Psa 17:1-2 | KD | STEP | is placed after , because just like the latter (cf. ) it closes with the hope of a blessed and satisfying vision of God. In other respects also the two Psalms have many prominent features in common: as, for instance, the petition שׁמרני, ; ; the retrospect on nightly fellowship with God, ; ; the form of address in prayer אל, ; ; the verb תּמך, ; , etc. (vid., Symbolae p. 49), notwithstanding a great dissimilarity in their tone. For is the first of those which we call Psalms written in the indignant style, in the series of the Davidic Psalms. The language of the Psalms of David, which is in other instances so flowing and clear, becomes more harsh and, in accordance with the subject and mood, as it were, full of unresolved dissonances ( ; ; ; , cf. ) when describing the dissolute conduct of his enemies, and of the ungodly in general. The language is then more rough and unmanageable, and wanting in the clearness and transparency we find elsewhere. The tone of the language also becomes more dull and, as it were, a dull murmur. It rolls on like the rumble of distant thunder, by piling up the suffixes mo , āmo , ēmo , as in ; ; , , where David speaks of his enemies and describes them in a tone suggested by the indignation, which is working with his breast; or in ; ; ; ; , where, as in prophetic language, he announces to them of the judgment of God. The more vehement and less orderly flow of the language which we find here, is the result of the inward tumult of his feelings. There are so many parallels in the thought and expression of thought of this Psalm in other Davidic Psalms (among those we have already commented on we may instance more especially and , and also and ), that even Hitzig admits the לדוד. The author of the Psalm is persecuted, and others with him; foes, among whom one, their leader, stands prominently forward, plot against his life, and have encompassed him about in the most threatening manner, eager for his death. All this corresponds, line for line, with the situation of David in the wilderness of Maon (about three hours and three quarters S.S.E. of Hebron), as narrated in 1Sa 23:25., when Saul and his men were so close upon the heels of David and his men, that he only escaped capture by a most fortunate incident. The only name inscribed on this Psalm is תּפּלּה (a prayer), the most comprehensive name for the Psalms, and the oldest ( ); for שׁיר and מזמור were only given to them when they were sung in the liturgy and with musical accompaniment. As the title of a Psalm it is found five times ( , , , , ) in the Psalter, and besides that once, in Hab. Habakkuk’s תפלה is a hymn composed for music. But in the Psalter we do not find any indication of the Psalms thus inscribed being arranged for music. The strophe schema is 4. 7; 4. 4. 6. 7.

‏ Psalms 17:1-2

Flight of an innocent and Persecuted Man for Refuge in the Lord, Who Knoweth Them That Are His

Psa 17:1-15 is placed after Psa 16:1-11, because just like the latter (cf. Psa 11:7) it closes with the hope of a blessed and satisfying vision of God. In other respects also the two Psalms have many prominent features in common: as, for instance, the petition שׁמרני, Psa 16:1; Psa 17:8; the retrospect on nightly fellowship with God, Psa 16:7; Psa 17:3; the form of address in prayer אל, Psa 16:1; Psa 17:6; the verb תּמך, Psa 16:5; Psa 17:5, etc. (vid., Symbolae p. 49), notwithstanding a great dissimilarity in their tone. For Psa 16:1-11 is the first of those which we call Psalms written in the indignant style, in the series of the Davidic Psalms. The language of the Psalms of David, which is in other instances so flowing and clear, becomes more harsh and, in accordance with the subject and mood, as it were, full of unresolved dissonances (Psa 17:1; Psa 140:1; Psa 58:1; Psa 36:2, cf. Psa 10:2-11) when describing the dissolute conduct of his enemies, and of the ungodly in general. The language is then more rough and unmanageable, and wanting in the clearness and transparency we find elsewhere. The tone of the language also becomes more dull and, as it were, a dull murmur. It rolls on like the rumble of distant thunder, by piling up the suffixes mo , āmo , ēmo, as in Psa 17:10; Psa 35:16; Psa 64:6, Psa 64:9, where David speaks of his enemies and describes them in a tone suggested by the indignation, which is working with his breast; or in Psa 59:12-14; Psa 56:8; Psa 21:10-13; Psa 140:10; Psa 58:7, where, as in prophetic language, he announces to them of the judgment of God. The more vehement and less orderly flow of the language which we find here, is the result of the inward tumult of his feelings.

There are so many parallels in the thought and expression of thought of this Psalm in other Davidic Psalms (among those we have already commented on we may instance more especially Psa 7:1 and Psa 11:1, and also Psa 4:1 and Psa 10:1), that even Hitzig admits the לדוד. The author of the Psalm is persecuted, and others with him; foes, among whom one, their leader, stands prominently forward, plot against his life, and have encompassed him about in the most threatening manner, eager for his death. All this corresponds, line for line, with the situation of David in the wilderness of Maon (about three hours and three quarters S.S.E. of Hebron), as narrated in 1Sa 23:25., when Saul and his men were so close upon the heels of David and his men, that he only escaped capture by a most fortunate incident.

The only name inscribed on this Psalm is תּפּלּה (a prayer), the most comprehensive name for the Psalms, and the oldest (Psa 72:20); for שׁיר and מזמור were only given to them when they were sung in the liturgy and with musical accompaniment. As the title of a Psalm it is found five times (Psa 17:1, Psa 86:1, Psa 90:1, Psa 92:1, Psa 142:1) in the Psalter, and besides that once, in Hab. Habakkuk’s תפלה is a hymn composed for music. But in the Psalter we do not find any indication of the Psalms thus inscribed being arranged for music. The strophe schema is 4. 7; 4. 4. 6. 7. Psa 17:1-2 צדק is the accusative of the object: the righteousness, intended by the suppliant, is his own (Psa 17:15). He knows that he is not merely righteous in his relation to man, but also in his relation to God. In all such assertions of pious self-consciousness, that which is intended is a righteousness of life which has its ground in the righteousness of faith. True, Hupfeld is of opinion, that under the Old Testament nothing was known either of righteousness which is by faith or of a righteousness belonging to another and imputed. But if this were true, then Paul was in gross error and Christianity is built upon the sand. But the truth, that faith is the ultimate ground of righteousness, is expressed in Gen 15:6, and at other turning-points in the course of the history of redemption; and the truth, that the righteousness which avails before God is a gift of grace is, for instance, a thought distinctly marked out in the expression of Jeremiah צדקנוּ ה, “the Lord our righteousness.” The Old Testament conception, it is true, looks more to the phenomena than to the root of the matter (ist mehr phänomenell als wurzelhaft), is (so to speak) more Jacobic than Pauline; but the righteousness of life of the Old Testament and that of the New have one and the same basis, viz., in the grace of God, the Redeemer, towards sinful man, who in himself is altogether wanting in righteousness before God (Psa 143:2). Thus there is no self-righteousness, in David’s praying that the righteousness, which in him is persecuted and cries for help, may be heard. For, on the one hand, in his personal relation to Saul, he knows himself to be free from any ungrateful thoughts of usurpation, and on the other, in his personal relation to God free from מרמה, i.e., self-delusion and hypocrisy. The shrill cry for help, רנּה, which he raises, is such as may be heard and answered, because they are not lips of deceit with which he prays. The actual fact is manifest לפני יהוה, therefore may his right go forth מלּפניו, - just what does happen, by its being publicly proclaimed and openly maintained - from Him, for His eyes, the eyes of Him who knoweth the hearts (Psa 11:4), behold מישׁרים (as in Psa 58:2; Psa 75:3 = בּמישׁרים, Psa 9:9, and many other passages), in uprightness, i.e., in accordance with the facts of the case and without partiality. מישׁרים might also be an accusative of the object (cf. 1Ch 29:17), but the usage of the language much more strongly favours the adverbial rendering, which is made still more natural by the confirmatory relation in which Psa 17:2 stands to Psa 17:2.