Read-Post Through the Bible

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Psa 14:4-7 — In these verses the psalmist endeavours,

I. To convince sinners of the evil and danger of the way they are in, how secure soever they are in that way. Three things he shows them, which, it may be, they are not very willing to see - their wickedness, their folly, and their danger, while they are apt to believe themselves very wise, and good, and safe. See here,

1. Their wickedness. This is described in four instances: -

(1.) They are themselves workers of iniquity; they design it, they practise it, and take as much pleasure in it as ever any man did in his business.

(2.) They eat up God's people with as much greediness as they eat bread, such an innate and inveterate enmity they have to them, and so heartily do they desire their ruin, because they really hate God, whose people they are. It is meat and drink to persecutors to be doing mischief; it is as agreeable to them as their necessary food. They eat up God's people easily, daily, securely, without either check of conscience when they do it or remorse of conscience when they have done it; as Joseph's brethren cast him into a pit and then sat down to eat bread, Gen_37:24, Gen_37:25. See Mic_3:2, Mic_3:3.

(3.) They call not upon the Lord. Note, Those that care not for God's people, for God's poor, care not for God himself, but live in contempt of him. The reason why people run into all manner of wickedness, even the worst, is because they do not call upon God for his grace. What good can be expected from those that live without prayer?

(4.) They shame the counsel of the poor, and upbraid them with making God their refuge, as David's enemies upbraided him, Psa_11:1. Note, Those are very wicked indeed, and have a great deal to answer for, who not only shake off religion, and live without it themselves, but say and do what they can to put others out of conceit with it that are well-inclined-with the duties of it, as if they were mean, melancholy, and unprofitable, and with the privileges of it, as if they were insufficient to make a man safe and happy. Those that banter religion and religious people will find, to their cost, it is ill jesting with edged-tools and dangerous persecuting those that make God their refuge. Be you not mockers, lest your bands be made strong. He shows them,

2. Their folly: They have no knowledge; this is obvious, for if they had any knowledge of God, if they did rightly understand themselves, and would but consider things as men, they would not be so abusive and barbarous as they are to the people of God.

3. Their danger (Psa_14:5): There were they in great fear. There, where they ate up God's people, their own consciences condemned what they did, and filled them with secret terrors; they sweetly sucked the blood of the saints, but in their bowels it is turned, and become the gall of asps. Many instances there have been of proud and cruel persecutors who have been made like Pashur, Magormissabibs - terrors to themselves and all about them. Those that will not fear God perhaps may be made to fear at the shaking of a leaf.

II. He endeavours to comfort the people of God,

1. With what they have. They have God's presence (Psa_14:5): He is in the generation of the righteous. They have his protection (Psa_14:6): The Lord is their refuge. This is as much their security as it is the terror of their enemies, who may jeer them for their confidence in God, but cannot jeer them out of it. In the judgment-day it will add to the terror and confusion of sinners to see God own the generation of the righteous, which they have hated and bantered.

2. With what they hope for; and that is the salvation of Israel, Psa_14:7. When David was driven out by Absalom and his rebellious accomplices, he comforted himself with an assurance that god would in due time turn again his captivity, to the joy of all his good subjects. But surely this pleasing prospect looks further. He had, in the beginning of the psalm, lamented the general corruption of mankind; and, in the melancholy view of that, wishes for the salvation which should be wrought out by the Redeemer, who was expected co come to Zion, to turn away ungodliness from Jacob, Rom_11:26. The world is bad; O that the Messiah would come and change its character! There is a universal corruption; O for the times of reformation! Those will be as joyful times as these are melancholy ones. Then shall God turn again the captivity of his people; for the Redeemer shall ascend on high, and lead captivity captive, and Jacob shall then rejoice. The triumphs of Zion's King will be the joys of Zion's children. The second coming of Christ, finally to extinguish the dominion of sin and Satan, will be the completing of this salvation, which is the hope, and will be the joy, of every Israelite indeed. With the assurance of that we should, in singing this, comfort ourselves and one another, with reference to the present sins of sinners and sufferings of saints. — Henry

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(Psa 15)  "A Psalm of David. LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? {2} He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. {3} He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. {4} In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not. {5} He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved."

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Psalms 15 - The important question answered, Who is a proper member of the Church militant? and who shall finally join the Church triumphant? Verse Psa_15:1 contains the question; Psa_15:2-5, the answer.

The title, מזמור לדוד  mizmor ledavid, a Psalm of David, has nothing in it particularly worthy of notice. If it were a Psalm composed during the captivity, relating to their return and settlement in their own land, with the restoration of their temple service and all the ordinances of God, and a description of the persons who should then be considered Israelites indeed, the name of David is improperly prefixed. But the subject is of the most general utility, and demands the most solemn and serious attention of all men who profess to believe in the immortality of the soul. — Clarke 

Psalms 15 - The scope of this short but excellent psalm is to show us the way to heaven, and to convince us that, if we would be happy, we must be holy and honest. Christ, who is himself the way, and in whom we must walk as our way, has also shown us the same way that is here prescribed, Mat_19:17. “If thou wilt enter into life, keep the commandments.” In this psalm,  I. By the question (Psa_15:1) we are directed and excited to enquire for the way.  II. By the answer to that question, in the rest of the psalm, we are directed to walk in that way (Psa_15:2-5).  III. By the assurance given in the close of the psalm of the safety and happiness of those who answer these characters we are encouraged to walk in that way (Psa_15:5).

A psalm of David. — Henry 

Psalms 15 - Subject, &c - This Psalm of David bears no dedicatory title at all indicative of the occasion upon which it was written, but it is exceedingly probable that, together with the Psa_24:1-10, to which it bears a striking resemblance, its composition was in some way connected with the removal of the ark to the holy hill of Zion. Who should attend upon the ark was a matter of no small consequence, for because unauthorised persons had intruded into the office, David was unable on the first occasion to complete his purpose of bringing the ark to Zion. On the second attempt he is more careful, not only to allot the work of carrying the ark to the divinely appointed Levites (1Ch_15:2), but also to leave it in charge of the man whose house the Lord had blessed, even Obededom, who, with his many sons, ministered in the house of the Lord. (1Ch_26:8, 1Ch_26:12.) Spiritually we have here a description of the man who is a child at home in the Church of God on earth, and who will dwell in the house of the Lord for ever above. He is primarily Jesus, the perfect man, and in him all who through grace are conformed to his image.

Division - The first verse asks the question; the rest of the verses answer it. We will call the Psalm The Question And Answer.  — Psalms   

Psa 15:1-5 - Here is a very serious question concerning the character of a citizen of Zion. It is the happiness of glorified saints, that they dwell in the holy hill; they are at home there, they shall be for ever there. It concerns us to make it sure to ourselves that we have a place among them. A very plain and particular answer is here given. Those who desire to know their duty, will find the Scripture a very faithful director, and conscience a faithful monitor. A citizen of Zion is sincere in his religion. He is really what he professes to be, and endeavours to stand complete in all the will of God. He is just both to God and man; and, in speaking to both, speaks the truth in his heart. He scorns and abhors wrong and fraud; he cannot reckon that a good bargain, nor a saving one, which is made with a lie; and knows that he who wrongs his neighbour will prove, in the end, to have most injured himself. He is very careful to do hurt to no man. He speaks evil of no man, makes not others' faults the matter of his common talk; he makes the best of every body, and the worst of nobody. If an ill-natured story be told him, he will disprove it if he can; if not, it goes no further. He values men by their virtue and piety. Wicked people are vile people, worthless, and good for nothing; so the word signifies. He thinks the worse of no man's piety for his poverty and mean condition. He reckons that serious piety puts honour upon a man, more than wealth, or a great name. He honours such, desires their conversation and an interest in their prayers, is glad to show them respect, or do them a kindness. By this we may judge of ourselves in some measure. Even wise and good men may swear to their own hurt: but see how strong the obligation is, a man must rather suffer loss to himself and his family, than wrong his neighbour. He will not increase his estate by extortion, or by bribery. He will not, for any gain, or hope of it to himself, do any thing to hurt a righteous cause. Every true living member of the church, like the church itself, is built upon a Rock. He that doeth these things shall not be moved for ever. The grace of God shall always be sufficient for him. The union of these tempers and this conduct, can only spring from repentance for sin, faith in the Saviour, and love to him. In these respects let us examine and prove our own selves. — MHCC

Psa 15:1 - - The Question

1 Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?

Jehovah. Thou high and holy One, who shall be permitted to have fellowship with thee? The heavens are not pure in thy sight, and thou chargedst thine angels with folly, who then of mortal mould shall dwell with thee, thou dread consuming fire? A sense of the glory of the Lord and of the holiness which becomes his house, his service, and his attendants, excites the humble mind to ask the solemn question before us. Where angels bow with veiled faces, how shall man be able to worship at all? The unthinking many imagine it to be a very easy matter to approach the Most High, and when professedly engaged in his worship they have no questionings of heart as to their fitness for it; but truly humbled souls often shrink under a sense of utter unworthiness, and would not dare to approach the throne of the God of holiness if it were not for him, our Lord, our Advocate, who can abide in the heavenly temple, because his righteousness endureth for ever. “Who shall abide in thy tabernacle?” Who shall be admitted to be one of the household of God, to sojourn under his roof and enjoy communion with himself? “Who shall dwell in thy holy hill?” Who shall be a citizen of Zion, and an inhabitant of the heavenly Jerusalem? The question is raised, because it is a question. All men have not this privilege, nay, even among professors there are aliens from the commonwealth, who have no secret intercourse with God. On the grounds of law no mere man can dwell with God, for there is not one upon earth who answers to the just requirements mentioned in the succeeding verses. The questions in the text are asked of the Lord, as if none but the Infinite Mind could answer them so as to satisfy the unquiet conscience. We must know from the Lord of the tabernacle what are the qualifications for his service, and when we have been taught of him, we shall clearly see that only our spotless Lord Jesus, and those who are conformed unto his image, can ever stand with acceptance before the Majesty on high.

Impertinent curiosity frequently desires to know who and how many snail be saved; if those who thus ask the question, “Who shall dwell in thy holy hill?” would make it a soul-searching enquiry in reference to themselves they would act much more wisely. Members of the visible church, which is God's tabernacle of worship, and hill of eminence, should diligently see to it, that they have the preparation of heart which fits them to be inmates of the house of God. Without the wedding dress of righteousness in Christ Jesus, we have no right to sit at the banquet of communion. Without uprightness of walk we are not fit for the imperfect church on earth, and certainly we must not hope to enter the perfect church above.  — Psalms   

Psa 15:1-5 -

Here is, I. A very serious and weighty question concerning the characters of a citizen of Zion (Psa_15:1): “Lord, who shall abide in thy tabernacle? Let me know who shall go to heaven.” Not, who by name (in this way the Lord only knows those that are his), but who by description: “What kind of people are those whom thou wilt own and crown with distinguishing and everlasting favours?” This supposes that it is a great privilege to be a citizen of Zion, an unspeakable honour and advantage, - that all are not thus privileged, but a remnant only, - and that men are not entitled to this privilege by their birth and blood: all shall not abide in God's tabernacle that have Abraham to their father, but, according as men's hearts and lives are, so will their lot be. It concerns us all to put this question to ourselves, Lord, what shall I be, and do, that I may abide in thy tabernacle? Luk_18:18; Act_16:30.

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1. Observe to whom this enquiry is addressed - to God himself. Note, Those that would find the way to heaven must look up to God, must take direction from his word and beg direction from his Spirit. It is fit he himself should give laws to his servants, and appoint the conditions of his favours, and tell who are his and who not.

2. How it is expressed in Old Testament language.

(1.) By the tabernacle we may understand the church militant, typified by Moses's tabernacle, fitted to a wilderness-state, mean and movable. There God manifests himself, and there he meets his people, as of old in the tabernacle of the testimony, the tabernacle of meeting. Who shall dwell in this tabernacle? Who shall be accounted a true living member of God's church, admitted among the spiritual priests to lodge in the courts of this tabernacle? We are concerned to enquire this, because many pretend to a place in this tabernacle who really have no part nor lot in the matter.

(2.) By the holy hill we may understand the church triumphant, alluding to Mount Zion, on which the temple was to be built by Solomon. It is the happiness of glorified saints that they dwell in that holy hill; they are at home there: they shall be for ever there. It concerns us to know who shall dwell there, that we may make it sure to ourselves that we shall have a place among them, and may then take the comfort of it, and rejoice in prospect of that holy hill.

II. A very plain and particular answer to this question. Those that desire to know their duty, with a resolution to do it, will find the scripture a very faithful director and conscience a faithful monitor. Let us see then the particular characters of a citizen of Zion.

1. He is one that is sincere and entire in his religion: He walketh uprightly, according to the condition of the covenant (Gen_17:1), “Walk before me, and be thou perfect” (it is the same word that is here used) “and then thou shalt find me a God all-sufficient.” He is really what he professes to be, is sound at heart, and can approve himself to God, in his integrity, in all he does; his conversation is uniform, and he is of a piece with himself, and endeavours to stand complete in all the will of God. His eye perhaps is weak, but it is single; he has his spots indeed, but he does not paint; he is an Israelite indeed in whom is no guile, Joh_1:47; 2Co_1:12. I know no religion but sincerity.

2. He is one that is conscientiously honest and just in all his dealings, faithful and fair to all with whom he has to do: He worketh righteousness; he walks in all the ordinances and commandments of the Lord, and takes care to give all their due, is just both to God and man; and, in speaking to both, he speaks that which is the truth in his heart; his prayers, professions, and promises, to God, come not out of feigned lips, nor dares he tell a lie, or so much as equivocate, in his converse or commerce with men. He walks by the rules of righteousness and truth, and scorns and abhors the gains of injustice and fraud. He reckons that that cannot be a good bargain, nor a saving one, which is made with a lie, and that he who wrongs his neighbour, though ever so plausibly, will prove, in the end, to have done the greatest injury to himself.

3. He is one that contrives to do all the good he can to his neighbours, but is very careful to do hurt to no man, and is, in a particular manner, tender of his neighbour's reputation, Psa_15:3. He does no evil at all to his neighbour willingly or designedly, nothing to offend or grieve his spirit, nothing to prejudice the health or ease of his body, nothing to injure him in his estate or secular interests, in his family or relations; but walks by that golden rule of equity, To do as he would be done by. He is especially careful not to injure his neighbour in his good name, though many, who would not otherwise wrong their neighbours, make nothing of that. If any man, in this matter, bridles not his tongue, his religion is vain. He knows the worth of a good name, and therefore he backbites not, defames no man, speaks evil of no man, makes not others' faults the subject of his common talk, much less of his sport and ridicule, nor speaks of them with pleasure, nor at all but for edification. He makes the best of every body, and the worst of nobody. He does not take up a reproach, that is, he neither raises it nor receives it; he gives no credit nor countenance to a calumny, but frowns upon a backbiting tongue, and so silences it, Pro_25:23. If an ill-natured character of his neighbour be given him, or an ill-natured story be told him, he will disprove it if he can; if not, it shall die with him and go no further. His charity will cover a multitude of sins.

4. He is one that values men by their virtue and piety, and not by the figure they make in the world, Psa_15:5.

(1.) He thinks the better of no man's wickedness for his pomp and grandeur: In his eyes a vile person is contemned. Wicked people are vile people, worthless and good for nothing (so the word signifies), as dross, as chaff, and as salt that has lost its savour. They are vile in their choices (Jer_2:13), in their practices, Isa_32:6. For this wise and good men contemn them, not denying them civil honour and respect as men, as men in authority and power perhaps (1Pe_2:17, Rom_13:7), but, in their judgment of them, agreeing with the word of God. They are so far from envying them that they pity them, despising their gains (Isa_33:15), as turning to no account, their dainties (Psa_141:4), their pleasures (Heb_11:24, Heb_11:25) as sapless and insipid. They despise their society (Psa_119:115; 2Ki_3:14); they despise their taunts and threats, and are not moved by them, nor disturbed at them; they despise the feeble efforts of their impotent malice (Psa_2:1, Psa_2:4), and will shortly triumph in their fall, Psa_52:6, Psa_52:7. God despises them, and they are of his mind.

(2.) He thinks the worse of no man's piety for his poverty and meanness, but he knows those that fear the Lord. He reckons that serious piety, wherever it is found, puts an honour upon a man, and makes his face to shine, more than wealth, or wit, or a great name among men, does or can. He honours such, esteems them very highly in love, desires their friendship and conversation and an interest in their prayers, is glad of an opportunity to show them respect or do them a good office, pleads their cause and speaks of them with veneration, rejoices when they prosper, grieves when they are removed, and their memory, when they are gone, is precious with him. By this we may judge of ourselves in some measure. What rules do we go by in judging of others?

5. He is one that always prefers a good conscience before any secular interest or advantage whatsoever; for, if he has promised upon oath to do any thing, though afterwards it appear much to his damage and prejudice in his worldly estate, yet he adheres to it and changes not, Psa_15:4. See how weak-sighted and short-sighted even wise and good men may be; they may swear to their own hurt, which they were not aware of when they took the oath. But see how strong the obligation of an oath is, that a man must rather suffer loss to himself and his family than wrong his neighbour by breaking his oath. An oath is a sacred thing, which we must not think to play fast and loose with.

6. He is one that will not increase his estate by any unjust practices, Psa_15:5.

(1.) Not by extortion: He putteth not out his money to usury, that he may live at ease upon the labours of others, while he is in a capacity for improving it by his own industry. Not that it is any breach of the law of justice or charity for the lender to share in the profit which the borrower makes of his money, any more than for the owner of the land to demand rent from the occupant, money being, by art and labour, as improvable as land. But a citizen of Zion will freely lend to the poor, according to his ability, and not be rigorous and severe in recovering his right from those that are reduced by Providence.

(2.) Not by bribery: He will not take a reward against the innocent; if he be any way employed in the administration of public justice, he will not, for any gain, or hope of it, to himself, do any thing to the prejudice of a righteous cause.

III. The psalm concludes with a ratification of this character of the citizen of Zion. He is like Zion-hill itself, which cannot be moved, but abides for ever, Psa_125:1. Every true living member of the church, like the church itself, is built upon a rock, which the gates of hell cannot prevail against: He that doeth these things shall never be moved; shall not be moved for ever, so the word is. The grace of God shall always be sufficient for him, to preserve him safe and blameless to the heavenly kingdom. Temptations shall not overcome him, troubles shall not overwhelm him, nothing shall rob him of his present peace nor his future bliss.

In singing this psalm we must teach and admonish ourselves, and one another, to answer the characters here given of the citizen of Zion, that we may never be moved from God's tabernacle on earth, and may arrive, at last, at that holy hill where we shall be for ever out of the reach of temptation and danger. — Henry

[daniel1212av]

(Psa 16)  "Michtam of David. Preserve me, O God: for in thee do I put my trust. {2} O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee; {3} But to the saints that are in the earth, and to the excellent, in whom is all my delight. {4} Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips. {5} The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot. {6} The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.

{7} I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons. {8} I have set the LORD always before me: because he is at my right hand, I shall not be moved. {9} Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. {10} For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. {11} Thou wilt show me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore."

[daniel1212av]

Psalms 16 - The contents of this Psalm are usually given in the following manner: David, sojourning among idolaters, and being obliged to leave his own country through Saul’s persecution, cries to God for help; expresses his abhorrence of idolatry, and his desire to be again united to God’s people, Psa_16:1-4; and dedares his strong confidence in God, who had dealt bountifully with him, Psa_16:5-7. Then follows a remarkable prophecy of the resurrection of Christ, Psa_16:8-11.

The title of this Psalm in the Hebrew is מכתם לדוד  michtam ledavid, which the Chaldee translates, “A straight sculpture of David.” The Septuagint, Στηλογραφια τῳ Δαυιδ, “The inscription on a pillar to David;” as if the Psalm had been inscribed on a pillar, to keep it in remembrance. As כתם  catham signifies to engrave or stamp, this has given rise to the above inscription. מכתם  michtam also means pure or stamped gold; and hence it has been supposed that this title was given to it on account of its excellence: a golden Psalm, or a Psalm worthy to be written on letters of gold; as some of the verses of Pythagoras were called the golden verses, because of their excellence. Gold being the most excellent and precious of all metals, it has been used to express metaphorically excellence and perfection of every kind. Thus a golden tongue or mouth, the most excellent eloquence; so Chrysostom means, this eminent man having had his name from his eloquence; - a golden book, one of the choicest and most valuable of its kind, etc. But I have already sufficiently expressed my doubts concerning the meanings given to these titles. See the note on the title of Psa_60:1-12 (note).

That David was the author there can be no doubt. It is most pointedly attributed to him by St. Peter, Act_2:25-31. That its principal parts might have some relation to his circumstances is also probable; but that Jesus Christ is its main scope, not only appears from quotations made by the apostle as above, but from the circumstance that some parts of it never did and never could apply to David. From the most serious and attentive consideration of the whole Psalm, I am convinced that every verse of it belongs to Jesus Christ, and none other: and this, on reference, I find to be the view taken of it by my ancient Psalter. But as he is referred to here as the Redeemer of the world, consequently, as God manifested in the flesh, there are several portions of the Psalm, as well as in the New Testament, where the Divine and human natures are spoken of separrately: and if this distinction be properly regarded, we shall find, not only no inconsistency, but a beautiful harmony through the whole. — Clarke 

Psalms 16 - This psalm has something of David in it, but much more of Christ. It begins with such expressions of devotion as may be applied to Christ; but concludes with such confidence of a resurrection (and so timely a one as to prevent corruption) as must be applied to Christ, to him only, and cannot be understood of David, as both St. Peter and St. Paul have observed, Act_2:24; Act_13:36. For David died, and was buried, and saw corruption. 

I. David speaks of himself as a member of Christ, and so he speaks the language of all good Christians, professing his confidence in God (Psa_16:1), his consent to him (Psa_16:2), his affection to the people of God (Psa_16:3), his adherence to the true worship of God (Psa_16:4), and his entire complacency and satisfaction in God and the interest he had in him (Psa_16:5-7). 

II. He speaks of himself as a type of Christ, and so he speaks the language of Christ himself, to whom all the rest of the psalm is expressly and at large applied (Act_2:25, etc.). David speaks concerning him (not concerning himself), “I foresaw the Lord always before my face,” etc. And this he spoke, being a prophet (v. 30, 31). He spoke, 

1. Of the special presence of God with the Redeemer in his services and sufferings (Psa_16:8 ). 

2. Of the prospect which the Redeemer had of his own resurrection and the glory that should follow, which carried him cheerfully through his undertaking (Psa_16:9-11).

Michtam of David. — Henry 

Psalms 16 - Title - Michtam of David. This is usually understood to mean the golden psalm, and such a title is most appropriate, for the matter is as the most fine gold. Ainsworth calls it “David's jewel, or notable song.” Dr. Hawker, who is always alive to passages full of savour, devoutly cries, “Some have rendered it precious, others golden, and others, precious jewel; and as the Holy Ghost, by the apostles Peter and Paul, hath shown us that it is all about the Lord Jesus Christ, what is here said of him is precious, is golden, is a jewel indeed!” We have not met with the term Michtam before, but if spared to write upon Psa_56:1-13, Psa_57:1-11, Psa_58:1-11, 59 and Psa_60:1-12, we shall see it again, and shall observe that like the present these Psalms, although they begin with prayer, and imply trouble, abound in holy confidence and close with songs of assurance as to ultimate safety and joy. Dr. Alexander, whose notes are peculiarly valuable, thinks that the word is most probably a simple derivative of a word signifying to hide, and signifies a secret or mystery, and indicates the depth of doctrinal and spiritual import in these sacred compositions. If this be the true interpretation it well accords with the other, and when the two are put together, they make up a name which every reader will remember, and which will bring the precious subject at once to mind. The Psalm of the Precious Secret.

Subject - We are not left to human interpreters for the key to this golden mystery, for, speaking by the Holy Ghost, Peter tells us, “David speaketh concerning Him.” (Act_2:25). Further on in his memorable sermon he said, “Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.” (Act_2:29-31.) Nor is this our only guide, for the apostle Paul, led by the same infallible inspiration, quotes from this Psalm, and testifies that David wrote of the man through whom is preached unto us the forgiveness of sins. (Act_13:35-38.) It has been the usual plan of commentators to apply the Psalm both to David, to the saints, and to the Lord Jesus, but we will venture to believe that in it “Christ is all;” since in the ninth and tenth verses, like the apostles on the mount, we can see “no man but Jesus only.”

Division - The whole is so compact that it is difficult to draw sharp lines of division. It may suffice to note our Lord's prayer of faith, Psa_16:1, avowal of faith in Jehovah alone, Psa_16:2, Psa_16:3, Psa_16:4, Psa_16:5, the contentment of his faith in the present, Psa_16:6, Psa_16:7, and the joyous confidence of his faith for the future (Psa_16:8, Psa_16:11.)  — Psalms

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Psa 16:1-11 - David flees to God's protection, with cheerful, believing confidence. Those who have avowed that the Lord is their Lord, should often put themselves in mind of what they have done, take the comfort of it, and live up to it. He devotes himself to the honour of God, in the service of the saints. Saints on earth we must be, or we shall never be saints in heaven. Those renewed by the grace of God, and devoted to the glory of God, are saints on earth. The saints in the earth are excellent ones, yet some of them so poor, that they needed to have David's goodness extended to them. David declares his resolution to have no fellowship with the works of darkness; he repeats the solemn choice he had made of God for his portion and happiness, takes to himself the comfort of the choice, and gives God the glory of it. This is the language of a devout and pious soul. Most take the world for their chief good, and place their happiness in the enjoyments of it; but how poor soever my condition is in this world, let me have the love and favour of God, and be accepted of him; let me have a title by promise to life and happiness in the future state; and I have enough. Heaven is an inheritance; we must take that for our home, our rest, our everlasting good, and look upon this world to be no more ours, than the country through which is our road to our Father's house. Those that have God for their portion, have a goodly heritage. Return unto thy rest, O my soul, and look no further. Gracious persons, though they still covet more of God, never covet more than God; but, being satisfied of his loving-kindness, are abundantly satisfied with it: they envy not any their carnal mirth and delights. But so ignorant and foolish are we, that if left to ourselves, we shall forsake our own mercies for lying vanities. God having given David counsel by his word and Spirit, his own thoughts taught him in the night season, and engaged him by faith to live to God. Psa_16:8-11, are quoted by St. Peter in his first sermon, after the pouring out of the Spirit on the day of Pentecost, Act_2:25-31; he declared that David in them speaks concerning Christ, and particularly of his resurrection. And Christ being the Head of the body, the church, these verses may be applied to all Christians, guided and animated by the Spirit of Christ; and we may hence learn, that it is our wisdom and duty to set the Lord always before us. And if our eyes are ever toward God, our hearts and tongues may ever rejoice in him. Death destroys the hope of man, but not the hope of a real Christian. Christ's resurrection is an earnest of the believer's resurrection. In this world sorrow is our lot, but in heaven there is joy, a fulness of joy; our pleasures here are for a moment, but those at God's right hand are pleasures for evermore. Through this thy beloved Son, and our dear Saviour, thou wilt show us, O Lord, the path of life; thou wilt justify our souls now, and raise our bodies by thy power at the last day; when earthly sorrow shall end in heavenly joy, pain in everlasting happiness. — MHCC

Psa 16:1-7 - This psalm is entitled Michtam, which some translate a golden psalm, a very precious one, more to be valued by us than gold, yea, than much fine gold, because it speaks so plainly of Christ and his resurrection, who is the true treasure hidden in the field of the Old Testament.

I. David here flies to God's protection with a cheerful believing confidence in it (Psa_16:1): “Preserve me, O God! from the deaths, and especially from the sins, to which I am continually exposed; for in thee, and in thee only, do I put my trust.” Those that by faith commit themselves to the divine care, and submit themselves to the divine guidance, have reason to hope for the benefit of both. This is applicable to Christ, who prayed, Father, save me from this hour, and trusted in God that he would deliver him.

II. He recognizes his solemn dedication of himself to God as his God (Psa_16:2): “O my soul! thou hast said unto the Lord, Thou art my Lord, and therefore thou mayest venture to trust him.” Note, 1. It is the duty and interest of every one of us to acknowledge the Lord for our Lord, to subject ourselves to him, and then to stay ourselves upon him. Adonai signifies My stayer, the strength of my heart.

2. This must be done with our souls: “O my soul! thou hast said it.” Covenanting with God must be heart-work; all that is within us must be employed therein and engaged thereby.

3. Those who have avouched the Lord for their Lord should be often putting themselves in mind of what they have done. “Hast thou said unto the Lord, Thou art my Lord? Say it again then, stand to it, abide by it, and never unsay it. Hast thou said it? Take the comfort of it, and live up to it. He is thy Lord, and worship thou him, and let thy eye be ever towards him.”

III. He devotes himself to the honour of God in the service of the saints (Psa_16:2, Psa_16:3): My goodness extends not to thee, but to the saints. Observe,

1. Those that have taken the lord for their Lord must, like him, be good and do good; we do not expect happiness without goodness.

2. Whatever good there is in us, or is done by us, we must humbly acknowledge that it extends not to God; so that we cannot pretend to merit any thing by it. God has no need of our services; he is not benefited by them, nor can they add any thing to his infinite perfection and blessedness. The wisest, and best, and most useful, men in the world cannot be profitable to God, Job_22:2; Job_35:7. God is infinitely above us, and happy without us, and whatever good we do it is all from him; so that we are indebted to him, not he to us: David owns it (1Ch_29:14), Of thy own have we given thee. 3. If God be ours, we must, for his sake, extend our goodness to those that are his, to the saints in the earth; for what is done to them he is pleased to take as done to himself, having constituted them his receivers. Note,

(1.) There are saints in the earth; and saints on earth we must all be, or we shall never be saints in heaven. Those that are renewed by the grace of God, and devoted to the glory of God, are saints on earth.

{2.) The saints in the earth are excellent ones, great, mighty, magnificent ones, and yet some of them so poor in the world that they need to have David's goodness extended to them. God makes them excellent by the grace he gives them. The righteous is more excellent than his neighbour, and then he accounts them excellent. They are precious in his sight and honourable; they are his jewels, his peculiar treasure. Their God is their glory, and a diadem of beauty to them. (3.) All that have taken the Lord for their God delight in his saints as excellent ones, because they bear his image, and because he loves them. David, though a king, was a companion of all that feared God (Psa_119:63), even the meanest, which was a sign that his delight was in them. (4.) It is not enough for us to delight in the saints, but, as there is occasion, our goodness must extend to them; we must be ready to show them the kindness they need, distribute to their necessities, and abound in the labour of love to them. This is applicable to Christ. The salvation he wrought out for us was no gain to God, for our ruin would have been no loss to him; but the goodness and benefit of it extend to us men, in whom he delighteth, Pro_8:31. For their sakes, says he, I sanctify myself, Joh_17:19. Christ delights even in the saints on earth, notwithstanding their weaknesses and manifold informities, which is a good reason why we should.

IV. He disclaims the worship of all false gods and all communion with their worshippers, Psa_16:4. Here,

1. He reads the doom of idolaters, who hasten after another God, being mad upon their idols, and pursuing them as eagerly as if they were afraid they would escape from them: Their sorrows shall be multiplied, both by the judgments they bring upon themselves from the true God whom they forsake and by the disappointment they will meet with in the false gods they embrace. Those that multiply gods multiply griefs to themselves; for, whoever thinks one God too little, will find two too many, and yet hundreds not enough.

2. He declares his resolution to have no fellowship with them nor with their unfruitful works of darkness: “Their drink-offerings of blood will I not offer, not only because the gods they are offered to are a lie, but because the offerings themselves are barbarous.” At God's altar, because the blood made atonement, the drinking of it was most strictly prohibited, and the drink-offerings were of wine; but the devil prescribed to his worshippers to drink of the blood of the sacrifices, to teach them cruelty. “I will have nothing to do” (says David) “with those bloody deities, nor so much as take their names into my lips with any delight in them or respect to them.” Thus must we hate idols and idolatry with a perfect hatred. Some make this also applicable to Christ and his undertaking, showing the nature of the sacrifice he offered (it was not the blood of bulls and goats, which was offered according to the law; that was never named, nor did he ever make any mention of it, but his own blood), showing also the multiplied sorrows of the unbelieving Jews, who hastened after another king, Caesar, and are still hastening after another Messiah, whom they in vain look for.

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V. He repeats the solemn choice he had made of God for his portion and happiness (Psa_16:5), takes to himself the comfort of the choice (Psa_16:6), and gives God the glory of it, Psa_16:7. This is very much the language of a devout and pious soul in its gracious exercises.

1. Choosing the Lord for its portion and happiness. “Most men take the world for their chief good, and place their felicity in the enjoyments of it; but this I say, The Lord is the portion of my inheritance and of my cup, the portion I make choice of, and will gladly take up with, how poor soever my condition is in this world. Let me have the love and favour of God, and be accepted of him; let me have the comfort of communion with God, and satisfaction in the communications of his graces and comforts; let me have an interest in his promises, and a title by promise to everlasting life and happiness in the future state; and I have enough, I need no more, I desire no more, to complete my felicity.” Would we do well and wisely for ourselves, we must take God, in Christ, to be,

(1.) The portion of our inheritance in the other world. Heaven is an inheritance. God himself is the inheritance of the saints there, whose everlasting bliss is to enjoy him. We must take that for our inheritance, our home, our rest, our lasting, everlasting, good, and look upon this world to be no more ours than the country through which our road lies when we are on a journey.

(2.) The portion of our cup in this world, with which we are nourished, and refreshed, and kept from fainting. Those have not God for theirs who do not reckon his comforts the most reviving cordials, acquaint themselves with them, and make use of them as sufficient to counterbalance all the grievances of this present time and to sweeten the most bitter cup of affliction.

2. Confiding in him for the securing of this portion: “Thou maintainest my lot. Thou that hast by promise made over thy self to me, to be mine, wilt graciously make good what thou hast promised, and never leave me to myself to forfeit this happiness, nor leave it in the power of my enemies to rob me of it. Nothing shall pluck me out of thy hands, nor separate me from thy love, and the sure mercies of David.” The saints and their bliss are kept by the power of God.

3. Rejoicing in this portion, and taking a complacency in it (Psa_16:6): The lines have fallen to me in pleasant places. Those have reason to say so that have God for their portion; they have a worthy portion, a goodly heritage. What can they have better? What can they desire more? Return unto thy rest, O my soul! and look no further. Note, Gracious persons, though they still covet more of God, never covet more than God; but, being satisfied of his loving-kindness, they are abundantly satisfied with it, and envy not any their carnal mirth and sensual pleasures and delights, but account themselves truly happy in what they have, and doubt not but to be completely happy in what they hope for. Those whose lot is cast, as David's was, in a land of light, in a valley of vision, where God is known and worshipped, have, upon that account, reason to say, The lines have fallen to me in pleasant places; much more those who have not only the means, but the end, not only Immanuel's land, but Immanuel's love.

4. Giving thanks to God for it, and for grace to make this wise and happy choice (Psa_16:7): “I will bless the Lord who has given me counsel, this counsel, to take him for my portion and happiness.” So ignorant and foolish are we that, if we be left to ourselves, our hearts will follow our eyes, and we shall choose our own delusions, and forsake our own mercies for lying vanities; and therefore, if we have indeed taken God for our portion and preferred spiritual and eternal blessings before those that are sensible and temporal, we must thankfully acknowledge the power and goodness of divine grace directing and enabling us to make that choice. If we have the pleasure of it, let God have the praise of it.

5. Making a good use of it. God having given him counsel by his word and Spirit, his own reins also (his own thoughts) instructed him in the night-season; when he was silent and solitary, and retired from the world, then his own conscience (which is called the reins, Jer_17:10) not only reflected with comfort upon the choice he had made, but instructed or admonished him concerning the duties arising out of this choice, catechized him, and engaged and quickened him to live as one that had God for his portion, by faith to live upon him and to live to him. Those who have God for their portion, and who will be faithful to him, must give their own consciences leave to deal thus faithfully and plainly with them.

All this may be applied to Christ, who made the Lord his portion and was pleased with that portion, made his Father's glory his highest end and made it his meat and drink to seek that and to do his will, and delighted to prosecute his undertaking, pursuant to his Father's counsel, depending upon him to maintain his lot and to carry him through his undertaking. We may also apply it to ourselves in singing it, renewing our choice of God as ours, with a holy complacency and satisfaction. — Henry

Psa 16:8-11 - All these verses are quoted by St. Peter in his first sermon, after the pouring out of the Spirit on the day of pentecost (Act_2:25-28); and he tells us expressly that David in them speaks concerning Christ and particularly of his resurrection. Something we may allow here of the workings of David's own pious and devout affections towards God, depending upon his grace to perfect every thing that concerned him, and looking for the blessed hope, and happy state on the other side death, in the enjoyment of God; but in these holy elevations towards God and heaven he was carried by the spirit of prophecy quite beyond the consideration of himself and his own case, to foretel the glory of the Messiah, in such expressions as were peculiar to that, and could not be understood of himself.

The New Testament furnishes us with a key to let us into the mystery of these lines.

I. These verses must certainly be applied to Christ; of him speaks the prophet this, as did many of the Old Testament prophets, who testified beforehand the sufferings of Christ and the glory that should follow (1Pe_1:11), and that is the subject of this prophecy here. It is foretold (as he himself showed concerning this, no doubt, among other prophecies in this psalm, Luk_24:44, Luk_24:46) that Christ should suffer, and rise from the dead, 1Co_15:3, 1Co_15:4.

1. That he should suffer and die. This is implied here when he says (Psa_16:8 ), I shall not be moved; he supposed that he should be struck at, and have a dreadful shock given him, as he had in his agony, when his soul was exceedingly sorrowful, and he prayed that the cup might pass from him. When he says, “My flesh shall rest,” it is implied that he must put off the body, and therefore must go through the pains of death. It is likewise plainly intimated that his soul must go into a state of separation from the body, and that his body, so deserted, would be in imminent danger of seeing corruption - that he should not only die, but be buried, and abide for some time under the power of death.

2. That he should be wonderfully borne up by the divine power in suffering and dying.

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(1.) That he should not be moved, should not be driven off from his undertaking nor sink under the weight of it, that he should not fail nor be discouraged (Isa_42:4), but should proceed and persevere in it, till he could say, It is finished. Though the service was hard and the encounter hot, and he trod the winepress alone, yet he was not moved, did not give up the cause, but set his face as a flint, Isa_50:7-9. Here am I, let these go their way. Nay,

(2.) That his heart should rejoice and his glory be glad, that he should go on with his undertaking, not only resolutely, but cheerfully, and with unspeakable pleasure and satisfaction, witness that saying (Joh_17:11), Now I am no more in the world, but I come to thee, and that (Joh_18:11), The cup that my Father has given me, shall I not drink it? and many the like. By his glory is meant his tongue, as appears, Act_2:26. For our tongue is our glory, and never more so than when it is employed in glorifying God. Now there were three things which bore him up and carried him on thus cheerfully: -

[1.] The respect he had to his Father's will and glory in what he did: I have set the Lord always before me. He still had an eye to his Father's commandment (Joh_10:18, Joh_14:31), the will of him that sent him. He aimed at his Father's honour and the restoring of the interests of his kingdom among men, and this kept him from being moved by the difficulties he met with; for he always did those things that pleased his Father.

[2.] The assurance he had of his Father's presence with him in his sufferings: He is at my right hand, a present help to me, nigh at hand in the time of need. He is near that justifieth me (Isa_50:8 ); he is at my right hand, to direct and strengthen it, and hold it up, Psa_89:21. When he was in his agony an angel was sent from heaven to strengthen him, Luk_22:43. To this the victories and triumphs of the cross were all owing; it was the Lord at his right hand that struck through kings, Psa_110:5; Isa_42:1, Isa_42:2.

[3.] The prospect he had of a glorious issue of his sufferings. It was for the joy set before him that he endured the cross, Heb_12:2. He rested in hope, and that made his rest glorious, Isa_11:10. He knew he should be justified in the Spirit by his resurrection, and straightway glorified. See Joh_13:31, Joh_13:32.

3. That he should be brought through his sufferings, and brought from under the power of death by a glorious resurrection. (1.) That his soul should not be left in hell, that is, his human spirit should not be long left, as other men's spirits are, in a state of separation from the body, but should, in a little time, return and be re-united to it, never to part again. (2.) That being God's holy One in a peculiar manner, sanctified to the work of redemption and perfectly free from sin, he should not see corruption nor feel it. This implies that he should not only be raised from the grave, but raised so soon that his dead body should not so much as being to corrupt, which, in the course of nature, it would have done if it had not been raised the third day. We, who have so much corruption in our souls, must expect that our bodies also will corrupt (Job_24:19); but that holy One of God who knew no sin saw no corruption. Under the law it was strictly ordered that those parts of the sacrifices which were not burnt upon the altar should by no means be kept till the third day, lest they should putrefy (Lev_7:15, Lev_7:18), which perhaps pointed at Christ's rising the third day, that he might not see corruption - neither was a bone of him broken.
4. That he should be abundantly recompensed for his sufferings, with the joy set before him, Psa_16:11. he was well assured,

(1.) That he should not miss of his glory: “Thou wilt show me the path of life, and lead me to that life through this darksome valley.” In confidence of this, when he gave up the ghost, he said, Father, into thy hands I commit my spirit; and, a little before, Father, glorify me with thy own self.

(2.) That he should be received into the presence of God, to sit at his right hand. His being admitted into God's presence would be the acceptance of his service and his being set at his right hand the recompence of it.

(3.) Thus, as a reward for the sorrows he underwent for our redemption, he should have a fulness of joy, and pleasures for evermore; not only the glory he had with God, as God, before all worlds, but the joy and pleasure of a Mediator, in seeing his seed, and the success and prosperity of his undertaking, Isa_53:10, Isa_53:11.

II. Christ being the Head of the body, the church, these verses may, for the most part, be applied to all good Christians, who are guided and animated by the Spirit of Christ; and, in singing them, when we have first given glory to Christ, in whom, to our everlasting comfort, they have had their accomplishment, we may then encourage and edify ourselves and one another with them, and may hence learn,

1. That it is our wisdom and duty to set the Lord always before us, and to see him continually at our right hand, wherever we are, to eye him as our chief good and highest end, our owner, ruler, and judge, our gracious benefactor, our sure guide and strict observer; and, while we do thus, we shall not be moved either from our duty or from our comfort. Blessed Paul set the Lord before him, when, though bonds and afflictions did await him, he could bravely say, None of these things move me, Act_20:24.

2. That, if our eyes be ever towards God, our hearts and tongues may ever rejoice in him; it is our own fault if they do not. If the heart rejoice in God, out of the abundance of that let the mouth speak, to his glory, and the edification of others.

3. That dying Christians, as well as a dying Christ, may cheerfully put off the body, in a believing expectation of a joyful resurrection: My flesh also shall rest in hope. Our bodies have little rest in this world, but in the grave they shall rest as in their beds, Isa_57:2. We have little to hope for from this life, but we shall rest in hope of a better life; we may put off the body in that hope. Death destroys the hope of man (Job_14:19), but not the hope of a good Christian, Pro_14:32. He has hope in his death, living hopes in dying moments, hopes that the body shall not be left for ever in the grave, but, though it see corruption for a time, it shall, at the end of the time, be raised to immortality; Christ's resurrection is an earnest of ours if we be his.

4. That those who live piously with God in their eye may die comfortably with heaven in their eye. In this world sorrow is our lot, but in heaven there is joy. All our joys here are empty and defective, but in heaven there is a fulness of joy. Our pleasures here are transient and momentary, and such is the nature of them that it is not fit they should last long; but those at God's right hand are pleasures for evermore; for they are the pleasures of immortal souls in the immediate vision and fruition of an eternal God. — Henry 

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17)  "A prayer of David. Hear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips. {2} Let my sentence come forth from thy presence; let thine eyes behold the things that are equal. {3} Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress. {4} Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer. {5} Hold up my goings in thy paths, that my footsteps slip not. {6} I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech. {7} Show thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust in thee from those that rise up against them.

{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 enclosed 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."

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Psalms 17 - David implores the succor of God against his enemies; and professes his integrity and determination to live to God’s glory, Psa_17:1. He prays for support, and expresses strong confidence in God, Psa_17:5-9; describes the malice and cruelty of his enemies, and prays against them, Psa_17:10-14; receives a strong persuasion of support and final victory, Psa_17:15.

The title is, A prayer of David; in which there is nothing that requires explanation. David was most probably the author of this Psalm; and it appears to have been written about the time in which Saul had carried his persecution against him to the highest pitch. See 1Sa_27:1-12 : The Arabic calls it “A prayer of a perfect man, of Christ himself, or of any one redeemed by him.” Dr. Delaney, in his life of David, supposes that this poem was written just after parting with Jonathan, when David went into exile. — Clarke 

Psalms 17 - David being in great distress and danger by the malice of his enemies, does, in this psalm, by prayer address himself to God, his tried refuge, and seeks shelter in him.

I. He appeals to God concerning his integrity (Psa_17:1-4). 

II. He prays to God still to be upheld in his integrity and preserved from the malice of his enemies (Psa_17:5-8, Psa_17:13). 

III. He gives a character of his enemies, using that as a plea with God for his preservation (Psa_17:9-12, Psa_17:14). 

IV. He comforts himself with the hopes of his future happiness (Psa_17:15). Some make him, in this, a type of Christ, who was perfectly innocent, and yet was hated and persecuted, but, like David, committed himself and his cause to him that judgeth righteously.

A prayer of David. — Henry 

Psalms 17 - Title and Subject - A Prayer of David. David would not have been a man after God's own heart, if he had not been a man of prayer. He was a master in the sacred art of supplication. He flies to prayer in all times of need, as a pilot speeds to the harbour in the stress of tempest. So frequent were David's prayers that they could not all be dated and entitled; and hence this simply bears the author's name, and nothing more. The smell of the furnace is upon the present Psalm, but there is evidence in the last verse that he who wrote it came unharmed out of the flame. We have in the present plaintive song, An appeal to Heaven from the persecutions of earth. A spiritual eye may see Jesus here.

Divisions - There are no very clear lines of demarcation between the parts; but we prefer the divisions adopted by that precious old commentator, David Dickson. In Psa_17:1-4, David craves justice in the controversy between him and his oppressors. In Psa_17:5 and Psa_17:6, he requests of the Lord grace to act rightly while under the trial. From Psa_17:7-12, he seeks protection from his foes, whom he graphically describes; and in Psa_17:13 and Psa_17:14, pleads that they may be disappointed; closing the whole in the most comfortable confidence that all would certainly be well with himself at the last.  — Psalms   

Psa 17:1-7 - This psalm is a prayer. Feigned prayers are fruitless; but if our hearts lead our prayers, God will meet them with his favour. The psalmist had been used to pray, so that it was not his distress and danger that now first brought him to his duty. And he was encouraged by his faith to expect God would notice his prayers. Constant resolution and watchfulness against sins of the tongue, will be a good evidence of our integrity. Aware of man's propensity to wicked works, and of his own peculiar temptations, David had made God's word his preservative from the paths of Satan, which lead to destruction. If we carefully avoid the paths of sin, it will be very lead to destruction. If we carefully avoid the paths of sin, it will be very comfortable in the reflection, when we are in trouble. Those that are, through grace, going in God's paths, should pray that their goings may be held up in those paths. David prays, Lord, still hold me up. Those who would proceed and persevere in the ways of God, must, by faith prayer, get daily fresh supplies of grace and strength from him. Show thy marvellous loving-kindness, distinguishing favours, not common mercies, but be gracious to me; do as thou usest to do to those who love thy name. — MHCC

Psa 17:1-7 - 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 thee formerly (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. Let us now see,

I. 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.

2. 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: -

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[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.

[2.] 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.

II. 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.”

2. He prays for the tokens of God's favour to him, Psa_17:7. Observe here, (1.) 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. — Henry 

Psa 17:8-15 - Being compassed with enemies, David prays to God to keep him in safety. This prayer is a prediction that Christ would be preserved, through all the hardships and difficulties of his humiliation, to the glories and joys of his exalted state, and is a pattern to Christians to commit the keeping of their souls to God, trusting him to preserve them to his heavenly kingdom. Those are our worst enemies, that are enemies to our souls. They are God's sword, which cannot move without him, and which he will sheathe when he has done his work with it. They are his hand, by which he chastises his people. There is no fleeing from God's hand, but by fleeing 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. Most men look on the things of this world as the best things; and they look no further, nor show any care to provide for another life. The things of this world are called treasures, they are so accounted; but to the soul, and when compared with eternal blessings, they are trash. The most afflicted Christian need not envy the most prosperous men of the world, who have their portion in this life. Clothed with Christ's righteousness, having through his grace a good heart and a good life, may we by faith behold God's face, and set him always before us. When we awake every morning, may we be satisfied with his likeness set before us in his word, and with his likeness stamped upon us by his renewing grace. Happiness in the other world is prepared only for those that are justified and sanctified: they shall be put in possession of it 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. There is no satisfaction for a soul but in God, and in his good will towards us, and his good work in us; yet that satisfaction will not be perfect till we come to heaven. — MHCC

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Psa 17:8-15 - 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 (Psa_17:8 ): “Keep me safe, hide me close, where I may not be found, 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 (Pro_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, Zec_2:8.

[2.] With as much tenderness as the hen gathers her young ones under her wings with; Christ uses the similitude, Mat_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 (Isa_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 (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!

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 (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.

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 Isa_10:6, Isa_10:7, Isa_10:15.

3. Their outward prosperity (Psa_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 according 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 (Luk_6:24), their good things (Luk_16:25), their reward (Mat_6:5), the penny they agreed for, Mat_20:13. Now, 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?” Psa_16:5.

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(2.) They have abundance of the world.

[1.] They have enlarged 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 accounted; 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 (1Co_6:13); they will not fill the soul; they are not bread for that, nor can they satisfy, Isa_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 (Psa_17:15) I am none of them, I have but little of the world. Nec 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 (1Jo_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. — Henry

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(Psa 18) "To the chief Musician, A Psalm of David, the servant of the LORD, who spake unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul: And he said, I will love thee, O LORD, my strength. {2} The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower. {3} I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies.

{4} The sorrows of death compassed me, and the floods of ungodly men made me afraid. {5} The sorrows of hell compassed me about: the snares of death prevented me. {6} In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears. {7} Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth. {8} There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. {9} He bowed the heavens also, and came down: and darkness was under his feet. {10} And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind. {11} He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies. {12} At the brightness that was before him his thick clouds passed, hail stones and coals of fire. {13} The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire. {14} Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them. {15} Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils. {16} He sent from above, he took me, he drew me out of many waters. {17} He delivered me from my strong enemy, and from them which hated me: for they were too strong for me. {18} They prevented me in the day of my calamity: but the LORD was my stay. {19} He brought me forth also into a large place; he delivered me, because he delighted in me.

{20} The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me. {21} For I have kept the ways of the LORD, and have not wickedly departed from my God. {22} For all his judgments were before me, and I did not put away his statutes from me. {23} I was also upright before him, and I kept myself from mine iniquity. {24} Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight. {25} With the merciful thou wilt show thyself merciful; with an upright man thou wilt show thyself upright; {26} With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward. {27} For thou wilt save the afflicted people; but wilt bring down high looks. {28} For thou wilt light my candle: the LORD my God will enlighten my darkness.

{29} For by thee I have run through a troop; and by my God have I leaped over a wall. {30} As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him. {31} For who is God save the LORD? or who is a rock save our God? {32} It is God that girdeth me with strength, and maketh my way perfect. {33} He maketh my feet like hinds' feet, and setteth me upon my high places. {34} He teacheth my hands to war, so that a bow of steel is broken by mine arms. {35} Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great. {36} Thou hast enlarged my steps under me, that my feet did not slip. {37} I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed. {38} I have wounded them that they were not able to rise: they are fallen under my feet. {39} For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me. {40} Thou hast also given me the necks of mine enemies; that I might destroy them that hate me. {41} They cried, but there was none to save them: even unto the LORD, but he answered them not. {42} Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets. {43} Thou hast delivered me from the strivings of the people; and thou hast made me the head of the heathen: a people whom I have not known shall serve me. {44} As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me. {45} The strangers shall fade away, and be afraid out of their close places.

{46} The LORD liveth; and blessed be my rock; and let the God of my salvation be exalted. {47} It is God that avengeth me, and subdueth the people under me. {48} He delivereth me from mine enemies: yea, thou liftest me up above those that rise up against me: thou hast delivered me from the violent man. {49} Therefore will I give thanks unto thee, O LORD, among the heathen, and sing praises unto thy name. {50} Great deliverance giveth he to his king; and showeth mercy to his anointed, to David, and to his seed for evermore."