Psalms 17:10

Translation
King James Version
They are inclosed in their own fat: with their mouth they speak proudly.
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KJV (with Strong's)
They are inclosed H5462 in their own fat H2459: with their mouth H6310 they speak H1696 proudly H1348.
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Complete Jewish Bible
They close their hearts to compassion; they speak arrogantly with their mouths;
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Berean Standard Bible
They have closed their callous hearts; their mouths speak with arrogance.
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American Standard Version
They are inclosed in their own fat: With their mouth they speak proudly.
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World English Bible Messianic
They close up their callous hearts. With their mouth they speak proudly.
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Geneva Bible (1599)
They are inclosed in their owne fat, and they haue spoken proudely with their mouth.
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Young's Literal Translation
Their fat they have closed up, Their mouths have spoken with pride:
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See also
1 Samuel 2:3Psalms 123:4Psalms 31:18Revelation 13:5Revelation 13:6Matthew 13:15Psalms 119:70
In the KJVVerse 14,114 of 31,102

Study This Verse

SUMMARY

Psalms 17:10 offers a stark portrayal of David's adversaries, depicting them as individuals whose abundant prosperity and self-indulgence have led to a profound spiritual insensitivity and an outward manifestation of profound arrogance. The verse employs vivid imagery to describe an internal state of being "inclosed in their own fat," signifying a heart hardened by self-sufficiency, which then overtly expresses itself through boastful, contemptuous, and defiant speech. This powerful description underscores the perilous interplay between worldly success, spiritual dullness, and prideful expression, serving as a critical foundation for David's earnest plea for divine intervention and justice against such ungodly opposition.

CONTEXT

  • Literary Context: Psalms 17 is a deeply personal and fervent prayer of David, often classified as a "Michtam" or "golden psalm," functioning primarily as a lament and an impassioned appeal for divine vindication. Throughout the psalm, David meticulously contrasts his own unwavering integrity and blameless walk before God, as highlighted in his commitment to God's ways in Psalm 17:3 and Psalm 17:5, with the malevolent and self-serving nature of his persecutors. Verse 10 serves as a pivotal characterization of these adversaries, providing the theological rationale for David's desperate cry for God's intervention. It immediately follows David's assertion of his own righteousness and precedes his further detailed description of their predatory intent and the ultimate contrast with his profound hope in God's presence, articulated in Psalm 17:11-15.
  • Historical & Cultural Context: David's extensive life, from his anointing as king to his eventual reign, was perpetually marked by formidable opposition, ranging from King Saul and the Philistines to later internal rebellions. Within ancient Near Eastern cultures, the imagery of "fat" frequently symbolized abundance, prosperity, and robust strength. However, when applied to individuals becoming "fat" in a pejorative sense, as it is here, it conveyed notions of self-indulgence, spiritual dullness, or an inflated sense of self-importance that tragically led to forgetting God. This negative connotation of prosperity without piety leading to spiritual hardening is a recurring motif in biblical texts, notably echoed in Deuteronomy 32:15, where Jeshurun (Israel) grows prosperous and subsequently abandons God. Proud speech, in this cultural milieu, was considered a grave offense, an overt act of defiance against both human authority and, more significantly, divine sovereignty, reflecting a heart devoid of the fear of God.
  • Key Themes: This verse contributes significantly to several overarching themes within the Psalms and broader biblical theology. Firstly, it offers a profound insight into The Nature of the Wicked, revealing their spiritual and moral condition as characterized by pride, self-sufficiency, and spiritual insensitivity, presenting these as core facets of their ungodliness. Secondly, it explores the dangerous connection between Prosperity and Spiritual Hardening. The vivid metaphor of being "inclosed in their own fat" directly links worldly abundance and success with a hardening of the heart, suggesting that material prosperity can render individuals impervious to divine truth, compassion, or correction. This theme resonates powerfully with warnings found throughout the wisdom literature and prophetic books. Finally, the detailed description of the enemies' character, particularly their pride, serves to underscore the righteousness of David's plea for Divine Justice and Vindication. This aligns with a pervasive theme in the Psalms, where the psalmist grapples with the perplexing apparent prosperity of the wicked, ultimately finding solace and resolution in God's sovereign justice and His unwavering promise to vindicate the righteous, as extensively explored in Psalm 73.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • inclosed (Hebrew, çâgar', H5462): This primitive root signifies 'to shut up', 'to close in', 'to encompass', or 'to seal off'. In the context of Psalms 17:10, it powerfully implies that David's adversaries are completely encased or insulated by their own "fat," suggesting a state of being trapped or imprisoned by their condition. This spiritual enclosure renders them impervious to external influence, divine truth, or the pleas of the righteous. It conveys a profound sense of being sealed off from God and from a proper understanding of reality.
  • fat (Hebrew, cheleb', H2459): While often denoting the 'richest' or 'choicest part' (e.g., the fat of sacrifices offered to the Lord), here it is employed metaphorically. In this context, cheleb signifies excessive abundance, material prosperity, or self-indulgence. When individuals are described as "inclosed in their own fat," it points to a spiritual and moral state where their worldly success or self-gratification has led to dullness, insensitivity, and profound arrogance, resulting in a hardened heart against God's ways and the suffering of others.
  • proudly (Hebrew, gêʼûwth', H1348): Derived from a root meaning 'to be high' or 'exalted', this noun denotes 'haughtiness', 'arrogance', 'insolence', or 'majesty'. When applied to speech in this verse, it describes communication that is boastful, contemptuous, defiant, and overtly self-exalting. It is the direct verbal manifestation of an inward heart consumed by self-importance, lacking humility, and devoid of reverence for God or respect for others.

Verse Breakdown

  • "They are inclosed in their own fat": This initial clause presents a potent and evocative metaphor for the internal spiritual and moral condition of the wicked. It suggests that their material prosperity, self-indulgence, or perceived self-sufficiency has rendered them spiritually dull, insensitive, and impenetrable to divine truth, the suffering of others, or any form of correction. They are depicted as so utterly consumed and insulated by their own bloated sense of importance and worldly success that they have become spiritually hardened, unfeeling, and unresponsive to God's call or human need.
  • "with their mouth they speak proudly": This second clause directly describes the outward manifestation of the wicked's inward state. Their profound arrogance, fueled by their self-sufficiency and spiritual insensitivity, erupts in boastful, contemptuous, and defiant speech. This verbal pride is a clear and undeniable indicator of their hardened hearts, their open contempt for God, and their blatant disregard for the righteous. It signifies a complete absence of humility and reverence, revealing a heart that exalts itself above God and others.

Literary Devices

Psalms 17:10 employs powerful imagery and metaphor to vividly convey the character of the wicked. The phrase "inclosed in their own fat" is a particularly striking metaphor that effectively portrays spiritual insensitivity, self-sufficiency, and arrogance. The physical image of being encased or insulated by fat powerfully communicates a state of being bloated with self-importance, rendering the individual impervious to divine truth, insulated from the realities of life, and hardened against God's ways and the plight of others. Furthermore, the verse exhibits a clear form of cause-and-effect parallelism, where the first clause describes the internal condition (being "inclosed in their own fat") that directly leads to or is expressed by the external behavior described in the second clause ("with their mouth they speak proudly"). This literary structure profoundly emphasizes the deep and inseparable connection between the wicked's internal spiritual state and their outward, prideful actions.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 17:10 stands as a profound biblical commentary on the insidious dangers of pride and the spiritual hardening that often accompanies unchecked worldly prosperity. Theologically, it underscores the truth that a heart consumed by self-sufficiency and insulated by material abundance frequently becomes deaf to God's voice, insensitive to the needs of others, and resistant to correction. This verse highlights pride as a fundamental antithesis to godliness, meticulously revealing how it manifests not only as an internal disposition but also, and most overtly, in the very words spoken. It serves as a potent warning that outward success, when untethered from humility and a profound dependence on God, inevitably leads to spiritual decay, moral corruption, and open defiance against divine authority.

REFLECTION AND APPLICATION

This verse serves as a timeless and convicting mirror, inviting us to engage in honest self-examination regarding our own hearts and the subtle, often insidious, ways that prosperity, self-reliance, or even perceived success might creep in and harden our spiritual sensibilities. It challenges us to critically consider whether our own "fat" – be it material wealth, intellectual prowess, social status, professional achievements, or even spiritual gifts and knowledge – is inadvertently insulating us from God's transformative truth or the genuine needs and suffering of others. The warning against proud speech is particularly poignant and relevant in our contemporary age, where words are easily amplified and broadcast across vast digital platforms. We are profoundly called to cultivate a spirit of profound humility, recognizing with gratitude that all we possess and all we are is a gracious gift from God. Consequently, we must diligently guard our mouths against any form of boastfulness, contempt, arrogance, or self-exaltation. True spiritual health and vitality are marked not by what we accumulate, how much influence we wield, or how loudly we proclaim our own achievements, but rather by a tender heart, a humble spirit, and speech that consistently honors God and genuinely edifies others, regardless of our external circumstances.

Questions for Reflection

  • In what subtle or overt ways might worldly prosperity or personal success lead to spiritual insensitivity or a hardening of my heart in my own life?
  • How do I, or those within my sphere of influence, exhibit "proud speech," and what practical steps can I take to cultivate and demonstrate genuine humility in my communication?
  • How does understanding the detailed characterization of the wicked in this psalm deepen my unwavering trust in God's ultimate justice and sovereign plan, even when the unrighteous appear to prosper or dominate?

FAQ

What does the phrase "inclosed in their own fat" truly mean in the context of Psalms 17:10?

Answer: This phrase is a powerful and vivid metaphor for a state of profound spiritual hardening, insensitivity, and arrogance, which is often fueled by unchecked worldly prosperity or excessive self-indulgence. It means that the wicked are so utterly consumed by their own perceived abundance, inflated self-importance, or material success that they have become spiritually dull, impervious to divine truth, unresponsive to compassion, and resistant to any form of correction. Their "fat" metaphorically insulates them from reality and from God, fostering a dangerous sense of self-sufficiency and emotional unfeelingness, leading to a state where they are effectively sealed off from true spiritual understanding and genuine connection with God. This imagery bears a strong resemblance to the biblical concept of a hardened heart, exemplified by Pharaoh's persistent resistance to God's commands in Exodus 7:3.

Is "fat" always used as a negative symbol in the Bible?

Answer: No, the Hebrew word for "fat" (חֵלֶב, cheleb) is not consistently used as a negative symbol throughout the Bible. In many contexts, it denotes the 'best part', 'abundance', 'richness', or 'blessing'. For instance, the fat of sacrifices was explicitly considered the Lord's portion, representing the choicest and most valuable offering presented to Him (Leviticus 3:16). It can also positively describe fertile land, a prosperous state, or a bountiful harvest, indicating God's favor and blessing upon His people. However, when associated with people becoming "fat" and subsequently forsaking God, as vividly depicted in Deuteronomy 32:15, or as used here in Psalms 17:10, it undeniably carries a negative connotation. In these instances, it signifies spiritual dullness, arrogance, or a dangerous self-sufficiency that arises from prosperity, ultimately leading to a profound disregard for God and His righteous ways. Therefore, the specific literary and theological context is absolutely crucial for accurately interpreting its meaning.

CHRIST-CENTERED FULFILLMENT

Psalms 17:10, with its stark depiction of the wicked "inclosed in their own fat" and speaking proudly, finds its ultimate contrast and profound fulfillment in the person and redemptive work of Jesus Christ. The pride, self-sufficiency, and spiritual insensitivity of David's adversaries powerfully foreshadow the spiritual blindness and hardened arrogance of those who ultimately rejected God's promised Messiah. While the wicked were metaphorically bloated with self-importance and worldly gain, Christ, in a breathtaking act of divine condescension, "emptied Himself, taking the form of a servant," humbling Himself even to the ignominious death on a cross (Philippians 2:5-8). His earthly life was characterized by perfect humility, absolute dependence on the Father, and unwavering obedience, standing as the quintessential antithesis to the "fatness" and pride described in the psalm. Furthermore, the proud and contemptuous speech of the wicked stands in sharp contrast to the "gracious words" that flowed from Jesus' mouth, words of truth, healing, and eternal life that astonished His listeners (Luke 4:22). Jesus Himself profoundly taught that "out of the abundance of the heart the mouth speaks" (Matthew 12:34), demonstrating that the proud speech of the wicked in Psalms 17:10 was merely an outward manifestation of their deeply hardened, self-centered, and unregenerate hearts. Ultimately, Christ's victorious triumph over sin, death, and all forms of human pride is God's definitive and sovereign answer to all human arrogance and injustice. Through His cross, God definitively demonstrates that He truly "resists the proud but gives grace to the humble" (1 Peter 5:5). He is the righteous King and vindicator, ensuring that the self-exaltation of the wicked will ultimately be brought low, while those who humble themselves before Him in faith will be eternally exalted.

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Commentary on Psalms 17 verses 8–15

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–15. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 17
"Mine enemies have compassed about My soul;" "they have shut up their own fat" [Psalm 17:10]. They have been covered with their own gross joy, after that their desire has been satiated with wickedness. "Their mouth has spoken pride." And therefore their mouth spoke pride, in saying, "Hail, King of the Jews," [Matthew 27:29] and other like words.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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