What is Psalm 17 about?
Psalm 17 is a personal prayer addressed to YHWH by the speaker who is under threat from deadly enemies. The psalmist prays for relief and for God’s protection on the basis that he follows God’s law and is innocent of that for which he is being pursued. He affirms his integrity and asks the Lord to not only help him but also punish his enemies; people who live only for this life. He, however, looks forward to beholding the Lord’s face in the future life.
Superscription of Psalm 17
The title of Psalm 17 simply reads: A Prayer of David. This title is appropriate because the psalm contains many (some say 17, I only see14!) petitions. The circumstances that prompted the psalm are not explained but perhaps the period of David’s flight from Saul would best fit the content. The superscriptions of Pss. 86 and 142 identify them as prayers by David also.
Structure of Psalm 17
Commentators are generally agreed that this poem contains four strophes, something like the following; 1-3 A petition for Vindication; 3-5 A Profession of Innocence; 6-12 A Plea for Protection; 13-15 An Appeal for Deliverance
I wish to consider Psalm 17 under the following headings:
1-4 – HEAR ME!
5-7 – HOLD ME!
8-12 – HIDE ME!
13-15 – HELP ME!
EXPOSITION
1-4 – HEAR ME!
1 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.
(1) The psalmist has been falsely accused and now finds himself in a crisis situation, surrounded by deadly enemies. He cries out sincerely in prayer for God’s attention, addressing YHWH as the righteous judge before whom he wishes to present his case. He begins by asking for a fair ruling on the matter – Hear the right, O Lord. The three imperatives convey a sense of urgency: hear, give attention, listen. He begins to affirm his integrity; asserting that he speaks the truth (with no lips of deceit).
(2) He wants the Lord to examine his case in a tribunal (thy presence, thine eyes) and give a legal decision (my sentence) that vindicates him. He considers himself innocent in word (v.1c and v.3c), deed (v.2b) and thought (v.3a). His deeds (the things that are equal – right, just) are in accordance with the law of God.
(3-4) In vv.3-4 the psalmist professes innocence of that for which he is currently being oppressed and continues to strongly defend his integrity. The three perfect tenses – you have proved, you have visited, you have tried – may be translated as present (a past action with ongoing effects). Unlike human judges the Lord can read his character and see his inner motives. You test my heart – the Lord can read his thoughts. You visit me in the night – night-time testing. You scrutinise me. The result of all this investigation is that the Lord finds nothing incriminating and sees that David has not intended to transgress in speech i.e. what he says is true. As for the deeds of men, by the word of YHWH’s lips (i.e. the law), he has avoided the lifestyle or practices (paths) of a destructive or violent person.
5-7 – HOLD ME!
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.
(5) Although he has thus far managed to avoid the ‘paths of the destroyer’ David is conscious of his own human weakness and therefore asks that he might be held fast in the Lord’s ‘paths.’ Left to his own devices his steps might waver but the Lord is able to keep him from falling (Jude v.24).
(6) David resumes his plea.
I have called upon you for you will hear me, O El. The divine name El (mighty one) emphasises God’s power. Hear means answer or respond.
Incline (bend, listen closely) your ear unto me, hear (hear and obey) my speech (i.e. prayer). The idea is that God will not only listen but act.
(7) David implores the Lord to display his divine righteousness via a marvellous (something wonderful, different, extraordinary) act of lovingkindness (hesed, act of kindness, covenant love).
He addresses the Lord with the epithet ‘You who saves’ and asks the Lord to deliver him by his power (right hand). The Lord saves all who put their trust in him (alone) from those who would rise up (either in opposition to the righteous or to the Lord).
8-12 – HIDE ME!
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.
(8) In this prayer for divine protection the psalmist employs two images that occur elsewhere in the Bible and appear together in Deuteronomy 32:
10 He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. 11 As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: Deuteronomy 32:10-11
DEAR TO GOD – Keep me as the apple of the eye. This simile is usually taken as referring to the pupil of the eye; something which is especially cherished and well-protected. At the slightest sign of danger the eyelids close in order to protect the eye from foreign bodies. There may also be the suggestion of one being so dear to God that God never lets him out of his sight.
NEAR TO GOD – Hide me under the shadow of thy wing. Just as chicks run to their mother for protection under her wings in the face of danger so the psalmist requests protection from the Lord in the face of danger from his enemies (cf. Pss. 36:7; 57:1; 61:4; 91:4; Mt 23:37).
(9-12) In vv. 9-12 the psalmist describes the enemies from whom he seeks protection.
9. They deal violently with the psalmist, they want to kill him and they hem him in on all sides.
10. They are ‘enclosed in their own fat’. This may mean insensitive (cf. Job 15:27; Psa 73:7; or perhaps prosperous and strong like a fat greedy person. They also speak with arrogance.
11-12 Wherever David goes his enemies are there having their eyes focused on him with a determined, evil look. They are cruel, fierce and they crouch waiting for an opportunity to attack; just like a young lion hungry for prey.
13-15 – HELP ME!
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.
(13) Still referring to his many enemies David starts v.13 with the singular (him) because he still has the figure of a young lion in mind. Using four imperatives he appeals for deliverance from his opponents and also expects the Lord to inflict retribution upon them.
Arise – go and do battle with.
Disappoint – confront with hostility.
Cast down – subjugate.
Deliver – take to safety.
David petitions the Lord to deliver him from wicked men who deserve to be struck down and slain by the Lord’s sword.
(14) The first part of v.14 describes the wicked enemies as ‘mortals’ who have their portion in this life and therefore just live for the present because they are worldly. Verse 14b is difficult and controversial because, as it stands, it seems to have wicked men enjoying the good things in life. Ross (2011, pp.429-430) explains the various opinions on this as follows:
There are two ways that this half verse can be taken. (1) It may be interpreted as a continuation of the first half of verse 14, meaning that it is a continued description of the wicked, worldly man, who lives only for this life. What was stored up for the wicked could either refer to the punishment that God was saving for them, or to the basic provisions of life that come by way of common grace. . . . In line with the first option, the verbs could be taken in the sense of the psalmist’s desire or appeal: fill their belly with (the punishment) you have stored for them, and may even their sons be sated with it.
(2) Or, verse 14b may begin a new section with a description of the righteous, now referred to as the “treasured ones” of God. The verse would then say that God provides for the needs of the righteous, blesses them with children, and ensures the future of their families. This would form a contrast, then, with the men of the world in verse 14a. The NIV follows this view, making a major break in the middle of the verse and translating these lines as “you still the hunger of those you cherish; their sons have plenty, and you store up wealth for their children.” The critical issue in the interpretation concerns the meaning of “your treasure” or more specifically “what was stored up by you.”
For a number of reasons it seems more likely that the reference is to what the LORD has in store for the wicked than a reference to the righteous as the people God cherishes. First, there is the strong contrast beginning in verse 15, “as for me,” indicating that verse 15 begins the contrast with the wicked in verse 14. Second, the reference to “their” in 14b does not appear to have changed in any clear way from the use of “their” in verse 14a. And finally, in 14b “your treasure” (“what you have treasured”) is a singular form and contrasts with the plural “their.” So the verse is saying that the LORD fills their belly with what he has stored for them, either punishment, or things in life from common grace in spite of their rebellion against him.
(15) As for me. In contrast to what God has stored up for the wicked whose interest is only in the things of this life the psalmist is assured of a wonderful future not only here but in the life to come. Still claiming to be righteous and expecting his prayer to be answered he is confident that he will behold YHWH’s face. Some view this as conflicting with Exodus 33:20 but the expression ‘see the face’ just means ‘appear in the presence of’ (e.g. Gen 33:20; 43:3, 5). David is confident of deliverance by the Lord in this life but also looks forward to ultimate vindication in the future life when he awakes from death ( cf. 2 Kgs 4:31; Job 14:12; Isa 26:19; Jer 51:39) to experience complete satisfaction in the presence of God.
SUMMATION
Psalm 17 records a prayer of David during a time of stress, possibly when he was a fugitive from King Saul. David approaches the Lord claiming a clear conscience and inviting divine examination of his thoughts, words and deeds. He asks the righteous judge to vindicate him and protect him from his arrogant, cruel, deadly foes. In contrast to the hostility displayed by these wicked people he expects that the Lord will protect him ‘as the apple of his eye’ and hide him ‘in the shadow of his wings.’ He wants the Lord to deal harshly with his foes; people who live only for this life. David contrasts their future with his own for there lies before him the prospect of beholding God’s face and being satisfied with his likeness.
Psalm 17 models prayer by an innocent person who desperately needs deliverance from false accusers and cruel foes but is nevertheless confident that God will listen and respond positively to fervent pleas such as:
Hear me! Hold me! Hide me! Help me!
For righteous and faithful believers today it serves as an encouragement to converse with the Lord about our own struggles; confident of his protection and deliverance in this life and assured of full vindication in the next when we behold his face and are satisfied with his likeness.
Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that when he appears, we will be like him because we will see him as he is. 1 John 3:2 CSB
BIBLIOGRAPHY
Ross, A.P. (2011). A Commentary on the Psalms: Volume 1 (1—41). Kregel Academic, Grand Rapids
Written Exposition 