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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
Historical Reception
3 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.
The soul of each of the righteous—clearly of those who pull sinners from impiety to piety—is as a sharpened sword against the spirits of evil. This sword, O our Lord, which you sharpened against your enemies, save from the enemies of your hand.
That sword will be the “word of God living and more active than any double edged sword,” here in the place of a straight sword, which is entrusted to my spirit for driving out the enemies.
"Arise, O Lord, prevent them, and cast them down" [Psalm 17:13]. Arise, O Lord, Thou whom they suppose to be asleep, and regardless of men's iniquities; be they blinded before by their own malice, that vengeance may prevent their deed; and so cast them down.
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Summary
Psalms 17:13 is a fervent and urgent petition from David to the LORD, imploring divine intervention against his wicked adversaries. It encapsulates a desperate cry for God to rise up, thwart the malicious schemes of his enemies, bring about their decisive downfall, and ultimately deliver David's very life from their grasp. The verse culminates in a profound and challenging theological statement, declaring that these wicked individuals are paradoxically God's "sword," a powerful assertion of divine sovereignty that reveals God's mysterious ability to use even instruments of evil to accomplish His righteous and ultimate purposes.
Context
Literary Context
Psalm 17 is a deeply personal and impassioned prayer of lament and petition, often categorized as a "prayer of the innocent sufferer" or an "individual lament." It opens with David's earnest appeal for God to hear his righteous cause, to attend to his cry, and to judge him according to his integrity and blameless walk (vv. 1-5). He meticulously contrasts his own upright conduct—demonstrated by his careful steps and adherence to God's ways—with the malicious intent and predatory actions of his enemies. These adversaries are vividly described as relentless hunters, lying in wait, eager to devour him (vv. 6-12). Verse 13 marks the climactic and most urgent point of his petition, shifting from description of his plight to a direct and forceful appeal for God's active involvement. The psalm then transitions to an expression of unwavering hope in God's ultimate vindication and the profound satisfaction of beholding God's face in righteousness (vv. 14-15), underscoring that David's ultimate desire is not merely escape, but communion with God. This verse, therefore, serves as the pivotal turning point where David moves from articulating his distress to demanding God's decisive and powerful intervention.
Historical & Cultural Context
While the specific historical backdrop for Psalm 17 is not explicitly stated, its attribution to David strongly suggests a period of intense persecution, unjust accusation, or relentless pursuit by enemies. This could reflect events such as his flight from King Saul, the rebellion of Absalom, or other conflicts with hostile factions. In the ancient Near East, a common worldview held that deities were actively involved in human affairs, particularly in matters of justice, warfare, and the fate of nations. Kings and individuals frequently appealed to their gods for intervention against adversaries, believing that divine power determined outcomes. The concept of a deity using human or natural forces as instruments of judgment or blessing was also deeply ingrained. The startling phrase, "[which is] thy sword," would have resonated within a culture that understood God's absolute power and His ability to orchestrate events, even through seemingly independent or malevolent agents, to achieve His divine will. It underscores a theological perspective where God is not a distant, passive observer but an intimately engaged sovereign, actively working within history to bring about His purposes, even through means that appear contradictory to human understanding.
Key Themes
This verse powerfully contributes to several key themes within Psalm 17 and the broader Psalter. Firstly, it underscores the urgent appeal for divine intervention, as David's cry "Arise, O LORD" is a common and potent biblical plea for God to rouse Himself from a perceived state of inaction or silence and to intervene decisively and powerfully. This echoes similar prayers in times of deep distress, such as when David sought deliverance from his enemies in Psalm 3:7. Secondly, it expresses a fervent desire for justice and the defeat of enemies, as David asks God to "disappoint him, cast him down," seeking divine judgment and humiliation against those who unjustly persecute him. Most profoundly, it introduces the challenging and mysterious theme of God's sovereignty over evil. The phrase "[which is] thy sword" signifies that even the wicked, despite their malicious intent and sinful actions, are ultimately instruments in God's hand. This does not excuse their sin or imply divine causation of evil, but rather highlights God's ultimate control over all things, including the actions of evil individuals. God can use them, perhaps unknowingly, to fulfill His purposes, whether as a tool of discipline for His people, a means of testing their faith, or ultimately, as objects of His righteous judgment, a concept seen elsewhere in scripture, where God uses nations as His instruments, such as Assyria being called God's "rod" of anger. Finally, at its core, the verse is a passionate plea for deliverance: "deliver my soul from the wicked," signifying David's desperate need for salvation and protection for his very life and being.
Exposition and Analysis
Key Word Analysis
This imperative verb is a common and powerful plea in the Psalms and prophetic literature. Rooted in the idea of standing up or rising, when addressed to God, it signifies a call for the Almighty to rouse Himself from a perceived state of inaction or silence and to intervene decisively and powerfully. It is an urgent request for God to manifest His presence, authority, and power in a tangible way to bring about justice, deliverance, and the defeat of adversaries. It implies a demand for God to take a stand and act on behalf of His supplicant.
The KJV translation "disappoint" captures the sense of thwarting or frustrating an enemy's plans, but the Hebrew word qâdam (H6923) more literally means "to project (oneself)," "to precede," "to anticipate," or "to meet." In this context, it implies God actively confronting the enemy head-on, getting ahead of their schemes, or meeting them with divine force to prevent them from achieving their malicious intent. It suggests a pre-emptive or decisive intervention that nullifies the enemy's power before they can fully execute their destructive designs.
This word (H2719) literally refers to a cutting instrument used in warfare, judgment, and execution, such as a knife, dagger, or sword. Its application to the wicked as "thy sword" is profoundly significant and startling. It portrays God as utterly sovereign over all creation, even using the wicked as a means to achieve His divine will. This does not mean God approves of their wickedness or causes their sin, but rather that He is so absolutely in control that He can providentially direct or permit their actions to serve His purposes, whether as a tool for judgment, for testing the righteous, or for bringing about His ultimate plans. This understanding underscores God's absolute authority and power, demonstrating that nothing, not even human evil, operates outside His ultimate, albeit mysterious, control.
Verse Breakdown
"Arise, O LORD"
This is a direct, fervent, and urgent imperative addressed to Yahweh, the covenant God of Israel. It is a passionate plea for God to move from a perceived state of inaction or divine silence to active, powerful intervention on David's behalf, demonstrating His presence and might against his adversaries. It conveys a deep trust in God's ability and willingness to act.
"disappoint him, cast him down"
This dual request specifies the desired outcome of God's intervention. "Disappoint him" (or "confront him," "meet him") asks God to thwart the enemy's malicious plans, to pre-empt their attacks, and prevent their success. "Cast him down" (from H3766, kâraʻ, meaning to bend the knee, sink, prostrate) is a plea for their utter defeat, humiliation, and downfall, signifying a complete reversal of their power and influence, bringing them low.
"deliver my soul from the wicked"
This is the core petition of the verse, expressing David's desperate need for salvation and protection. "My soul" (H5315, nephesh) here refers to his very life, his being, his person. He seeks deliverance from the existential threat posed by his adversaries, who are characterized as "the wicked" (H7563, râshâʻ) due to their morally wrong, actively bad, and ungodly intent and actions against him.
"[which is] thy sword"
This is the most striking and theologically profound clause, a challenging declaration. It identifies the wicked themselves as God's instrument, His "sword" (H2719). This does not imply that God approves of their wickedness or causes their sin, but rather that He is so utterly sovereign that He can providentially use even the evil actions and intentions of humans to achieve His righteous purposes. These purposes might include judgment against sin, discipline for His people, the testing and refining of faith, or the ultimate advancement of His redemptive plan. It is a profound statement about divine providence, asserting that nothing, not even human malevolence, can thwart God's ultimate plan.
Literary Devices
Psalm 17:13 employs several potent literary devices to convey David's urgent plea and profound theological insight. The most prominent is Imperative Mood, seen in the series of commands: "Arise," "disappoint," "cast him down," and "deliver." These direct commands reflect David's confident, yet desperate, address to God, emphasizing the urgency and intensity of his prayer and his conviction that God is capable of decisive action. The verse also utilizes a powerful Metaphor when it describes the wicked as "thy sword." This striking image is a theological paradox, portraying God's absolute control and ability to use any agent, even those with evil intent, to accomplish His divine will. It highlights the mysterious nature of divine sovereignty and God's capacity to work through seemingly contradictory means. Furthermore, there is an inherent Juxtaposition or Paradox in the idea that the wicked, who are agents of evil and opposition to God's people, are simultaneously God's instrument. This underscores God's omnipotence and His ability to bring about His purposes even through the actions of His enemies. The implied Personification of God "arising" gives a vivid sense of active, dynamic intervention, moving from a state of perceived rest or silence to decisive action on behalf of His servant.
Theological and Thematic Connections
Psalms 17:13 offers a profound theological statement on the nature of divine sovereignty, particularly concerning the existence and actions of evil in the world. The startling declaration that the wicked are God's "sword" does not imply divine authorship of evil or approval of sinful acts. Instead, it asserts God's ultimate control and providential orchestration of all things, even the malicious intentions and actions of human beings. This concept highlights the mystery of how God can permit evil while remaining perfectly holy and just. He is able to overrule, redirect, or even utilize the choices of wicked individuals to fulfill His greater purposes—whether for judgment against sin, for the discipline or testing of His people, or for the advancement of His redemptive plan. This understanding provides a robust framework for believers to trust in God's overarching plan, even when confronted with seemingly senseless suffering or injustice, knowing that no power, human or demonic, operates outside His ultimate authority. It calls us to a deeper faith in a God who is not only powerful but also perfectly just and wise in His governance of the universe.
Reflection and Application
Psalms 17:13 provides a powerful and enduring model for believers facing injustice, persecution, or the malicious intent of others. It encourages us to bring our desperate pleas directly to God, confident in His character and His sovereign power, rather than succumbing to despair or attempting to retaliate in our own strength. When we are confronted with adversaries who seem formidable, or circumstances that feel overwhelming and beyond our control, this verse reminds us that our ultimate hope and deliverance come from God alone. We are called to pray boldly and specifically, asking God to "Arise" and intervene decisively, trusting that He sees our plight, hears our cries, and is intimately involved in the affairs of His people. Furthermore, the profound truth that even the wicked are ultimately God's "sword" offers a unique and transformative comfort: no matter how powerful or malevolent our adversaries may seem, they are ultimately under God's control and cannot act beyond His sovereign permission. This understanding can transform our anxiety into profound peace, knowing that God can use, thwart, or bring to justice any individual or force according to His perfect and righteous plan. It challenges us to look beyond immediate circumstances and trust in God's ultimate justice and redemptive purposes, even when His methods are mysterious or His timing seems delayed. Our faith is refined as we learn to rest in His omnipotence.
Questions for Reflection
FAQ
Does this verse mean God causes evil or approves of the wicked's actions?
No, this verse does not imply that God causes evil or approves of the wicked's actions. God is perfectly holy and righteous, incapable of evil and never tempting anyone to sin, as affirmed in James 1:13. The wicked act according to their own sinful desires and free will, for which they are morally culpable. The phrase "[which is] thy sword" in Psalms 17:13 emphasizes God's sovereignty over evil, not His authorship of it. It means that God is so utterly powerful and in control that He can providentially orchestrate events such that even the evil actions of humans, unbeknownst to them, serve His ultimate, righteous purposes. These purposes might include bringing about justice, disciplining His people, testing their faith, or demonstrating His power and glory. It is a profound statement about divine providence, asserting that nothing, not even human malevolence, can thwart God's ultimate plan.
How can I pray for deliverance when my enemies seem so powerful?
David's prayer in Psalms 17:13 serves as an excellent model for how to approach God when facing formidable adversaries. First, pray boldly and directly, using strong imperatives like "Arise, O LORD," which demonstrates a confident reliance on God's ability to act. Second, be specific in your request: "disappoint him, cast him down," asking God to thwart their plans, frustrate their intentions, and bring about their downfall. Third, articulate your personal need for "deliver my soul," expressing your vulnerability and complete reliance on His divine protection for your very being. The most crucial element, however, is the underlying trust in God's absolute sovereignty, even over those who oppose you, recognizing that they are ultimately His "sword." Your confidence should not be in the weakness of your enemies, but in the omnipotence, perfect justice, and unfailing love of God, who hears your cry and is mighty to save.
Christ-Centered Fulfillment
Psalms 17:13, with its fervent plea for deliverance from the wicked who are paradoxically God's "sword," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. David's suffering at the hands of his adversaries foreshadows the perfect suffering of the righteous Servant, Jesus, who endured the ultimate malice and injustice of wicked men. Yet, in a divine paradox that transcends human understanding, the very act of their wickedness—the crucifixion of Christ—was precisely the means by which God accomplished the greatest act of deliverance for humanity. As Acts 2:23 powerfully states, Jesus was "delivered by the determinate counsel and foreknowledge of God" into the hands of wicked men to be crucified. Thus, the wicked became God's "sword" not to destroy God's chosen, but to achieve His redemptive purpose for all who believe. Christ's resurrection and ascension represent the ultimate "Arise, O LORD," demonstrating God's decisive intervention and the complete "casting down" of the true enemy, Satan, and his power over sin and death (Colossians 2:15). Through His atoning sacrifice on the cross, Jesus provides the ultimate "deliverance" for our souls from the dominion of sin, the power of death, and the tyranny of the wicked one (Hebrews 2:14-15). Believers now find their complete vindication, satisfaction, and eternal hope not in the defeat of earthly enemies, but in beholding the face of God in Christ, for He is our righteousness, our life, and our ultimate reward (1 John 3:2).