Psalms 17

Verse 1. This title is almost wholly taken from the book of Kings, except Unto the end for; instead of which we read, And David spoke, and so forth ( Bible.) which are the words of the inspired writer; so that Ferrand is very rash in rejecting both these titles. David wrote this psalm after he had subdued the Moabites, and so forth Calmet.—He was inspired to write it ( Worthington.) twice, with some variations, (Bert.) 74 in number, (Aberbanel) or many more, if we believe Kennicott, who lays them to the charge of transcribers, perhaps, ( Bible.) with greater reason. Calmet.—We cannot doubt but this psalm regards David. But there are some passages which refer to Jesus Christ and his Church more directly; and in general, David must here be considered as only (Bert.) the figure of the Messias, and of the just in his Church. Worthington.—James Paine has endeavoured to prove, with great ingenuity, that the whole must be explained of Jesus Christ, and that the name of Saul stands for “the grave;” as the points which are of modern date, only need to be changed. Thus the sufferings of our Saviour, and the punishment of the Jews in the last siege of Jerusalem are described; and thus it is clear that Saint Paul (Romans 15:9) has cited this ps. in it proper sense. Bert.—See verse 10. 41.—SS. Jerom and Aug. explain it of the victories of David, of the Messias, and of his Church. Calmet.—Saul may be particularly mentioned, because he was the most powerful. Worthington.

Verse 2. I will love thee, as a mother does her son. He that loves has fulfilled the law. This word is omitted 2 Kennicott. 22:2. Calmet.—Strength. Ibid.—Rock. Bible.—The Septuagint have inserted some alterations in the Psalms, giving the sense of the Hebrew. Worthington.—Others attribute the variations to David, or to the mistake of transcribers. Bible.

Verse 3. Firmament. Hebrew “rock and my citadel, and my deliverer. My God, (or strong one) my rock.” Saint Jerome “my strong one.” The two words which are rendered “my rock,” are salhi and metsudathi. Bible.—David frequently retired to such places for safety. The idea was beautiful and striking. Such multiplicity of titles shews the gratitude ( Calmet.) and affection which David felt. Calmet.—Here are nine, and we may add the three metaphorical Hebrew terms, “rock, citadel, and buckler.” Can we refuse to love One from whom we have received so many favours?—And in, and so forth These words are most probably cited by Saint Paul, (Hebrews 2:13) though they occur also in Isaiah 8:18.—Protector. Hebrew “buckler.” Bert.—Horn. This title is given to Jesus Christ, Luke 1:69. It is an allusion to beasts which attack their opponents with their horns (Theod. Deuteronomy 33:17) being an emblem of strength ( Worthington.) and glory. Calmet.—And my, and so forth (2 Kennicott.) he lifted me up and is my refuge; my Saviour, thou wilt deliver me from iniquity. Hebrew “violence.”

Verse 4. Praising. Hebrew “praised;” and (2 Kennicott.) the Lord, who is worthy to be praised. Bible.—Chal. agrees here with the Septuagint and Vulg. which seems more natural. Calmet.—The sense is the same. Bert.

Verse 5. Sorrows … iniquity. Hebrew “cables … Belial.” By these figurative expressions, David declares to what dangers he had been exposed. They seem to be more applicable to our Saviour’s agony. Bert.—The wicked were constantly laying snares for both. We have the same idea enforced in the next verse. Bible.—The words are put into the mouth of fallen man, in the mass for Septuagesima. Worthington.

Verse 7. Called. All these words are in the future, 2 Kennicott. and Hebrew Bible.—But as they relate to an event that was past, they seem to be as well expressed here as they are in Duport’s Greek Psalms. Bert.—Both are true; as David had prayed, and would continue to pray, for God’s protection; otherwise he would have deserved to lose it. We must always pray, and never faint. Bible.—Temple, “from my heart;” (Saint Augustine) from the tabernacle at Gabaaon, (Lyran) or from heaven. Chal. Euseb. Calmet.—Earnest prayer is the best remedy against temptations and affliction. God will not fail to hear those who are sincere, as he did the prophet. Worthington.

Verse 8. With them is not in Hebrew Lo, illi refers to God. Furor fuit ei. Mont.—“He was wroth.” Prot. Yet he displayed his power on the mountains, as if he had been displeased with them, or with the enemies (verse 4) whom he would thus strike with awe. Bible.—These expressions are not to be taken in a gross literal sense. Calmet.—God shewed himself as earnest in the protection of David, ( Bible.) as if he had been in a rage; ( Calmet.) or as if the elements had all conspired to defend him. Theod.—This most pompous description ( Calmet.) alludes to the wonders wrought at Sinai, and the terrors which would happen at the death and resurrection of Christ, and at his last coming. Some moderns think that the overthrow of the Babylonians, and other enemies of God’s people, are also denoted. The sinner, touched by divine grace, implores mercy, and feels the remorse of conscience, the ropes or sorrows of hell, and a dread of God’s just judgments hanging over him. Bert.—These cause the most haughty and obstinate to tremble. Worthington.

Verse 9. By it. This relates to the clouds, thunder, and lightning. Muis.—God’s wrath is compared with smoke, fire, a dark night, or mist. Worthington.

Verse 10. Feet. A violent storm of rain. Hence the Pagans borrowed:

Jupiter et læto descendit plurimus imbri. Virg. Ec. 7.

—The prophets Isai. (29:6) and Nahum (1:3) speak in the same lofty strains; ( Calmet.) and shall any one despise the language of Scripture? Nothing can exceed its sublimity. Hebrew is rather more expressive, (verse 9.) “a fire devoured;” (verse 11.) “on a cherub, and flew; he flew most swiftly;” like and eagle. Bert.—Hebrew vida. Bible.

Verse 11. Winds. God mounts his chariot, as it were, (Ezekiel 1:4. and so forth) to come speedily to David’s assistance. Æscylus, and other pagan authors, seem to have imitated his description. Euseb. præp. evan. xiii. 13.—The Fathers explain the former verse of Christ’s incarnation, or of his second coming; and this of his ascension. Saint Athanasius and so forth—They may also ( Bible.) intimate that God is ready to pardon as well as to punish. Worthington.—Plato (Phædro) represents the Deity on “a winged chariot, directing and taking care of all things.” Bible.

Verse 12. Pavilion. Job 22:14 and 26:9. The Jews had this idea of God’s throne, of which we behold only the less brilliant side, as the Egyptians did that of the cloud. Exodus 14:19. The poets represent Jupiter surrounded with clouds and darkness. Hesiod. op. 125 and 255. Iliad O.—Air. The parallel passage, (2 Kennicott.) seems more accurate. Dropping waters out of the clouds of the heavens. Hebrew “waters bound up in darksome clouds.” Calmet.—God is incomprehensible in himself, and his counsels are inscrutable. Worthington.

Verse 13. Clouds. 2 Kennicott. The coals (Hebrew “flames”) of fire were kindled. Two words, habaw haberu, his clouds removed, ( Bible.) omitted in this passage, are here supplied, as the former word is found in Syr. and Arab. But then hail and coals of fire seem improper for “they kindled into coals of fire;” and in the next verse they are redundant; being therefore omitted in 2 Kennicott. 22 in the best editions of the Septuagint and in the old Italic of Blanchini. Capel supposes they have been inserted from the preceding verse, which is rendered more probably by the Hebrew MS. 5. Kennicott Dis. 1.—They have been inserted in some editions of Septuagint from the Hebrew of Theodotion, ( Calmet.) or Symmachus. Montf.—This unusual third hemistic occurs in a smaller type in Brettinger’s (Ken.) and Grabe’s Septuagint but they indicate thereby that it was not in the Alex. MS. as it is not in that of the Vatican. If it were in its proper place, we should read at least grandinem, and so forth This magnificent description of a thunder-storm ( Bible.) may allude to that which routed the Philistines. 2 Kennicott. 5:24. Isaiah 28:21. Calmet.—The lightning seemed to dispel the gloom. Theod. Flamin.—Though man is overpowered with God’s majesty, yet he is instructed how to act by those whom God has commissioned to teach. Worthington.

Verse 15. Arrows. Thunderbolts. Tela reponuntur manibus fabricata Cyclopum. Metam. Hesiod Theog. 708.