Consequently here He can take up the interest, in His own Person, of the Remnant, the righteous Remnant, yet in this holy dependence on, and reference to Jehovah. “Hear the right"—attend to My cry—My sentence—His heart proved. As to the works of men, kept by the Word, His goings in dependence.
9. He called against his enemies.
11. The rest of the Remnant are introduced.
14. As giving up this present world.
15. His portion in resurrection, and beholding His—Jehovah’s—presence. In its full display then, the Image of the Invisible God. This is our portion (1 John 3) in Him.
B'ha-kits t'm'u-na-theka (in the wakening up of Thy likeness). Does not sa-ba (to be satisfied) govern the b' (in)? "I shall be satisfied in the awakening up of thy, etc."
He is here in presence of the wicked—He has no portion in this world, and is satisfied with that which He has in resurrection. He appeals to God's righteousness to judge and hear the right, and hence presents the wickedness of the wicked. This gives a most interesting character to these two Psalms (16 and 17), because in Psa. 16 we have His own joy in Gods Jehovah shows Him the path of life, and at His right hand are pleasures for evermore. In presence of the wicked and the prosperity of the men of this world, He beholds God's presence in righteousness, and is satisfied in waking up after His image, i.e., He looks to the partaking of manifested glory; so that we have just as analogously in the Church the taking-up for its own joy, and the display in glory as the reward of righteousness.
Note, Psa. 16 and 17 both speak of Jesus taking the place of humble, dependent obedience in this world, and waiting upon God, but the first is between Him and God—He takes His place with the excellent of the earth, and His joy too is what is found at God's right hand and in His presence. In Psa. 17 He is with the wicked who oppress; hence His comfort, though in God's presence, is in His own glory, but still as with God and bearing His image. The examination of this, in the spirit and detail of it, is full of interest. It applies to the Remnant in the spirit of it, and to us in many things.
Psa. 16 is much more inwardly with God; Psa. 17 is much more outwardly with men, and the hope is suited to this.
This Psalm is the supplication of the Enos as having kept, i.e., Christ as Enos, the way of God, by the words of His lips, as concerned in the works of men and therein kept Himself from the paths of the destroyer—having leaned upon God so as to be kept in His paths. His full sense of the power of the enemy, the wicked compassing Him about, then the perfect identification with the portion of the Jews in the latter day, in view of the apparent success and temporary prosperity of the wicked (as in the hand of God), and, at the same time, His satisfaction at the resurrection portion, " Who for the joy that was set before him," etc. This Psalm is a very remarkable association of the personal state and hope of Christ, as such, and the circumstances of His people, and also His identity with the resurrection hope of the rest of His people, the Remnant.
Note.—It is interesting to remark that the hope for the saints in the Epistle of John is conformed to this Psalm, 1 John 3:22Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. (1 John 3:2); and that in the Gospel, John 14:2, 32In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John 14:2‑3), to Psa. 16.