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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.
Since I do not know how to ask for manifest punishment of them, whereas you are aware, having as you do hidden treasuries of wisdom, inflict on them the punishments you best know.
"Deliver My soul from the ungodly." Deliver My soul, by restoring Me after the death, which the ungodly have inflicted on Me. "Your weapon: from the enemies of Your hand" [Psalm 17:14]. For My soul is Your weapon, which Your hand, that is, Your eternal Power, has taken to subdue thereby the kingdoms of iniquity, and divide the righteous from the ungodly. This weapon then "deliver from the enemies of Your hand," that is, of Your Power, that is, from Mine enemies. "Destroy them, O Lord, from off the earth, scatter them in their life." O Lord, destroy them from off the earth, which they inhabit, scatter them throughout the world in this life, which only they think their life, who despair of life eternal. "And by Your hidden things their belly has been filled." Now not only this visible punishment shall overtake them, but also their memory has been filled with sins, which as darkness are hidden from the light of Your truth, that they should forget God. "They have been filled with swine's flesh." They have been filled with uncleanness, treading under foot the pearls of God's words. "And they have left the rest to their babes:" crying out, "This sin be upon us and upon our children." [Matthew 27:25]
Here the psalmist is not criticizing the children’s food, as some would think (for those things that enter the mouth do not make a person unclean), but he regards those to whom God has given many offspring unwise when they leave behind them not excellence but their evils as an inheritance.
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Summary
Psalms 17:14 vividly portrays the psalmist's adversaries as "men of the world" whose entire focus and inheritance are confined to this present life. David describes them as enjoying material prosperity, abundant offspring, and accumulated wealth—all providentially supplied by God, yet without acknowledgment of Him. This verse sharply contrasts their temporal satisfaction with the psalmist's profound hope in God alone, highlighting the fleeting nature of earthly success when detached from an eternal perspective and setting the stage for the climactic declaration of seeking God's face.
Context
Literary Context
Psalm 17 is a fervent prayer of David, categorized as a "Michtam" or "golden psalm," characterized by its earnest plea for divine protection and vindication against relentless enemies. The psalm opens with David asserting his integrity and righteousness before God, inviting divine scrutiny and appealing for justice (Psalms 17:1-5). He then transitions to a vivid description of his adversaries, likening them to predatory lions eager to tear him apart (Psalms 17:9-12). Verse 14 serves as a pivotal characterization of these enemies, defining them not merely by their hostile actions but, more profoundly, by their worldview and ultimate priorities. It contrasts their earthly "portion" with the psalmist's spiritual hope, setting up the climactic declaration in Psalms 17:15 regarding beholding God's face in righteousness. This structural placement emphasizes the fundamental difference in values and ultimate destiny between the righteous and the unrighteous.
Historical & Cultural Context
In ancient Israel, prosperity, numerous offspring, and accumulated wealth were often understood as tangible signs of divine blessing, frequently promised within the Mosaic covenant for obedience (Deuteronomy 28:1-14). However, Psalms 17:14 offers a critical re-evaluation of such blessings when they become an end in themselves, rather than a means to glorify God or a stewardship for His purposes. The concept of "portion" (חֵלֶק, cheleq) was deeply rooted in the distribution of land in Canaan, where each tribe and family received an inheritance as their permanent lot (Numbers 26:52-56). To have one's "portion in this life" signifies a worldview that limits one's inheritance and ultimate satisfaction to temporal, material possessions, neglecting any spiritual or eternal inheritance. This perspective stands in stark contrast to the Levites, whose unique "portion" was the Lord Himself (Deuteronomy 10:9).
Key Themes
This verse powerfully contributes to several overarching themes within the Psalms and the broader biblical narrative. The most prominent is the contrast between worldly and heavenly focus, highlighting that true fulfillment is found not in temporal gains but in God alone. It deeply explores the nature of the wicked, portraying them not merely as antagonists but as individuals whose very identity is defined by their exclusive pursuit of earthly success and material accumulation, often at the expense of spiritual values. Furthermore, it subtly underscores God's sovereignty, acknowledging that even the prosperity of the unrighteous is ultimately under divine control, as God "fills their belly" with "hid treasure." This theme resonates with other wisdom literature that grapples with the perplexing prosperity of the wicked, such as Psalm 73 and Jeremiah 12:1. Finally, the verse implicitly touches on the theme of temporary versus eternal inheritance, contrasting the fleeting "portion in this life" with the enduring hope of the righteous in God's presence (Psalms 16:5).
Exposition and Analysis
Key Word Analysis
This word (H3027) signifies power, means, or direction. In the phrase "men [which are] thy hand, O LORD," it implies that even the psalmist's adversaries, despite their opposition, are ultimately instruments in God's sovereign control. They may be agents of affliction or testing, but their actions are permitted and ultimately directed by the Lord for His purposes, highlighting His absolute authority over all human affairs.
This term (H2465) denotes life as a fleeting portion of time, and by implication, the world as transient. When referring to "men of the world," it emphasizes their earthly, temporal orientation and their limited perspective. Their existence and aspirations are confined to this passing age, lacking any consideration for eternity or spiritual realities.
This word (H2506) refers to an allotted share, inheritance, or division. In the context of "their portion in [this] life," it critically defines the adversaries' ultimate satisfaction and inheritance as being entirely within the confines of their earthly existence. It implies a definitive, limited allocation, contrasting sharply with the psalmist's "portion" which is the Lord Himself (Psalms 16:5). Their "portion" is finite and temporal, tied exclusively to the physical realm.
The term (H6840) means "hidden," "stored up," or "reserved." Here, it refers to accumulated wealth, material possessions, or abundant earthly goods. The phrase "thy hid treasure" is profoundly significant; it acknowledges God's ultimate ownership and distribution of all wealth, even that which the wicked possess. It suggests a divine allowance or provision, highlighting God's sovereignty over all aspects of creation, including the resources enjoyed by those who do not acknowledge Him. This treasure is "hidden" in the sense that it is not readily apparent to all, or perhaps it refers to the deep, abundant resources of the earth itself, which God makes available.
Verse Breakdown
"From men [which are] thy hand, O LORD"
This opening clause is rich with theological implication. It can be interpreted as the psalmist seeking deliverance "from men, by Your hand, O LORD," emphasizing God's powerful intervention. Alternatively, and perhaps more profoundly, it suggests that these adversaries are themselves instruments in God's sovereign hand. Even in their opposition, they serve a divine purpose, whether to test the righteous or to demonstrate God's ultimate control over all human affairs. This highlights God's absolute sovereignty, even over the actions of the wicked.
"from men of the world, [which have] their portion in [this] life"
This clause provides a crucial description of the psalmist's adversaries. They are "men of the world," signifying their earthly orientation, carnal mindset, and transient perspective. Their defining characteristic is that their "portion" or inheritance—their ultimate source of satisfaction, security, and hope—is entirely confined to this present, temporal life. Their ambitions and pursuits are rooted solely in material gains and worldly experiences, with no regard for an eternal dimension or spiritual inheritance. This stands in stark contrast to the righteous, whose hope and true "portion" lie in God and eternity.
"and whose belly thou fillest with thy hid [treasure]"
The "belly" (H990, beṭen) here is a metonymy for their desires, appetites, or perhaps their very being, indicating a deep, internal satisfaction derived from material things. "Hid treasure" (H6840, tsâphîyn) refers to abundant material wealth and prosperity. The significant theological point is that God, in His sovereign goodness and common grace, is the ultimate source of even the material prosperity enjoyed by the wicked. They are filled with abundance from what God provides, even though they may not acknowledge Him or live in accordance with His will. This underscores God's universal provision, even to those who reject Him.
"they are full of children, and leave the rest of their [substance] to their babes"
This clause further illustrates their earthly success and legacy. Being "full of children" (H1121, bên) indicates a large family, which in ancient cultures was considered a significant blessing and a sign of prosperity and divine favor (Psalms 127:3-5). Their ability to accumulate substantial wealth ("substance," H3499, yether) and pass it on to their descendants ("babes," H5768, ʻôwlêl) further solidifies their earthly focus. Their legacy is entirely material and generational within this world, emphasizing their preoccupation with building an earthly dynasty rather than seeking a spiritual or eternal inheritance.
Literary Devices
Psalms 17:14 employs several potent literary devices to convey its profound message. Contrast is the overarching device, starkly juxtaposing the earthly, temporal focus of the wicked with the implicit spiritual, eternal hope of the psalmist. This is powerfully seen in the phrase "portion in [this] life" versus the psalmist's desire to "behold Your face in righteousness" (Psalms 17:15). Metonymy is evident in the use of "belly" to represent the desires, appetites, or internal satisfaction of the wicked, indicating their insatiable craving for material things. Imagery is used vividly with phrases like "whose belly thou fillest with thy hid [treasure]" and "full of children," painting a concrete picture of earthly abundance and success. There is also a subtle yet profound Irony in the statement that God Himself fills their "belly" with "hid treasure," implying that even the prosperity of those who ignore Him is ultimately a gift from His hand, underscoring His absolute sovereignty over all creation and His common grace extended even to the unrighteous.
Theological and Thematic Connections
Psalms 17:14 profoundly contributes to the biblical discourse on wealth, prosperity, and the ultimate source of human satisfaction. It challenges the simplistic notion that material abundance is always a direct sign of divine favor for the righteous, demonstrating that God, in His common grace, provides for all, even those who live solely for this world. The verse underscores the critical distinction between a life rooted in temporal gains and one anchored in eternal realities. It warns against the dangers of an earthly-focused existence, where the "portion in this life" becomes the sole pursuit, leading to a spiritual emptiness despite material fullness. This theme is echoed throughout Scripture, urging believers to seek true riches that transcend earthly limitations and to prioritize a relationship with God over fleeting worldly possessions, recognizing that true security and lasting fulfillment are found only in Him.
Reflection and Application
This verse serves as a powerful mirror, inviting us to critically examine where our true "portion" or ultimate satisfaction lies. Are our deepest desires and aspirations primarily centered on accumulating earthly treasures, status, and comfort, or are we actively pursuing an eternal inheritance in God? While it is not inherently wrong to enjoy God's blessings, the danger lies in making these blessings our ultimate goal and source of satisfaction, rather than seeing them as gifts from the Giver to be stewarded for His glory. The "men of the world" in this psalm are not necessarily evil in a conventional sense; their fatal flaw is their exclusive focus on the temporal, which blinds them to eternal realities and the true source of lasting joy. For believers, this verse is a profound call to recalibrate our priorities, to cultivate a mindset that values spiritual riches over material ones, and to remember that true security and fulfillment are found only in an abiding relationship with God, whose "hid treasure" for us is far greater and more enduring than any earthly wealth. It encourages us to live with an eternal perspective, investing our lives in what truly lasts.
Questions for Reflection
FAQ
Does Psalms 17:14 imply that God blesses the wicked with wealth?
Yes, the verse explicitly states, "whose belly thou fillest with thy hid [treasure]." This highlights the concept of God's common grace, where He provides for all humanity, including those who do not acknowledge Him or live righteously. Jesus Himself taught that God "causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous" (Matthew 5:45). While the wicked may experience material prosperity, the verse emphasizes that their "portion" is confined to "this life," implying that their blessings are temporary and lack eternal significance. This contrasts with the blessings of the righteous, which include an eternal inheritance and a relationship with God Himself (Ephesians 1:3).
What is the significance of "hid treasure" in this verse?
"Hid treasure" (H6840, tsâphîyn) refers to accumulated wealth, stored-up riches, or abundant material possessions. The phrase "thy hid treasure" is crucial because it attributes the source of this wealth directly to God, even when possessed by the wicked. It underscores God's ultimate sovereignty over all resources and His providential hand in sustaining all life, regardless of moral standing. It's not that God approves of their unrighteousness, but that He is the ultimate Giver of all good things, and even the wicked benefit from His universal provision. This treasure is "hidden" perhaps because it represents the deep, often unseen, resources of the earth that God makes available, or because it is accumulated through means that are not always transparent or righteous, yet still ultimately derived from God's created order.
Christ-Centered Fulfillment
Psalms 17:14, with its vivid portrayal of those whose "portion" is solely "in this life," finds its ultimate fulfillment and profound counterpoint in the person and teachings of Jesus Christ. While the Old Testament often grappled with the perplexing apparent prosperity of the wicked (Psalm 73), Christ definitively shifted the focus from earthly inheritance to an eternal one. He taught His disciples not to "store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal," but rather to "store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal" (Matthew 6:19-20). Jesus Himself lived a life devoid of earthly "portion," famously stating that "Foxes have dens and birds have nests, but the Son of Man has no place to lay his head" (Matthew 8:20), yet He offered the true and everlasting treasure: eternal life and a relationship with God. He is the ultimate "hid treasure" (Colossians 2:3) in whom "are hidden all the treasures of wisdom and knowledge." Through His sacrifice, believers receive an "inheritance that can never perish, spoil or fade—kept in heaven for you" (1 Peter 1:4), directly contrasting the temporary "portion in this life" described in the Psalm. Thus, Christ embodies and provides the eternal "portion" that the "men of the world" fundamentally lack, inviting all to find their true and lasting satisfaction in Him rather than in the fleeting riches of this age.