and development of which God thus makes provision, and invites us to make provision, lest we should be swept without thought, without purpose, down the stream of time into the vast eternity that awaits us.

II. Night suggests danger. The daylight is of itself protection. Night is the opportunity of wild beasts and of evil men; they ply their trade during its dark and silent hours. He who gave us life can alone guarantee to us the permanence of the gift, since He can order the unruly wills and affections of sinful men, and can control the destructive force of nature and the sequence of events.

III. Night is a time during which God often speaks solemnly to the soul of man. (1) The sleep of the body is not always the sleep of the soul. If the Bible is to guide us, there can be no doubt that dreams have often been made the vehicle of the communication of the Divine will to man, and that it leads us to expect that they may be so again. (2) But it is not in dreams that God generally speaks to man in the silent hours of the night. Never does God speak more solemnly, more persuasively, to the human soul than during the waking hours of the night. Sleeplessness may be a very great blessing, if we only think of it, first, as a part of the will of God concerning us, and, next, if we are open to its many opportunities.

H. P. Liddon, Contemporary Pulpit, vol. ii., p. 193 (see also Christian World Pulpit, vol.

xxvi., p. 161).

HE�RY, "What the evidence is by which he hopes to make good his appeal; it is the trial God had made of him (Psa_17:3): Thou hast proved my heart. God's sentence is therefore right, because he always proceeds upon his knowledge, which is more certain and infallible than that which men attain to by the closest views and the strictest investigations.

(1.) He knew God had tried him, [1.] By his own conscience, which is God's deputy in the soul. The spirit of a man is the candle of the Lord, with this God had searched him, and visited him in the night, when he communed with his own heart upon his bed. He had submitted to the search, and had seriously reviewed the actions of his life, to discover what was amiss, but could find nothing of that which his enemies charged him with. [2.] By providence. God had tried him by the fair opportunity he had, once and again, to kill Saul; he had tried him by the malice of Saul, the treachery of his friends, and the many provocations that were given him; so that, if he had been the man he was represented to be, it would have appeared; but, upon all these trials, there was nothing found against him, no proof at all of the things whereof they accused him.

(2.) God tried his heart, and could witness to the integrity of that; but, for the further proof of his integrity, he himself takes notice of two things concerning which his conscience bore him record: - [1.] That he had a fixed resolution against all sins of the tongue: “I have purposed and fully determined, in the strength of God's grace, that my mouth shall not transgress.” He does not say, “I hope that it will not,” or, “I wish that it may not,” but, “I have fully purposed that it shall not:” with this bridle he kept his mouth, Psa_39:1. Note, Constant resolution and watchfulness against sins of the tongue will be a good evidence of our integrity. If any offend not in word, the same is a perfect man, Jam_3:2. He does not say, “My mouth never shall transgress” (for in many things we all offend), but, “I have purposed that it shall not;” and he that searches the heart knows whether the purpose be sincere.

JAMISO�,"proved ... visited ... tried — His character was most rigidly tested, at all times, and by all methods, affliction and others (Psa_7:10).

purposed that, etc. — or, my mouth does not exceed my purpose; I am sincere.

CALVI�, "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 FOU�D 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’ 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 FOU�D neither disguise nor deceit in my heart. (347) Hence we conclude how great was David’ integrity, seeing that, when purposely and leisurely taking ACCOU�T 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.

(346) “Le requerant d’ vouloir estre le juge.” —Fr.

(347) “Il ne sera trouve desguisement ne fraude quelconque en mon coeur.” —Fr.

(348) This is the sense put upon this last clause by the learned Castellio, who TRA�SLATES it thus:- “�on deprehendes me aliud in pectore, aliud in ore habere.” “ shalt not find me to have one thing in my breast and another in my mouth.”

SPURGEO�, ""_Thou hast proved mine heart_." Like Peter, David usesthe argument, "Thou knowest all things, thou knowest that I lovethee." It is a most assuring thing to be able to appeal at onceto the Lord, and call upon our Judge to be a witness for ourdefence. "Beloved, if our heart condemn us not, then have weconfidence towards God." "_Thou hast visited me in the night_."As if he had said, "_Lord, thou hast entered my house at allhours; and thou hast seen me when no one else was nigh; thou hastcome upon me unawares and marked my unrestrained actions, andthou knowest whether or no I am guilty of the crimes laid at mydoor." Happy man who can thus remember the omniscient eye, andthe omnipresent visitor, and find comfort in the remembrance. Wehope we have had our midnight visits from our Lord, and trulythey are sweet; so sweet that the recollection of them sets uslonging for more of such condescending communings. Lord, if,

indeed, we had been hypocrites, should we have had suchfellowship, or feel such hungerings after a renewal of it? "_Thouhast tried me, and shalt find nothing_." Surely the Psalmistmeans nothing hypocritical or wicked in the sense in which hisslanderers accused him; for if the Lord should put the best ofhis people into the crucible, the dross would be a fearful sight,and would make penitence open her sluices wide. Assayers verysoon detect the presence of alloy, and when the chief of allassayers shall, at the last, say of us that he has found nothing,it will be a glorious hour indeed--"They are without fault beforethe throne of God." Even here, as viewed in our covenant Head,the Lord sees no sin in Jacob, nor perverseness in Israel; eventhe all-detecting glance of Omniscience can see no flaw where thegreat Substitute covers all with beauty and perfection. "_I ampurposed that my mouth shall not transgress_." Oh those sad lipsof ours! we had need purpose to purpose if we would keep themfrom exceeding their bounds. The number of diseases of the tongueis as many as the diseases of all the rest of the man puttogether, and they are more inveterate. Hands and feet one maybind, but who can fetter the lips? iron bands may hold a madman,but what chains can restrain the tongue? It needs more than apurpose to keep this nimble offender within its proper range.Lion-taming and serpent-charming are not to be mentioned in thesame day as tongue-taming, for the tongue can no man tame. Thosewho have to smart from the falsehoods of others should be themore jealous over themselves; perhaps this led the Psalmist toregister this holy resolution; and, moreover, he intended therebyto aver that if he had said too much in his own defence, it wasnot intentional, for he desired in all respects to tune his lipsto the sweet and simple music of truth. �othwithstanding all thisDavid was slandered, as if to show us that the purest innocencewill be be mired by malice. There is no sunshine without ashadow, no ripe fruit unpecked by the birds.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Verse 3.--"_Thou hast proved mine heart:"--

What! take it at adventure, and not try What metal it is made of? �o, not I. Should I now lightly let it pass, Take sullen lead for silver, sounding brass, Instead of solid gold, alas! What would become of it in the great day Of making jewels, 'twould be cast away.

The heart thou giv'st me must be such a one,

As is the same throughout. I will have none But that which will abide the fire. Tis not a glitt'ring outside I desire, Whose seeming shows do soon expire: But real worth within, which neither dross, �or base alloys, make subject unto loss.

If, in the composition of thine heart, A stubborn, steely wilfulness have part, That will not bow and bend to me, Save only in a mere formality Of tinsel-trimm'd hypocrisy, I care not for it, though it show as fair As the first blush of the sun-gilded air.

The heart that in my furnace will not melt, When it the glowing heat thereof hath felt, Turn liquid, and dissolve in tears Of true repentance for its faults, that hears My threat'ning voice, and never fears, Is not an heart worth having. If it be An heart of stone, 'tis not an heart for me.

The heart, that, cast into my furnace, spits And sparkles in my face, falls into fits Of discontented grudging, whines When it is broken of its will, repines At the least suffering, declines My fatherly correction, is an heart On which I care not to bestow mine art.

* * * * *

The heart that vapours out itself in smoke. And with these cloudy shadows thinks to cloke Its empty nakedness, how much Soever thou esteemest, it is such As never will endure my touch. I'll bring it to my furnace, and there see What it will prove, what it is like to be. If it be gold, it will be sure The hottest fire that can be to endure. And I shall draw it out more pure. Affliction may refine, but cannot waste That heart wherein my love is fixed fast.

^Francis Quarles.

Verse 3.--"_Thou hast visited me in the night_," etc. Inthe night the soul is free from business with the world, andtherefore freest for business with God; and then did God proveand visit David, that is, examine and sift him, by calling to hismind all his ways and works in former passages; and the issue ofthis trial was _he found nothing_; not that his soul was empty ofgood things, or that there was nothing evil in him; but God, uponexamination, found nothing of that evil in him which some mensuspected him of; namely, either any ill will or evil designagainst Saul, in reference to whom he called his cause arighteous cause, or "_the right_" (verse #1|); "Hear the right, OLord."--^Joseph Caryl.

Verse 3 (third clause, �ew Translation).--"_Thou hastsmelted me, and found in me no dross_." A metaphor taken from thesmelting of metals to purify them from extraneousmatter.--^Geddes.

Verse 3.--"_Proved ... visited in the night ... tried_."Tribulation, whereby, when examined, I was found righteous, iscalled not only night, in that it is wont to disturb with fear,but fire in that it actually burns.--^Augustine.

Verse 3.--"_I am purposed that my mouth shall nottransgress_."--Wherefore, if thou be upon a mountain, look notbackward again unto Sodom as Lot's wife did; if thou be withinthe ark, fly not out again into the world as �oah's crow did; ifthou be well washed, return not again to the mire as the hogdoth; if thou be clean, run not again to thy filth, as the dogdoth; if thou be going towards the land of Canaan, think not onthe flesh-pots of Egypt; if thou be marching against the host ofMidian, drink not of the waters of Harod; if thou be upon thehousetop, come not down; if thou have set thy hand to the plough,look not behind thee; remember not those vices which are behindthee.--_Thomas Playfere_.

Verses 3,4,5.--Where there is true grace, there is hatredof all sin, for hatred is _pro's to' ge'nos_. Can a man beresolved to commit what he hates? �o, for his inward aversionwould secure him more against it than all outward obstacles. Asthis inward purpose of a good man is against all sin, so moreparticularly against that which doth so easily beset him. Davidseems in several places to be naturally inclined to lying, but hetakes up a particular resolution against it: (verse #3|), "_I ampurposed that my mouth shall not transgress_;" _zƒmam_ <02161>--I have contrived to waylay and intercept the sin of lying when

it hath an occasion to approach me. A good man hath not onlypurposes, but he endeavours to fasten and strengthen thosepurposes by prayer; so David (verse #5|), "_Hold up my goings inthy paths, that my footsteps slip not_." He strengthens himselfby stirring up a liveliness in duty, and by avoiding occasions ofsin; (verse #4|), "_I have kept me from the paths of thedestroyer_;" whereas, a wicked man neither steps out of the wayof temptation, nor steps up to God for strength againstit.--^Stephen Charnock.

HI�TS TO PREACHERS.

Verse 3.--"_Thou hast proved mine heart_." The metal, thefurnace, the refiner, etc.

Verse 3.--"_Thou hast visited me in the night_." I.Glorious visitor. II. Favoured individual. III. Peculiar season.IV. Refreshing remembrance. V. Practical result.

Verse 3 (last sentence).--Transgressions of the lip, andhow to avoid them.

BIBLICAL ILLUSTRATOR, "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 BEGI� 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 “ place unto wrath,” (Rom_12:19.)

(349) Or, the paths of the violent. Literally of him who, by violent means, makes a breach in, or breaks down a wall or fence, the word פריף, pharits, being derived from פרף, pharats, to break down, or break through. It is referred by Calvin to the violent and wicked conduct of his enemies towards him.

EBC, "The general drift of Psa_17:3-5 is clear, but the precise meaning and connection are extremely obscure. Probably the text is faulty. It has been twisted in all sorts of ways, the Masoretic accents have been disregarded, the division of verses set aside, and still no proposed rendering of parts of Psa_17:3-4 is wholly satisfactory. The psalmist deals with heart, lips, feet-that is, thoughts, words, and deeds-and declares the innocence of all. But difficulties begin when we look closer. The first question is as to the meaning and connection of the word rendered in the A.V. and R.V., "I am purposed." It may be a first person singular or an infinitive used as a noun or even a noun, meaning, in both the latter cases, substantially the same, i.e. my thinking or my thoughts. It is connected by the accents with what follows; but in that case the preceding verb "find" is left without an object, and hence many renderings attach the word to the preceding clause, and so get "Thou shalt find no [evil] thoughts in me." This division of the clauses leaves the words rendered, by A.V. and R.V., "My mouth shall not transgress," standing alone. There is no other instance of the verb standing by itself with that meaning, nor is "mouth" clearly the subject. It may as well be the object, and the clause be, "[It] shall not pass my mouth." If that is the meaning, we have to look to the preceding word as defining what it is that is thus to be kept unuttered, and so detach it from the verb "find,"

as the accents do. The knot has been untied in two ways: "My [evil] purpose shall not pass," etc., or, taking the word as a verb and regarding the clause as hypothetical, Should I think evil, it shall not pass, etc.

Either of these renderings has the advantage of retaining the recognised meaning of the verb and of avoiding neglect of the accent. Such a rendering has been objected to as inconsistent with the previous clause, but the psalmist may be looking back to it, feeling that his partial self-knowledge makes it a bold statement, and thus far limiting it, that if any evil thought is found in his heart, it is sternly repressed in silence.

E-SWORD, "“Thou hast proved mine heart.” Like Peter, David uses the argument, “Thou knowest all things, thou knowest that I love thee.” It is a most assuring thing to be able to appeal at once to the Lord, and call upon our Judge to be a witness for our defence. “Beloved, if our heart condemn us not, then have we confidence towards God.” “Thou hast visited me in the night.” As if he had said, “Lord, thou hast entered my house at all hours; and thou hast seen me when no one else was nigh; thou hast come upon me unawares and marked my unrestrained actions, and thou knowest whether or no I am guilty of the crimes laid at my door.” Happy man who can thus remember the omniscient eye, and the omnipresent visitor, and find comfort in the remembrance. We hope we have had our midnight visits from our Lord, and truly they are sweet; so sweet that the recollection of them sets us longing for more of such condescending communings. Lord, if, indeed, we had been hypocrites, should we have had such fellowship, or feel such hungerings after a renewal of it? “Thou hast tried me, and shalt find nothing.” Surely the Psalmist means nothing hypocritical or wicked in the sense in which his slanderers accused him; for if the Lord should put the best of his people into the crucible, the dross would be a fearful sight, and would make penitence open her sluices wide. Assayers very soon detect the presence of alloy, and when the chief of all assayers shall, at the last, say of us that he has found nothing, it will be a glorious hour indeed - “They are without fault before the throne of God.” Even here, as viewed in our covenant Head, the Lord sees no sin in Jacob, nor perverseness in Israel; even the all-detecting glance of Omniscience can see no flaw where the great Substitute covers all with beauty and perfection. “I am purposed that my mouth shall not transgress.” Oh those sad lips of ours! we had need purpose to purpose if we would keep them from exceeding their bounds. The number of diseases of the tongue is as many as the diseases of all the rest of the man put together, and they are more inveterate. Hands and feet one may bind, but who can fetter the lips? iron bands may hold a madman, but what chains can restrain the tongue? It needs more than a purpose to keep this nimble offender within its proper range. Lion-taming and serpent-charming are not to be mentioned in the same day as tongue-taming, for the tongue can no man tame. Those who have to smart from the falsehoods of others should be the more jealous over themselves; perhaps this led the Psalmist to register this holy resolution; and, moreover, he intended thereby to aver that if he had said too much in his own defence, it was not intentional, for he desired in all respects to tune his lips to the sweet and simple music of truth. Nothwithstanding all this David was slandered, as if to show us that the purest innocence will be bemired by malice. There is no sunshine without a shadow, no ripe fruit unpecked by the birds.

EXPOSITOR'S BIBLE, "The general drift of Psalms 17:3-5 is clear, but the precise meaning and CO��ECTIO� are extremely obscure. Probably the text is faulty. It

has been twisted in all sorts of ways, the Masoretic accents have been disregarded, the division of verses set aside, and still no proposed rendering of parts of Psalms 17:3-4 is wholly satisfactory. The psalmist deals with heart, lips, feet-that is, thoughts, words, and deeds-and declares the innocence of all. But difficulties begin when we look closer. The first question is as to the meaning and CO��ECTIO� of the word rendered in the A.V. and R.V., "I am purposed." It may be a first person singular or an infinitive used as a noun or even a noun, meaning, in both the latter cases, substantially the same, i.e. my thinking or my thoughts. It is connected by the accents with what follows; but in that case the preceding verb "find" is left without an object, and hence many renderings ATTACHthe word to the preceding clause, and so get "Thou shalt find no [evil] thoughts in me." This division of the clauses leaves the words rendered, by A.V. and R.V., "My mouth shall not transgress," standing alone. There is no other instance of the verb standing by itself with that meaning, nor is "mouth" clearly the subject. It may as well be the object, and the clause be, "[It] shall not pass my mouth." If that is the meaning, we have to look to the preceding word as defining what it is that is thus to be kept unuttered, and so detach it from the verb "find," as the accents do. The knot has been untied in two ways: "My [evil] purpose shall not pass," etc., or, taking the word as a verb and regarding the clause as hypothetical, Should I think evil, it shall not pass, etc.

Either of these renderings has the advantage of retaining the recognised meaning of the verb and of avoiding neglect of the accent. Such a rendering has been objected to as inconsistent with the previous clause, but the psalmist may be looking back to it, feeling that his partial self-knowledge makes it a bold statement, and thus far limiting it, that if any evil thought is found in his heart, it is sternly repressed in silence.

PULPIT, "The visits of God in the night.

The psalmist seems to have been one of the children of Israel scattered abroad. From the midst of a strange country he looks with a wistful eye towards the far-off land of his youth. Tried and persecuted by the worldly and profane, he takes refuge under the sheltering wings of Jehovah, his father's God. If he was not David, he has the spirit of David. There are foreshadowings and foregleams of gospel times, in the ideas as to "the world," the "loving-kindness," and saving power of the Lord; and the blessed hope of satisfaction in God. This verse leads us to consider the visits of God in the night.

I. REFRESHME�T. The divisions of time have to do with man (Gen_1:5; Psa_104:20).

"God has set labour and rest,

As day and night to men successive,

And the timely dew of sleep."

When night comes, it brings, not only relief from toil, but needed rest in sleep. In this we see the mercy of God. Like the sunshine and the rain, sleep is a common gift from God to men. Sleep also often brings return of health. How often is it said of some beloved one, with trembling hope, "If he sleep, he shall do well" (Joh_11:12)!

II. PROTECTIO�. We associate the day with safety (Joh_11:9). On the other hand, night is the season when not only wild beasts, but lawless men, seek their prey (Psalm cir. 20, 21; Job_24:14-17; 1Th_3:7). There may be dangers unseen and unknown (Psa_91:5, Psa_91:6). Besides, there are perils from evil thoughts and the wiles of the wicked one. But come what will, God is our sure Defence. He visits us in love and mercy. He watches over us with untiring vigilance (Psa_121:3). The angel of judgment may be abroad, but under the shelter of the blood of the covenant we are safe. Even though God should say, "This night thy soul shall be required of thee," it will be in love, and not in wrath. Even should we be taken away in our sleep, it will be to light, and not to darkness. Hence we may say, "I will lay me down in peace, and sleep; for thou, Lord, only makest me dwell in safety" (Psa_4:8).

III. I�STRUCTIO�. God has access to us at all times. He speaks to us CO�TI�UALLY by day, when our ears are open; but he also speaks to us, as he sees cause, by night, in dreams and visions, and when he holds our souls waking. Of this we have many examples in the Bible, and who is there who has not had some knowledge of this in his own experience? Dreams and visions are, for the most part, vain things; but there are even dreams and visions that have been found to be visits of God and turning-points in life. But it is when we have hours of sleeplessness that precious opportunities occur of communing in our hearts with God. Then there is not only quietness, but solitude. We are alone with God, and if we recognize his presence and hearken to his Word, we shall have cause to say, with thankfulness, "Thou hast visited me in the night." Sleeplessness, if prolonged, if it becomes a habit, is a sore evil; but sleepless hours may be turned to great profit. We have then the opportunity for quiet thought, for self-examination, for converse with God. Perhaps the past, with its joys and sorrows, rises before us, or we are troubled about the present or the future; but God is ever near, to counsel and to comfort us. "He giveth songs in the night" (Job_35:10). "One practical lesson at least may be remembered as bearing on this subject—the duty of storing the mind, while we are yet comparatively young and strong, with that which, in the hours of sleeplessness and pain, will enable us to rise up to God. A mind well stored with Holy Scripture, with good prayers and hymns, need never feel that the waking hours of the night are lost. We may do more, for the soul's true sanctification and peace, than many others in their own brief earthly pilgrimage" (Canon Liddon).—W.F.

4 Though people tried to bribe me, I have kept myself from the ways of the violent

through what your lips have commanded.

BAR�ES, "Concerning the works of men - In respect to the works or doings of men. The reference is here probably to the ordinary or common doings of mankind, or to what generally characterizes the conduct of men. As their conduct is so commonly, and so characteristically wicked, wickedness may be spoken of as their “work,” and it is to this doubtless that the psalmist refers. In respect to the sinful courses or “paths” to which men are so prone, he says that he had kept himself from them. This is in accordance with what he says in the previous verse, that he had given no occasion by his conduct for the treatment which he had received at the hands of his enemies.

By the word of thy lips - Not by his own strength; not by any power which he himself had, but by the commands and promises of God - by what had proceeded from his mouth. The reference is doubtless to all that God had spoken: to the law which prescribed his duty, and to the promises which God had given to enable him to walk in the path of uprightness. He had relied on the word of God as inculcating duty; he had submitted to it as authority; he had found encouragement in it in endeavoring to do right.

I have kept me - I have preserved myself. I have so guarded my conduct that I have not fallen into the sins which are so common among men.

The paths of the destroyer - The paths which the “destroyer” treads; the course of life which such men lead. The idea is, not that he had been able to save himself from violence at their hands, but that he had been enabled to avoid their mode of life. The word rendered “destroyer” is from a verb which means “to break, to rend, to scatter,” and would properly refer to acts of violence and lawlessness. He had kept himself from the modes of life of the violent and the lawless; that is, he had been enabled to lead a peaceful and quiet lift. He had given no occasion to his enemies to treat him as a violent, a lawless, a wicked man.

CLARKE, "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.

GILL, "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.

HE�RY, "That he had been as careful to refrain from sinful actions as from sinful words (Psa_17:4): “Concerning the common works of men, the actions and affairs of human life, I have, by the direction of thy word, kept myself from the paths of the destroyer.” Some understand it particularly, that he had not been himself a destroyer of Saul, when it lay in his power, nor had he permitted others to be so, but said to Abishai, Destroy him not, 1Sa_26:9. But it may be taken more generally; he kept himself from all evil works, and endeavoured, according to the duty of his place, to keep others from them too. Note, First, The ways of sin are paths of the destroyer, of the devil, whose name is Abaddon and Apollyon, a destroyer, who ruins souls by decoying them into the paths of sin. Secondly, It concerns us all to keep out of the paths of the destroyer; for, if we walk in those ways that lead to destruction, we must thank ourselves if destruction and misery be our portion at last. Thirdly, It is by the word of God, as our guide and rule, that we must keep out of the paths of the destroyer, by observing its directions and admonitions, Psa_119:9. Fourthly, If we carefully avoid all the paths of sin, it will be very comfortable in the reflection, when we are in trouble. If we keep ourselves, that the wicked one touch us not with his temptations (1Jo_5:18), we may hope he will not be able to touch us with his terrors.

JAMISO�,"works of men — sinful practices.

by the word of thy lips — as a guide (Psa_119:9, Psa_119:11, Psa_119:95).

destroyer — violent man.

CALVI�, "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 BEGI� 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 “ place unto wrath,” (Rom_12:19.)

(349) Or, the paths of the violent. Literally of him who, by violent means, makes a breach in, or breaks down a wall or fence, the word פריף, pharits, being derived from פרף, pharats, to break down, or break through. It is referred by Calvin to the violent and wicked conduct of his enemies towards him.

BIBLICAL ILLUSTRATOR, "Concerning the works of men, by the word of Thy lips I have kept me from the paths of the destroyer.

Young men warned against unsound principles

Many are the nets that are spread for the souls of men, especially of young men. By means of evil associations and unsound or unscriptural principles. Of these latter we will speak now. They may be classified under three heads.

I. The principle of expediency or compromise. Things are done to serve a present purpose without regard to their being right or wrong, or whether Christian rectitude approve or condemn.

II. Self-indulgence, or animal gratification. Here he is in danger of being misled both by his equals and by himself. It is said that appetites were given, not to be crushed but gratified; that religious requirements and natural tendencies, emanating both from God, can never be incompatible with each other, and that asceticism and austerity are signs, not of a true but of a false religion. But in this case, as in every other, be who proves too much proves nothing. The natural appetites were designed not merely for gratification, but for moral discipline. They are not to be gratified alone, but subordinated, and due subordination is not asceticism, nor proper control of the affections, austerity. Religious requirements harmonise with natural tendencies, in that they impose a restriction at the very point where satisfaction terminates and excess begins: they apply reasonable and salutary restraints. Regard first the culture of the soul and you will never compromise the welfare of the body; preserve only what is due to God and you will be in little danger of withholding what is due to man.

III. The principle of false appearances or false assumptions. For it adopts a fallacious standard, superseding God’s Word by popular opinion. It is peculiarly necessary to guard against this in an age where names, self-assumed, are a prolific source of deception, and evil often puts on and parades the semblance of good. It is the way of the world, that lives without and forgets Him. It is the way of those who are often men of high honour, but of low principle; of strict uprightness, but of lax morality; men of reputable conduct, but of no religion. And especially avoid that “path of the destroyer” amidst the works of men, and of which Solomon says, “Let not thine heart decline to her ways.” The number and effrontery of those who yield to this temptation make it peculiarly subtle and fatal. The young man, new to the world, sees what others do, and that they are not the worse thought of for it, nor think at all worse of themselves; he hears some avowing it and others vindicating it—how shall he escape? Only “by the word of Thy lips”: that word “hid in the heart,” and its principles known and embraced. So shall you be enabled to stand in the evil day. (Thomas Dale, M. A.)

EBC, "Obscurity continues in Psa_17:4. The usual rendering, "As for [or, During] the works of men, by the word of Thy mouth I have kept me," etc., is against the accents, which make the principal division of the verse fall after "lips"; but no satisfactory sense results if the accentuation is followed unless we suppose a verb implied, such as e.g., stand fast or the like, so getting the profession of steadfastness in the words of God’s lips, in face of men’s self-willed doings. But this is precarious, and probably the ordinary way of cutting the knot by neglecting the accents is best. In any case the avowal of innocence passes here from thoughts and words to acts. The contrast of the psalmist’s closed mouth and God’s lips is significant, even if unintended. Only he who silences much that rises in his heart can hear God speaking. "I kept me from," is a very unusual meaning for the word employed, which generally signifies to guard or watch, but here seems to mean to take heed so as to avoid. Possibly the preposition from, denoted by a single letter, has fallen out before "paths." This negative avoidance precedes positive walking in God’s ways, since the poet’s position is amidst evil men. Goodness has to

learn to say No to men, if it is ever to say Yes to God. The foot has to be forcibly plucked and vigilantly kept from foul ways before it can be planted firmly in "Thy paths." By holding fast to courses appointed by God stability is ensured. Thus the closing clause of this first part is rather an acknowledgment of the happy result of devoted cleaving to God than an assertion of self-secured steadfastness. "My feet do not slip," not so much because they are strong as because the road is good, and the Guide’s word and hand ready.

HAWKER, "This is blessed, as it concerns our glorious Surety; for God engaged to carry him through his whole work; see Psa_89:21-24. And it is blessed also, as it concerns his redeemed in him. The Redeemer committed them to the Father in the moment of his departure. And God our Father hath engaged to keep them also for Jesus’s sake: see Joh_17:11; 1Pe_1:5.

E-SWORD, "“Concerning the works of men.” While we are in the midst of men we shall have their works thrust under our notice, and we shall be compelled to keep a corner in our diary headed “concerning the works of men.” To be quite clear from the dead works of carnal humanity is the devout desire of souls who are quickened by the Holy Spirit. “By the word of thy lips I have kept me from the paths of the destroyer.” He had kept the highway of Scripture, and not chosen the bye-paths of malice. We should soon imitate the example of the worst of men if the grace of God did not use the Word of God as the great preservative from evil. The paths of the destroyer have often tempted us; we have been prompted to become destroyers too, when we have been sorely provoked, and resentment has grown warm; but we have remembered the example of our Lord, who would not call fire from heaven upon his enemies, but meekly prayed, “Father, forgive them.” All the ways of sin are the paths of Satan, - the Apollyon or Abaddon, both of which words signify the destroyer. Foolish indeed are those who give their hearts to the old murderer, because for the time he panders to their evil desires. That heavenly Book which lies neglected on many a shelf is the only guide for those who would avoid the enticing and entangling mazes of sin; and it is the best means of preserving the youthful pilgrim from ever treading those dangerous ways. We must follow the one or the other; the Book of Life, or the way of death; the word of the Holy Spirit, or the suggestion of the Evil Spirit. David could urge as the proof of his sincerity that he had no part or lot with the ungodly in their ruinous ways. How can we venture to plead our cause with God, unless we also can wash our hands clean of all connection with the enemies of the Great King?

SPURGEO�, " "_Concerning the works of men_." While we are in themidst of men we shall have their works thrust under our notice,and we shall be compelled to keep a corner in our diary headed"concerning the works of men." To be quite clear from the deadworks of carnal humanity is the devout desire of souls who arequickened by the Holy Spirit. "_By the word of thy lips I havekept me from the paths of the destroyer_." He had kept thehighway of Scripture, and not chosen the bye-paths of malice. Weshould soon imitate the example of the worst of men if the graceof God did not use the Word of God as the great preservative from

evil. The paths of the destroyer have often tempted us; we havebeen prompted to become destroyers too, when we have been sorelyprovoked, and resentment has grown warm; but we have rememberedthe example of our Lord, who would not call fire from heaven uponhis enemies, but meekly prayed, "Father, forgive them." All theways of sin are the paths of Satan,--the Apollyon or Abaddon,both of which words signify the destroyer. Foolish indeed arethose who give their hearts to the old murderer, because for thetime he panders to their evil desires. That heavenly Book whichlies neglected on many a shelf is the only guide for those whowould avoid the enticing and entangling mazes of sin; and it isthe best means of preserving the youthful pilgrim from evertreading those dangerous ways. We must follow the one or theother; the Book of Life, or the way of death; the word of theHoly Spirit, or the suggestion of the Evil Spirit. David couldurge as the proof of his sincerity that he had no part or lotwith the ungodly in their ruinous ways. How can we venture toplead our cause with God, unless we also can wash our hands cleanof all connection with the enemies of the Great King?

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Verse 4.--"_Concerning the works of men, by the word ofthy lips I have kept me from the paths of the destroyer_:" as ifhe had said, Would you know how it comes to pass that I escapethose ungodly works and practices which men ordinarily takeliberty to do? I must ascribe it to the good word of God; it isthis I consult with, and by it I am kept from those foul wayswhereinto others, that make no use of the word for their defence,are carried by Satan the destroyer. Can we go against sin andSatan with a better weapon than Christ used to vanquish thetempter with? And, certainly, Christ did it to set us an examplehow we should come armed into the field against them; for Christcould with one beam shot from his Deity (if he had pleased toexert it), have as easily laid the bold fiend at his foot, asafterward he did them that came to attack him; but he choserather to conceal the majesty of his Divinity, and let Satan comeup closer to him, that so he might confound him with the word,and thereby give him a proof of that sword of his saints, whichhe was to leave them for their defence against the same enemy.The devil is set out by the leviathan (#Isa 27:1|), him Godthreatens to punish with his strong sword; alluding to that greatfish, the whale, which fears no fish like the sword-fish, by whomthis great devourer of all other fish is so often killed; for,receiving one prick from his sword, he hasteneth to the shore,and beats himself against it till he dies. Thus the devil, thegreat devourer of souls, who sports himself in the sea of this

world, as the leviathan in the waters, and swallows the greatestpart of mankind without any power to make resistance against him,is himself vanquished by the word. When he has to do with a saintarmed with this sword, and instructed how to use this weapon, hethen, and not till then, meets his match.--^William Gurnall.

Verse 4.--"_By the word of thy lips_," etc. It is a greatrelief against temptations to have the word ready. The word iscalled, "The sword of the Spirit," #Eph 6:17|. In spiritualconflicts there is none like to that. Those that ride abroad intime of danger, will not be without a sword. We are in danger,and had need handle the sword of the Spirit. The more ready theScripture is with us, the greater advantage in our conflicts andtemptations. When the devil came to assault Christ, he hadScripture ready for him, whereby he overcame the tempter. Thedoor is barred upon Satan, and he cannot find such easy entrancewhen the word is hid in our hearts, and made use of pertinently."I write unto you, young men, because ye are strong." Where liestheir strength? "And the word of God abideth in you, and ye haveovercome the wicked one." #1Jo 2:14|. Oh, it is a great advantagewhen we have the word not only by us, but in us, engrafted in theheart; when it is present with us, we are more able to resist theassaults of Satan. Either a man forgets the word, or hath losthis affection to it, before he can be drawn to sin.--^ThomasManton.

HI�TS TO PREACHERS.

Verse 4.--The highway and the by-paths. _The world andsin_. "The paths of the destroyer"--a significant name fortransgression.

EXPOSITOR'S BIBLE, "Obscurity CO�TI�UES in Psalms 17:4. The usual rendering, "As for [or, During] the works of men, by the word of Thy mouth I have kept me," etc., is against the accents, which make the PRI�CIPALdivision of the verse fall after "lips"; but no satisfactory sense results if the accentuation is followed unless we suppose a verb implied, such as e.g., stand fast or the like, so getting the profession of steadfastness in the words of God’s lips, in face of men’s self-willed doings. But this is precarious, and probably the ordinary way of cutting the knot by neglecting the accents is best. In any case the avowal of innocence passes here from thoughts and words to acts. The contrast of the psalmist’s closed mouth and God’s lips is significant, even if unintended. Only he who silences much that rises in his heart can hear God speaking. "I kept me from," is a very unusual meaning for the word EMPLOYED, which generally signifies to guard or watch, but here seems to mean to take heed so as to avoid. Possibly the preposition from, denoted by a single letter, has fallen out before "paths." This negative avoidance

precedes positive walking in God’s ways, since the poet’s position is amidst evil men. Goodness has to learn to say �o to men, if it is ever to say Yes to God. The foot has to be forcibly plucked and vigilantly kept from foul ways before it can be planted firmly in "Thy paths." By holding fast to courses appointed by God stability is ensured. Thus the closing clause of this first part is rather an acknowledgment of the happy result of devoted cleaving to God than an assertion of self-secured steadfastness. "My feet do not slip," not so much because they are strong as because the road is good, and the Guide’s word and hand ready.

The second part repeats the prayer for help, but bases it on the double ground of God’s character and acts and of the suppliant’s desperate straits; and of these two the former comes first in the prayer, though the latter has impelled to the prayer. Faith may be helped to self-consciousness by the sense of danger, but when awakened it grasps God’s hand first and then faces its foes. In this part of the psalm the petitions, the aspects of the Divine character and working, and the grim picture of dangers are all noteworthy. The petitions by their �UMBER and variety reveal the pressure of trouble, each new prick of fear or pain forcing a new cry and each cry recording a fresh act of faith tightening its grasp. The "I" in Psalms 17:6 is emphatic, and may be taken as gathering up the psalmist’s preceding declarations and humbly laying them before God as a plea: "I, who thus cleave to Thy ways, call upon Thee. and my prayer is that of faith, which is sure of answer." But that confidence does not make petition superfluous, but rather encourages it. The assurance that "Thou wilt answer" is the reason for the prayer, "Incline Thine ear." �aturally at such a moment the name of God springs to the psalmist’s lips, but significantly it is not the name found in the other two parts of the psalm. There He is invoked as "Jehovah," here as "God." The variation is not merely rhetorical, but the name which connotes power is appropriate in a prayer for deliverance from peril so extreme. "Magnify [or make wonderful] Thy lovingkindnesses" is a petition containing at once a glimpse of the psalmist’s danger, for escape from which nothing short of a wonder of power will AVAIL, and an appeal to God’s delight in magnifying His name by the display of His mercy. The prayer sounds arrogant, as if the petitioner thought himself important enough to have miracles wrought for him; but it is really most humble, for the very wonder of the lovingkindness besought is that it should be exercised for such a one. God wins honour by saving a poor man who cries to Him; and it is with deep insight into the heart of God that this man presents himself as offering an occasion, in which God must delight, to flash the glory of His loving power before dull eyes. The petitions grow in boldness as they go on, and culminate in two which occur in similar contiguity in the great Song of Moses in Deuteronomy 32:1-52 : "Keep me as the pupil of Thy eye." What closeness of union with God that lovely figure implies, and what sedulous guardianship it implores! "In the shadow of Thy wings hide me." What tenderness of fostering protection that ascribes to God, and what warmth and SECURITY it asks for man! The combination and order of these two petitions may teach us that, if we are to be "kept," we must be hidden; that if these frail lives of ours are to be dear to God as the apple of His eye, they must be passed nestling close by His side. Deep, secret communion with Him is the condition of His protection of us, as another psalm, using the same image, has it: "He that dwelleth in the secret place of the Most High

shall abide under the shadow of the Almighty."

5 My STEPS have held to your paths; my feet have not stumbled.

BAR�ES, "Hold up my goings in thy paths - He had been enabled before this to keep himself from the ways of the violent by the word of God Psa_17:4; he felt his dependence on God still to enable him, in the circumstances in which he was placed, and under the provocations to which he was exposed, to live a life of peace, and to keep himself from doing wrong. He, therefore, calls on God, and asks him to sustain him, and to keep him still in the right path. The verb used here is in the infinitive form, but used instead of the imperative. DeWette. - Prof. Alexander renders this less correctly, “My steps have laid hold of thy paths;” for he supposes that a prayer here “would be out of place.” But prayer can never be more appropriate than when a man realises that he owes the fact of his having been hitherto enabled to lead an upright life only to the “word” of God, and when provoked and injured by others he feels that he might be in danger of doing wrong. In such circumstances nothing can he more proper than to call upon God to keep us from sin.

That my footsteps slip not - Margin, as in Hebrew: “be not moved.” The idea is, “that I may be firm; that I may not yield to passion; that, provoked and wronged by others, I may not be allowed to depart from the course of life which I have been hitherto enabled to pursue.” No prayer could be more appropriate. When we feel and know that we have been wronged by others; when our lives have given no cause for such treatment as we receive at their hands; when they are still pursuing us, and injuring us in our reputation, our property, or our peace; when all the bad passions of our nature are liable to be aroused, prompting us to seek revenge, and to return evil for evil, then nothing can be more proper than for us to lift our hearts to God, entreating that he will keep us, and save us from falling into sin; that he will enable us to restrain our passions, and to subdue our resentments.

CLARKE, "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.”

GILL, "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.

HE�RY, "What his petition is; it is, in short, this, That he might experience the good work of God in him, as an evidence of and qualification for the good will of God towards him: this is grace and peace from God the Father. 1. He prays for the work of God's grace in him (Psa_17:5): “Hold up my going in thy paths. Lord, I have, by thy grace, kept myself from the paths of the destroyer; by the same grace let me be kept in thy paths; let me not only be restrained from doing that which is evil, but quickened to abound always in that which is good. Let my goings be held in thy paths, that I may not turn back from them nor turn aside out of them; let them be held up in thy paths, that I may not stumble and fall into sin, that I may not trifle and neglect my duty. Lord, as thou hast kept me hitherto, so keep me still.” Those that are, through grace, going in God's paths, have need to pray, and do pray, that their goings may be held up in those paths; for we stand no longer than he is pleased to hold us, we go no further than he is pleased to lead us, bear us up, and carry us. David had been kept in the way of his duty hitherto, and yet he does not think that this would be his security for the future, and therefore prays, “Lord, still hold me up.” Those that would proceed and persevere in the way of God must, by faith and prayer, fetch in daily fresh supplies of grace and strength from him. David was sensible that his way was slippery, that he himself was weak, and not so well fixed and furnished as he should be, that there were those who watched for his halting and would improve the least slip against him, and therefore he prays, “Lord, hold me up, that my foot slip not, that I may never say nor do any thing that looks either dishonest or distrustful of thee and thy providence and promise.

JAMISO�,"May be read as an assertion “my steps or goings have held on to Thy paths.”

CALVI�, "5.Uphold my steps. If we take God’ 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 E�ABLE 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 EVE�TS 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.

(356) “Et de faict, selon qu’ chacun a receu plus de graces.” —Fr. “ certainly the more grace any one has received.”

SPURGEO�, " Under trial it is not easy to behave ourselves aright; acandle is not easily kept alight when many envious mouths arepuffing at it. In evil times prayer is peculiarly needful, andwise men resort to it at once. Plato said to one of hisdisciples, "When men speak ill of thee, live so that no one willbelieve them;" good enough advice, but he did not tell us how tocarry it out. We have a precept here incorporated in all example;if we would be preserved, we must cry to the Preserver, andenlist divine Support upon our side. "_Hold up my goings_"--as acareful driver holds up his horse when going down hill. We haveall sorts of paces, both fast and slow, and the road is neverlong of one sort, but with God to hold up our goings, nothing inthe pace or in the road can cast down. He who has been down onceand cut his knees sadly, even to the bone, had need redouble hiszeal when using this prayer; and all of us, since we are so weakon our legs through Adam's fall, had need use it every hour ofthe day. If a perfect father fell, how shall an imperfect sondare to boast? "_In thy paths_." Forsaking Satan's paths, heprayed to be upheld in God's paths. We cannot keep _from_ evilwithout keeping _to_ good. If the bushel be not full of wheat, itmay soon be once more full of chaff. In all the appointedordinances and duties of our most holy faith, may the Lord enableus to run through his upholding grace! "_That my footsteps slipnot_." What! slip in God's ways? Yes, the road is good, but ourfeet are evil, and therefore slip, even on the King's highway.Who wonders if carnal men slide and fall in ways of their ownchoosing, which, like the vale of Siddim, are full of deadlyslime-pits? One may trip over an ordinance as well as over atemptation. Jesus Christ himself is a stumbling-block to some,

and the doctrines of grace have been the occasion of offence tomany. Grace alone can hold up our goings in the paths of truth.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Verse 5.--"_Hold up my goings in thy paths, that myfootsteps slip not_." Lord, whatsoever the wrath of Saul beagainst me, yet let neither that, nor any other thing put me outof thy way, but keep my heart close unto thee, and keep my pathsin thy way; let not my footsteps so much as slide from thee, for,Lord, they watch for my halting; if they can find but the leastslip from me, they take advantage of it to the utmost; and I am apoor and a weak creature, therefore Lord help me, that myfootsteps may not slide.--^Jeremiah Burroughs.

Verse 5.--"_Hold up my goings in thy paths, that myfootsteps slip not_." As a stone cast up into the air cannot goany higher, neither yet there abide when the power of the hurlerceaseth to drive it; even so, seeing our corrupt nature can godownward only, and the devil, the world, and the flesh, drivethto the same way; how can we proceed further in virtue, or standtherein, when we are tempted, if our merciful and good God do notby his Holy Spirit, from time to time, guide and governus?--^Robert Cawdray.

Verse 5.--"_Hold up my goings in thy paths, that myfootsteps slip not_." Lord, hold me up, that I may hold out. Thouhast set the crown at the end of the race; let me run the race,that I may wear the crown. It was Beza's prayer, and let it beours, "Lord, perfect what thou hast begun in me, that I may notsuffer shipwreck when I am almost at the haven."--^Thomas Watson.

Verse 5.--In fierce assaults and strong temptations, whenSatan layeth siege to the soul, shooting his fiery darts, andusing stratagems of policy, joining his endeavours with ourcorruptions, as wind with tide, then we have cause to pray asDavid, "_Hold up my goings in thy paths, that my footsteps slipnot_." The apostle also found he had need of help from heavenwhen he was assaulted, and therefore he prayed "_thrice_," thatthe thing that he feared might depart from him. #2Co 12|. Christhath taught us to pray daily, "Lead us not into temptation," forit is dangerous; and then temptations are most dangerous, when,1. _Most suitable_--when Satan joins with our disposition orconstitution; 2. _Continual_; 3. When _opportunity_ and power isgreatest.--^Joseph Symonds.

HI�TS TO PREACHERS.

Verse 5.--"_Hold up_." I. Who? God. II. What? "_Mygoings_." III. When? Present tense. IV. Where? "_In thy paths_."V. Why? "_That my footsteps slip not_."

Verse 5.--Let me observe David and learn to pray as heprayed, "Hold up my goings in thy paths, that my footsteps slipnot." I. See his _course_. He speaks of his "goings." Religiondoes not allow a man to sit still. He speaks of his goings "inGod's paths." These are threefold. (1). The path of his_commands_. (2). The path of his _ordinances_. (3). The path ofhis _dispensations_. II. His _concern_ respecting this course. Itis the language of--(1) _conviction_; (2) of _apprehension_; (3)of _weakness_; (4) of _confidence_.--^William Jay.

BIBLICAL ILLUSTRATOR, "Hold up my goings in Thy paths, that my footsteps slip not.

Slippery places

The blessing of sanctified affliction is that we are made to see our weakness. David here seems as a little child, ready to fall, stretching out its hand and crying to its Father, “Hold up my goings,” etc.

I. The believer’s position is often a very slippery one. Christ told us, “in the world ye shall have tribulation,” and this is part of it. We are sent into the world to glorify God’s holy law. And this we do by a life of simple faith in Jesus.

II. It is so even in the paths of God. Even in His very paths. Liberty may degenerate into licence; holy caution into legalism; activity into neglect of communion with God, and that into neglect of service. Reliance in Christ to forgetfulness of the Spirit of Christ; and even joy in affliction to an overlooking of our sin, which is the cause of it.

III. The petition. “Hold up my goings,” etc.

1. It is the very picture of helplessness. “I can do nothing, cannot stir a step, without Thee.” Oh! to be brought here. The omnipotence of weakness.

2. It is the language of faith. In Psa_17:6 he says, “I know that Thou wilt hear me.” How simple but how strong this faith.

3. There is also the testimony of an upright conscience.

4. The memory of God’s past dealings with him. (J. H. Evans, M. A.)

The Christian praying to be upheld

We cannot ascertain at what period of his life David wrote this prayer. It was probably before his lamentable fall If so, we are ready to say he must have forgotten it after he had written it, for otherwise his fall could not have happened. But let us make this prayer our

own.

I. True religion is a walking or going on is God’s paths. Think of a country with many tracks in it perhaps, but without any marked roads or paths; a country like one immense down or waste, where in the main men go hither and thither just as they will. Now this is how most men regard the world and their own condition in it. But God appears and marks out certain ways or paths in this world, and bids us inquire for them and keep to them. And this is true religion—obedience to this Divine call. It is a ceasing to live at random, to live as God dictates.

II. The prayer we have to consider. It Implies—

1. A lively apprehension of the evil consequences of falling. An ordinary man does not care, he knows nothing of the malignity of sin. If for a moment sin has disturbed him by reason of some unusual transgression, the effect has been very shallow, very transient. Not so is it with the traveller in God’s ways. He knows how evil and bitter a thing sin is.

2. A consciousness of his proneness to fall. Liability is not a word strong enough. All, even the holiest creatures, are liable to fall—witness Adam and the once holy angels—and even in the holiest places. But in us there is a direct tendency to fall.

3. A belief in the ability and willingness of God to thus hold us up. “Thou wilt hear me, O God,” so he says in the next verse. There is such a thing as dwelling, if not too frequently, yet too exclusively on our weakness and danger. This is better than ignorance of them, and much better than knowing them, to be careless about them; but it comes far short of the perfection or completeness of true religion. That sees not alone the evil in us, but also the fulness of help for us which there is in God. Let us think much of the helping hand of God.

III. The manner in which we may expect such a prayer as this to be answered.

1. By mercifully removing occasions of falling out of our way.

2. By calling the sustaining graces of His servants into exercise. This a more honourable way for us.

3. By sending such afflictions as are calculated to keep them from falling.

4. By keeping alive a spirit of prayer within us for His upholding. As long as God keeps you prayerful, humbly and earnestly prayerful, be the ground what it may that you go over, you are safe. (C. Bradley, M. A.)

The religious course of life sustained

Religion is intercourse maintained between God and us. What condescension on the part of God. They lose much who are strangers to Him. Let us observe David, and learn to pray as he prayed.

I. See his course. “My goings.” Religion does not allow a man to sit still. All religion is vain unless he is, so to speak, set a-going—unless he says, “I will walk in Thy truth.” His goings are in God’s paths.

1. Those of His commands.

2. Of His ordinances.

3. Of His dispensations.

II. His concern respecting this course. “Hold up my goings,” etc. It is the language—

1. Of conviction. He know the injury that would result from a fall or even a slip in religion.

2. Of apprehension, for he knew his footsteps were prone to slide.

3. And of weakness; he knew he could not keep himself.

4. Of confidence, for he was sure that God could and would hold him up. (W. Jay.)

How to walk without slipping

In considering the feelings that breathe in this prayer we note that they express—

I. A vehement desire to walk in God’s ways. There is a sense in which all men desire to walk in God’s ways. For they know the consequences of disobedience, how it provokes His anger and involves punishment. They dislike obedience, but they desire its rewards. Like a hireling, they labour at their task, but only for its promised hire. Could they only be assured that they could get the wages without the work they would gladly leave it alone. But those who have been pardoned through the blood of Jesus, though they have no fear of punishment, yet desire to walk in all the commandments of the Lord, doing what is well-pleasing in His sight.

II. A distressing sense of weakness is discovered and bemoaned in himself. It is “when he would do good,” i.e. when he desires, and in proportion as he desires, to do good that he is conscious of the evil present with him. If he does not much desire to walk in God’s ways he will not be much distressed at his failures. But if his desire be vehement it is far otherwise with him.

III. The cry. Of one who believes that the Lord is able and willing to hold him up. It is the cry of faith, not alone of desire. And the lesson of the whole is, that would we be upheld, our cry must be of vehement desire, of deep sense of need, and of firm faith. (W. Grant.)

SBC, "The prayer may be regarded as showing (1) the right spirit, (2) the right method, (3) the right purpose, of life.

I. In pointing out the right spirit of life, we see humility, dependence, ignorance of the future, etc.

II. The right method of life is based on (1) devotion; (2) trust in God; (3) continuous prayer for help.

III. The right purpose of life is to traverse the whole way of righteousness, that our footsteps slip not, that every step of the journey be taken safely and successfully.

Parker, City Temple, vol. i., p. 60.

E-SWORD, "Under trial it is not easy to behave ourselves aright; a candle is not easily kept alight when many envious mouths are puffing at it. In evil times prayer is peculiarly needful, and wise men resort to it at once. Plato said to one of his disciples,

“When men speak ill of thee, live so that no one will believe them;” good enough advice, but he did not tell us how to carry it out. We have a precept here incorporated in an example; if we would be preserved, we must cry to the Preserver, and enlist divine support upon our side. “Hold up my goings” - as a careful driver holds up his horse when going down hill. We have all sorts of paces, both fast and slow, and the road is never long of one sort, but with God to hold up our goings, nothing in the pace or in the road can cast down. He who has been down once and cut his knees sadly, even to the bone, had need redouble his zeal when using this prayer; and all of us, since we are so weak on our legs through Adam's fall, had need use it every hour of the day. If a perfect father fell, how shall an imperfect son dare to boast? “In thy paths.” Forsaking Satan's paths, he prayed to be upheld in God's paths. We cannot keep from evil without keeping to good. If the bushel be not full of wheat, it may soon be once more full of chaff. In all the appointed ordinances and duties of our most holy faith, may the Lord enable us to run through his upholding grace! “That my footsteps slip not.” What I slip in God's ways? Yes, the road is good, but our feet are evil, and therefore slip, even on the King's highway. Who wonders if carnal men slide and fall in ways of their own choosing, which, like the vale of Siddirn, are full of deadly slime-pits? One may trip over an ordinance as well as over a temptation. Jesus Christ himself is a stumbling-block to some, and the doctrines of grace have been the occasion of offence to many. Grace alone can hold up our goings in the paths of truth.

6 I call on you, my God, for you will answer me; turn your ear to me and hear my prayer.

BAR�ES, "I have called upon thee for thou wilt hear me, O God - The meaning of this is, “I have called on thee heretofore, and will do it still, because I am certain that thou wilt hear me.” That is, he was encouraged to call upon God by the conviction that he would hear his prayer, and would grant his request. In other words, he came to God in faith; in the full belief of his readiness to answer prayer, and to bestow needed blessings. Compare Joh_11:42; Heb_11:6.

Incline thine ear unto me - See the notes at Psa_17:1.

My speech - My prayer. The reference here, as in Psa_17:1, is to prayer “uttered” before God; and not mere mental prayer.

CLARKE, "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.

GILL, "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.

JAMISO�,"wilt hear me — that is, graciously (Psa_3:4).

CALVI�, "6.I have called upon thee, etc. This verb being put in the past tense denotes a CO�TI�UED act; and, therefore, it includes the present time. The Hebrew word כי, ki, which we TRA�SLATE 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.

(358) The Septuagint renders the verb in the past tense, “ Επηκουσας µου,” “ hast heard me.” The Syriac and Vulgate give a similar rendering. The verb, in the Hebrew, is in the future; but it is a common thing in Hebrew to use the future tense for the past.

EBC, "The second part repeats the prayer for help, but bases it on the double ground of God’s character and acts and of the suppliant’s desperate straits; and of these two the former comes first in the prayer, though the latter has impelled to the prayer. Faith may be helped to self-consciousness by the sense of danger, but when awakened it grasps God’s hand first and then faces its foes. In this part of the psalm the petitions, the aspects of the Divine character and working, and the grim picture of dangers are all noteworthy. The petitions by their number and variety reveal the pressure of trouble, each new prick of fear or pain forcing a new cry and each cry recording a fresh act of faith tightening its grasp. The "I" in Psa_17:6 is emphatic, and may be taken as gathering up the psalmist’s preceding declarations and humbly laying them before God as a plea:

"I, who thus cleave to Thy ways, call upon Thee. and my prayer is that of faith, which is sure of answer." But that confidence does not make petition superfluous, but rather encourages it. The assurance that "Thou wilt answer" is the reason for the prayer, "Incline Thine ear." Naturally at such a moment the name of God springs to the psalmist’s lips, but significantly it is not the name found in the other two parts of the psalm. There He is invoked as "Jehovah," here as "God." The variation is not merely rhetorical, but the name which connotes power is appropriate in a prayer for deliverance from peril so extreme. "Magnify [or make wonderful] Thy lovingkindnesses" is a petition containing at once a glimpse of the psalmist’s danger, for escape from which nothing short of a wonder of power will avail, and an appeal to God’s delight in magnifying His name by the display of His mercy. The prayer sounds arrogant, as if the petitioner thought himself important enough to have miracles wrought for him; but it is really most humble, for the very wonder of the lovingkindness besought is that it should be exercised for such a one. God wins honour by saving a poor man who cries to Him; and it is with deep insight into the heart of God that this man presents himself as offering an occasion, in which God must delight, to flash the glory of His loving power before dull eyes. The petitions grow in boldness as they go on, and culminate in two which occur in similar contiguity in the great Song of Moses in Deu_32:1-52 : "Keep me as the pupil of Thy eye." What closeness of union with God that lovely figure implies, and what sedulous guardianship it implores! "In the shadow of Thy wings hide me." What tenderness of fostering protection that ascribes to God, and what warmth and security it asks for man! The combination and order of these two petitions may teach us that, if we are to be "kept," we must be hidden; that if these frail lives of ours are to be dear to God as the apple of His eye, they must be passed nestling close by His side. Deep, secret communion with Him is the condition of His protection of us, as another psalm, using the same image, has it: "He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty."

E-SWORD, "“1 have called upon thee, for thou wilt hear me, O God.” Thou hast always heard me, O my Lord, and therefore I have the utmost confidence in again approaching thine altar. Experience is a blessed teacher. He who has tried the faithfulness of God in hours of need, has great boldness in laying his case before the throne. The well of Bethlehem, from which we drew such cooling draughts in years gone by, our souls long for still; nor will we leave it for the broken cisterns of earth. “Incline thine ear unto me, and hear my speech.” Stoop out of heaven and put thine ear to my mouth; give me thine ear all to myself, as men do when they lean over to catch every word from their friend. The Psalmist here comes back to his first prayer, and thus sets us an example of pressing our suit again and again, until we have a full assurance that we have succeeded.

SPURGEO�, " "_I have called upon thee, for thou wilt hear me, OGod_." Thou hast always heard me, Only Lord, and therefore I havethe utmost confidence in again approaching thine altar.Experience is a blessed teacher. He who has tried thefaithfulness of God in hours of need, has great boldness inlaying his case before the throne. The well of Bethlehem, fromwhich we drew such cooling draughts in years gone by, our soulslong for still; nor will we leave it for the broken cisterns of

earth. "_Incline thine ear unto me, and hear my speech_." Stoopout of heaven and put thine ear to my mouth; give me thine earall to myself, as men do when they lean over to catch every wordfrom their friend. The Psalmist here comes back to his firstprayer, and thus sets us an example of pressing our suit againand again, until we have a full assurance that we have succeeded.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Verse 6.--"_I have called upon thee, for thou wilt hearme_." I have cried, says the Psalmist, because thou hast heardme. One would think he should have said contrariwise: thou hastheard me because I have cried; yet, he says, I have cried becausethou hast heard me; to show that crying doth not always go beforehearing with God, as it doth with us; but that God will not onlyhear our cry, but also hear us before we cry, and will helpus.--^T. Playfere.

Verse 6.--"_I have called upon thee_," etc. Prayer is thebest remedy in a calamity. This is indeed a true _catholicon_, ageneral remedy for every malady. �ot like the empiric's_catholicon_, which sometimes may work, but for the most partfails, but that which upon assured evidence and constantexperience hath its _probatum est_, being that which the mostwise, learned, honest, and skilful Physician that ever was, orcan be, hath prescribed, even he that teacheth us how to bearwhat is to be borne, or how to heal and help what hath beenborne.--^William Gouge, 1575-1653.

Verse 6.--I have called upon thee formerly, therefore,Lord, hear me now. It will be a great comfort to us if trouble,when it comes, finds the wheels of prayer a-going, for then maywe come with the more boldness to the throne of grace. Tradesmenare willing to oblige those that have been long theircustomers.--^Matthew Henry.

HI�TS TO PREACHERS.

Verse 6.--_Two words_, both great, though little, "call"and "hear." _Two persons_, one little and the other great, "I,""Thee, O God." _Two tenses_: past, "I have;" future, "Thou wilt."_Two wonders_, that we do not call more, and that God hears suchunworthy prayers.

COFFMA�, "In these verses, David mentioned the fact that God would hear him, a truth established by countless times when God had indeed heard him (Psalms 17:6),

and he also mentioned God's lovingkindness (Psalms 17:7), indicating here that David's appeal is premised and grounded, "Upon the Covenant Love of God who has time and again revealed himself as the Saviour of those who take refuge in him from their adversaries."[14]

"Apple of the eye ... shadow of thy wings." These figures appear in Deuteronomy 32:10-12; and Christ himself said, "How often would I have gathered thee unto myself as a hen gathereth her brood under her wings" (Luke 13:34). There is an unsurpassed beauty and tenderness in such expressions.

"My deadly enemies" (Psalms 17:9). David's enemies sought nothing less than the absolute destruction and death of the psalmist. God had called David to lead Israel, the Chosen People, in those times following the apostasy of King Saul; and David was fully conscious of the responsibility that rested upon him, feeding his confidence that God would indeed hear and protect him.

7 Show me the wonders of your great love, you who save by your right hand those who take refuge in you from their foes.

BAR�ES, "Show thy marvelous loving-kindness - The literal translation of the original here would be, “distinguish thy favors.” The Hebrew word used means properly “to separate; to distinguish;” then, “to make distinguished or great.” The prayer is, that God would separate his mercies on this occasion from his ordinary mercies by the manifestation of greater powers, or by showing him special favor. The ordinary or common mercies which he was receiving at the hand of God would not meet the present case. His dangers were much greater than ordinary, his wants were more pressing than usual; and he asked for an interposition of mercy corresponding with his circumstances and condition. Such a prayer it is obviously proper to present before God; that is, it is right to ask him to suit his mercies to our special necessities; and when special dangers surround us, when we are assailed with especially strong temptations, when we have unusually arduous duties to perform, when we are pressed down with especially severe trials, it is right and proper to ask God to bestow favors upon us which will correspond with our special circumstances. His ability and his willingness to aid us are not measured by our ordinary requirements, but are equal to any of the necessities which can ever occur in our lives.

O thou that savest by thy right hand - Margin, “that savest those that trust in thee from those that rise up against thy right hand.” The Hebrew will admit of either construction, though that in the text is the more correct. It is, literally, “Saving those trusting, from those that rise up, with thy right hand. The idea is, that it was a characteristic of God, or that it was what he usually did, to save by his own power those that trusted him from those who rose up against them. That is, God might be appealed

to to do this now, on the ground that he was accustomed to do it; and that, so to speak, he would be acting “in character” in doing it. In other words, we may ask God to do what he is accustomed to do; we may go to him in reference to his well-known attributes and character, and ask him to act in a manner which will be but the regular and proper manifestation of his nature. We could not ask him to do what was contrary to his nature; we cannot ask him to act in a way which would be out of character. What he has always done for people, we may ask him to do for us; what is entirely consistent with his perfections, we may ask him to do in our own case.

By thy right hand - By thy power. The right hand is that by which we execute our purposes, or put forth our power; and the psalmist asks God to put forth his power in defending him. See Isa_41:10; Job_40:14; Psa_89:13.

From those that rise up against them - From their enemies.

CLARKE, "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.

GILL, "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.

HE�RY, " How he eyes God as the protector and Saviour of his people, so he calls him, and thence he takes his encouragement in prayer: O thou that savest by thy right hand (by thy own power, and needest not the agency of any other) those who put their trust in thee from those that rise up against them. It is the character of God's people that they trust in him; he is pleased to make them confidants, for his secret is with the righteous; and they make him their trust, for to him they commit themselves. Those that trust in God have many enemies, many that rise up against them and seek their ruin; but they have one friend that is able to deal with them all, and, if he be for them, no matter who is against them. He reckons it his honour to be their Saviour. His almighty power is engaged for them, and they have all found him ready to save them. The margin reads it, O thou that savest those who trust in thee from those that rise up against thy right hand. Those that are enemies to the saints are rebels against God and his right hand, and therefore, no doubt, he will, in due time, appear against them. (2.) What he expects and desires from God: Show thy marvellous loving-kindness. The word signifies, [1.] Distinguishing favours. “Set apart thy loving-kindnesses for me; put me not off with common mercies, but be gracious to me, as thou usest to do to those who love thy name.” [2.] Wonderful favours. “O make thy loving-kindness admirable! Lord, testify thy favour to me in such a way that I and others may wonder at it.” God's loving-kindness is marvellous for the freeness and the fulness of it; in some instances it appears, in a special manner, marvellous (Psa_118:23), and it will certainly appear so in the salvation of the saints, when Christ shall come to be glorified in the saints and to be admired in all those that believe.

JAMISO�,"Show — set apart as special and eminent (Exo_8:18; Psa_4:3).

thy right hand — for Thy power.

CALVI�, "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 “” of God is said to be “ up” in store as a peculiar treasure “ 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 TRA�SLATIO�, 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 CO�TI�UE 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 CO��ECT 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 OPE�LY 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.

(361) Poole observes, that the Hebrew phrase for “ which trust,” might be properly rendered without any supplement, “”

(362) Calvin’ rendering is the same as that of the Septuagint, Vulgate, and Syriac versions

EBC, "The aspects of the Divine character, which the psalmist employs to move God’s heart and to encourage his own, are contained first in the name "God," and next in the reference to His habitual dealings with trusting souls, in Psa_17:7. From of old it has been His way to be the Saviour of such as take refuge in Him from their enemies, and His right hand has shielded them. That past is a prophecy which the psalmist grasps in faith. He has in view instances enough to warrant an induction absolutely certain. He knows the law of the Divine dealings, and is sure that anything may happen rather than that it shall fail. Was he wrong in thus characterising God? Much in his experience and in ours looks as if he were; but they who most truly understand what help or salvation truly is will most joyously dwell in the sunny clearness of this confidence, which will not be clouded for them, though their own and others’ trust is not answered by what sense calls deliverance.

HAWKER, "Over and above all covenant promises we are commanded to seek divine favor. And the apostle tells the Ephesians, by way of encouragement so to do, that God is able to do exceeding abundantly above all that we can ask or think. Eph_3:20. These mercies may well be called marvellous!

E-SWORD,"“Shew thy marvellous lovingkindness.” Marvellous in its antiquity, its distinguishing character, its faithfulness, its immutability, and above all, marvellous in the wonders which it works. That marvellous grace which has redeemed us with the precious blood of God's only begotten, is here invoked to come to the rescue. That grace is sometimes hidden; the text says, “Shew it.” Present enjoyments of divine love are matchless cordials to support fainting hearts. Believer, what a prayer is this! Consider it well. O Lord, shew thy marvellous lovingkindness; shew it to my intellect, and remove my ignorance; shew it to my heart, and revive my gratitude; shew it to my faith, and renew my confidence; shew it to my experience, and deliver me from all my fears. The original word here used is the same which in Psa_4:3 is rendered set apart, and it has the force of, Distinguish thy mercies, set them out, and set apart the choicest to be bestowed upon me in this hour of my severest affliction. “O thou that savest by thy right hand them which put their trust in thee from those that rise up against them.” The title here given to our gracious God is eminently consolatory. He is the God of salvation; it is his present and perpetual habit to save believers; he puts forth his best and most glorious strength, using his right hand of wisdom and might, to save all those, of whatsoever rank or class, who trust themselves with him. Happy faith thus to secure the omnipotent protection of heaven! Blessed God, to be thus gracious to unworthy mortals, when they have but grace to rely upon thee! The right hand of God is interposed between the saints and all harm; God is never at a loss for means; his own bare hand is enough. He works without tools as well as with them.

SPURGEO�, "_Shew thy marvellous lovingkindness_." Marvellous in itsantiquity, its distinguishing character, its faithfulness, its

immutability, and above all, marvellous in the wonders which itworks. That marvellous grace which has redeemed us with theprecious blood of God's only begotten, is here invoked to come tothe rescue. That grace is sometimes hidden; the text says, "Shewit." Present enjoyments of divine love are matchless cordials tosupport fainting hearts. Believer, what a prayer is this!Consider it well. O Lord, shew thy marvellous lovingkindness;shew it to my intellect, and remove my ignorance; shew it to myheart, and revive my gratitude; shew it to my faith, and renew myconfidence; shew it to my experience, and deliver me from all myfears. The original word here used is the same which in #Ps 4:3|is rendered _set apart_, and it has the force of, Distinguish thymercies, set them out, and set apart the choicest to be bestowedupon me in this hour of my severest affliction. "_O thou thatsavest by thy right hand them which put their trust in thee fromthose that rise up against them_." The title here given to ourgracious God is eminently consolatory. He is the God ofsalvation; it is his present and perpetual habit to savebelievers; he puts forth his best and most glorious strength,using his right hand of wisdom and might, to save all those, ofwhatsoever rank or class, who trust themselves with him. Happyfaith thus to secure the omnipotent protection of heaven! BlessedGod, to be thus gracious to unworthy mortals, when they have butgrace to rely upon thee! The right hand of God is interposedbetween the saints and all harm; God is never at a loss formeans; his own bare hand is enough. He works without tools aswell as with them.

HI�TS TO PREACHERS.

Verse 7 (first sentence).--See Exposition. A view ofdivine lovingkindness desired.

Verse 7.--"_O thou_," etc. God, the Saviour of believers.

EXPOSITOR'S BIBLE, "The aspects of the Divine character, which the psalmist EMPLOYS to move God’s heart and to encourage his own, are contained first in the name "God," and next in the reference to His habitual dealings with trusting souls, in Psalms 17:7. From of old it has been His way to be the Saviour of such as take refuge in Him from their enemies, and His right hand has shielded them. That past is a prophecy which the psalmist grasps in faith. He has in view instances enough to warrant an induction absolutely certain. He knows the law of the Divine dealings, and is sure that anything may happen rather than that it shall fail. Was he wrong in thus characterising God? Much in his experience and in ours looks as if he were; but they who most truly understand what help or salvation truly is will most joyously dwell in the sunny clearness of this confidence, which will not be

CLOUDED for them, though their own and others’ trust is not answered by what sense calls deliverance.

The eye which steadily looks on God can look calmly at dangers. It is with no failure of faith that the poet’s thoughts turn to his enemies. Fears that have become prayers are already more than half conquered. The psalmist would move God to help, not himself to despair, by recounting his perils. The enemy "spoil" him or lay him waste, the word used for the ravages of invaders. They are "enemies in soul"-i.e., deadly-or perhaps "against [my] soul" or life. They are pitiless and proud, closing their hearts, which prosperity has made "fat" or arrogant, against the entrance of compassion, and indulging in gasconading boasts of their own power and contemptuous, scoffs at his weakness. They ring him round, watching his steps. The text has a sudden change here from singular to plural, and back again to singular, reading "our steps," and "They have compassed me, " which the Hebrew margin alters to "us." The wavering between the singular and plural is ACCOU�TED for by the upholders of the Davidic authorship by a reference to him and his followers, and by the advocates of the theory that the speaker is the personified Israel by supposing that the mask falls for a moment, and the "me," which always means "us," gives place to the collective. Psalms 17:11 b is ambiguous in consequence of the absence of an object to the second verb. To "set the eyes" is to watch fixedly and eagerly; and the purpose of the gaze is in the next clause stated by an infinitive with a preposition, not by a participle, as in the A.V. The verb is sometimes transitive and sometimes intransitive, but the former is the better meaning here, and the omitted object is most naturally "us" or "me." The sense, then, will be that the enemies eagerly watch for an opportunity to cast down the psalmist, so as to lay him low on the earth. The intransitive meaning "to bow down" is taken by some commentators. If that is adopted (as it is by Hupfeld and others), the reference is to "our steps" in the previous clause, and the sense of the whole is that eager eyes watch for these "bowing to the ground," that is stumbling. But such a rendering is harsh, since steps are always on the ground. Baethgen ("Handcommentar"), on the strength of �umbers 21:22, the only place where the verb occurs with the same preposition as here, and which he takes as meaning "to turn aside to field or vineyard-i.e., to plunder them"-would translate. "They direct their eves to burst into the land," and supposes the reference to be to some impending invasion. A similar variation in number to that in Psalms 17:11 occurs in Psalms 17:12, where the enemies are concentrated into one. The allusion is supposed to be to some one conspicuous leader-e.g., Saul-but probably the change is merely an illustration of the carelessness as to such grammatical accuracy characteristic of emotional Hebrew poetry. The familiar metaphor of the lurking lion may have been led up to in the poet’s imagination by the preceding picture of the steadfast gaze of the enemy, like the glare of the green eyeballs flashing from the covert of a jungle.

8 Keep me as the APPLE of YOUR eye; hide me in the shadow of your wings

BAR�ES, "Keep me as the apple of the eye - Preserve me; guard me; defend me, as one defends that which is to him most precious and valuable. In the original there is a remarkable strength of expression, and at the same time a remarkable confusion of gender in the language. The literal translation would be, “Keep me as the little man - the daughter of the eye.” The word “apple” applied to the eye means the pupil, the little aperture in the middle of the eye, through which the rays of light pass to form an image on the retina (“Johnson, Webster”); though “why” it is called the “apple” of the eye the

lexicographers fail to tell us. The Hebrew word - ı(yshôn' איׁשון - means properly, “a little

man,” and is given to the apple or pupil of the eye, “in which, as in a mirror, a person sees his own image reflected in miniature.” This comparison is found in several languages. The word occurs in the Old Testament only in Deu_32:10; Psa_17:8; Pro_7:2; where it is rendered “apple;” in Pro_7:9, where it is rendered “black;” and in Pro_20:20, where it is rendered “obscure.” The other expression in the Hebrew - “the daughter of the eye” - is derived from a usage of the Hebrew word “daughter,” as denoting that which is dependent on, or connected with (Gesenius, Lexicon), as the expression “daughters of a city” denotes the small towns or villages lying around a city, and dependent on its jurisdiction, Num_21:25, Num_21:32; Num_32:42; Jos_17:11. So the expression “daughters of song,” Ecc_12:4. The idea here is, that the little image is the “child” of the eye; that it has its birth or origin there. The prayer of the psalmist here is, that God would guard him, as one guards his sight - an object so dear and valuable to him.

Hide me under the shadow of thy wings - Another image denoting substantially the same thing. This is taken from the care evinced by fowls in protecting their young, by gathering them under their wings. Compare Mat_23:37. Both of the comparisons used here are found in Deu_32:10-12; and it is probable that the psalmist had that passage in his eye - “He instructed him, he kept him as the apple of his eye; as an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did lead him.” Compare also Psa_36:7; Psa_57:1; Psa_61:4; Psa_63:7; Psa_91:1, Psa_91:4.

CLARKE, "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.

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!

GILL, "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).

HE�RY 8-15, "Verses 8-15Prayer for Protecting Mercy Character of David's Enemies.8 Keep me as the apple of the eye, hide me under the shadow of thy wings, 9 From the wicked that oppress me, from my deadly enemies, who compass me about. 10 They are inclosed in their own fat: with their mouth they speak proudly. 11 They have now compassed us in our STEPS: they have set their eyes bowing down to the earth 12 Like as a lion that is greedy of his prey, and as it were a young lion lurking in secret places. 13 Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword: 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. 15 As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.

We may observe, in these verses,

I. What David prays for. Being compassed about with enemies that sought his life, he prays to God to preserve him safely through all their attempts against him, to the crown to which he was anointed. This prayer is both a prediction of the preservation of Christ through all the hardships and difficulties of his humiliation, to the glories and joys of his exalted state, and a pattern to Christians to commit the keeping of their souls to God, trusting him to preserve them to his heavenly kingdom. He prays,

1. That he himself might be protected (Psalm 17:8): "Keep me safe, hide me close, where I may not BE FOU�D, where I may not be come at. Deliver my soul, not only my mortal life from death, but my immortal spirit from sin." Those who put themselves under God's protection may in faith implore the benefit of it.

(1.) He prays that God would keep him, [1.] With as much care as a man keeps the apple of his eye with, which nature has wonderfully fenced and teaches us to guard. If we keep God's law as the apple of our eye (Proverbs 7:2), we may expect that God will so keep us for it is said concerning his people that whoso touches them touches the apple of his eye, Zechariah 2:8. [2.] With as much tenderness as the hen gathers her young ones under her wings with Christ uses the similitude, Matthew 23:37. "Hide me under the shadow of thy wings, where I may be both safe and warm." Or, perhaps, it rather alludes to the wings of the cherubim shadowing the mercy-seat: "Let me be taken under the protection of that glorious grace which is peculiar to God's Israel." What David here prays for was performed to the Son of David, our Lord Jesus, of whom it is said (Isaiah 49:2) that God hid him in the shadow of his hand, hid him as a polished shaft in his quiver.

(2.) David further prays, "Lord, keep me from the wicked, from men of the world," [1.] "From being, and doing, like them, from walking in their counsel, and standing in their way, and eating of their dainties." [2.] "From being destroyed and run down by them. Let them not have their will against me let them not triumph over me."

2. That all the designs of his enemies to bring his either into sin or into trouble might be defeated (Psalm 17:13): "Arise, O Lord! appear for me, disappoint him, and cast him down in his own eyes by the disappointment." While Saul persecuted David, how often did he miss his prey, when he thought he had him sure! And how were Christ's enemies disappointed by his resurrection, who thought they had gained their point when they had put him to death!

II. What he pleads for the encouraging of his own faith in these petitions, and his hope of speeding. He pleads,

1. The malice and wickedness of his enemies: "They are such as are not fit to be countenanced, such as, if I be not delivered from them by the SPECIAL care of God himself, will be my ruin. Lord, see what wicked men those are that oppress me, and waste me, and run me down." (1.) "They are very spiteful and malicious they are my deadly enemies, that thirst after my blood, my heart's blood--enemies against the soul," so the word is. David's enemies did what they could to drive him to sin and drive him away from God they bade him go serve other gods (1 Samuel 26:19), and therefore he had reason to pray against them. �ote, Those are our worst enemies, and we ought so to ACCOU�T them, that are enemies to our souls. (2.) "They are very secure and sensual, insolent and haughty (Psalm 17:10): They are enclosed in their own fat, wrap themselves, hug themselves, in their own honour, and power, and plenty, and then make light of God, and set his judgments at defiance, Psalm 73:7; Job 15:27. They wallow in pleasure, and promise themselves that to-morrow shall be as this day. And therefore with their mouth they speak proudly, glorying in themselves, blaspheming God, trampling upon his people, and insulting them." See Revelation 13:5,6. "Lord, are not such men as these fit to be mortified and humbled, and made to know themselves? Will it not be for thy glory to look upon these proud men and abase them?" (3.) "They are restless and unwearied in their attempts against me: They compass me about, Psalm 17:9. They have now in a manner

gained their point they have surrounded us, they have compassed us in our steps, they track us wherever we go, follow us as close as the hound does the hare, and take all advantages against us, being both too many and too quick for us. And yet they pretend to look another way, and set their eyes bowing down to the earth, as if they were meditating, retired into themselves, and thinking of something else " or (as some think), "They are watchful and intent upon it, to do us a mischief they are down-looked, and never let slip any OPPORTU�ITY of compassing their design." (4.) "The ringleader of them (that was Saul) is in a special manner bloody and barbarous, politic and projecting (Psalm 17:12), like a lion that lives by prey and is therefore greedy of it." It is as much the meat and drink of a wicked man to do mischief as it is of a good man to do good. He is like a young lion lurking in secret places, disguising his cruel designs. This is fitly APPLIED to Saul, who sought David on the rocks of the wild goats (1 Samuel 24:2) and in the wilderness of Ziph (Psalm 26:2), where lions used to lurk for their prey.

2. The power God had over them, to control and restrain them. He pleads, (1.) "Lord, they are thy sword and will any father suffer his sword to be drawn against his own children?" As this is a reason why we should patiently bear the injuries of men, that they are but the instruments of the trouble (it comes originally from God, to whose will we are bound to SUBMIT), so it is an encouragement to us to hope both that their wrath shall praise him and that the remainder thereof he will restrain, that they are God's sword, which he can manage as he pleases, which cannot move without him, and which he will sheathe when he has done his work with it. (2.) "They are thy hand, by which thou dost chastise thy people and make them feel thy displeasure." He therefore expects deliverance from God's hand because from God's hand the trouble came. Una eademque manus vulnus opemque tulit--The same hand wounds and heals. There is no flying from God's hand but by flying to it. It is very comfortable, when we are in fear of the power of man, to see it dependent upon and in subjection to the power of God see Isaiah 10:6,7,15.

3. Their outward prosperity (Psalm 17:14): "Lord, appear against them, for," (1.) "They are entirely devoted to the world, and care not for thee and thy favour. They are men of the world, actuated by the spirit of the world, walking ACCORDI�G to the course of this world, in love with the wealth and pleasure of this world, eager in the pursuits of it (making them their business) and at ease in the enjoyments of it--making them their bliss. They have their portion in this life they look upon the good things of this world as the best things, and sufficient to make them happy, and they choose them accordingly, place their felicity in them, and aim at them as their chief good they rest satisfied with them, their souls take their ease in them, and they look no further, nor are in any care to provide for another life. These things are their consolation (Luke 6:24), their good things (Luke 16:25), their reward (Matthew 6:5), the penny they AGREED for, Matthew 20:13. �ow, Lord, shall men of this character be SUPPORTED and countenanced against those who honour thee by preferring thy favour before all the wealth in this world, and taking thee for their portion?" Psalm 16:5. (2.) They have abundance of the world. [1.] They have E�LARGED appetites, and a great deal wherewith to satisfy them: Their bellies thou fillest with thy hidden treasures. The things of this world are called treasures,

because they are so ACCOU�TED otherwise, to a soul, and in comparison with eternal blessings, they are but trash. They are hidden in the several parts of the creation, and hidden in the sovereign disposals of Providence. They are God's hidden treasures, for the earth is his and the fulness thereof, though the men of the world think it is their own and forget God's property in it. Those that fare deliciously every day have their bellies filled with these hidden treasures and they will but fill the belly (1 Corinthians 6:13) they will not fill the soul they are not bread for that, nor can they satisfy, Isaiah 55:2. They are husks, and ashes, and wind and yet most men, having no care for their souls, but all for their bellies, take up with them. [2.] They have numerous families, and a great deal to leave to them: They are full of children, and yet their pasture is not overstocked they have enough for them all, and leave the rest of their substance to their babes, to their grand-children and this is their heaven, it is their bliss, it is their all. "Lord," said David, "deliver me from them let me not have my portion with them. Deliver me from their designs against me for, they having so much wealth and power, I am not able to deal with them unless the Lord be on my side."

4. He pleads his own dependence upon God as his portion and happiness. "They have their portion in this life, but as for me (Psalm 17:15) I am none of them, I have but little of the world. �ec habeo, nec careo, nec curo--I neither have, nor need, nor care for it. It is the vision and fruition of God that I place my happiness in that is it I hope for, and comfort myself with the hopes of, and thereby distinguish myself from those who have their portion in this life." Beholding God's face with satisfaction may be considered, (1.) As our duty and comfort in this world. We must in righteousness (clothed with Christ's righteousness, having a good heart and a good life) by faith behold God's face and set him always before us, must entertain ourselves from day to day with the contemplation of the beauty of the Lord and, when we awake every morning, we must be satisfied with his likeness set before us in his word, and with his likeness stamped upon us by his renewing grace. Our experience of God's favour to us, and our conformity to him, should yield us more satisfaction than those have whose belly is filled with the delights of sense. 2. As our recompence and happiness in the other world. With the prospect of that he concluded the foregoing psalm, and so this. That happiness is prepared and designed only for the righteous that are justified and sanctified. They shall be put in possession of it when they awake, when the soul awakes, at death, out of its slumber in the body, and when the body awakes, at the resurrection, out of its slumber in the grave. That blessedness will consist in three things:-- [1.] The immediate vision of God and his glory: I shall behold thy face, not, as in this world, through a glass darkly. The knowledge of God will there be perfected and the enlarged intellect filled with it. [2.] The participation of his likeness. Our holiness will there be perfect. This results from the former (1 John 3:2): When he shall appear we shall be like him, for we shall see him as he is. [3.] A complete and full satisfaction resulting from all this: I shall be satisfied, abundantly satisfied with it. There is no satisfaction for a soul but in God, and in his face and likeness, his good-will towards us and his good work in us and even that satisfaction will not be perfect till we come to heaven.

JAMISO�,"Similar figures, denoting the preciousness of God’s people in His sight,

in Deu_32:10, Deu_32:11; Mat_23:37.

CALVI�, "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.

BIBLICAL ILLUSTRATOR, "Keep me as the apple of the eye.

The plea for Divine protection

The world is no friend to righteousness; its spirit cannot endure the restraints that holiness imposes upon its workings. Hence the world’s hostility to all those who live truly godly lives. To understand the full force of keeping one as the apple of the eye it is necessary to consider first, how the whole eye is protected, sheltered by bones and sinews, opening and closing doors, light-softening and dust-excluding curtains, and then, that the pupil of the eye, located farther in, is protected by guardians equally wonderful and peculiarly its own. There is no other part of the human body so wonderfully protected, and no other part that, when endangered, we so instinctively try to shelter from harm. And so God guards His people as tenderly as we guard the pupil of our eye; yea, as tenderly as He guards the pupil of His own eye. (David Caldwell, A. M.)

The eye, a similitude

The man knows something of himself who sincerely offers this plaintive petition, “Keep me. Is there not a sorrowful confession implied? But it implies knowledge of God too. What He is and will do. The keeping desired is that with which men guard the eye. It means, therefore—

I. Keep me with many guards and protections. The eye is kept by eye bones, eyelashes, eyelids, which serve as outworks, fences and barricades to protect the pupil of the eye, God has bestowed extraordinary pains upon all that concerns the eye. Sentries keep ward lest it should be imperilled. Whenever it is threatened, with agility so brisk that it seems almost involuntary, the arm is lifted up and the hand is raised to screen it. All the members of the body may be regarded as a patrol for the wardship of the eye. So should we pray to be kept with many protections—providence, grace ordinances, the Holy Spirit, the angels.

II. With constancy, unintermitting continuance. The eye is always guarded. Without our thinking of it. If a grain of dust enter, forthwith a watery burnout is exuded to carry it away or to dissolve it. The pain is a mercy, for it makes you restless until you get relief.

When you fall asleep the curtains fall, the blinds, as it were, drop down, and the windows are shut up securely with lash and lid. So, and in yet other ways, doth the parable of the eye suggest the prayer of the text. Evermore, O Lord, watch over me. Remark here, that at no season is a Christian more in danger than when he has just been in communion with God. The footpads in olden time did not meddle with the farmers as they went to market; it was when they were coming home, and bringing back their money bags full. Our ships of war attacked the Spanish galleons not on their way to but from America, when they knew them to be laden to the Water’s edge with silver and gold. You need keeping, then, always.

III. From little evils, the dust and grit of this world. Your eye needs not to be guarded so much from beams as motes. Be this your prayer, “Keep me from what the world calls little sins.” To one, a Puritan, who was offered great preferment if he would but comply with the government demands, it was said, “Others have made long gashes in their consciences: could not you make a little nick in yours?” But those “little nicks” swiftly run to the rending of the conscience from top to bottom. There was an officer who kept in his house a tame leopard which had been born in the house. It had grown up as harmless as a domestic cat. But one day when its master was asleep it gently licked his hand. The creature’s tongue passed over a slight but recent wound. A little blood oozed out. The taste roused the demon spirit of the beast at once, and had it not been promptly shot its master’s life would have been its victim. When the thief cannot break in at the door himself he puts a boy through the window, and then the great door is speedily opened.

IV. Sensitive, tender in heart, as the apple of the eye. God has made it thus sensitive for its own protection. The conscience should be a real indicator: if in good keeping it would be a wonderful tell-tale. It will startle you from your lethargy, it will arouse you as with an alarm.

V. As the eye ought to be kept. It should be “single,” clear, far-seeing. As an ornament, for the beauty of the countenance is in the eye. So should we “adorn the doctrine” and the Church of God. Useful, a genuine Christian will pray to be useful, not like a glass eye, a mere counterfeit. And then, though the remark may seem strange and quaint, I would entreat the Lord to keep me in the head. Solomon has made the shrewd remark, “The wise man’s eyes are in his head, but the fool walketh in darkness.” I would give this a spiritual turn, and ask to be kept in Christ Jesus. Of what use were the eye of a man if not in the head? And what we, apart from Christ? There are some to whom this prayer is, nothing, for they are not Christ’s. Let your prayer be, “Lord, save me, or I perish. Once saved, you may pray to be kept. (C. H. Spurgeon.)

Two Bible emblems

God’s Word and works, the two great sources of our knowledge of God. When we want to get clear and vivid conception of any truth we employ analogy and institute comparison, and say it is “as” or “like” some object in nature. Text an illustration of this. It means—

I. That the royal Psalmist prays to be Divinely protected. He did not possess all our modern knowledge of the anatomy of the eye, but he must have known much or he could not have penned this prayer. Of all the organs of the body the eye is the most delicate and precious, and is protected by the most wonderful and elaborate contrivances. The eyes are the sentinels of the body, and keep constant guard over it. They are the windows through which the soul looks out upon all things within its range. They are closely

connected with the brain, and by a mysterious telegraphy of nerves convey to the brain knowledge of what is passing in the outer world. The eyes are like citizens within the entrenchments of a fortified town, surrounded by outworks, fences, and barricades. And the arms are like two warders to defend them. Note some of their protections. A protruding socket, like a wall around it: with overhanging brow to carry off drops of perspiration; with eyelashes to guard against dust and insects; with lids that automatically close at the approach of danger; with glands which secrete tears that clean and lubricate the ball of the eye; with beds, cushion like for their softness, upon which they repose and revolve with safety. All these and many more show how carefully God keeps the apple of the eye, and help us to see how David desired that God would keep him.

II. And he would be Divinely preserved. “Hide me under the shadow of Thy wings.” This emblem, like the former, is exceedingly suggestive. There may be reference to the wings of the cherubim which were the symbol of God’s presence in the tabernacle of old. David had ardent love for the house of God, he even envied the sparrows that built their nests near God’s altar. In the time of trouble he would be hidden in God’s pavilion, in the secret place of the tabernacle; and there, hiding as under the wings of the cherubim, he would find a shelter and a home. (F. W. Brown.)

HAWKER, "By comparing this verse with what the prophet Isaiah predicted of Jesus, a beautiful light is thrown upon both scriptures, and we are led to see to whom both refer. In the one Jesus is spoken of, under the spirit of prophecy, as praying to be kept and hid: and in the other, as of the thing done, when he saith, the Lord hath called me from the womb; and in the shadow of his hand hath he hid me. Isa_49:1-2.

E-SWORD, "“Keep me as the apple of the eye.” No part of the body more precious, more tender, and more carefully guarded than the eye; and of the eye, no portion more peculiarly to be protected than the central apple, the pupil, or, as the Hebrew calls it, “the daughter of the eye.” The all-wise Creator has placed the eye in a well-protected position; it stand surrounded by projecting bones like Jerusalem encircled by mountains. Moreover, its great Author has surrounded it with many tunics of inward covering, besides the hedge of the eyebrows, the curtain of the eyelids, and the fence of the eyelashes; and, in addition to this, he has given to every man so high a value for his eyes, and so quick an apprehension of danger, that no member of the body is more faithfully cared for than the organ of sight. Thus, Lord, keep thou me, for I trust I am one with Jesus, and so a member of his mystical body. “Hide me under the shadow of thy wings.” Even as the parent bird completely shields her brood from evil, and meanwhile cherishes them with the warmth of her own heart, by covering them with her wings, so do thou with me, most condescending God, for I am thine offspring, and thou hast a parent's love in perfection. This last clause is in the Hebrew in the future tense, as if to show that what the writer had asked for but a moment before he was now sure would be granted to him. Confident expectation should keep pace with earnest supplication.

SPURGEO�, "Keep me as the apple of the eye_." �o part of the bodymore precious, more tender, and more carefully guarded than theeye; and of the eye, no portion more peculiarly to be protectedthan the central apple, the pupil, or, as the Hebrew calls it,

"the daughter of the eye." The all-wise Creator has placed theeye in a well-protected position; it stands surrounded byprojecting bones like Jerusalem encircled by mountains. Moreover,its great Author has surrounded it with many tunics of inwardcovering, besides the hedge of the eyebrows, the curtain of theeyelids, and the fence of the eyelashes; and, in addition tothis, he has given to every man so high a value for his eyes, andso quick an apprehension of danger, that no member of the body ismore faithfully cared for than the organ of sight. Thus, Lord,keep thou me, for I trust I am one with Jesus, and so a member ofhis mystical body. "_Hide me under the shadow of thy wings_."Even as the parent bird completely shields her brood from evil,and meanwhile cherishes them with the warmth of her own heart, bycovering them with her wings, so do thou with me, mostcondescending God, for I am thine offspring, and thou hast aparent's love in perfection. This last clause is in the Hebrew inthe future tense, as if to show that what the writer had askedfor but a moment before he was now sure would be granted to him.Confident expectation should keep pace with earnest supplication.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Verse 8.--"_Keep me as the apple of the eye_." He praysfor deliverance (verse #7|), "_Show thy marvellouslovingkindness_" to me; Lord, my straits they are marvellous, Iknow not what to do, whither to turn me, but my eyes are towardsthee; as straits are marvellous, so let the lovingkindness of Godbe marvellous towards me, and "_Keep me as the apple of thyeye_." O Lord unto them I am but a dog, a vile creature in theeyes of Saul and those about him: but blessed be thy name, I canlook up to thee, and know that I am dear unto thee _as the appleof thy eye_. All the saints of God are dear to God at all times,but the persecuted saints, they are the apple of God's eye; if atany time they are dear to God, then especially when they are mostpersecuted; now they are _the apple of his eye_, and _the appleof an eye_ is weak, and little able to resist any hurt, but somuch the more is the man tender of the apple of his eye. Thesaints are weak and shiftless for themselves, but the Lord is somuch the more tender over them.--^Jeremiah Burroughs.

Verse 8.--Does it not appear to thee to be a work ofprovidence, that considering the weakness of the eye, he hasprotected it with eyelids, as with doors, which whenever there isoccasion to use it are opened, and are again closed in sleep? Andthat it may not receive injury from the winds, he has planted onit eyelashes like a strainer; and over the eyes has disposed theeyebrows like a penthouse, so that the sweat from the head may do

no mischief.--^Socrates, in Xenophon.

HI�TS TO PREACHERS.

Verse 8.--Two most suggestive emblems of tenderness andcare. Involving in the one case living unity, as the eye with thebody, and in the other, loving relationship, as the bird and itsyoung.

9 from the wicked who are out to destroy me, from my mortal enemies who surround me.

BAR�ES, "From the wicked that oppress me - Margin, “That waste me.” The margin expresses the sense of the Hebrew. The idea is that of being wasted, desolated, destroyed, as a city or country is by the ravages of war. The psalmist compares himself in his troubles with such a city or country. The “effect” of the persecutions which he had endured had been like cities and lands thus laid waste by fire and sword.

From my deadly enemies - Margin, “My enemies against the soul.” The literal idea is, “enemies against my life.” The common translation expresses the idea accurately. The sense is, that his enemies sought his life.

Who compass me about - Who surround me on every side, as enemies do who besiege a city.

CLARKE, "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.

GILL, "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.

HE�RY, "David further prays, “Lord, keep me from the wicked, from men of the world,” [1.] “From being, and doing, like them, from walking in their counsel, and standing in their way, and eating of their dainties.” [2.] “From being destroyed and run down by them. Let them not have their will against me; let them not triumph over me.”

2. That all the designs of his enemies to bring his either into sin or into trouble might be defeated (Psa_17:13): “Arise, O Lord! appear for me, disappoint him, and cast him down in his own eyes by the disappointment.” While Saul persecuted David, how often did he miss his prey, when he thought he had him sure! And how were Christ's enemies disappointed by his resurrection, who thought they had gained their point when they had put him to death!

JAMISO�,"compass me — (compare Psa_118:10-12).

HAWKER 9-12, "It is impossible to read these verses but with an eye to Christ. For though his people, as his people, do partake in the afflictions which the enemies of their salvation excite, yet eminently so in the life of Christ. The whole gospel is full of it: so that I stay not to mention particulars.

E-SWORD, "“From the wicked that oppress me, from my deadly enemies, who compass me about.” The foes from whom David sought to be rescued were wicked men. It is hopeful for us when our enemies are God's enemies. They were deadly enemies, whom nothing but his death would satisfy. The foes of a believer's soul are mortal foes most emphatically, for they who war against our faith aim at the very life of our life. Deadly sins are deadly enemies, and what sin is there which hath not death in its bowels? These foes oppressed David, they laid his spirit waste, as invading armies ravage a country, or as wild beasts desolate a land. He likens himself to a besieged city, and complains that his foes compass him about. It may well quicken our business upward, when all around us, every road, is blockaded by deadly foes. This is our daily position, for all around us dangers and sins are lurking. O God, do thou protect us from them all.

CALVI�, "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.

SPURGEO�, "_From the wicked that oppress me, from my deadlyenemies, who compass me about_." The foes from whom David soughtto be rescued were _wicked_ men. It is hopeful for us when ourenemies are God's enemies. They were _deadly enemies_, whomnothing but his death would satisfy. The foes of a believer'ssoul are mortal foes most emphatically, for they who war againstour faith aim at the very life of our life. Deadly sins aredeadly enemies, and what sin is there which hath not death in itsbowels? These foes _oppressed_ David, they laid his spirit waste,as invading armies ravage a country, or as wild beasts desolate aland. He likens himself to a besieged city, and complains thathis foes _compass him about_. It may well quicken our businessupward, when all around us, every road, is blockaded by deadlyfoes. This is our daily position, for all around us dangers andsins are lurking. O God, do thou protect us from them all.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Verse 9.--"_From the wicked_:" as though he had said,They are equally enemies to thee and me; not more opposite to meby their cruelty, than by their wickedness they are to thee.Vindicate then, at once, thyself, and deliver me."--^John Howe.

10 They close up their callous hearts, and their mouths speak with arrogance.

BAR�ES, "They are enclosed in their own fat - The meaning here is, that they were prosperous, and that they were consequently self-confident and proud, and were regardless of others. The phrase occurs several times as descriptive of the wicked in a state of prosperity, and as, therefore, insensible to the rights, the wants, and the sufferings of others. Compare Deu_32:15, “But Jeshurun waxed fat and kicked: thou art waxed fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him,” etc. Job_15:27, “because he covereth his face with his fatness, and maketh collops of fat on his flanks.” Psa_73:7, “their eyes stand out with fatness.” Psa_119:70, “their heart is as fat as grease.”

With their mouth they speak proudly - Haughtily; in an arrogant tone; as a consequence of their prosperity.

CLARKE, "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

חלב ali, “upon me,” should began this verse instead of end the preceding; and that עלי

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.

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.

GILL, "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.

HE�RY, "What he pleads for the encouraging of his own faith in these petitions, and his hope of speeding. He pleads,

1. The malice and wickedness of his enemies: “They are such as are not fit to be countenanced, such as, if I be not delivered from them by the special care of God himself, will be my ruin. Lord, see what wicked men those are that oppress me, and waste me, and run me down.” (1.) “They are very spiteful and malicious; they are my deadly enemies, that thirst after my blood, my heart's blood - enemies against the soul,” so the word is. David's enemies did what they could to drive him to sin and drive him away from God; they bade him go serve other gods (1Sa_26:19), and therefore he had reason to pray against them. Note, Those are our worst enemies, and we ought so to account them, that are enemies to our souls. (2.) “They are very secure and sensual, insolent and haughty (Psa_17:10): They are enclosed in their own fat, wrap themselves, hug themselves, in their own honour, and power, and plenty, and then make light of God, and set his judgments at defiance, Psa_73:7; Job_15:27. They wallow in pleasure, and promise themselves that tomorrow shall be as this day. And therefore with their mouth they speak proudly, glorying in themselves, blaspheming God, trampling upon his people, and insulting them.” See Rev_13:5, Rev_13:6. “Lord, are not such men as these fit to be mortified and humbled, and made to know themselves? Will it not be for thy glory to look upon these proud men and abase them?” (3.) “They are restless and

unwearied in their attempts against me: They compass me about, Psa_17:9. They have now in a manner gained their point; they have surrounded us, they have compassed us in our steps, they track us wherever we go, follow us as close as the hound does the hare, and take all advantages against us, being both too many and too quick for us. And yet they pretend to look another way, and set their eyes bowing down to the earth, as if they were meditating, retired into themselves, and thinking of something else;” or (as some think), “They are watchful and intent upon it, to do us a mischief; they are down-looked, and never let slip any opportunity of compassing their design.” (4.) “The ringleader of them (that was Saul) is in a special manner bloody and barbarous, politic and projecting (Psa_17:12), like a lion that lives by prey and is therefore greedy of it.” It is as much the meat and drink of a wicked man to do mischief as it is of a good man to do good. He is like a young lion lurking in secret places, disguising his cruel designs. This is fitly applied to Saul, who sought David on the rocks of the wild goats (1Sa_24:2) and in the wilderness of Ziph (Psa_26:2), where lions used to lurk for their prey.

JAMISO�,"enclosed ... fat — are become proud in prosperity, and insolent to God (Deu_32:15; Psa_73:7).

BIBLICAL ILLUSTRATOR, 'They are enclosed in their own fat.

A figure for self-complacency

To be enclosed in one’s own fat means, to be wrapped up in pride and self-complacency, the effect upon weak and ignoble minds of worldly prosperity. It is said that the purely fatty part of the human body, having no nerves of sensation, can be cut and pierced without experiencing any feeling of pain. Hence, in Scripture phraseology, to say that one’s heart is fat is equivalent to saying that it is hard and insensible, void of moral and sympathetic feeling, and not to be affected by any appeal made to its pity or sense of right. It indicates a haughtiness and insolence of bearing towards others that is hard to be borne by them. Alas! how a little worldly elevation sometimes changes the best character into the worst! How it renders the man proud who before was humble; the heart hard that before was tender! To be delivered from the tender mercies of mindless wealth, of heartless prosperity, is a prayer that others besides David have breathed into the ear of Divine mercy. It was not the poor, but the proud, the prosperous, the high in station and authority, that chased the Son of God to the Cross, and reviled Him there. (David Caldwell, A. M.)

E-SWORD, "“They are inclosed in their own fat.” Luxury and gluttony beget vainglorious fatness of heart, which shuts up its gates against all compassionate emotions and reasonable judgments. The old proverb says that full bellies make empty skulls, and it is yet more true that they frequently make empty hearts. The rankest weeds grow out of the fattest soil. Riches and self-indulgence are the fuel upon which some sins feed their flames. Pride and fulness of bread were Sodom's twin sins. (Eze_16:49.) Fed hawks forget their masters; and the moon at its fullest is furthest from the sun. Eglon was a notable instance that a well-fed corporation is no security to life, when a sharp message comes from God, addressed to the inward vitals of the body. “With their mouth they speak proudly.” He who adores himself will have no heart to adore the Lord. Full of selfish pleasure within his heart, the wicked man fills his mouth with boastful and arrogant expressions. Prosperity and vanity often lodge together. Woe to the fed ox when it bellows at its owner, the pole axe is not far off.

CALVI�, "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 OPE�ED they pour forth scornful and contemptuous language, which bears testimony to the pride which dwells within them.

(365) “Comme les gens replets se trouvent saisis de leur graisse au dedans.” —Fr. “ sacred writers EMPLOY this term [fat] to signify a body pampered to excess by luxury and self-indulgence, Psa_73:7; Job_15:27.”- French and Skinner’ Translation of the Book of Psalms. There may no doubt be a reference to the personal appearance and sensual indulgence of David’ enemies. But something more is implied. “ know that, in the figurative language of Scripture fatness denotes pride. This CO��ECTIO� of ideas is still maintained in the East, where, when it is intended to indicate a proud man, he is said to be fat, or to look fat, whether really so or not.” —Illustrated Commentary upon the Bible.

(366) Dr Geddes TRA�SLATES the clause, “ hearts have they hardened.” “” says he, “ have closed their midriff; — shut out all compassion from their hearts.” The Hebrew word which is rendered fat is explained by Gesenius, when used figuratively, as denoting a fat, that is, an unfeeling heart.

SPURGEO�, "_They are inclosed in their own fat_." Luxury andgluttony beget vain-glorious fatness of heart, which shuts up itsgates against all compassionate emotions and reasonablejudgments. The old proverb says that full bellies make emptyskulls, and it is yet more true that they frequently make emptyhearts. The rankest weeds grow out of the fattest soil. Richesand self-indulgence are the fuel upon which some sins feed their

flames. Pride and fulness of bread were Sodom's twin sins. (#Eze16:49|) Fed hawks forget their masters; and the moon at itsfullest is furthest from the sun. Eglon was a notable instancethat a well-fed corporation is no security to life, when a sharpmessage comes from God, addressed to the inward vitals of thebody. "_With their mouth they speak proudly_." He who adoreshimself will have no heart to adore the Lord. Full of selfishpleasure within his heart, the wicked man fills his mouth withboastful and arrogant expressions. Prosperity and vanity oftenlodge together. Woe to the fed ox when it bellows at its owner,the poleaxe is not far off.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Verse 10.--"_They are inclosed in their own fat_," or_their fat has inclosed them_; either their eyes, that they canhardly see out of them, or their hearts, so that they are stupidand senseless, and devoid of the fear of God; the phrase isexpressive of the multitude of their wealth, and increase ofpower, by which they were swelled with pride and vanity, andneither feared God nor regarded man; so the Targum paraphrasesit, "their riches are multiplied, their fat covers them."--^JohnGill.

Verse 10.--"_They are inclosed in their own fat_." Theirworldly prosperity puffeth them up, and makes them insensible andobdurate against all reason and just fear; and the Scripture dothuse this term of a fattened heart in this sense, because that thefat of man hath no feeling in it, and those that are very fat areless subject to the passion of fear.--^John Diodati.

Verse 10.--"_They are inclosed in their own fat_." To saya man is fat, often means he is very proud. Of one who speakspompously it is said, "What can we do? _tassi kullap inal_," thatis, "from the fat of his flesh he declares himself." "Oh, the fatof his mouth! how largely he talks!" "Take care, fellow! or Iwill restrain the fat of thy mouth."--^J. Roberts, in "OrientalIllustrations:" 1844.

COFFMA� 10-12, ""Enclosed in their own fat" (Psalms 17:10). Dummelow said this means that, "They have shut up their hearts, a figure of arrogance."[15] "Their fat" may also refer to their plenty of this worlds' goods. The people in view here were concerned only with this world and their possession of as much as possible of it. They had been successful, and from that their proud and arrogant speech was produced.

"They have compassed us in our STEPS" (Psalms 17:11). Jamieson pointed out that this means, "They pursue us as hunters tracking a wild beast."[16]

"They set their eyes ... etc." (Psalms 17:11). This is a reference to the demeanor of a lion about to spring upon the prey. He fixes his eyes intently upon the object of his "kill." Who would have known something like this any better than David? He had protected his father's sheep from wild beasts; and upon one occasion he had actually seized a lion by the beard and killed him (1 Samuel 17:34-37). This, of course, is one of the many things in this psalm that SUPPORT the opinion that David wrote it.

"He is like a lion ... etc." (Psalms 17:12). The significance of this lies in the use of the singular number. Whereas the psalmist has been speaking of "enemies," "pursuers" and "adversaries," here he compares his foe to "a lion." This would fit the fact of King Saul's being David's real enemy, his soldiers, retainers, and SUPPORTERS also being David's adversaries.

11 They have tracked me down, they now surround me, with eyes alert, to throw me to the ground.

BAR�ES, "They have now compassed us - Myself, and those who are associated with me. It would seem from this that the psalmist was not alone. It is to be observed, however, that there is a difference of reading in the Hebrew text. The Masoretic reading is: “us;” the Hebrew text is “me,” though in the other expression the plural is used - “our steps.” There is no impropriety in supposing that the psalmist refers to his followers, associates, or friends, meaning that the wrong was done not to him alone, but to others connected with him. The meaning of “compassed” is, that they “surrounded” him on every side. Wherever he went, they were there.

In our steps - Wherever we go.

They have set their eyes - As those do who are intent on any thing; as the lion does that is seeking its prey Psa_17:12. They looked keenly and directly at the object. They did not allow their eyes to wander. They were not indifferent to the object of their pursuit.

Bowing down to the earth - That is, as the translators evidently understood this, having their eyes bowed down to the ground, or looking steadily to the ground. The image, according to Dr. Horsley, is borrowed from a hunter taking aim at an animal upon the ground. A more literal translation, however, would be, “They have fixed their

eyes to lay me prostrate upon the ground.” The Hebrew word - nâ3âh נטה - means

properly “to stretch out, to extend;” then, “to incline, to bow, to depress;” and hence, the idea of “prostrating;” thus, to make the shoulder bend downward, Gen_49:15; to bring down the mind to an object, Psa_119:112; to bow the heavens, Psa_18:9. Hence, the idea of prostrating an enemy; and the sense here clearly is, that they had fixed their eyes

intently on the psalmist, with a purpose to prostrate him to the ground, or completely to overwhelm him.

CLARKE, "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.

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.

GILL, "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.

JAMISO�,"They pursue us as beasts tracking their prey.

E-SWORD, "“They have now compassed us in our steps.” The fury of the ungodly is aimed not at one believer alone, but at all the band; they have compassed us. All the

race of the Jews were but a morsel for Haman's hungry revenge, and all because of one Mordecai. The prince of darkness hates all the saints for their Master's sake. The Lord Jesus is one of the us, and herein is our hope. He is the Breaker, and will clear a way for us through the hosts which environ us. The hatred of the powers of evil is continuous and energetic, for they watch every step, hoping that the time may come when they shall catch us by surprise. If our spiritual adversaries thus compass every step, how anxiously should we guard all our movements, lest by any means we should be betrayed into evil! “They have set their eyes bowing down to the earth.” Trapp wittily explains this metaphor by an allusion to a bull when about to run at his victim; he lowers his head, looks downward, and then concentrates all his force in the dash which he makes. It most probably denotes the malicious jealousy with which the enemy watches the steps of the righteous; as if they studied the ground on which they trod, and searched after some wrong footmark to accuse them for the past, or some stumbling-stone to cast in their future path to trip them in days to come.

CALVI�, "11.They have now compassed me round about in our steps. The Psalmist CO�FIRMS 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’ 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 CO�TI�UAL 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 CO�TI�UE 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.

(367) In the French version it is lionceaux, young lions. French and Skinner read “ a lion,” and “ a young lion;’ and observe, “ word translated ‘ lion’ signifies a lion in the rigour of youth, and fully capable of pursuing his prey.”

SPURGEO�, "_They have now compassed us in our steps_." The fury ofthe ungodly is aimed not at one believer alone, but at all theband; they have compassed _us_. All the race of the Jews were buta morsel for Haman's hungry revenge, and all because of oneMordecai. The prince of darkness hates all the saints for theirMaster's sake. The Lord Jesus is one of the _us_, and herein isour hope. He is the Breaker, and will clear a way for us throughthe hosts which environ us. The hatred of the powers of evil iscontinuous and energetic, for they watch every _step_, hopingthat the time may come when they shall catch us by surprise. Ifour spiritual adversaries thus compass every step, how anxiouslyshould we guard all our movements, lest by any means we should bebetrayed into evil! "_They have set their eyes bowing down to theearth_." Trapp wittily explains this metaphor by an allusion to abull when about to run at his victim; he lowers his head, looksdownward, and then concentrates all his force in the dash whichhe makes. It most probably denotes the malicious jealousy withwhich the enemy watches the steps of the righteous; as if theystudied the ground on which they trod, and searched after somewrong footmark to accuse them for the past, or somestumbling-stone to cast in their future path to trip them in daysto come.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Verse 11.--"_They have now compassed us in our steps:they have set their eyes bowing down to the earth. A man who haspeople watching him to find out a cause for accusation againsthim to the king, or to great men, says, "Yes, they are around mylegs and my feet; their eyes are always open; they are everwatching my "_suvadu_," "steps;" that is, they are looking forthe impress or footsteps in the earth. For this purpose the eyesof the enemies of David were "_bowing down to theearth_."--^Joseph Roberts.

Verse 11.--"_They have now compassed us in our steps_."Like those who destroy game by battue [Ed. battue: interdiction],and so make a ring around their prey from which their victims

cannot escape.--C. H. S.

Verse 11.--"_They have set their eyes bowing down to theearth_." The allusion probably is to the huntsman tracing thefootmarks of the animal he pursues.--^Religious Tract Society'sCommentary.

Verse 11.--"_They have set their eyes bowing to theearth_." It is an allusion, as I conceive, to hunters, who goporing upon the ground to prick the hare, or to find the print ofthe hare's claw, when the hounds are at a loss, and can makenothing of it by the scent.--^Joseph Caryl.

12 They are like a lion hungry for prey, like a fierce lion crouching in cover.

BAR�ES, "Like as a lion - Margin, “The likeness of him” (that is, “of every one of them”) is “as a lion that desireth to ravin.” The meaning is plain. They were like a lion intent on securing his prey. They watched the object narrowly; they were ready to spring upon it.

That is greedy of his prey - “He is craving to tear.” Prof. Alexander. - The Hebrew word rendered “is greedy,” means “to pine, to long after, to desire greatly.” The Hebrew word rendered “of his prey,” is a verb, meaning “to pluck, to tear, to rend in pieces.” The reference is to the lion that desires to seize his victim, and to rend it in pieces to devour it.

And, as it were, a young lion - Hebrew, “And like a young lion.”

Lurking in secret places - Margin, as in Hebrew, “sitting.” The allusion is to the lion crouching, or lying in wait for a favorable opportunity to pounce upon his prey. See the notes at Psa_10:8-10. There is no special emphasis to be affixed to the fact that the “lion” is alluded to in one member of this verse, and the “young lion” in the other. It is in accordance with the custom of parallelism in Hebrew poetry where the same idea, with some little variation, is expressed in both members of the sentence. See the introduction to Job, Section 5.

CLARKE, "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.

GILL, "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.

HE�RY, " “The ringleader of them (that was Saul) is in a special manner bloody and barbarous, politic and projecting (Psa_17:12), like a lion that lives by prey and is therefore greedy of it.” It is as much the meat and drink of a wicked man to do mischief as it is of a good man to do good. He is like a young lion lurking in secret places,disguising his cruel designs. This is fitly applied to Saul, who sought David on the rocks of the wild goats (1Sa_24:2) and in the wilderness of Ziph (Psa_26:2), where lions used to lurk for their prey.

JAMISO�,"The figure made more special by that of a lion lurking.

EBC, ""They direct their eves to burst into the land," and supposes the reference to be

to some impending invasion. A similar variation in number to that in Psa_17:11 occurs in Psa_17:12, where the enemies are concentrated into one. The allusion is supposed to be to some one conspicuous leader-e.g., Saul-but probably the change is merely an illustration of the carelessness as to such grammatical accuracy characteristic of emotional Hebrew poetry. The familiar metaphor of the lurking lion may have been led up to in the poet’s imagination by the preceding picture of the steadfast gaze of the enemy, like the glare of the green eyeballs flashing from the covert of a jungle.

E-SWORD, "Lions are not more greedy, nor their ways more cunning than are Satan and his helpers when engaged against the children of God. The blood of souls the adversary thirsts after, and all his strength and craft are exercised to the utmost to satisfy his detestable appetite. We are weak and foolish like sheep; but we have a shepherd wise and strong, who knows the old lion's wiles, and is more than a match for his force: therefore will we not fear but rest in safety in the fold. Let us beware, however, of our lurking foe; and in those parts of the road were we feel most secure, let us look about us lest, peradventure, our foe should leap upon us.

SPURGEO�, "Lions are not more greedy, nor their ways more cunningthan are Satan and his helpers when engaged against the childrenof God. The blood of souls the adversary thirsts after, and allhis strength and craft are exercised to the utmost to satisfy hisdetestable appetite. We are weak and foolish like sheep; but wehave a shepherd wise and strong, who knows the old lion's wiles,and is more than a match for his force; therefore will we notfear, but rest in safety in the fold. Let us beware, however, ofour lurking foe; and in those parts of the road where we feelmost secure, let us look about us lest, peradventure, our foeshould leap upon us.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Verse 12.--"_Like a lion_," etc. In "_Paradise Lost_," wehave a fine poetical conception of the arch enemy prowling aroundour first parents when he first beheld their happiness, andresolved to ruin them.

About them round A lion now, he stalks with fiery glare; Then, as a tiger, who by chance hath spied In some purlieu, two gentle fawns at play, Straight crouches close, then rising, changes oft His couchant watch, as one who chose his ground, Whence rushing he might surest seize them both, Grip'd in each paw.

^John Milton.

Verse 12.--We were consulting as to the best means ofgetting at a rhinoceros cow which we saw standing at somedistance under a tree, when a troop of impalas came chargingdown, with a fine old lioness after them. We went and saw herlying down, but so flat to the ground, head and all, that no mancould shoot with any certainty; and she never for a moment tookher eyes from us. When we got up to her, she was lying down flatas a plate to the ground; but her head might have been on apivot, as her watchful eye glared on us all round, withoutappearing to move her body, as we decreased the circle, in thehopes she would stand up and give us a fair chance of a shotbehind the shoulder. ... I looked for a tree to climb up, nearenough to make tolerably sure of my shot, and was just getting upone, when the lioness made off.--^William Charles Baldwin,F.R.G.S., in "_African Hunting_," 1863.

13 Rise up, Lord, confront them, bring them down; with your sword rescue me from the wicked.

BAR�ES, "Disappoint him - Margin, “prevent his face.” The marginal reading expresses the sense of the Hebrew. The word used in the original means “to anticipate, to go before, to prevent;” and the prayer here is that God would come “before” his enemies; that is, that he would cast himself in their way “before” they should reach him. The enemy is represented as marching upon him with his face intently fixed, seeking his destruction; and he prays that God would interpose, or that He would come to his aid “before” his enemy should come up to him.

Cast him down - That is, as it is in the Hebrew, make him bend or bow, as one who is conquered bows before a conqueror.

Deliver my soul from the wicked - Save my life; save me from the designs of the wicked.

Which is thy sword - The Aramaic Paraphrase renders this, “Deliver my soul from the wicked man, who deserves to be slain with thy sword.” The Latin Vulgate:

“Deliver my soul from the wicked man; thy spear from the enemies of thy hand.” So the Septuagint: “Deliver my soul from the wicked; thy sword from the enemies of thy hand.” The Syriac, “Deliver my soul from the wicked, and from the sword.” DeWette renders it, “Deliver my soul from the wicked by thy sword.” Prof. Alexander, “Save my soul from the wicked (with) thy sword.” So Luther, “With thy sword.” The Hebrew will undoubtedly admit of this latter CO�STRUCTIO�, as in a similar passage in Psalm 17:10; and this construction is FOU�D in the margin: “By thy sword.” The sentiment that the wicked ARE the “sword” of God, or the instruments, though unconsciously to themselves, of accomplishing his purposes, or that he makes them the executioners of his will, is undoubtedly favored by such passages as Isaiah 10:5-7 (see the notes at those verses), and should be properly recognized. But such a construction is not necessary in the place before us, and it does not well AGREE with the connection, for it is not easy to see why the psalmist should make the fact that the wicked were instruments in the hand of God in accomplishing his purposes a “reason” why He should interpose and deliver him from them. It seems to me, therefore, that the construction of DeWette and others, “Save me from the wicked “by” thy sword,” is the true one. The psalmist asked that God would interfere by his own hand, and save him from danger. The same construction, if it be the correct one, is required in the following verse.

CLARKE, "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.

Deliver my soul - Save my life.

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.

GILL, "Arise, O Lord,.... See Psalm 3:7;

disappoint him, or "prevent his face"F11; 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 �OTEis,

"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, Isaiah 10:5. Compare with this Psalm 22:20. The words are rendered by some, "deliver my soul from the wicked by thy swords"F12; 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 Deuteronomy 32:41. The Targum paraphrases the clause thus,

"deliver my soul from the wicked, who deserves to be slain by thy sword.'

CALVI�, "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 CO�TI�UI�G 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 TRA�SLATIO�. 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’ 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’ 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.

(370) “Qui sont molestez par ces malheureux.” —Fr.

(371) “ may be questioned whether David, in this or the next clause, intended to represent wicked men as the sword and the hand of God; that is, the instruments which he employed to CORRECT his servants; or whether his meaning was to pray that God would interpose his own hand and sword to defend him and punish his enemies. The latter sense is adopted by some interpreters; but as the former is a perfectly Scriptural sentiment, and requires the supposition of no ellipsis, it appears to me to be most likely what is intended. Vide Isa_10:5.” — Walford. Many of the most eminent critics, however, adopt the translation which Calvin has given, as Hammond, Houbigant, Ainsworth, Bishops Lowth, Horsley, Home, andHare, Dr Boothroyd, Dr Adam Clarke, Dathe, andVenema. The reading in Tyndale’ Bible is, “ my soul with thy sword from the ungodly.”�avigation

SPURGEO�, "_Arise, O Lord_." The more furious the attack, the morefervent the Psalmist's prayer. His eye rests singly upon theAlmighty, and he feels that God has but to rise from the seat ofhis patience and the work will be performed at once. Let the lionspring upon us, if Jehovah steps between we need no betterdefence. When God meets our foe face to face in battle, theconflict will soon be over. "_Disappoint him_." Be beforehandwith him, outwit and outrun him. Appoint it otherwise than he hasappointed, and so disappoint him. "_Cast him down_." Prostratehim. Make him sink upon his knees. Make him bow as the conqueredbows before the conqueror. What a glorious sight will it be tobehold Satan prostrate beneath the foot of our glorious Lord!Haste, glorious day! "_Deliver my soul from the wicked, which isthy sword_." He recognizes the most profane and oppressive asbeing under the providential rule of the King of kings, and usedas a sword in the divine hand. What can a sword do unless it bewielded by a hand? No more could the wicked annoy us, unless theLord permitted them so to do. Most translators are, however,agreed that this is not the correct reading, but that it shouldbe as Calvin puts it, "Deliver my soul from the ungodly man bythy sword." Thus David contrasts the sword of the Lord with humanaids and reliefs, and rests assured that he is safe enough underthe patronage of heaven.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Verse 13.--"_The wicked, which is thy sword_."--The deviland his instruments both are God's instruments, therefore "_thewicked_" are called his "_sword_," his "axe" (#Ps 17:13; Isa10:15|); now let God alone to wield the one, and handle theother. He is but a bungler that hurts and hackles his own legswith his own axe; which God should do if his children should bethe worse for Satan's temptations. Let the devil choose his way,God is a match for him at every weapon. If he will try it byforce of arms, and assaults the saints by persecution, as the"Lord of hosts" he will oppose him. If by policy and subtlety, heis ready there also. The devil and his whole council are butfools to God; nay, their wisdom foolishness.--^William Gurnall.

Verses 13,14.--"_Thy sword. ...thy hand_." Thou canst aseasily command and manage them, as a man may wield his sword, ormove his hand. Wilt thou suffer thine own sword, thine own hand,to destroy thine own servant?--^J. Howe.

COFFMA� 13-15, "With a fervent prayer like this from the very heart of David, hunted and tracked like a beast of prey in the wilderness by King Saul, there was no way that Saul would be able to prevail against him. God would indeed answer David's prayer to confront Saul, cast him down, and deliver David out of his murderous hands.

Ash has pointed out the difficulties of determining the exact meaning here. (1) One way of understanding it is that the wicked indeed have many precious blessings but not the ultimate blessing of Psalms 17:15. (2) Another interpretation refers God's "filling the belly of the wicked" with his treasures to God's punishing judgment upon the wicked.[17] The context would seem to favor the latter view. Kidner paraphrased the more likely meaning thus: "They are men ... of the world, give them their fill of it."[18]

"I shall behold thy face, etc." (Psalms 17:15). Psalms 17:15, as Kyle Yates �OTED, "May refer to the next morning after this experience or to a vision of God beyond the sleep of death."[19] To us, the only possible understanding of the place is that of seeing God after the sleep of death. This is certainly not too much to expect of one who had just prophesied the death, resurrection, and ascension of the Son of God to the right hand of the throne of God in heaven.

Furthermore, the APPLICATIO� of the verse to waking up after a night's sleep would have, by no stretch of imagination resulted in the psalmist's seeing the "face of God," or "beholding the form of God." To accept such an interpretation, it appears to us, would be to abuse the very principle of conveying thought by the use of words.

EXPOSITOR'S BIBLE, "The third part (Psalms 17:13-15) renews the cry for deliverance, and unites the points of view of the preceding parts in inverted order, describing first the enemies and then the psalmist, but with these significant differences, the fruits of his communion with God, that now the former are painted, not in their fierceness, but in their transitory, attachments and low delights, and that the latter does not bemoan his own helplessness nor build on his own integrity, but feeds his soul on his confidence of the vision of God and the satisfaction which it will bring. The smoke CLOUDS that rolled in the former parts have caught fire and one clear shoot of flame aspires heavenward. He who makes his needs known to God gains for immediate answer "the peace of God which passeth understanding," and can wait God’s time for the rest. The crouching lion is still ready to spring; but the psalmist hides himself behind God, whom he asks to face the brute and make him grovel at his feet "Make him bow down," the same word used for a lion couchant in Genesis 49:9 and �umbers 24:9. The rendering of Psalms 17:13 b, "the wicked, who

is Thy sword," introduces an irrelevant thought; and it is better to regard the sword as God’s weapon that slays the crouching wild beast. The excessive length of Psalms 17:14 and the entirely pleonastic "from men (by) Thy hand, O Lord," suggest textual CORRUPTIO�. The thought runs more smoothly, though not altogether clearly, if these words are omitted. There remains a penetrating characterisation of the enemy in the sensuous limitations and mistaken aims of his godless being, which may be satiated with low delights, but never satisfied, and has to leave them all at last. He is no longer dreaded, but pitied. His prayer has cleared the psalmist’s eyes and lifted him high enough to see his foes as they are. They are "men of the world," belonging, by the set of their lives, to a transitory order of things - an anticipation of �ew Testament language about "the children of this world." "Their portion is in [this] life," while the psalmist’s is God. [Psalms 16:5] They have chosen to have their good things in their lifetime. Hopes, desires, aims, tastes, are all confined within the narrow bounds of time and sense, than which there can be no greater folly. Such limitation will often seem to succeed, for low aims are easily reached; and God sometimes lets men have their fill of the goods at which their perverted choice clutches. But even so the choice is madness and misery, for the man, gorged with worldly good, has yet to leave it, however unwilling to loosen his hold. He cannot use his goods; and it is no comfort to him, sent away naked into darkness of death, that his descendants revel in what was his.

How different the contrasted conditions of the hunted psalmist and his enemies look when the light of such thoughts streams on them! The helpless victim towers above his persecutors, for his desires go up to Him who abides and saturates with His blessed fulness the heart that aspires to Him. Terrors vanish; foes are forgotten; every other wish is swallowed up in one, which is a confidence as well as a desire. The psalmist neither grudges, nor is perplexed by, the prosperity of the wicked. The mysteries of men’s earthly lot puzzle those who stand at a lower elevation; but they do not disturb the soul on these supreme heights of mystic devotion, where God is seen to be the only good, and the hungry heart is filled with Him.

Assuredly the psalmist’s closing expectation embodies the one contrast worth notice: that between the present gross and partial satisfactions of sense-bound lives and the calm, PERMA�E�T, full delights of communion with God. But does he limit his hopes to such "hours of high communion with the living God" as may be ours, even while the foe rings us round and earth holds us down? Possibly so, but it is difficult to find a worthy meaning for "when I awake" unless it be from the sleep of death. Possibly, too, the allusion to the men of the world as "leaving their substance" makes the reference to a future beatific vision more likely. Death is to them the stripping off of their chosen portion; it is to him whose portion is God the fuller possession of all that he loves and desires. Cheyne ("Orig. of Psalt.," p. 407) regards the awaking as that from the sleep of the intermediate state by "the passing of the soul into a resurrection body." He is led to the recognition of the doctrine of the resurrection here by his theory of the late date of the psalm and the influence of Zoroastrianism on it. But it is not necessary to suppose an allusion to the resurrection. Rather the psalmist’s confidence is the offspring of his profound consciousness of present communion, and we see here the very PROCESS by which

a devout man, in the absence of a clear revelation of the future, reached up to a conclusion to which he was led by his experience of the inmost reality of friendship with God. The impotence of death on the relation of the devout soul to God is a postulate of faith, whether formulated as an article of faith or not. Probably the psalmist had no clear conception of a future life; but certainly he had a distinct assurance of it, because he felt that the very "sweetness" of present fellowship with God "yielded proof that it was born for immortality."

14 By your hand save me from such people, Lord, from those of this world whose REWARD is in this life.May what you have STORED up for the wicked fill their bellies; may their children gorge themselves on it, and may there be leftovers for their little ones.

BAR�ES, "From men which are thy hand - Margin, “From men by thy hand.” Here the rendering in the common version would be still more harsh than in the previous verse, since it is at least unusual to call men “the hand” of God, in the sense that they are his instruments in accomplishing his purposes. The more obvious construction is to regard it as a prayer that God would deliver him by his own hand from “men” - from men that rose up against him. Compare 2 Samuel 24:14.

From men of the world - A better construction of this would be “from men; from the world.” The psalmist prays first that he may be delivered from men by the hand of God. He then “repeats” the prayer, “from men, I say,” and then adds, “from the world.” He desires to be rescued entirely from such worldly plans, devices, purposes; from people among whom nothing but worldly principles prevail.

Which have their portion in this life - Their portion - their lot - is among “the living;” that is, they have nothing to look forward to - to hope for in the world to come. They are, therefore, governed wholly by worldly principles. They have no fear of God; they have no regard to the rights of others further than will be in accordance with their own worldly interest. People whose portion is wholly in this life will make everything subordinate to their worldly interests.

And whose belly thou fillest with thy hid treasure - The meaning of this portion of the verse is that, in respect to the object for which they lived, they were successful.

They lived only for the world, and they obtained what the world had to bestow. They had prosperity in their purposes in life. The word “hid” here - “hid treasure” -means that which is hoarded, secreted, carefully guarded; and the word commonly refers to the PRACTICE of secreting from public view valuable treasures, as silver and gold. It is possible, however, that the reference here is to the fact that God has hidden these objects in the depths of the earth, and that it is necessary to “search” for them carefully if men would obtain them. Compare Job 28:1-11. The phrase “whose belly thou hast filled” means that their appetite or cravings in this respect were satisfied. They had what they wanted.

They are full of children - Margin, “their children are full.” The margin probably expresses the sense of the Hebrew better than the text. The literal rendering would be, “satisfied are their sons;” that is, they have enough to satisfy the wants of their children. The expression “they are full of children” is harsh and unnatural, and is not demanded by the original, or by the main thought in the passage. The obvious signification is, that they have enough for themselves and for their children.

And leave the rest of their substance to their babes - That is, what remains after their own wants are supplied, they leave to their babes. They not only have enough for the supply of their own wants and the wants of their children during their own lives, but they also leave an inheritance to their children after they are dead. The word rendered “babes” properly means little children, though it seems here to be used as denoting children in general. The meaning is, that they are able to provide for their children after they themselves are dead. Compare the description of worldly prosperity in Job 21:7-11.

CLARKE, "From men of the world, which have - ,mimethim mecheled מחלד ממתיםfrom mortal men of time; temporizers; men who shift with the times, who have no fixed principle but one, that of SECURI�G 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.

Their portion in this life - bachaiyim, in lives, probably meaning heritable בחייםlands 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.

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.

GILL, "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 CO��ECTED 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"F13; 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"F14; 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 Luke 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, Luke 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"F15 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. �ow 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.

CALVI�, "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’ voice being stifled, as it were, with the indignation which he felt at seeing such villany CO�TI�UI�G 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’ 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 CO�TI�UI�G stable in their prosperous condition. That this is the sense appears from the preposition מן, min, which we have translatedfrom, 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. �ow, 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 saythat, 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’ 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 CO�TI�UAL succession, these persons transmit their riches to their children and their children’ 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.

SPURGEO�, "Almost every word of this verse has furnished matter fordiscussion to scholars, for it is very obscure. We will,therefore, rest content with the common version, rather thandistract the reader with divers translations. "_From men whichare thy hand_." Having styled the ungodly a sword in his Father'shand, he now likens them to that hand itself, to set forth hisconviction that God could as easily remove their violence as aman moves his own hand. He will never slay his child with his ownhand. "_From men of the world_," mere earthworms; not men of the

world to come, but mere dwellers in this narrow sphere ofmortality; having no hopes or wishes beyond the ground on whichthey tread. "_Which have their portion in this life_." Like theprodigal, they have their portion, and are not content to waittheir Father's time. Like Passion in the "Pilgrim's Progress,"they have their best things first, and revel during their littlehour. Luther was always afraid lest he should have his portionhere, and therefore frequently gave away sums of money which hadbeen presented to him. We cannot have earth and heaven too forour choice and portion; wise men choose that which will last thelongest. "_Whose belly thou fillest with thy hid treasure_."Their sensual appetite gets the gain which it craved for. Godgives to these swine the husks which they hunger for. A generousman does not deny dogs their bones; and our generous God giveseven his enemies enough to fill them, if they were not sounreasonable as never to be content. Gold and silver which arelocked up in the dark treasuries of the earth are given to thewicked liberally, and they therefore roll in all manner of carnaldelights. Every dog has his day, and they have theirs, and abright summer's day it seems; but ah! how soon it ends in night!"_They are full of children_." This was their fondest hope, thata race from their loins would prolong their names far down thepage of history, and God has granted them this also; so that theyhave all that heart can wish. What enviable creatures they seem,but it is only seeming! "_They are full of children, and leavethe rest of their substance to their babes_." They were fathousekeepers, and yet leave no lean wills. Living and dying theylacked for nothing but grace, and alas! that lack spoilseverything. They had a fair portion within the little circle oftime, but eternity entered not into their calculations. They werepenny wise, but pound foolish; they remembered the present, andforgot the future; they fought for the shell, and lost thekernel. How fine a description have we here of many a successfulmerchant, or popular statesman; and it is, at first sight, veryshowy and tempting, but in contrast with the glories of the worldto come, what are these paltry molehill joys. Self, self, self,all these joys begin and end in basest selfishness; but oh, ourGod, how rich are those who begin and end in thee! From all thecontamination and injury which association with worldly men issure to bring us, deliver thou us, O God!

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.

Verse 14 (first clause).--How wonderful are thedispensations of the providence of God, who can use even thewicked to promote the present happiness and the final salvationof his saints!--^J. Edwards, M.A., 1856.

Verse 14.--"_Men of the world, which have their portionin this life_." Time and this lower world, bound all their hopesand fears. They have no serious believing apprehensions ofanything beyond this present life; therefore, have nothing towithhold them from the most injurious violence, if thou withholdthem not; men that believe not another world, are the readyactors of any imaginable mischiefs and tragedies in this.--^JohnHowe.

Verse 14.--"_Men which are thy hand_," etc. What shall wesay then? Because God maketh use of thy sins, art thou excused?Is not thine evil evil, because he picketh good out of it?Deceive not thyself therein. When thou hast done such service tothy Master and Maker, though seven and seven years, as Jacob didservice to Laban, thou shalt lose thy wages and thy thanks too.Oh, well were thou if thou didst but lose, for thou shalt alsogain a sorrowful advantage. It is unprofitable, nay, miserableservice which thou hast thus bestowed. Babylon shall be thehammer of the Lord a long time to bruise the nations, himselfafterwards bruised; Asshur his rod to scourge his people, butAsshur shall be more scourged. These hammers, rods, axes, saws,other instruments, when they have done their offices, which theynever meant, shall be thrown themselves into the fire, and burntto ashes. Satan did service to God, it cannot be denied, in theafflicting of Job, winnowing of Peter, buffeting of Paul,executing of Judas, and God did a work in all these, either toprove patience, or to confirm faith, or to try strength, or tocommend justice; yet is Satan "reserved in chains, underdarkness, to the retribution of the great day." Judas did serviceto God, in getting honour to his blessed name for the redemptionof mankind, whilst the world endureth, yet was his wages analder-tree to hang himself upon, and which is worse, he hangethin hell for eternal generations. He had his wages, and lost hiswages. That which the priest gave him, he lost, and lost hisapostleship, but gained the recompense of everlastingunhappiness, and lies in the lowest lake, for the worm and deathto gnaw upon without ceasing.--^John King.

Verse 14.--"_Thy hand_." The hand of God, his correctingor cherishing hand, sometimes is an immediate, and sometimes amediate hand. Sometimes it is immediate, when God by himself dothchasten, or punish, or afflict, when no second cause doth appearor intervene. So it may seem Satan means, when he saith (#Job1:11|), "_Put forth thy hand_," that is, do it thine own self,let no other have the handling of Job but thyself. God doth sendsuch immediate afflictions; a man is afflicted in his body, in

his estate, and many other ways, and he cannot find anything inthe creature whence it should come; it is an immediate stroke ofGod, he cannot see how, or which way, or at what door this evilcame in upon him; therefore it is called a creating of evil. #Isa45:7|. "I make peace, and create evil." �ow creation is out ofnothing, there is nothing out of which it is wrought. So manytimes God bringeth evil upon a people or person when there is noappearance of second causes, no matter out of which it is made,but it comes as a creature, formed by the only hand of God.Sometimes likewise it is called God's hand, when it is the handof a creature; it is God's hand in a creature's hand; God's handwhen it is the hand of wicked men, God's hand when it is Satan'shand. So that place is translated (#Ps 17:13,14|), "_Deliver mysoul from the wicked, which is thy sword: from men which are thyhand_:" so that "_thy hand_" may be understood of an instrument;Satan himself is God's hand to punish in that sense, as wickedmen here are said to be God's hand: "_from men which are thyhand_," though there be other readings of that place; some readit, _deliver me from men by thy hand_; and others, _deliver mefrom men of thy hand_; but our translation may very well carrythe sense of the original in it, "_from men which are thy hand_;"as �ebuchadrezzar, that wicked king, is called _God's servant_(#Jer 43:10|), "I will send and take �ebuchadrezzar my servant:"God speaks of him as his servant, or as his _hand_ in thething.--^Joseph Caryl.

Verse 14.---"_Men of the world, which have their portionin this life_." The large portion of the wicked in the things ofthis world, may tell the righteous of how little value this is,in the account of God; in that these things are often given tohis enemies plentifully, when denied in such a measure to hischildren. �ow this cannot be because he loves or favours hisenemies most; but because these lower things, given them in whatdegree soever, are so mean in his account, as that his chosen maylearn by his distribution of them, to regard them as he does;namely, as no part of their felicity, but as common favours toall his creatures, good or bad, enemies or friends.--^DanielWilcox.

Verse 14.--"_Men which have their portion in this life_."God gives wicked men a portion here to show unto them what littlegood there is in all these things, and to show the world whatlittle good there is in all the things that are here below in theworld. Certainly if they were much good they should never havethem: it is an argument there is no great excellency in thestrength of body, for an ox hath it more than you; an argumentthere is no great excellency in agility of body, for a dog hath

it more than you; an argument no great excellency in gay clothes,for a peacock hath them more than you; an argument there is notany great excellency in gold and silver, for the Indians thatknow not God have them more than you; and if these things had anygreat worth in them, certainly God would never give them towicked men--a certain argument. As it is an argument there is nogreat evil in affliction in this world, because that the saintsare so much afflicted; so no great argument there is any greatgood in this world, for the wicked they enjoy so much of it.Luther hath such an expression as this in his comment uponGenesis, saith he, "The Turkish empire, as great as it is, is buta crumb, that the Master of the family, that God, casts to dogs:"the whole Turkish empire, such an esteem had Luther of it; andindeed it is no more. All the things of the world, God in givingof them to Turks and wicked ones, his enemies, shows there is notmuch excellency and good in them: God therefore will cast thempromiscuously up and down in the world, because he looks uponthem as worthless things; God doth not so much regard whether menbe prepared to give him the glory of them, yea or no, they shallhave them; however he is content to venture them. Indeed, whenGod comes unto his choice mercies in Christ, there he looks tohave glory from them, and he doth never give them to any, butfirst he prepares them, that they may give him the glory of thosemercies. But it is otherwise with others; as, suppose you see aman gathering of crabs, although swine be under the tree, hecares not much to drive them away; they are but crabs, let themhave them; but if he were gathering any choice and preciousfruit, if any swine should come under, he drives them away. Asfor outward things, crabs, the Lord suffers the swine of theworld to come grunting and take them up; but when he comes to hischoice mercies in his Christ, there he makes a distinction. Oh,this is precious fruit! A blacksmith that is working upon iron,though a great many cinders and little bits of iron fly up anddown, he regards them not; but a goldsmith that is working upongold, he preserves every rag, and every dust of gold; and alapidary that is working upon precious stones, every little bithe will be sure to preserve; a carpenter that is only hewing oftimber, he regards it not much if chips fly up and down; but itis not so with a lapidary. So these outward things are but as thechips and cinders, and such kind of things as those are, andtherefore God ever gives a portion to wicked men out ofthem.--^Jeremiah Burroughs.

Verse 14.--"_Men which have their portion in this life_."I have read of Gregory, that being advanced to preferment,professed that there was no Scripture that went so to his heart,that struck such a trembling into his spirit, that daunted him so

much, as this Scripture did:--"Here you have your reward, son; inyour lifetime you have had your pleasure." Oh, this was adreadful Scripture that sounded in his ears continually, asHierom speaks of that Scripture, "Arise, ye dead, and come tojudgment:" night and day he thought that Scripture sounded in hisears; so Gregory:--"Here you have your reward; in this life youhave had your pleasure." This was the Scripture that night andday sounded in his ears. O that it might please God to assist sofar, to speak out of this Scripture to you, that I might makethis Scripture ring in your ears even when you lie upon yourbeds, after the sermon is done; that yet you may think thisScripture rings in your ears: "_Men of this world, who have theirportion in this life_."--^Jeremiah Burroughs.

Verse 14.--"_Which have their portion in this life_." Theearth and the commodities thereof God distributeth withoutrespect of persons, even to them that are his children bycreation only, and not by adoption. But yet there is a differencebetween the prosperity of the one and the other; for the one isbut with anxiety of heart (even in laughter their heart isheavy); the others' is with cheerfulness and joy in the Spirit;the one's is a pledge of the greater preferment in the world tocome, the others' is their _whole_ portion, and as if God shouldsay, "Let them take _that_ and look for no more." The one's iswith the blessing of the people, who wish they had more; theothers' with their curse and hatred, who are grieved that theyhave so much."--^Miles Smith.

Verse 14.--"_Their portion in this life_." The good man's_best_, and the bad man's worst, lie in _shall be's_ (#Isa3:10,11|), in reversion. Here Dives had nothing but his "goodthings," but hereafter he had no good thing. Here Lazarus had his"evil things," but afterwards no evil thing. The good man when hedies, takes his leave of, and departs from, all evil; and theevil man when he dies, takes his leave of, and departs from, allhis goods, which was all the good he had. "�ow he is comforted,but thou art tormented." #Lu 16:25|. Oh! 'tis a sad thing to haveone's _portion of good_ only in this life.--^Ralph Venning's"Helps to Piety," 1620-1673.

Verse 14.--"_This life_." There is yet another thing tobe seen far more monstrous in this creature; that whereas he isendued with reason and counsel, and knoweth that this life islike unto a shadow, to a dream, to a tale that is told, to awatch in the night, to smoke, to chaff which the wind scattereth,to a water-bubble, and such-like fading things; and that life tocome shall never have end; he yet nevertheless setteth his whole

mind most carefully upon this present life, which is to-day, andto-morrow is not; but of the life which is everlasting he dothnot so much as think. If this be not a monster, I know not whatmay be called monstrous.-- ^Thomas Tymme.

Verse 14.--What wicked men possess of this world is allthat ever they can hope for: why should we grudge them filledbags, or swelling titles! it is their whole portion; they nowreceive their good things. Hast thou food and clothing? that ischildren's fare; envy not ungodly men, who flaunt it in thegallantry of the world: they have more than you; but it is allthey are like to have; the Psalmist gives us an account of theirestate. They are _the men of_ this _world, which have theirportion in this life, and whose bellies God filleth with his hidtreasure_. Whereas thou, O Christian, who possessest nothing, artheir-apparent of heaven, co-heir with Jesus Christ, who is theheir of all things, and hast an infinite mass of riches laid upfor thee; so great and infinite, that all the stars of heaven aretoo few to account it by: you have no reason to complain of beingkept short; for all that God hath is yours, whether prosperity oradversity, life or death, all is yours. What God gives is foryour comfort; what he denies or takes away is for your trial: itis for the increase of those graces which are far more graciousthan any temporal enjoyment. If, by seeing wicked and ungodly menflow in wealth and ease, when thou art forced to struggle againstthe inconveniences and difficulties of a poor estate, thou hastlearnt a holy contempt and disdain of the world, believe it, Godhath herein given thee more than if he had given thee the worlditself.--^Ezekiel Hopkins.

Verse 14.--To show that wicked men have often thegreatest _portion in this world_, I need not speak much; theexperience of all ages since the beginning of the world confirmsit, your own observation, I believe, can seal to it; however,Scripture abundantly evinces it. The first _murderer_ that everwas, carries possession in his very name: _Cain_ signifies somuch. #Ge 4:8|. Go on in the whole series of Scripture, and youshall find Joseph persecuted by his brethren; Esau (as Rivetobserves on #Ge 32|), advanced in the world for a time far aboveJacob; go on, and you find the Israelites, God's peculiar, incaptivity, and Pharaoh upon the throne; Saul ruling, and David ina cave, or in a wilderness; Job upon the dunghill; Jeremy in thedungeon; Daniel in the den, and the children in the furnace, and�ebuchadnezzar on the throne. In the �ew Testament you have Felixon the bench, Paul at the bar; Dives in the palace, Lazarus athis gate (#Lu 16:19|); he clothed in purple, Lazarus in rags andoverspread with sores; he banqueted and fared deliciously every

day, the other desired but the crumbs from the table, and couldnot have them; Dives beset with his rich and stately attendance,Lazarus hath no other society but the dogs which came to lick hissores; all which Austin and Tertullian against Marcion (lib. 4),conceive to be a true history of what was really acted, thoughothers think it parabolical. Job tells us that "the tabernaclesof robbers" sometimes "prosper" (#Job 12:6|), which prosperity heat large describes (#Job 21:7-14|); exalted in "_power_," verse7; multiplied in their _posterity_, verses 8, 11; _safe at home_,verse 9; _increased abroad_, verse 10; have their fill of_pleasure_, verse 12, and _wealth_ at will, verse 13. Davidspeaks his own experience of this. #Ps 37:35; 73:7|. So in thetext, they enjoy not only common favours, as air to breathe in,earth to walk on; their bellies are filled with his "_hidtreasure_," and that not for themselves only, but for theirposterity too; they "_leave the rest of their substance to theirbabes_;" in a word, "_they have their portion in thislife_."--John Frost, 1657.

Verse 14.--A master or lord pays his _servant_ hispresent wages, while he cuts his _son_ short in his allowanceduring his nonage, that he may learn to depend upon his fatherfor the inheritance. Thus doth God, the great Lord of all, dealwith his _slaves_, who serve him for the hire of some temporaladvantage; he gives them their present reward and wages; butthough his goodness hath determined a better _portion_ to be areward to the piety and obedience of his _children_, yet he givesit them in reversion, little in hand, that they may learn to liveupon the promise, and by faith to depend upon the goodness andfaithfulness of their Father for their heavenly inheritance; thatthey, walking not by sight but faith (which is a Christian's workand condition here), may "not look at the things which are seen,"etc. #2Co 4:18|. ... This discovers that rotten foundation uponwhich many men build their hopes of heaven. Surely (are manyready to argue) if God did not love me he would not give me sucha portion in the world. Deceive not thyself in a matter of sogreat concernment. Thou mayest as well say God loved Judas,because he had the bags, or Dives, because he fared deliciously,who are now roaring in hell.--^John Frost.

Verse 14.--The word which denotes the "_belly_" may havebeen fixed, by the divine Spirit, to indicate the fact, that avery great proportion of the sin of worldly and depravedcharacters is connected with the indulgence of base and degradinglusts; and that they abuse the very bounty of heaven, in rivetingthe chain of sense upon their unhappy souls. But let themremember, that their sensual idolatries will, at last, be

followed up by the most fearful visitations of divinewrath.--^John Morison.

Verse 14.--"_Whose belly thou fillest with thy hidtreasure_." Wicked men may abound in earthly things. They mayhave the earth and the fulness of it, the earth, and all that isearthly; their bellies are filled by God himself with hiddentreasure. Precious things are usually hidden, and all that'snamed treasure, though it be but earthly, hath a preciousness init. Hidden treasures of earth fill their bellies who slight thetreasures of heaven, and whose souls shall never have so much asa taste of heavenly treasures: riches and honour are the lots oftheir inheritance who have no inheritance among those whose lotis glory. They have the earth in their hands (#Job 9:24|), whohave nothing of heaven in their hearts; they bear sway in theworld who are slaves to the world; they govern and order othersat their will who are led captive by Satan at his will. Be notoffended and troubled to see the reins of government in theirhands who know not how to govern themselves, or to see them rulethe world who are unworthy to live in the world.--^Joseph Caryl.

Verse 14.--"_Whose belly thou fillest with thy hidtreasure_." The hearts of saints only are filled with the"_hidden manna_," but the bellies of the wicked are often filledwith _hidden treasure_; that is, with those dainties and goodthings which are virtually hidden in, and formally spring out of,the belly and bowels of the earth. The Lord easily grants themtheir wish in such things, and gives them "_their portion_,"which is all their portion, "_in this life_." For as they are butcommon professors, so these are but common mercies, such as manyof his enemies receive, who are but fatted as oxen for theslaughter, and fitted for destruction. True happiness is not tobe judged by lands or houses, by gold or silver. The world is anarrow bound: unless we get beyond the creature, and set ourhopes above this world, we cannot be happy. As hypocrites desire,so they attain much of the world, but they shall attain no more,how much soever they seem to desire it.--^Joseph Caryl.

Verse 14.--"_Whose belly thou fillest_." That is, theirsensual appetite, as often-times that term is used (#Rom 16:18;Php 3:19|), "_with thy hid treasures_;" namely the riches whicheither God is wont to hide in the bowels of the earth, or lock upin the repository of providence, dispensing them at his ownpleasure.--^John Howe.

Verse 14.--"_Whose belly thou fillest_," etc.:--

Thou from thy hidden store, Their bellies, Lord, hast fill'd; Their sons are gorg'd, and what is o'er, To their sons' sons they yield.

^Richard Mant.

Verse 14.--"_They are full of children_." So it appearsby that which follows, it ought to be read, and not according tothat gross, but easy (_u'“n_ for _ui'“n_), mistake of sometranscribers of the seventy. As if in all this he pleaded thus:"Lord, thou hast abundantly indulged those men already, what needthey more? They have themselves, from thy unregarded bounty,their own vast swollen desires sufficiently filled, enough fortheir own time; and when they can live no longer in theirpersons, they play in their posterity, and leave not strangers,but their numerous offspring, their heirs. Is it not enough thattheir avarice be gratified, except their malice be also? thatthey have whatsoever they can conceive desirable for themselves,unless they may also infer whatever they can think mischievous onme?" To this description of his enemies, he _ex opposito_,subjoins some account of himself in this his closure of thePsalm. "_As for me_," here he is at his statique point; and,after some appearing discomposure, his spirit returns to aconsistency, in consideration of his own more happy state, whichhe opposes and prefers to theirs, in the following respects. That_they_ were wicked, _he_ righteous. "I will behold thy face inrighteousness." That _their_ happiness was worldly, terrene, suchonly as did spring from the earth; _his_ heavenly and divine,such as should result from the face and image of God. _Theirs_present, temporary, compassed within this life; _his_ future,everlasting, to be enjoyed when he should awake. _Theirs_partial, defective, such as would but gratify their bestial part,fill their bellies; _his_ adequate, complete (the _eu'saimoni'atou ounetou_, _a happiness of proportion_), such as shouldsatisfy the man. "I shall be _satisfied_," etc.--^John Howe.

Verse 14.--"_They are full of children_." Margin, theirchildren are full. The margin probably expresses the sense of theHebrew better than the text. The literal rendering would be,"satisfied are their sons;" that is, they have enough to satisfythe wants of their children. The expression, "they are full ofchildren," is harsh and unnatural, and is not demanded by theoriginal, or by the main thought in the passage. The obvioussignification is, that they have enough for themselves and fortheir children.--^Albert Barnes.

HI�TS TO PREACHERS.

Verse 14.--"_Men of the world, which have their portionin this life_." Who they are? What they have? Where they have it?What next?

Verse 14.--"_Men which are thy hand_." Providentialcontrol and use of wicked men.

15 As for me, I will be vindicated and will see your face; when I awake, I will be satisfied with seeing your likeness.

BAR�ES, "As for me - In strong contrast with the aims, the desires, and the condition of worldly individuals. “They” seek their portion in this life, and are satisfied; “I” cherish no such desires, and have no such prosperity. I look to another world as my home, and shall be satisfied only in the everlasting favor and friendship of God.

I will behold thy face - I shall see thee. Compare Matthew 5:8; 1 Corinthians 13:12; 1 John 3:2. This refers naturally, as the closing part of the verse more fully shows, to the future world, and is such language as would be EMPLOYED by those who believe in a future state, and by no others. This is the highest object before the mind of a truly religious man. The bliss of heaven consists mainly, in his apprehension, in the privilege of seeing God his Saviour; and the hope of being permitted to do this is of infinitely more value to him than would be all the wealth of this world.

In righteousness - Being myself righteous; being delivered from the power, the pollution, the dominion of sin. It is this which makes heavyen so desirable; without this, in the apprehension of a truly good man, no place would be heaven.

I shall be satisfied - While they are satisfied with this world, I shall be satisfied only when I awake in the likeness of my God. �othing can meet the wants of my nature; nothing can satisfy the aspirings of my soul, until that occurs.

When I awake - This is language which would be employed only by one who believed in the resurrection of the dead, and who was accustomed to speak of death as a “sleep” - a calm repose in the hope of awaking to a new life. Compare the notes at Psalm 16:9-11. Some have understood this as meaning “when I awake tomorrow;” and they thence infer that this was an evening SO�G (compare Psalm 4:8); others have supposed that it had a more general sense - meaning “whenever I awake;” that is, while men of the world rejoice in their worldly possessions, and while this is the first thought which they have on awaking in the morning, my joy when I awake is in God; in the evidence of his favor and friendship; in the consciousness that I resemble him. I am surprised to find that Prof. Alexander favors this view. Even DeWette admits that it refers to the resurrection of the dead, and that the psalm can be interpreted only on the supposition that it has this reference, and hence, he argues that it could not have been composed by David, but that it must have been written in the time of the exile, when that doctrine had obtained currency among the Hebrews. The interpretation above SUGGESTED seems to me to be altogether too low a view to be taken of the sense of the passage.

It does not meet the state of mind described in the psalm. It does not correspond with the deep anxieties which the psalmist expressed as springing from the troubles which surrounded him. He sought repose from those troubles; he looked for consolation when surrounded by bitter and unrelenting enemies. He was oppressed and crushed with these many sorrows. �ow it would do little to meet that state of mind, and to impart to him the consolation which he needed, to reflect that he could lie down in the night and awake in the morning with the consciousness that he enjoyed the friendship of God, for he had that already; and besides this, so far as this source of consolation was concerned, he would awake to a renewal of the same troubles tomorrow which he had met on the previous day. He needed some higher, some more enduring and efficient consolation; something which would meet “all” the circumstances of the case; some source of peace, composure, and rest, which was beyond all this; something which would have an existence where there was no trouble or anxiety; and this could BE FOU�D only in a future world. The obvious interpretation of the passage, therefore, so far as its sense can be determined from the connection, is to refer it to the awaking in the morning of the resurrection; and there is nothing in the language itself, or in the known sentiments of the psalmist, to forbid this interpretation. The word rendered “awake” - qûts - used only in קוץHiphil, “means to awake;” to awake from sleep, Psalm 3:5; Psalm 139:18; or from death, 2 Kings 4:31; Jeremiah 51:39; Isaiah 26:19; Job 14:12; Daniel 12:2.With thy likeness - Or, in thy likeness; that is, resembling thee. The resemblance doubtless is in the moral character, for the highest hope of a good man is that he may be, and will be, like God. Compare the �OTES at 1 John 3:2. I regard this passage, therefore, as one of the incidental proofs scattered through the Old Testament which show that the sacred writers under that dispensation believed in the doctrine of the resurrection of the dead; that their language was often based on the knowledge and the belief of that doctrine, even when they did not expressly affirm it; and that in times of trouble, and under the consciousness of sin, they sought their highest consolation, as the people of God do now, from the hope and the expectation that the righteous dead will rise again, and that in a world FREE from

trouble, from sin, and from death, they would live forever in the presence of God, and find their supreme happiness in being made wholly like him.

CLARKE, "As for me - I cannot be satisfied with such a portion.

I will behold thy face - �othing but an evidence of thy approbation can content my soul.

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.

I shall be satisfied, when I awake, with thy likeness - �othing 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. �o 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 Psalm 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 TRA�SLATI�G, 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 Psalm 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. �othing 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.

GILL, "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 CO�TI�UE 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, Psalm 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, Isaiah 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 thingsF16, to which this is opposed, Psalm 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.

CALVI�, "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’ 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 CO�TI�UE 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 “ 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 E�TER 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’ 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, “ 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.

SPURGEO�, " Verse 15.--"_I will behold thy face_." I look upon theface of a stranger and it moves me not; but upon a friend, andhis face presently transforms mine into a lively, cheerfulaspect. "As iron sharpeneth iron, so doth the face of a man hisfriend" (#Pr 27:17|), puts a sharpness and a quickness into hislooks. The soul that loves God, opens itself to him, admits hisinfluences and impressions, is easily moulded and wrought to hiswill, yields to the transforming power of his appearing glory.There is no resistant principle remaining when the love of God isperfected in it; and so overcoming is the first sight of hisglory upon the awaking soul, that it perfects it, and so hislikeness, both at once.--^John Howe.

Verse 15.--"_I will behold_," etc. In the words we have,1. The time of his complete and consummate happiness--"_When Iawake_." 2. The matter of his happiness, and the manner ofenjoying it; the matter and object--"_God's face, or likeness_;"the manner of enjoying--"_I will behold thy face_." 3. Hisperfect disposition and condition in the state of happiness--"_Ishall behold in righteousness_," having my heart perfectlyconformed to the will of God, the perfect and adequate rule ofrighteousness. 4. The measure of his happiness--"_I shall besatisfied_;" my happiness will be full in the measure, withoutwant of anything that can make me happy; all my desires shall besatisfied, and my happiness in respect of duration shall beeternal, without a shadow or fear of a change.--^William Colvill.

Verse 15.--He doth profess his resolution, yetnotwithstanding all the danger he was in, to go on in the ways ofGod, and expects a gracious issue; _but I_, saith he, "_will

behold thy face in righteousness_;" indeed, I cannot behold theface of the king without danger to me; there are a great manythat run to kill me, and they desire his face; but though Icannot see his face, yet, Lord, I shall behold _thy_ face; "_Iwill behold thy face_," and it shall be "_in righteousness_;" Iwill still keep on in the ways of righteousness, and "_when Iawake_"--for I believe that these troubles will not hold long--Ishall not sleep in perpetual sleep, but _I shall awake_ and bedelivered, and then "_I shall be satisfied with thy likeness_:"there shall be the manifestation of thy glory to me, that shallsatisfy me for all the trouble that I have endured for thy name'ssake, that my soul shall say, I have enough.--^JeremiahBurroughs.

Verse 15.--"_I shall be satisfied_," etc. The fulness ofthe felicity of heaven may appear if we _compare it with the joysand comforts of the Holy Spirit_. Such they are, as that theScripture styles them strong consolations (#Heb 6:17|); _fulljoys_ (#Joh 15:11|); _joy unspeakable and full of glory_ (#1Pe1:8|); _abounding consolations_. (#2Co 1:5|). And yet all the joyand peace that believers are partakers of in this life is but asa drop to the ocean, as a single cluster to the whole vintage, asthe thyme or honey upon the thigh of a bee to the whole hivefully fraught with it, or as the break and peep of day to thebright noontide. But yet these tastes of the water, wine, andhoney of this celestial Canaan, with which the Holy Spirit makesglad the hearts of believers, are both far more desirable andsatisfactory than the overflowing streams of all earthlyfelicities. And there are none who have once tasted of them, butsay as the Samaritan woman did, "Lord, give me that water, that Ithirst not, neither come hither to draw_." #Joh 4:15|. So alsothe first and early dawnings of the heavenly light fill the soulwith more serenity, and ravish it with more pure joy, than thebrightest sunshine of all worldly splendour can ever do. I haveread of a devout person who but dreaming of heaven, thesignatures and impression it made upon his fancy were so strong,as that when he awake he knew not his cell, could not distinguishthe night from the day, nor difference by his taste, oil fromwine; still he was calling for his vision and saying, _Redde mihicampos floridos, columnam auream, comitem Hieronymum, assistentesangelos_: give me my fresh and fragrant fields again, my goldenpillar of light, Jerome my companion, angels my assistants. Ifheaven in a dream produce such ecstacies as drown and overwhelmthe exercises of the senses to inferior objects, what trances andcomplacencies must the fruition of it work in those who havetheir whole rational appetite filled, and their body beautifiedwith its endless glory?--^William Spurstow, 1656.

Verse 15.--"_I shall be satisfied_." Have you never seenhow when they were finishing the interior of buildings they keptthe scaffolding up? The old Pope, when he had Michael Angeloemployed in decorating the interior of that magnificentstructure, the Sistine Chapel, demanded that the scaffoldingshould be taken down so that he could see the glowing coloursthat with matchless skill were being laid on. Patiently andassiduously did that noble artist labour, toiling by day, andalmost by night, bringing out his prophets and sibyls andpictures wondrous for their beauty and significance, until thework was done. The day before it was done, if you had gone intothat chapel and looked up, what would you have seen? Posts,planks, ropes, lime, mortar, slop, dirt. But when all wasfinished, the workmen came, and the scaffolding was removed. Andthen, although the floor was yet covered with rubbish and litter,when you looked up, it was as if heaven itself had been opened,and you looked into the courts of God and angels. �ow, thescaffolding is kept around men long after the fresco is commencedto be painted; and wondrous disclosures will be made when Godshall take down this scaffolding body, and reveal what you havebeen doing. By sorrow and by joy; by joys which are but brightcolours, and by sorrows which are but shadows of bright colours;by prayer; by the influences of the sanctuary; by your pleasures;by your business; by reverses; by successes and by failures; bywhat strengthened your confidence, and by what broke it down; bythe things that you rejoiced in, and by the things that youmourned over--by all that God is working in you. And you are tobe perfected, not according to the things that you plan, butaccording to the divine pattern. Your portrait and mine are beingpainted, and God by wondrous strokes and influences is working usup to his own ideal. Over and above what you are doing foryourself, God is working to make you like him. And the wondrousdeclaration is, that when you stand before God, and see what hasbeen done for you, you shall be "_satisfied_." Oh, word that hasbeen wandering solitary and without a habitation ever since theworld began, and the morning stars sang together for joy! Hasthere ever been a human creature that could stand on earth whileclothed in the flesh, and say, "I am satisfied"? What is themeaning of the word? Sufficiently filled; filled full; filled upin every part. And when God's work is complete, we shall standbefore him, and, with the bright ideal and glorified conceptionof heavenly aspiration upon us, looking up to God, and back onourselves, we shall say, "I am satisfied;" for we shall be likehim. Amen. Why should we not be satisfied?--^Henry Ward Beecher,in "Royal Truths," 1862.

Verse 15.--"_When I awake, I shall be satisfied with thylikeness_." He speaks here of the resurrection; he calls it anawaking, for you know death is called a sleep. "Those that areasleep in the Lord shall rise first." He had spoken before ofthose that had put their happiness in the comforts of this life,suitable to their bodies, to the animal state of their bodies;that is clear by verse (#14), "Deliver me from the men that arethine hand, O Lord, who have their portion in this life, whosebelly thou fillest with thy treasure: they are full of children,and leave to them outward things," bodily things. "But as forme," said he, "I will behold thy face in thy righteousness"(there is the vision of God which is his happiness in his soul):"and I shall be satisfied when I awake" (when I rise again),"with thine image." It is not the image of God only upon himselfthat he means here. Why? Because that doth not satisfy a holyheart, but it is that image of the invisible God which the humannature of Jesus Christ is, who, in opposition to all theseoutward pleasures! will be all in all to us; he is a spiritualcreature, his human nature is spiritualised, made glorious, andour bodies shall be made spiritual likewise. "The body is madefor the Lord, and the Lord for the body," and this when they areboth raised up; Christ is raised up already, and because he hathordained the one to be serviceable to the other, he will alsoraise up our bodies; and when he doth raise me up, saith David,though other men have their bellies full here, and have animalpleasures they delight in; yet when I shall awake at latter day,and shall see this image of thine, shall see thy Son, I shall besatisfied: "When I awake, I shall be satisfied with thineimage."--^Thomas Goodwin.

Verse 15.--"_I shall be satisfied, when I awake, with thylikeness_." In this Psalm holy David's afflictions are neitherfew nor small; his _innocency_ that is wounded by maliciousslanderers, his _life_ that is in jeopardy by deadly enemies thatcompass him about; his _present condition_ that is embitteredunto him by the pressing wants of a barren wilderness, while hisfoes live deliciously in Saul's court. And yet under the weightand combination of so many sore evils, David carries himself asone that is neither hopeless nor forsaken, yea, lays his estatein the balance against theirs, and in this low ebb of his, vieswith them for happiness; and at last shutting up the Psalm with atriumphant _epiphonema_, concludes himself to be by far thebetter man. "_As for me, I will behold thy face in righteousness:I shall be satisfied, when I awake, with thy likeness_." They,'tis true, enjoy the face of their king, whose favour is as acloud of latter rain promising a fruitful harvest of manyblessings, "_but I_," saith he, "_shall behold the face of God_

in righteousness," whose lovingkindness is better than life,clothed with all its royalties. They have their bellies filledwith hidden treasure, having more than a common hand of bountyopened unto them; but I have more gladness put into my heart,more than in the time that their corn and wine increased. Theyhave their portion in hand, and as being men of this world; but Ihave mine laid up in the other: "_I shall be satisfied, when Iawake, with thy likeness_." In these words we have his and everybeliever's eternal happiness in the other life, set forth inthree particulars as a most effectual antidote against presenttroubles and temptations that arise from the malice of wicked menagainst them.--^William Spurstow.

Verse 15.--"_I shall be satisfied, when I awake, with thylikeness_." The saints in heaven have not yet awaked in God'slikeness. The bodies of the righteous still sleep, but they areto be satisfied on the resurrection morn, when they awake. When aRoman conqueror had been at war, and won great victories, hewould return to Rome with his soldiers, enter privately into hishouse, and enjoy himself till the next day, when he would go outof the city to re-enter it publicly in triumph. �ow, the saints,as it were, enter privately into heaven without their bodies; buton the last day, when their bodies wake up, they will enter intotheir triumphal chariots. Methinks I see that grand procession,when Jesus Christ first of all, with many crowns on his head,with his bright, glorious, immortal body, shall lead the way.Behind him come the saints, each of them clapping their hands, orpouring sweet melody from their golden harps; all entering intriumph. And when they come to heaven's gates, and the doors areopened wide to let the King of glory in, how will the angelscrowd at the windows and on the housetops, like the inhabitantsin the Roman triumphs, to watch the pompous procession, andscatter heaven's roses and lilies upon them, crying, "Hallelujah!hallelujah! hallelujah! the Lord God Omnipotent reigneth." "Ishall be satisfied" in that glorious day when all the angels ofGod shall come to see the triumphs of Jesus, and when his peopleshall be victorious with him.--^Spurgeon's Sermons.

Verse 15.--"_I shall be satisfied ... with thylikeness_." Let a man who is thirsty be brought to an ocean ofpure water, and he has enough. If there be enough in God tosatisfy the angels, then sure there is enough to satisfy us. Thesoul is but finite, but God is infinite. Though God be a goodthat satisfies, yet he does not surfeit. Fresh joys springcontinually from his face; and he is as much to be desired aftermillions of years by glorified souls as at the first moment.There is a fulness in God that satisfies, and yet so much

sweetness that the soul still desires. God is a delicious good.That which is the chief good must ravish the soul with pleasure;there must be in it rapturous delight and quintessence of joy._In Deo quadam dulcedine delectatur anima immo rapitur_: the loveof God drops such infinite suavity into the soul as isunspeakable and full of glory. If there be so much delight inGod, when we see him only by faith (#1Pe 1:8|), what will the joyof vision be, when we shall see him face to face! If the saintshave found so much delight in God while they were suffering, oh,what joy and delight will they have when they are being crowned!If flames are beds of roses, what will it be to lean on the bosomof Jesus! What a bed of roses that will be! God is a_superlative_ good. He is better than anything you can put incompetition with him; he is better than health, riches, honour.Other things maintain life, he gives life. Who would put anythingin balance with the Deity? Who would weigh a feather against amountain of gold? God excels all other things more infinitelythan the sun the light of a taper. God is an _eternal_ good. Heis the Ancient of days, yet never decays, nor waxes old. #Da7:9|. The joy he gives is eternal, the crown fadeth not away.#1Pe 5:4|. The glorified soul shall be ever solacing itself inGod, feasting on his love, and sunning itself in the light of hiscountenance. We read of the river of pleasure at God's righthand; but will not this in time be dried up? �o. There is afountain at the bottom which feeds it. #Ps 36:9|. "With the Lordis a fountain of life." Thus God is the chief good, and theenjoyment of God for ever is the highest felicity of which thesoul is capable.--^Thomas Watson.

Verse 15.--"_When I awake_," etc. The sincere Christianis progressive, never at his journey's end till he gets toheaven; this keeps him always in motion, advancing in his desiresand endeavours forward: he is thankful for little grace, but notcontent with great measures of grace. "_When I awake_," saithDavid, "_I shall be satisfied with thy likeness_." He had many asweet entertainment at the house of God in his ordinances. Thespirit of God was the messenger that brought him many a covereddish from God's table, inward consolations which the world knewnot of. Yet David has not enough, it is heaven alone that cangive him his full draught. They say the Gauls, when they firsttasted of the wines of Italy, were so taken with theirlusciousness and sweetness, that they could not be content totrade thither for this wine, but resolved they would conquer theland where they grew. Thus the sincere soul thinks it not enoughto receive a little now and then of grace and comfort fromheaven, by trading and holding commerce at a distance with God inhis ordinances here below, but projects and meditates a conquest

of that holy land and blessed place from which such richcommodities come, that he may drink the wine of that kingdom inthat kingdom.--^William Gurnall.

Verse 15.--"_When I awake_." How apt and obvious is theanalogy between our awaking out of natural sleep, and the holysoul's rising up out of the darkness and torpor of its presentstate into the enlivening light of God's presence? It is trulysaid so to _awake_ at its first quitting these darksome regions,when it lays aside its cumbersome night-veil. It doth so moreperfectly in the joyful morning of the resurrection-day whenmortality is swallowed up in life, and all the yet hoveringshadows of it are vanished and fled away. And how known and usualan application this is of the metaphorical terms of sleeping andawaking in Holy Writ, I need not tell them who have read theBible. �or doth this interpretation less fitly accord to theother contents of this verse; for to what state do the sight ofGod's face, and satisfaction with his likeness, so fully agree,as to that of future blessedness in the other world? But then thecontexture of discourse in this and the foregoing verse together,seems plainly to determine us to this sense: for what can be moreconspicuous in them, than a purposed comparison, an opposition oftwo states of felicity mutually to each other? That of the wickedwhom he calls _men of time_ (as the words _cheled_ <02465> _math_<04962> are rendered by Pagninus--_Homines de tempore_--and doliterally signify) and whose portion, he tells us, is in thislife: and the righteous man's, his own; which he expected not tobe till he should awake, that is, not till after his life.--^JohnHowe.

Verse 15.--There is a sleep of deadness of spirit, out ofwhich the shining of God's loving countenance doth awake abeliever and revive the spirit of the contrite ones; and there isa sleep of death bodily, out of which the loving-kindness of theLord shall awake all his own in the day of the resurrection, whenhe shall so change them into the similitude of his own holinessand glorious felicity that they shall be fully contented forever: and this first and second delivery out of all trouble mayevery believer expect and promise to himself. "I shall besatisfied when I awake with thy likeness."--^David Dickson.

Verse 15.--There is a threefold meaning in this verse,inasmuch as it is in Christ alone, the firstborn from the dead,the express image of Jehovah's glory, that the saints will riseimmortal, incorruptible, and be like the angels in heaven. 1.They will greatly delight in the glorious state in which theywill rise. 2. They will greatly delight in Jesus, in whom, and by

whom, resurrection and immortality are brought to light; and 3.They will delight greatly in beholding the blessed and reconciledcountenance of Jehovah, the Father, whom no eye of flesh can see.This is the difference between the appearance of God to Israel onMount Sinai, and the happy state in which the saints will beholdhim in the resurrection. Glorious as the scene on Sinai was, yetthe Lord said to Israel, "You have seen no _tem–wnƒh_ <08544>, nomanner of similitude," or likeness, or countenance; but Davidspeaks of the spiritual glory of the triumphant saints in theresurrection, when they shall see Jehovah as he is, and rejoicein his beatific presence for ever and ever.--^Benjamin Weiss, inloc, 1858.

Verse 15.--Everlasting life and salvation in heaven, isnot a truth revealed only by the gospel, but was well known,clearly revealed, and firmly believed, by the saints of old. Theyhad assurance of this, that they should live with God for ever inglory. "_When I awake, with thy likeness_." #Ps 17:15|. "Thouwilt receive me to glory." #Ps 73:24|. "_In thy presence isfulness of joy; at thy right hand there are pleasures forevermore_." #Ps 16:11|. They looked for another country, whereofCanaan was but a type and shadow, as the apostle shows in theepistle to the Hebrews, #Heb 11:16|. They knew there was aneternal state of happiness for the saints, as well as an eternalstate of misery for the wicked; they did believe this in thosedays.--^Samuel Mather on the "Types," 1705.

HI�TS TO PREACHERS.

Verse 15.--This is the language (1) of a man whose mindis made up; who has decided for himself; who does not suspend hisconduct upon the resolution of others. (2) Of a man rising inlife, and with great prospects before him. (3) It is the languageof a Jew.

Verse 15.--_The beholding of God's face_ signifies twothings. I. The enjoyment of his favour. II. Intimate communionwith him.--^William Jay.

Verse 15.--See "Spurgeon's Sermons," �o. 25. Title, "TheHope of Future Bliss." Divisions. I. The Spirit of thisutterance. II. The matter of it. III. The contrast implied in it.

Verse 15.--To see God and to be like him, the believer'sdesire.--^J. Fawcett.

CHARLES SIMEON, "THE MAN OF GOD

Psa_17:15. As for me, I will behold thy face in righteousness: I shall be satisfied, when I

awake, with thy likeness.

IN respect of outward appearance, there is but little difference between “the man of God,”

and “the men of this world” — — — But, in their inward principle, they are as far

asunder as light from darkness. The Psalmist here contrasts them,

I. In their desires—

The men of this world affect only the things of time and sense—

[”They have their portion in this life.” Pleasure, riches, honour, are the great objects on

which their affections are set, and in the attainment of which they suppose happiness to

consist. For these they labour with incessant care: and if they may but transmit this

portion in rich abundance to their children, they bless themselves, as having well

discharged the offices of life — — —]

The man of God has his affection set rather upon things invisible and eternal—

[There is a remarkable decision manifest in that expression, “As for me,” I will do so and

so. It resembles the determination of Joshua; who, if all Israel should forsake the Lord,

declared this to be his fixed resolution, “As for me, and my house, we will serve the

Lord.”

In that other expression, too, “I will behold thy face in righteousness,” there is, I think, a

peculiar delicacy and beauty. It is not merely “I will seek thy favour,” or, “I will follow

after righteousness;” but I will seek thy favour in the only way in which it can ever be

obtained, namely, in an entire compliance with thy holy will, as revealed in thy blessed

word. In this view it imports, “I will seek thy favour in the way of penitential sorrow; for

how shall an impenitent sinner ever find acceptance with thee? — — — “I will seek it in

a way of believing confidence:” for thou art never more PLEASED than when a perfect

reliance is placed on thy dear Son, and in “thy promises, which in him are yea, and in him

Amen” — — — “I will seek it in a way of incessant watchfulness:” for if I practise

iniquity in my life, or “regard it in my heart,” thou canst never receive me to mercy — —

— “I will seek it also in a way of universal holiness:” for it is the obedient soul alone on

which thou canst ever look with complacency and delight — — —

We mean not to say that “the man of God is perfect;” for there is yet much imperfection

cleaving to him: but we do say, that, in the habitual desires and purposes of his soul, he

ACCORDSwith the description here given.]

Nor do the two characters differ less,

II. In their prospects—

“The men of this world” can hope for nothing but disappointment—

[Admitting that they attain the summit of their ambition, they only grasp a shadow.

Possess what they may, they feel an aching void, a secret something unpossessed: “In the

midst of their sufficiency they are in straits.” As for an eternal state, they do not even like

to think of it: their happiness depends on banishing it from their thoughts; and if at any

time it obtrude itself upon their minds, it brings a CLOUD over their brightest prospects,

and casts a damp over their richest enjoyments — — —]

Not so “the man of God:” his pursuits are productive of the most solid satisfaction—

[Even in this life he has a portion which he ACCOUNTS better than ten thousand worlds:

so that in him is fulfilled what our blessed Lord has spoken, “He that cometh to me, shall

never hunger; and he that believeth in me, shall never thirst.” He has gained a superiority

to earthly things, which no other man, whatever he may boast, is able to attain — — —

But when, at the resurrection of the just, he shall “awake” to a new and heavenly state,

how rich will be his satisfaction then! Then will he “behold God face to face:” then, too,

will he have attained God’s perfect image in his soul: and then will he possess all the

glory and felicity of heaven. Could we but follow him into the presence of his God, and

behold him in the full enjoyment of all that he here desired and pursued, methinks we

should every one of us adopt the Psalmist’s determination, and say, “As for me, this shall

be my one desire, my uniform endeavour, and the one great object of my whole life” —

— —]

Observe,

1. How wise is the Christian’s choice!

[The world may deride it as folly, if they will: but I appeal to every man who possesses

the least measure of common sense, whether he do not in his heart approve the very

things which with his lips he ventures to condemn? Yes; there is not one, however averse

he may be to live the Christian’s life, who does not wish to “die his death;” nor one,

however he may dislike the Christian’s way, who does not wish, if it were possible, to

resemble him in his end. Let it be a fixed principle, then, in all your minds, that “the fear

of the Lord, that is wisdom; and to depart from evil is understanding”— — —]

2. How happy is the Christian’s way!

[Because the Christian renounces the vanities of the world, those who have no other

source of happiness than the world, imagine that he is deprived of all his pleasures. But

we might as well represent a philosopher as robbed of his happiness, because he has

ceased to amuse himself with the trifles which pleased him in the years of childhood. The

Christian has lost his taste for the vanities which he has renounced: “Whilst he was a

child, he occupied himself as a child: but when he became a man, he put away childish

things.” He now has other pursuits, and other pleasures, more worthy of his advanced age,

and more becoming his ENLARGED mind. When the question is asked, “Who will shew

us any good?” His answer is, “Lord, lift thou up the light of thy countenance upon me!”

Know ye then, Brethren, that, however deeply the Christian may mourn over his short-

comings and defects, and however ill he may be treated by an ungodly world, he is

incomparably happier than any ungodly man can be. What says our blessed Lord to “the

poor, the mourners, the meek, the pure, the righteous? Blessed, blessed, blessed, are ye

all.” On the contrary, upon “the rich, the full, the gay, he denounces nothing but woe,

woe, woe.” Be assured, then, that they only are blessed who seek the Lord; and that “in

keeping his commandments there is great reward”— — —]

PULPIT,"True satisfaction.

"As for me … thy likeness." "I shall be satisfied." This is a great and bold thing to say. It

implies one of two things—either a low standard of satisfaction, a poor measure of what

it takes to satisfy a human soul; or else a prospect beyond this world. If only a question of

lower wants—"What shall I eat … drink? wherewithal be clothed? what wages shall I

earn? what holidays and amusements SECURE?"—then if your desires be temperate, you

may easily say," I shall be satisfied." But if it be a question of your soul, life, whole being,

with all high, deep, partially developed capacities for happiness and blessedness,—then it

is not in this world that satisfaction is possible. Earth might be bankrupt, and yet leave

your soul, your inner immortal self, starving (Mat_16:26).

I. THE SATISFACTION DESIRED AND EXPECTED—ardently desired and

confidently expected. To behold God's face in righteousness; to awake from the dream of

life, from the sleep of death, to the reality of his presence, the sight of his unveiled glory.

We are met here by one of those apparent contradictions in Scripture, which are always

rich in deep meaning and instruction. On one hand, it is declared that to see God is

impossible. He is "the King immortal, invisible" (1Ti_1:17; 1Ti_6:16). "God is a Spirit,"

the Infinite Spirit; and how can spirit become visible to sense? On the other hand, our

Saviour promises that "the pure in heart shall see God." Of Moses it was said, "The

similitude [or 'form,' 'image,'—the same word as in the text] of the Lord shall he behold"

(Num_12:8). Isaiah tells us how, in vision, he beheld the Lord on his throne (Isa_6:1-13.).

Ezekiel, Daniel, and St. John had similar visions. Visions, it is true; but visions that stood

for that infinitely glorious reality of which the Lord said to Moses, "There shall be no

man see me, and live" (Exo_33:20). The explanation of this seeming contradiction is

found in Joh_1:18. All those glorious manifestations, as well as the occasions on which a

Divine angel appeared, as to Abraham, Jacob, Joshua, etc; who is identified with the

Lord, we understand to have been manifestations of the Son of God, the everlasting

Word, crowned and completed by the Incarnation (Joh_1:14). He is "the Image of the

invisible God" (Col_1:15; Heb_1:3). Thus this desire and expectation have for us as

Christians a clearness and force they could not have for the holiest of the ancient

believers. Even in the days of his flesh, the Lord could say, "He that hath seen me hath

seen the Father." How much more in his glory! The Lord God and the Lamb are the light

of the heavenly city. This does not exclude other manifestations of God as Spirit to our

spirits; like that of which Christ speaks (Joh_14:23). Some have thought there is a dead

faculty in our nature, by which we should have direct intuition of God; be naturally

conscious of his presence, as we are of space and time. If so, this dead or sleeping sense,

partially quickened by faith, shall awake; we shall know, consciously, what now we

believe, that "in him we live, and move, and have our being." Meantime, this is enough

for faith to lay hold on, to rest in—we shall see Jesus our Lord in his glory. "To depart,"

is, for the Christian, "to be with Christ;" "Absent from the body, at home with the Lord."

We shall "see him as he is;" "the Fulness of the Godhead bodily" dwelling in the

immortal temple of glorified humanity. And in him we shall see the Father, and come to

the Father. Our fellowship will be "with the Father, and with his Son Jesus Christ."

Ambition cannot rise higher than this. Thought cannot soar beyond this. Faith, hope, love,

cannot desire more than this.

"Then shall I see and hear and know

All I desired or wish'd below."

Divines have been wont to call this "the beatific vision," q.d. the happy-making sight of

God. But note that whatever be the forms of inconceivable glory in which God reveals

himself to his children, the true satisfaction is in the knowledge of God himself (1Co_

13:12). As we look into the face and eyes of a friend to read his soul—thought, feeling,

inner self—so the knowledge of God of which Christ says, "This is life eternal" (Joh_

17:3), is of his character, holiness, truth, wisdom, infinite love to us.

II. THE GLORIOUS FULNESS AND PERFECTION OF THIS SATISFACTION.

1. The end of the conflict between faith and doubt. How many a soul has echoed Job's cry

(Job_23:3, Job_23:8-10)! The life of faith is a wholesome discipline (Joh_20:29; 1Pe_

1:8). But who could bear to think that it would last for ever?

2. The consciousness of perfect reconciliation to God. No shadow of fear, any more than

of doubt.

3. The experience of complete likeness to our Saviour (Col_3:10). This is the point of

1Jn_3:2.

4. The perfect rest of the soul. Hope is compared to the "anchor of the soul" (Heb_6:19).

But the ship is still tossed on the surges (Heb_4:9).

5. The elevation of our being and life to the highest pitch of love, knowledge, and joy.

CONCLUSION. Turn this expectation and desire into a question, a heart-trying test—

Shall I be thus satisfied? Is my keenest desire tuned to this note? Will this satisfy me?—

this and nothing else? The presence of Christ, perfect likeness to him, and eternal

fellowship with him; to behold, without a veil, the glory of God in the face of Jesus; to

know God? Believe it, no other heaven is promised or possible. If you-life be not tending

this way, you are misdirecting, misspending it.

PULPIT, "Three awakings.

The Bible is a book of contrasts. Here we have a contrast between the man of God and

"the men of the world." We may bring out something of its force and significance by

considering the three awakings here suggested.

I. THE AWAKING FROM SLEEP. The psalmist says (Psa_17:3), "Thou hast visited me

in the night." The sense of God's presence abides. When he awakes, it is not, like the

worldling, to a life of selfish pleasure, but to a life of holy service. His first thought is not

of self, but of God. His highest joy is in fellowship with God and in doing his work. His

prayer is—

"Guard my first springs of thought and will,

And with thyself my spirit fill."

II. THE AWAKING FROM THE NIGHT OF TROUBLE. Darkness is the image of

gloom; light, of joy. "The men of the world" have few troubles, but they have fewer

comforts. Their hope is in the things that perish. The godly man may be sorely tried (Psa_

17:7-9), but he has "strong consolation." And even if gloom settles down upon him, it is

but for a little, and when he awakes, thoughts that troubled him pass away as the visions

of the night, and he rejoices in God's favour as in the light. Joy comes with the morning.

III. THE AWAKING FROM THE SLEEP OF DEATH. "Here we see right into the heart

of the Old Testament faith." In life and death, God is all. Thus the soul rises to the hope

of immortality. "God is not the God of the dead, but of the living."

1. This awaking holds good of the whole being. The spirit is first, but the body next.

2. This awaking opens up a glorious vision. There will be many and wondrous sights, but

the first and chief of all will be God. "Thy face." So Moses (Num_12:8); so believers

(2Co_3:18). But here in a far higher way.

3. This awaking will bring complete satisfaction. Here we are never satisfied. This

awaking into glory will first of all, and in the fullest sense of the word, bring satisfaction.

"Thy likeness." Nothing less will satisfy. This is the hope of all our hoping. The joy of

joys. "The rest that remaineth for the people of God." How grand must that possession be

that will satisfy the soul, awakened to the highest life and the noblest aspirings! Not only

will the redeemed be satisfied, but the Redeemer also. "He shall see of the travail of his

soul, and be satisfied." Study the awful contrast (Dan_12:2; Luk_16:25; Joh_5:28, Joh_

5:29).—W.F.

MACLAREN, "THE TWO AWAKINGS

Psa_17:15. - Psa_73:20.

Both of these Psalms are occupied with that standing puzzle to Old Testament worthies-

the good fortune of bad men, and the bad fortune of good ones. The former recounts the

personal calamities of David, its author. The latter gives us the picture of the perplexity of

Asaph its writer, when he ‘saw the prosperity of the wicked.’

And as the problem in both is substantially the same, the solution also is the same. David

and Asaph both point onwards to a period when this confusing distribution of earthly

good shall have ceased, though the one regards that period chiefly in its bearing upon

himself as the time when he shall see God and be at rest, while the other thinks of it rather

with reference to the godless rich as the time of their destruction.

In the details of this common expectation, also, there is a remarkable parallelism. Both

describe the future to which they look as an awaking, and both connect with it, though in

different ways and using different words, the metaphor of an image or likeness. In the one

case, the future is conceived as the Psalmist’s awaking, and losing all the vain show of

this dreamland of life, while he is at rest in beholding the appearance, and perhaps in

receiving the likeness, of the one enduring Substance, God. In the other, it is thought of as

God’s awaking, and putting to shame the fleeting shadow of well-being with which

godless men befool themselves.

What this period of twofold awaking may be is a question on which good men and

thoughtful students of Scripture differ. Without entering on the wide subject of the Jewish

knowledge of a future state, it may be enough for the present purpose to say that the

language of both these Psalms seems much too emphatic and high-pitched, to be fully

satisfied by a reference to anything in this life. It certainly looks as if the great awaking

which David puts in immediate contrast with the death of ‘men of this world,’ and which

solaced his heart with the confident expectation of beholding God, of full satisfaction of

all his being, and possibly even of wearing the divine likeness, pointed onwards, however

dimly, to that ‘within the veil.’ And as for the other psalm, though the awaking of God is,

no doubt, a Scriptural phrase for His ending of any period of probation and indulgence by

an act of judgment, yet the strong words in which the context describes this awaking, as

the ‘destruction’ and the ‘end’ of the godless, make it most natural to take it as here

referring to the final close of the probation of life. That conclusion appears to be

strengthened by the contrast which in subsequent verses is drawn between this ‘end’ of

the worldling, and the poet’s hopes for himself of divine guidance in life, and afterwards

of being taken {the same word as is used in the account of Enoch’s translation} by God

into His presence and glory-hopes whose exuberance it is hard to confine within the

limits of any changes possible for earth.

The doctrine of a future state never assumed the same prominence, nor possessed the

same clearness in Israel as with us. There are great tracts of the Old Testament where it

does not appear at all. This very difficulty, about the strange disproportion between

character and circumstances, shows that the belief had not the same place with them as

with us. But it gradually emerged into comparative distinctness. Revelation is

progressive, and the appropriation of revelation is progressive too. There is a history of

God’s self-manifestation, and there is a history of man’s reception of the manifestation. It

seems to me that in these two psalms, as in other places of Old Testament Scripture, we

see inspired men in the very course of being taught by God, on occasion of their earthly

sorrows, the clearer hopes which alone could sustain them. They stood not where we

stand, to whom Christ has ‘brought life and immortality to light’; but to their devout and

perplexed souls, the dim regions beyond were partially opened, and though they beheld

there a great darkness, they also ‘saw a great light.’ They saw all this solid world fade and

melt, and behind its vanishing splendours they saw the glory of the God whom they

loved, in the midst of which they felt that there must be a place for them, where eternal

realities should fill their vision, and a stable inheritance satisfy their hearts.

The period, then, to which both David and Asaph look, in these two verses, is the END

OF LIFE. The words of both, taken in combination, open out a series of aspects of that

period which carry weighty lessons, and to which we turn now.

I. The first of these is that to all men the END OF LIFE is an awaking.

The representation of death most widely diffused among all nations is that it is a sleep.

The reasons for that emblem are easily found. We always try to veil the terror and

deformity of the ugly thing by the thin robe of language. As with reverential awe, so with

fear and disgust, the tendency is to wrap their objects in the folds of metaphor. Men prefer

not to name plainly their god or their dread, but find roundabout phrases for the one, and

coaxing, flattering titles for the other. The furies and the fates of heathenism, the

supernatural beings of modern superstition, must not be spoken of by their own

appellations. The recoil of men’s hearts from the thing is testified by the aversion of their

languages to the bald name-death. And the employment of this special euphemism of

sleep is a wonderful witness to our weariness of life, and to its endless toil and trouble.

Everywhere that has seemed to be a comforting and almost an attractive name, which has

promised full rest from all the agitations of this changeful scene. The prosperous and the

wretched alike have owned the fatigue of living, and been conscious of a soothing

expectance which became almost a hope, as they thought of lying still at last with folded

hands and shut eyes. The wearied workers have bent over their dead, and felt that they are

blest in this at all events, that they rest from their labours; and as they saw them absolved

from all their tasks, have sought to propitiate the power that had made this ease for them,

as well as to express their sense of its merciful aspect, by calling it not death, but sleep.

But that emblem, true and sweet as it is, is but half the truth. Taken as the whole, as

indeed men are ever tempted to take it, it is a cheerless lie. It is truth for the senses-’the

foolish senses,’ who ‘crown’ Death, as ‘Omega,’ the last, ‘the Lord,’ because ‘they find

no motion in the dead.’ Rest, cessation of consciousness of the outer world, and of action

upon it, are set forth by the figure. But even the figure might teach us that the

consciousness of life, and the vivid exercise of thought and feeling, are not denied by it.

Death is sleep. Be it so. But does not that suggest the doubt-’in that sleep, what dreams

may come?’ Do we not all know that, when the chains of slumber bind sense, and the

disturbance of the outer world is hushed, there are faculties of our souls which work more

strongly than in our waking hours? We are all poets, ‘makers’ in our sleep. Memory and

imagination open their eyes when flesh closes it. We can live through years in the dreams

of a night; so swiftly can spirit move when even partially freed from ‘this muddy vesture

of decay.’ That very phrase, then, which at first sight seems the opposite of the

representation of our text, in reality is preparatory to and confirmatory of it. That very

representation which has lent itself to cheerless and heathenish thoughts of death as the

cessation not only of toil but of activity, is the basis of the deeper and truer representation,

the truth for the spirit, that death is an awaking. If, on the one hand, we have to say, as we

anticipate the approaching end of life, ‘The night cometh, when no man can work’; on the

other the converse is true, ‘The night is far spent; the day is at hand.’

We shall sleep. Yes; but we shall wake too. We shall wake just because we sleep. For

flesh and all its weakness, and all its disturbing strength, and craving importunities-for

the outer world, and all its dissipating garish shows, and all its sullen resistance to our

hand-for weariness, and fevered activity and toil against the grain of our tastes, too great

for our strength, disappointing in its results, the end is blessed, calm sleep. And precisely

because it is so, therefore for our true selves, for heart and mind, for powers that lie

dormant in the lowest, and are not stirred into full action in the highest, souls; for all that

universe of realities which encompass us undisclosed, and known only by faint murmurs

which pierce through the opiate sleep of life, the end shall be an awaking.

The truth which corresponds to this metaphor, and which David felt when he said, ‘I shall

be satisfied when I awake,’ is that the spirit, because emancipated from the body, shall

spring into greater intensity of action, shall put forth powers that have been held down

here and shall come into contact with an order of things which here it has but indirectly

known. To our true selves and to God we shall wake. Here we are like men asleep in

some chamber that looks towards the eastern sky. Morning by morning comes the sunrise,

with the tender glory of its rosy light and blushing heavens, and the heavy eyes are closed

to it all. Here and there some lighter sleeper, with thinner eyelids or face turned to the

sun, is half conscious of a vague brightness, and feels the light, though he sees not the

colours of the sky nor the forms of the filmy CLOUDS. Such souls are our saints and

prophets, but most of us sleep on unconscious. To us all the moment comes when we

shall wake and see for ourselves the bright and terrible world which we have so often

forgotten, and so often been tempted to think was itself a dream. Brethren, see to it that

that awaking be for you the beholding of what you have loved, the finding, in the sober

certainty of waking bliss, of all the objects which have been your visions of delight in the

sleep of earth.

This life of ours hides more than it reveals. The day shows the sky as solitary but for

wandering clouds that cover its blue emptiness. But the night peoples its waste places

with stars, and fills all its abysses with blazing glories. ‘If light so much conceals,

wherefore not life?’ Let us hold fast by a deeper wisdom than is born of sense; and

though men, nowadays, seem to be willing to go back to the ‘eternal sleep’ of the most

unspiritual heathenism, and to cast away all that Christ has brought us concerning that

world where He has been and whence He has returned, because positive science and the

anatomist’s scalpel preach no gospel of a future, let us try to feel as well as to believe that

it is life, with all its stunted capacities and idle occupation with baseless fabrics, which is

the sleep, and that for us all the end of it is-to awake.

II. The second principle contained in our text is that death is to some men the awaking of

God.

‘When Thou awakest, Thou shalt despise their image.’ Closely rendered, the former

clause would read simply ‘in awaking,’ without any specifying of the person, which is left

to be gathered from the succeeding words. But there is no doubt that the English version

fills the blank correctly by referring the awaking to God.

The metaphor is not infrequent in the Old Testament, and, like many others applying to

the divine nature, is saved from any possibility of misapprehension by the very boldness

of its materialism. It has a well-marked and uniform meaning. God ‘awakes’ when He

ends an epoch of probation and long-suffering mercy by an act or period of judgment. So

far, then, as the mere expression is concerned, there may be nothing more meant here than

the termination by a judicial act in this life, of the transient ‘prosperity of the wicked.’

Any divinely-sent catastrophe which casts the worldly rich man down from his slippery

eminence would satisfy the words. But the emphatic context seems, as already pointed

out, to require that they should be referred to that final crash which irrevocably separates

him who has ‘his portion in this life,’ from all which he calls his ‘goods.’

If so, then the whole period of earthly existence is regarded as the time of God’s gracious

forbearance and mercy; and the time of death is set forth as the instant when sterner

elements of the divine dealings start into greater prominence. Life here is predominantly,

though not exclusively, the field for the manifestation of patient love, not willing that any

should perish. To the godless soul, immersed in material things, and blind to the light of

God’s wooing love, the transition to that other form of existence is likewise the transition

to the field for the manifestation of the retributive energy of God’s righteousness. Here

and now His judgment on the whole slumbers. The consequences of our deeds are

inherited, indeed, in many a merciful sorrow, in many a paternal chastisement, in many a

partial exemplification of the wages of sin as death. But the harvest is not fully grown nor

ripened yet; it is not reaped in all its extent; the bitter bread is not baked and eaten as it

will have to be. Nor are men’s consciences so awakened that they connect the retribution,

which does befall them, with its causes in their own actions, as closely as they will do

when they are removed from the excitement of life and the deceit of its dreams. ‘Sentence

against an evil work is not executed speedily.’ For the long years of our stay here, God’s

seeking love lingers round every one of us, yearning over us, besetting us behind and

before, courting us with kindnesses, lavishing on us its treasures, seeking to win our poor

love. It is sometimes said that this is a state of probation. But that phrase suggests far too

cold an idea. God does not set us here as on a knife edge, with abysses on either side

ready to swallow us if we stumble, while He stands apart watching for our halting, and

unhelpful to our tottering feebleness. He compasses us with His love and its gifts, He

draws us to Himself, and desires that we should stand. He offers all the help of His angels

to hold us up. ‘He will not suffer thy foot to be moved; He that keepeth thee will not

slumber.’ The judgment sleeps; the loving forbearance, the gracious aid wake. Shall we

not yield to His perpetual pleadings, and, moved by the mercies of God, let His

conquering love thaw our cold hearts into streams of thankfulness and self-devotion?

But remember, that that predominantly merciful and long-suffering character of God’s

present dealing affords no guarantee that there will not come a time when His slumbering

judgment will stir to waking. The same chapter which tells us that ‘He is long-suffering to

us-ward, not willing that any should perish, but that all should come to repentance,’ goes

on immediately to repel the inference that therefore a period of which retribution shall be

the characteristic is impossible, by the solemn declaration, ‘But the day of the Lord shall

come as a thief in the night.’ His character remains ever the same, the principles of His

government are unalterable, but there may be variations in the prominence given in His

acts, to the several principles of the one, and the various though harmonious phases of the

other. The method may be changed, the purpose may remain unchanged. And the Bible,

which is our only source of knowledge on the subject, tells us that the method is changed,

in so far as to intensify the vigour of the operation of retributive justice after death, so that

men who have been compassed with ‘the loving-kindness of the Lord,’ and who die

leaving worldly things, and keeping worldly hearts, will have to confront ‘the terror of the

Lord.’

The alternation of epochs of tolerance and destruction is in ACCORDANCE with the

workings of God’s providence here and now. For though the characteristic of that

providence as we see it is merciful forbearance, yet we are not left without many a

premonition of the mighty final ‘day of the Lord.’ For long years or centuries a nation or

an institution goes on slowly departing from truth, forgetting the principles on which it

rests, or the purposes for which it exists. Patiently God pleads with the evil-doers,

lavishes gifts and warnings upon them. He holds back the inevitable avenging as long as

restoration is yet possible-and His eye and heart see it to be possible long after men

conclude that the CORRUPTION is hopeless. But at last comes a period when He says, ‘I

have long still holden My peace, and refrained Myself, now will I destroy’; and with a

crash one more hoary iniquity disappears from the earth which it has burdened so long.

For sixty times sixty slow, throbbing seconds, the silent hand creeps unnoticed round the

dial and then, with whirr and clang, the bell rings out, and another hour of the world’s

secular day is gone. The billows of the thunder-cloud slowly gather into vague form, and

slowly deepen in lurid tints, and slowly roll across the fainting blue; they touch-and then

the fierce flash, like the swift hand on the palace-wall of Babylon, writes its message of

destruction over all the heaven at once. We know enough from the history of men and

nations since Sodom till to-day, to recognise it as God’s plan to alternate long patience

and ‘sudden destruction’:-

‘

The mills of God grind slowly,

But they grind exceeding small’;

and every such instance confirms the expectation of the coming of that great and terrible

day of the Lord, whereof all epochs of convulsion and ruin, all falls of Jerusalem, and

Roman empires, Reformations, and French Revolutions, and American wars, all private

and personal calamities which come from private wrong-doing, are but feeble precursors.

‘When Thou awakest, Thou wilt despise their image.’

Brethren, do we use aright this goodness of God which is the characteristic of the

present? Are we ready for that judgment which is the mark of the future?

III. Death is the annihilation of the vain show of worldly life.

The word rendered image is properly shadow, and hence copy or likeness, and hence

image. Here, however, the simpler meaning is the better. ‘Thou shalt despise their

shadow.’ The men are shadows, and all their goods are not what they are called, their

‘substance,’ but their shadow, a mere appearance, not a reality. That show of good which

seems but is not, is withered up by the light of the awaking God. What He despises

cannot live.

So there are the two old commonplaces of moralists set forth in these grand words-the

unsatisfying character of all merely external delights and possessions, and also their

transitory character. They are non-substantial and non-permanent.

Nothing that is without a man can make him rich or restful. The treasures which are kept

in coffers are not real, but only those which are kept in the soul. Nothing which cannot

enter into the substance of the life and character can satisfy us. That which we are makes

us rich or poor, that which we own is a trifle.

There is no congruity between any outward thing and man’s soul, of such a kind as that

satisfaction can come from its possession. ‘Cisterns that can hold no water,’ ‘that which

is not bread,’ ‘husks that the swine did eat’-these are not exaggerated phrases for the good

gifts which God gives for our delight, and which become profitless and delusive by our

exclusive attachment to them. There is no need for exaggeration. These worldly

possessions have a good in them, they contribute to ease and grace in life, they save from

carking cares and mean anxieties, they add many a comfort and many a source of culture.

But, after all, a true, lofty life may be lived with a very small modicum. There is no

proportion between wealth and happiness, nor between wealth and nobleness. The fairest

life that ever lived on earth was that of a poor Man, and with all its beauty it moved

within the limits of narrow resources. The loveliest blossoms do not grow on plants that

plunge their greedy roots into the fattest soil. A little light earth in the crack of a hard rock

will do. We need enough for the physical being to root itself in; we need no more.

Young men! especially you who are plunged into the busy life of our great commercial

centres, and are tempted by everything you see, and by most that you hear, to believe that

a prosperous trade and hard cash are the realities, and all else mist and dreams, fix this in

your mind to begin life with-God is the reality, all else is shadow. Do not make it your

ambition to get on, but to get up. ‘Having food and raiment, let us be content.’ Seek for

your life’s delight and treasure in thought, in truth, in pure affections, in moderate desires,

in a spirit set on God. These are the realities of our possessions. As for all the rest, it is

sham and show.

And while thus all without is unreal, it is also fleeting as the shadows of the flying clouds;

and when God awakes, it disappears as they before the noonlight that clears the heavens.

All things that are, are on condition of perpetual flux and change. The cloud-rack has the

likeness of bastions and towers, but they are mist, not granite, and the wind is every

moment sweeping away their outlines, till the phantom fortress topples into red ruin while

we gaze. The tiniest stream eats out its little valley and rounds the pebble in its widening

bed, rain washes down the soil, and frost cracks the cliffs above. So silently and yet

mightily does the law of change work that to a meditative eye the solid earth seems

almost molten and fluid, and the everlasting mountains tremble to decay.

‘Wilt thou set thine eyes upon that which is not?’ Are we going to be such fools as to fix

our hopes and efforts upon this fleeting order of things, which can give no delight more

lasting than itself? Even whilst we are in it, it continueth not in one stay, and we are in it

for such a little while! Then comes what our text calls God’s awaking, and where is it all

then? Gone like a ghost at cockcrow. Why! a drop of blood on your brain or a crumb of

bread in your windpipe, and as far as you are concerned the outward heavens and earth

‘pass away with a great’ silence, as the impalpable shadows that sweep over some lone

hillside.

‘

The glories of our birth and state

Are shadows, not substantial things;

There is no armour against fate,

Death lays his icy hand on kings.’

What an awaking to a worldly man that awaking of God will be! ‘As when a hungry man

dreameth, and behold he eateth, but he awaketh and his soul is empty.’ He has thought he

fed full, and was rich and safe, but in one moment he is dragged from it all, and finds

himself a starving pauper, in an order of things for which he has made no provision.

‘When he dieth, he shall carry nothing away.’ Let us see to it that not in utter nakedness

do we go hence, but clothed with that immortal robe, and rich in those possessions that

cannot be taken away from us, which they have who have lived on earth as heirs of God

and joint heirs with Christ. Let us pierce, for the foundation of our life’s house, beneath

the shifting sands of time down to the Rock of Ages, and build there.

IV. Finally, death is for some men the annihilation of the vain shows in order to reveal the

great reality.

‘I shall be satisfied, when I awake, with Thy likeness.’

‘Likeness’ is properly ‘form,’ and is the same word which is employed in reference to

Moses, who saw ‘the similitude of the Lord.’ If there be, as is most probable, an allusion

to that ancient vision in these words, then the ‘likeness’ is not that conformity to the

divine character which it is the goal of our hopes to possess, but the beholding of His self-

manifestation. The parallelism of the verse also points to such an interpretation.

If so, then, we have here the blessed confidence that when all the baseless fabric of the

dream of life has faded from our opening eyes, we shall see the face of our ever-loving

God. Here the distracting whirl of earthly things obscures Him from even the devoutest

souls, and His own mighty works which reveal do also conceal. In them is the hiding as

well as the showing of His power. But there the veil which draped the perfect likeness,

and gave but dim hints through its heavy swathings of the outline of immortal beauty that

lay beneath, shall fall away. No longer befooled by shadows, we shall possess the true

substance; no longer bedazzled by shows, we shall behold the reality.

And seeing God we shall be satisfied. With all lesser joys the eye is not satisfied with

seeing, but to look on Him will be enough. Enough for mind and heart, wearied and

perplexed with partial knowledge and imperfect love; enough for eager desires, which

thirst, after all draughts from other streams; enough for will, chafing against lower lords

and yet longing for authoritative control; enough for all my being-to see God. Here we

can rest after all wanderings, and say, ‘I TRAVEL no further; here will I dwell for ever-I

shall be satisfied.’

And may these dim hopes not suggest to us too some presentiment of the full Christian

truth of assimilation dependent on vision, and of vision reciprocally dependent on

likeness? ‘We shall be like Him, for we shall see Him as He is,’-words which reach a

height that David but partially discerned through the mist. This much he knew, that he

should in some transcendent sense behold the manifested God; and this much more, that

it must be ‘in righteousness’ that he should gaze upon that face. The condition of

beholding the Holy One was holiness. We know that the condition of holiness is trust in

Christ. And as we reckon up the rich treasure of our immortal hopes, our faith grows

bold, and pauses not even at the lofty certainty of God without us, known directly and

adequately, but climbs to the higher assurance of God within us, flooding our darkness

with His great light, and changing us into the perfect copies of His express Image, His

only-begotten Son. ‘I shall be satisfied, when I awake, with Thy likeness,’ cries the

prophet Psalmist. ‘It is enough for the disciple that he be as his master,’ responds the

Christian hope.

Brethren! take heed that the process of dissipating the vain shows of earth be begun

betimes in your souls. It must either be done by Faith, whose rod disenchants them into

their native nothingness, and then it is blessed; or it must be done by death, whose mace

smites them to dust, and then it is pure, irrevocable loss and woe. Look away from, or

rather look through, things that are seen to the King eternal, invisible. Let your hearts

seek Christ, and your souls cleave to Him. Then death will take away nothing from you

that you would care to keep, but will bring you your true joy. It will but trample to

FRAGMENTS the ‘dome of many-coloured glass’ that ‘stains the white radiance of

eternity.’ Looking forward calmly to that supreme hour, you will be able to say, ‘I will

both lay me down in peace and sleep, for Thou, Lord, only makest me dwell in safety.’

Looking back upon it from beyond, and wondering to find how brief it was, and how

close to Him whom you love it has brought you, your now immortal lips touched by the

rising Sun of the heavenly morning will thankfully exclaim, ‘When I awake, I am still

with Thee.’

New International Version (NIV)Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.