TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 17:8–15. His four-level outline is real structure in the source text, so it is rendered as structure.
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, Zac 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 (Sa1 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 (Sa1 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. (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 (Co1 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 (Jo1 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.
Historical interpretation
Three Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Why talk about those treasures of wisdom and knowledge, about those divine riches, if not because they are what suffices us? And why talk about that multitudinous sweetness, if not because it is what satisfies us?… In one of the psalms somebody, one of us, or in us, or for us says to him, “I will be satisfied when your glory is revealed.” … He will convert us and show us his face, and “we shall be saved”; we shall be satisfied, and it will suffice us.
When shall we be satisfied?… “When your glory is revealed.” Now though, the glory of our God, the glory of our Christ, is concealed; and with it is concealed ours also. But “when Christ appears, your life, then you too will appear with him in glory.”
"But I shall appear in Your righteousness in Your sight" [Psalm 17:15]. But I, Who have not appeared to them that, with their filthy and darkened heart, cannot see the light of wisdom, "I shall appear in Your righteousness in Your sight."
What this future glory will be like, however, how richly it will flourish, with what splendor it will blaze out, while we can sing its praises, we cannot possibly explain. Why not? Because we read, “Eye has not seen, nor ear heard, nor has it come up into the human heart, what things God has prepared for those who love him.” So if that is what has to be said about the eternal good things of heaven, … what must God himself be, who has prepared such great and wonderful things? What, I repeat, must almighty God be like? What but unfathomable, inexpressible, incomprehensible, surpassing all things, beyond all things, apart from all things? He excels, after all, every one of his creatures; he goes far beyond everything he has made; he surpasses the whole universe. I mean, if you are looking for greatness, he is greater; if for beauty, he is more beautiful still; if for delightfulness, he is still more delightful; if for splendor, he is more brilliant; if for justice, he is more just; if for strength, he is stronger; if for fatherly care, he is kinder. Reason, after all, in no way allows us to equate the thing made with its maker or the work with its craftsman.
In the [present] life we need the light of the sacred Scriptures and the refreshment of the heavenly sacraments, but in the future we shall have no need of such aids. According to the word of the psalmist, whoever appears there will be fully satisfied with justice when the glory of the Lord is made manifest.
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Summary
Psalms 17:15 stands as a profound declaration by the psalmist, David, articulating his ultimate hope and source of satisfaction in stark contrast to the fleeting pursuits of the wicked. While his adversaries find their contentment in earthly wealth and temporal pleasures, David asserts that his true fulfillment will come from intimately encountering God's presence "in righteousness" and being transformed into His divine likeness upon awakening, pointing to a future, eternal state of glorification and unhindered communion with the Almighty.
Context
Literary Context
Psalm 17 is a fervent prayer of David, often categorized as an individual lament or an earnest plea for deliverance. Throughout the psalm, David passionately appeals to God for justice and protection from his relentless enemies, asserting his own integrity and blamelessness before the divine scrutiny he invites in Psalms 17:3. He vividly describes his adversaries as "men of the world" whose portion is confined to this life, characterized by pride, violence, and an insatiable focus on material gain, as detailed in Psalms 17:9-14. Verse 15 serves as the climactic and theological counterpoint to this detailed description of the wicked. It marks a profound shift from David's present distress and the nature of his enemies to his ultimate hope and the source of his eternal satisfaction, creating a powerful antithesis between temporal and eternal values, and between worldly and divine fulfillment.
Historical & Cultural Context
David, as king and a man of profound faith, frequently faced intense opposition from both foreign powers and internal adversaries, making this psalm a likely reflection of a period of unjust accusation or severe persecution. In ancient Near Eastern cultures, "seeing the face" of a ruler or deity was a highly significant act, often signifying an audience, royal favor, or intimate communion. For a common person to "see the king's face" implied gaining access and receiving a blessing. In a biblical context, "seeing God's face" could denote a direct, unmediated encounter, sometimes associated with divine judgment or even death, as seen in Exodus 33:20. However, it also carried the profound connotation of intimate fellowship and divine favor, as beautifully expressed in the priestly blessing of Numbers 6:25. The cultural understanding of "satisfaction" (Hebrew: sâbaʻ) was often tied to physical sustenance, abundance, and prosperity, but David elevates it to a spiritual and eternal plane, contrasting it sharply with the transient satisfaction of the wicked who are "full of children, and leave the rest of their substance to their babes" (Psalms 17:14).
Key Themes
This verse encapsulates several core themes prevalent throughout the Psalms and the broader biblical narrative. Firstly, it highlights the contrast between the righteous and the wicked, a recurring motif in wisdom literature, emphasizing their divergent values, aspirations, and ultimate destinies. Secondly, it underscores the supreme value of God's presence as the ultimate good, transcending all earthly possessions and achievements. David's profound longing to "behold thy face" speaks to a deep spiritual hunger for unhindered communion with the Divine. Thirdly, the theme of righteousness as a prerequisite for divine encounter is powerfully present, suggesting that purity of heart and integrity are essential for true fellowship with God, aligning with the beatitude, "Blessed are the pure in heart: for they shall see God" found in Matthew 5:8. Finally, the verse introduces a powerful eschatological hope and the promise of future transformation. The phrase "when I awake, with thy likeness" points beyond immediate deliverance to a future state of glorification, possibly resurrection, where the believer will be fully conformed to God's image and experience complete, eternal satisfaction, a theme richly echoed in the New Testament's teachings on glorification, such as in 1 John 3:2.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to gaze at," "mentally to perceive," or "contemplate (with pleasure)." Specifically, it can mean to "have a vision of." In this context, it signifies more than a casual glance; it implies an intense, focused, and intimate viewing, suggesting a direct and unhindered spiritual encounter with God's presence.
This plural noun, though often used singularly, literally refers to the "face" but functions as a powerful metonymy for the presence, person, or very being of God. To "behold thy face" signifies not merely a visual perception but an intimate, unhindered, and direct encounter with God's very being and presence. It implies a state of divine favor and acceptance, a longing for unmediated communion, in contrast to the veiled or indirect encounters often experienced in the Old Testament.
A primitive root meaning "to sate," "fill to satisfaction (literally or figuratively)." It conveys a sense of having one's desires completely met, leaving no room for want or emptiness. In the context of Psalms 17:15, it stands in stark opposition to the insatiable desires often associated with worldly pursuits and the fleeting nature of earthly pleasures. David's satisfaction is not temporary but profound and enduring, derived from the ultimate source of all good.
A primitive root meaning "to awake (literally or figuratively)." It refers to the act of starting up from sleep. In this verse, particularly when paired with "with thy likeness," it carries profound eschatological implications, pointing to an awakening from the sleep of death, i.e., resurrection, into a new state of being.
This noun refers to something "portioned out" or "fashioned out," denoting a form, image, similitude, or representation. It is used elsewhere to describe a visible form or appearance, as in the "likeness of the Lord" (Numbers 12:8). Here, it suggests a profound transformation or recognition where the believer will not only see God but will also fully bear His image, reflecting His character and glory in their very being, implying a state of perfected conformity to the divine nature.
Verse Breakdown
"As for me"
This emphatic opening phrase establishes a clear and deliberate contrast between the psalmist and the wicked described in the preceding verses. It highlights David's distinct values, aspirations, and ultimate destiny, setting his spiritual pursuit apart from the material and temporal focus of his adversaries. It serves as a personal declaration of faith and hope.
"I will behold thy face in righteousness"
This clause expresses David's profound desire for intimate communion with God. "Behold thy face" signifies a direct, unhindered, and personal encounter with God's presence. The phrase "in righteousness" can be interpreted in two primary ways: either David's own integrity and blamelessness are the prerequisite for such a vision, or it refers to the righteous state (imputed or imparted) that enables such a pure encounter. Given the context of David asserting his blamelessness throughout the psalm, it likely encompasses both the aspiration for personal purity and the understanding that true, unhindered communion is only possible through a state of right standing with God.
"I shall be satisfied"
This declares the ultimate, complete outcome of beholding God's face. The satisfaction described is profound, comprehensive, and enduring, transcending any earthly contentment. It signifies a spiritual fulfillment that leaves no desire unmet, a stark contrast to the temporary and often unsatisfying nature of worldly pursuits. This is the ultimate goal and reward of the righteous.
"when I awake"
This phrase is rich with eschatological meaning. While it can refer to waking from literal sleep, symbolizing a new day or a spiritual awakening into a deeper understanding of God, its most profound interpretation points to waking from the sleep of death, i.e., resurrection. This suggests that the ultimate, complete satisfaction and transformation will occur in the afterlife, in the unmediated presence of God.
"with thy likeness"
This final phrase describes the glorious state of the psalmist upon "awakening." It implies not only seeing God but also being transformed into His image or character. This points to a future state of glorification where believers will be fully conformed to the divine nature, reflecting God's holiness, purity, and glory. It speaks to the ultimate purpose of redemption: to restore humanity to the image of God, perfected and glorified.
Literary Devices
Psalms 17:15 masterfully employs several literary devices to convey its powerful message. The most prominent is Antithesis or Contrast, which is central to the entire psalm. The psalmist explicitly sets his spiritual aspirations ("As for me, I will behold thy face") against the material pursuits of the wicked described in the preceding verses ("men of the world, who have their portion in this life"). This stark juxtaposition highlights the divergent values and ultimate destinies of the righteous and the unrighteous. Metonymy is evident in "behold thy face," where "face" stands for the entire person or intimate presence of God, signifying a direct and personal encounter. The phrase "I shall be satisfied" uses Hyperbole to convey the completeness and overwhelming nature of the fulfillment found in God, suggesting a satisfaction that transcends all earthly measures. Furthermore, the phrase "when I awake, with thy likeness" employs Eschatological Language, pointing beyond the immediate present to a future, ultimate state of being, implying resurrection and glorification, thereby infusing the verse with profound hope and eternal perspective.
Theological and Thematic Connections
Psalms 17:15 stands as a powerful testament to humanity's deepest longing for God and the ultimate fulfillment found exclusively in His presence. Theologically, it resonates with the concept of the imago Dei, reminding us that humanity was created in God's image and finds its true purpose and satisfaction in reflecting and communing with Him. David's desire to "behold thy face" anticipates the beatific vision, the ultimate joy of seeing God face to face, a hope that transcends the limitations of this life. The emphasis on "righteousness" underscores the biblical truth that holiness is essential for true communion with a holy God, whether it refers to the believer's striving for purity or the imputed righteousness that makes such a vision possible. This verse also powerfully contrasts worldly satisfaction, which is fleeting and superficial, with the profound, eternal contentment derived from an intimate relationship with the Creator. It speaks to the ultimate hope of glorification, where believers will be fully transformed into God's likeness, realizing their created purpose and experiencing unending joy in His presence.
Reflection and Application
In a world constantly vying for our attention and promising satisfaction through material possessions, social status, or fleeting pleasures, Psalms 17:15 serves as a timeless corrective and a profound call to reorient our desires. David's declaration challenges us to examine the true source of our contentment. Are we, like the "men of the world," pursuing a portion in this life that will ultimately prove unsatisfying and temporary, or are we cultivating a deep, abiding hunger for God's presence? This verse encourages us to prioritize an intimate, righteous relationship with God above all else, recognizing that true fulfillment is not found in what we accumulate, but in who we become in His likeness. It invites us to live with an eternal perspective, knowing that the ultimate satisfaction awaits us in His glorious presence, where every spiritual longing will be met. This hope empowers us to navigate present challenges with resilience, knowing that our ultimate awakening will bring complete joy and transformation.
Questions for Reflection
FAQ
What does "when I awake" specifically refer to in this verse?
The phrase "when I awake" is rich with meaning and has been interpreted in several ways, but its most profound and widely accepted theological interpretation points to the resurrection from the dead. While it could metaphorically refer to a spiritual awakening or waking from literal sleep to a new day of God's presence, the context of ultimate satisfaction and transformation ("with thy likeness") strongly suggests an eschatological hope. It speaks to the believer's ultimate glorification and full communion with God in the afterlife, after the sleep of death. This aligns with the broader biblical hope of resurrection and eternal life in God's presence, where believers will finally see God "face to face" (1 Corinthians 13:12) and be fully conformed to His image.
How does "in righteousness" relate to "behold thy face"? Does it mean I have to be perfect to see God?
The phrase "in righteousness" is crucial. It does not imply that human perfection is a prerequisite for seeing God, as all have sinned and fall short of His glory (Romans 3:23). Instead, it speaks to the necessary condition for intimate fellowship with a holy God. This "righteousness" can be understood in two complementary ways: Firstly, it refers to the psalmist's integrity and blamelessness in the specific context of his plea against his enemies, asserting his adherence to God's ways in contrast to their wickedness. Secondly, and more profoundly for New Testament believers, it points to the righteousness that God Himself provides. Only through Christ's perfect righteousness, imputed to believers through faith, can we stand pure before God and anticipate seeing His face. The New Testament affirms that "Blessed are the pure in heart: for they shall see God" (Matthew 5:8), and this purity is ultimately a gift of grace, leading to a life lived in accordance with God's will.
Christ-Centered Fulfillment
Psalms 17:15 finds its glorious and ultimate fulfillment in Jesus Christ. David's longing to "behold thy face in righteousness" is perfectly realized in Christ, who is the "image of the invisible God" (Colossians 1:15) and through whom we gain access to the Father. He is the one in whom all righteousness is found, and it is His righteousness, imputed to us by faith, that enables us to stand pure before a holy God. The promise of being "satisfied, when I awake, with thy likeness" speaks directly to the Christian hope of resurrection and glorification. Through Christ's own resurrection, death has been conquered, and believers are promised a future awakening where they will be raised in incorruptible bodies (1 Corinthians 15:52). Furthermore, the "likeness" we are to awake with is ultimately the likeness of Christ Himself, for "we know that, when he shall appear, we shall be like him; for we shall see him as he is" (1 John 3:2). Our ultimate satisfaction is found not merely in seeing God, but in being transformed into the very image of His Son, sharing in His glory and enjoying eternal, unhindered communion with the Triune God, a hope secured by Christ's finished work on the cross and His triumphant resurrection (Romans 8:29).