Bible Commentary (1871–1879 Edition)
P>'eservation in Gjd. PSALM XVII. Hope of Evaiaalhg TAft.
6S. 1 ; 84. 2). rest In hope—(cf. Margin). JO. soul—or, slf. Tills use of soul for the person is frequent (Genesis 12. .">; 46. 26; Psalm 8. 2; 7. 2; 11. l),even when the body may be th« part chiefly af Tected, as P.salm .^i. 13; 105. IS. Some cases, are cited, as Leviticus 22. 4; Numl)ers «.(>; fl. (i, 10; 19. 13* Haggai 2. 1:1, Ac, wliich seem to justil'j assigning tlie meaning uf body, or dead body; but it will l)e found tliat the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense. ivHt not leave . . . hell—abandon to the power of (Job 30. 11; Psalm t.ne term occurs. According to Peter (Acts 2. 2.5) and Paul (Ac's I:!. 'Xi\, tills P.salin relates to Christ, and expresses the feelings of His liuman nature, in view of His sufferings and victory over death and the grave, including His suijsequent exaltation at the riglit tiand of God. Such was the exposition of tlie best earlier Cliristian interpreters. Some moderns h.ave held that the Psalm relates exclusively to David ; but this view is expressly contradicted b}' the apostles ; others hold tiiat the language of the Psalm is applicable to David as a type of Clirist, capable of the higher sense assigned it in the New Testament. But then the language of v. 10 cannot be used of David in any sense,
49. 10). Hell as (Genesis 42. 38; Psalm 0. 5; Jonah 2. 2) the state or region of death, and so frequently—or the grave for "lie saw corruption."' Others again propose to refer the first part to David, and the last to Christ; but it is evident tliat no change in the subject of the Psalm is indicated. Indeed, the person wlio appeals to God for lielp itself {Joh 14. 13; 17. 13; Ecclesiastes 9. 10, Ac). Ho the Greek Hades (cf. Acts 2. 27, 31). The context alone can settle wlietlier the state mentioned is one of sutiering and place of the <lamned (cf. Psalm 9. 17; Provcrlis n. 5; 7. 27). wilt. . . suffer lit., give or appoint. Holy One—(Psalm 4. 3), one wlio is the object of God's favour, and so a recipient of Divine grace wliich he exhibits—p/oi/.T. to tee—or, experience—undergo (Luke 2.26). corruption — Some render tile word, the pit, wliich is possible, but for the obvious sense wliicli the apostle's exposition (Acts 2. 27; 13. 30, .37) gives. Tiie sense of the whole passage is clearly tiiis: by the use of /fe-s/i and soul, the disembodied state produced by death is indicated; but, on tlie otlier hand, no more is evidently the same wlio rejoices in liaving found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (John 17.), and even that He used in Gethsemane, under similar modi Jications, is equally proper. The propriety of tliis reference of the Psalm to Clirist will appear in the scope and interpretation. In view of the sufferings before Him, tlie Saviour, witli tiiat instinctive dread of deatli manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising tlie shame," encourages Himself; contemplating the glories of the heritage appointed Him. Thus even deatli and the grave lose their terrors in the assurance of tlie victory to be attained and "the glory that should follow."
tliaii the state of death is intended; for the last clause of u. 10 is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David (Acts 13. 36, 37), wliich denotes the person., including soul and body, is used for body, of which only corruption can be predicated (cf. Acts 2. 31); so, on the contiaiy, sold, which literally means the immaterial part, is used for the person. Tlie language may be thus paraphrased, "In death
I sliall hope for resurrection ; for I sliall not be left under its dominion and within its bounds, or be subject to the corruption which ordinarily ensues.'' H. Raised from the dead, he sliall die no more, death hath no more dominion over him. Thou wilt show lue—guide me to attain, the path of life or, lives—the pUii al denoting variety and abundance—immortal blessedness of every sort —as life often denotes. In thy preseiiee—or, be/ore thy faces. Tlie frequent use of this plural form for laces in.iy contain an allusion to tlie Trinity (Nuinl)ci s (i. 2-5, 2(>; I'salm 17.15; 31.16). at thy right hand—to which Clirist was exalted (Psalm 110. 1 ; Acts 2. 33; Colossians 3. 1 ; Helirews
1. preserve me—keep or watch over my Interests. In thee . . . I . . . trust—as one .seeking shelter from pressing danger. 2. my soul—must be supplied ; expressed in similar crises (Psalm 42.5, 11). my goodness . . . thee— This oliscure passageis variously expounded. Either one of two expositions falls in with the context. My goodness or merit is not on account of thee—t. e., Is not for tliy benefit. Then follows the contrast of u. 3 (but is), in respect, or for the saints, &c.—i.e., it enures to them. Or, my rjoodness—or happiness Is not besides thee—i. e., without thee I have no other source of happiness. 'Jhen, "to the gainfs," &c., mean* that the same privilege of deriving happiness from God only Is theirs. The first is the most consonant witli the Messianic character of the Psalm, tliough the latter is not inconsistent with it. 3. saints —or, persons consecrated to God, set apart from others to his service. In the earth i. e., land of Palestine—the residence of God's chosen people— figuratively for the Churcli. excellent—or, nobles, distinguished for moral excellence. 4. He expresses his abhorrence of those who seek other sources of happiness or objects of worship, and, by characterizing their rites by drink offerings of lilood, clearly denotes idolaters. The word for sorrozt'* is by some rendered idols; but, though a similar word to that for Idols, it is not the same. In selecting such a term, there may be an allusion, by the author, to the sorrows produced l)y idolatrous practices. 5-7. God is the chief good, and supplies all need (Deuteronomy 10. 9). portion of mine Inheritance and of my cup—may contain an allusion to tiie daily supply of food, and also to the inheritance of Levi (Deuteronomy 18. 1, 2). malntalnest—or, drnivest out my lot—enlargest It. The next verse carries out tills idea more fully, given me counsel—cared for me. my reins—the supposed seat of emotion and tlionght (Psalm 7. 9; 2(5.2). Instruct me—or, excite to acts of praise (Isaiah 5!. 11, 12; Hebrews 12. 2). 8. With God's presence and aid he is sure of safety (Psalm 10. 6 ; 15. 5; John 12. 27, 2H; Hebrews .5. 7,8). O. glory—as heart (Psalm 7.51, for self. In (Acts 2. 28), after the Septuagint, my trnigue as "the glory of the frame' —the Instrument for praising God. flesh -if taken as opposed to soul {v. 10), it may mean the body; otherwise, the whole person (cf. Psalm
I. 3). In tiie glories of tills state. He sliall see of the travail (Isaiah 53. 10, 11 ; Philippians 2. 9) of his soul, and lie satisfied.
PSALM XVII.
Ver. 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 favour. 2. sentence—acquitting judgment, from thy presence—thy tribunal, things that arc equal— just and right, do thou regard. 3. provetl . . . visited . . . tried—his character was most rigidly tested, at all limes, and by all methods, affliction and otliers (I'.salm 7. 10). purposed that, Ac—or, my mouth does not exceed iiiy purpose—I am sincere. 4. works of men-sinful piac-' tices. by the word of thy lips—as a guide (Psalm Hit. 9, II, 95). destroyer—violent man. 5. may be l ead as an assertion, " my steps or goings have held on to thy iiatlis." 6. wilt hear me— I.e., graciously (Psalm 3. 4). 7. siiow— • set apart as special ani eminent (Exodus 8. 18 ; Psalm 4. .3), thy right hand—for thy power. 8. Similar figures, denoting the preciousness of God's people in his sight, in Deuteronomy 3'2. 10, 11; Matthew 23. 37. 9. compa.ss iiie
(Cf. Psalm 118. 10-12.) 10. enclosed . . . fat — are become proud in prosperity, and Insolent to God (Deuteronomy
3'2. 15; Psalm 73. 7). 11. They pursue us as beasts tracking their prey. 12. The figure made more 8p(«ial by that of a lion lurking. 13-15. disappoint—Zt, ccmie before, or, encounter him. Snpply with before sword (v. 13), antl hand (t), 351