Psalm 17:11 Komentář

David being in great distress and danger by the malice of his enemies, does, in this psalm, by prayer address himself to God, his tried refuge, and seeks shelter in him. I. He appeals to God concerning his integrity (Psa 17:1-4). II. He prays to God still to be upheld in his integrity and preserved from the malice of his enemies (Psa 17:5-8, Psa 17:13). III. He gives a character of his enemies, using that as a plea with God for his preservation (Psa 17:9-12, Psa 17:14). IV. He comforts himself with the hopes of his future happiness (Psa 17:15). Some make him, in this, a type of Christ, who was perfectly innocent, and yet was hated and persecuted, but, like David, committed himself and his cause to him that judgeth righteously. A prayer of David.

INTRODUCTION TO PSALM 17 A Prayer of David. This prayer was put up by David either in his own person, on his own account, praying to God for the vindication of his cause, and for salvation and deliverance from his enemies; or in the person of the Messiah, whose type he was, and of the whole church, so Jerom of old interpreted it; and the title of it in the Arabic version is, "a prayer in the person of a perfect man, and of Christ himself, and of everyone that is redeemed by him;'' in which preservation and protection are prayed for, and hope of eternal life is expressed. It was written, according to Theodoret, when David suffered persecution from Saul.

They have now compassed us in our steps,.... The sense is, they could not stir a step but they were at their heels, surrounding them on every side. This was true of David, when he was pursued by Saul, and followed by him to Keilah and the wilderness of Maon, Sa1 23:8; according to the "Cetib", or textual writing, it should be rendered, "they have compassed me"; but, according to the "Keri", or marginal reading, and the points, it is as we have translated it, and which is followed by the Targum, and both are right, and design David as a principal person, and those that were with him, who were encompassed by Saul and his men. This also was verified in Christ, when Judas followed him into the garden with a band of men to betray him, and when he was enclosed by wicked men as he went to the cross, and hung upon it, Joh 18:2; and may likewise be accommodated to the case of all the saints, who are troubled on every side, are beset with the corruptions of their hearts, the temptations of Satan, and the reproaches and persecutions of the men of the world, Co2 4:8; they have set their eyes bowing down to the earth; which posture either denotes fraudulence and hypocrisy, showing, by looking only upon the ground, as if they were harmless and inoffensive, and had no ill designs, and took no notice of anything; which, as it was true of David's enemies, so of the Jews and of Judas with respect to Christ, and of false teachers with respect to the church, Luk 20:20, Mat 7:15; or else inhumanity and contempt, not caring to turn their eyes to look upon them in distress, but kept their eyes fixed upon the earth, so Christ was treated by the Jews, Isa 53:3; or rather their being intent upon mischief, their diligence and watchfulness to observe all motions, and take every opportunity "to strike", or "cast me down to the earth", as the Arabic and Syriac versions render it; or the sense is, as Kimchi gives it, their eyes are upon our ways, to spread nets for us in the earth to take us.

"Casting Me forth they have now compassed Me about" [Psalm 17:11]. Casting Me forth outside the city, they have now compassed Me about on the Cross. "Their eyes they have determined to turn down on the earth." The bent of their heart they have determined to turn down on these earthly things: deeming Him, who was slain, to endure a mighty evil, and themselves, that slew Him, none.

Third, regarding deed. First, he shows how one proceeds to deed. Second, the cause of this, at "They have set their eyes." In the action he sets forth two things. First, the contempt. Second, the eagerness to do harm; and yet when someone despises, he is not eager to harm. And therefore he says, "casting me out," that is, despising me. Is. 33: "He has cast away cities; he has not regarded men." And yet "they surrounded me on every side with eagerness." And this the Jews did to Christ, when they cast him out of the city: Lk. 4. "And they surrounded me," gathering together for the spectacle to mock him (Acts 7). And the reason for this is that they do not look to God but to earthly things: Ps. 3: "There is no salvation for him in his God." "They set their eyes to turn them toward the earth," namely, the sinners set the intention of their heart to turn toward earthly things, with deliberation and persistence. Prov. 17: "The eyes of fools," that is, of sinners, "are on the ends of the earth." And therefore they do not receive the light of grace: Eccl. 2: "The eyes of the wise man are in his head; the fool," that is, the sinner, "walks in darkness," that is, in sins. Dan. 13: "They turned away their eyes so as not to see heaven." And this literally occurred among the Jews, when they said (Jn. 11): "Lest perhaps the Romans come and take away our place and our nation." Or "toward the earth," that is, toward the flesh of Christ, whose weakness alone they considered, and not his divinity; as if to say: they set their eyes, etc.

This Psalm is termed a prayer because the language of petition is predominant. With a just cause, sincerely presented, the writer prays for a just decision and help and protection. Pleading former mercies as a ground of hope, he urges his prayer in view of the malice, pride, rapacity, and selfishness of his foes, whose character is contrasted with his pious devotion and delight in God's favor. (Psa 17:1-15) sentence--acquitting judgment. from thy presence--Thy tribunal. things that are equal--just and right, do Thou regard.

They pursue us as beasts tracking their prey.