Sundays in the Psalms (17)
Notes
Transcript
Have you ever been falsely accused of something?
When I was fixing to accept the pastorate here, I asked the question to my pastor, “What do I do if I am ever falsely accused?” He said, pray like David did and out live the accusation. What he ment was Pray that God would vindicate you and Live your life in such a manner that the accusations would die due to no ground for the roots to take hold in.
That is where we find David this evening, he has been falsely accused and he finds himself between a rock and a hard place.
and like many times before we find him in prayer
He was a master in the sacred art of supplication.
Spurgen said, “David would not have been a man after God’s own heart, if he had not been a man of prayer.”
There is no clear indication who was accusing him but most likely it was Saul.
The divinsons of this psalm are not very clear but we have broken it down into five sections:
The Cry of the Righteous
The Character of the Righteous
The confidence of the Righteous
The Conflict of the Righteous
The Crown of the Righteous
I. The Cry of the Righteous (v. 1-2)
I. The Cry of the Righteous (v. 1-2)
David begins this psalm with a passionate petition to God.
His prayer is not pretentious but pure.
He seeks divine discernment and deliverance.
a. His Cry is Sincere
(v. 1)
We see this by the cry and the mannor of the cry
Hear the right in hebrew means justice
The psalmist is praying that God would be just in the case
It is an expression that is used asking for only that which is consistant with the righteousness of the law.
We can offer an acceptable prayer only when we are sure that it would be right for God to answer it, or that it would be consistent with perfect and eternal justice to grant our requests.
It is to be observed here, however, that the ground of the petition of the psalmist is not that he was righteous, that is, he did not base his petition on the ground of his own merits, but that his cause was righteous; that he was unjustly oppressed and persecuted by his enemies.
We cannot ask God to interpose in our behalf because we have a claim to his favour on the ground of our own merit; we may ask him to interpose because wrong is done, and his glory will be promoted in securing that which is just and right.
Attend unto my cry. The word here used—רְנָּה, rinnah
—means either a shout of joy, Ps. 30:5; 42:4; 47:1; or a mournful cry, outcry, wailing, Ps. 61:1;
It is expressive, in either case, of deep feeling which vents itself in an audible manner.
Here it denotes the earnest utterance of prayer. (A.Barnes)
That goeth not out of feigned lips. Marg., as in Heb., without lips of deceit.
That is, that is sincere, or that proceeds from the heart.
The utterance of the lips does not misrepresent the feelings of the heart.
True prayer is that in which the lips do represent the real feelings of the soul.
In hypocritical prayer the one is no proper representation of the other.
It is evident that the prayer here was not mere mental prayer, or a mere desire of the heart.
It was uttered prayer, or oral prayer; and, though private, it was in the form of uttered words.
The feeling was so great that it was expressed in an audible cry to God.
Deep emotion usually finds vent in such audible and fervent expressions. (A. Barnes)
a. His Cry is Sincere
b. His Case is Sure
– "Let my sentence come forth from thy presence." (v. 2)
– He entrusts his cause to the Lord, the Supreme Sovereign and Righteous Judge.
Let my sentence. Heb., my judgment.
He felt that he had been done wrong by his enemies; he felt assured that a sentence or judgment from God in the case would be in his favour.
So Job often felt that if he could bring his case directly before God, God would decide in his favour. Comp. Job 23:1–6.
Come forth from thy presence. From before thee. That is, he asks God to pronounce a sentence in his case.
Let thine eyes behold.
He asked God to examine the case with his own eyes, or attentively to consider it, and to see where justice was.
The things that are equal.
The things that are just and right.
He felt assured that his own cause was right, and he prays here that justice in the case may be done.
He felt that, if that were done, he would be delivered from his enemies.
As between ourselves and our fellow-men, it is right to pray to God that he would see that exact justice should be done, for we may be able to feel certain that justice is on our side, and that we are injured by them; but as between ourselves and God, we can never offer that prayer, for if justice were done to us we could not but be condemned. (A. Barnes)
Before him our plea must be for mercy, not justice.
II. The Character of the Righteous (v. 3-5)
II. The Character of the Righteous (v. 3-5)
David pleads innocence, not perfection, but integrity before God.
a.Purified by Examination
– "Thou hast proved mine heart; thou hast visited me in the night." (v. 3)
In this verse he refers to his own character and life in the matter under consideration
He appeals to the Great Searcher of hearts in proof that, in this respect, he was innocent; and
he refers to different forms of trial on the part of God to show that after the most thorough search he would find him to be an innocent man
It is still to be borne in mind here that the trial which the psalmist asks at the hand of God was not to prove that he was innocent towards Him, or that he had a claim to His favour on account of his own personal holiness, but it was that he was innocent of any wrong towards those who were persecuting him, or, in other words, that after the most searching trial, even by his Maker, it would be found that he had given them no cause for treating him thus.
The word here rendered “proved” means to try, to prove, to examine,—especially metals, to test their genuineness.
The psalmist here says that God had tried or searched his heart.
He knew all his motives.
He had examined all his desires and his thoughts.
The psalmist felt assured that, after the most thorough trial, even God would not find anything in his heart that would justify the conduct of his enemies towards him.
Thou hast visited me.
That is, for the purpose of inspecting my character, or of examining me.
The English word visit, like the Hebrew, is often used to denote a visitation for the purpose of inspection and examination.
The idea is, that God had come to him for the very purpose of examining his character.
In the night. In solitude. In darkness. When I was alone.
In the time when the thoughts are less under restraint than they are when surrounded by others.
In a time when it can be seen what we really are; when we do not put on appearances to deceive others.
Thou hast tried me. The word here used—צָרַף, tzaraph—means properly to melt, to smelt, sc., metals, or separating the pure metal from the dross.
The meaning is, that God, in examining into his character, had subjected him to a trial as searching as that employed in purifying metals by casting them into the fire.
And shalt find nothing.
Thou wilt find nothing that could give occasion for the conduct of my enemies.
The future tense is here used to denote that, even if the investigation were continued, God would find nothing in his heart or in his conduct that would warrant their treatment of him.
I am purposed.
I am fully resolved.
My mouth shall not transgress.
Transgress the law of God, or go beyond what is right.
a.Purified by Examination
b. Preserved from Evil
– "Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer." (v. 4)
– The Word of God is a guardrail against wickedness.
Concerning the works of men.
The reference is here probably to the ordinary or common doings of mankind, or to what generally characterises the conduct of men.
As their conduct is so commonly, and so characteristically wicked, wickedness may be spoken of as their “work,” and it is to this doubtless that the psalmist refers.
In respect to the sinful courses or “paths” to which men are so prone, he says that he had kept himself from them.
This is in accordance with what he says in the previous verse, that he had given no occasion by his conduct for the treatment which he had received at the hands of his enemies.
By the word of thy lips.
Not by his own strength; not by any power which he himself had, but by the commands and promises of God.
The reference is doubtless to all that God had spoken:
—to the law which prescribed his duty, and to the promises which God had given to enable him to walk in the path of uprightness.
He had relied on the word of God as inculcating duty; he had submitted to it as authority; he had found encouragement in it in endeavouring to do right.
I have kept me from The paths of the destroyer.
I have preserved myself. I have so guarded my conduct that I have not fallen into the sins which are so common among men.
The idea is, not that he had been able to save himself from violence at their hands, but that he had been enabled to avoid their mode of life. \
a.Purified by Examination
b. Preserved from Evil
c. Planted in Stability
– "Hold up my goings in thy paths, that my footsteps slip not." (v. 5)
He had been enabled before this to keep himself from the ways of the violent by the word of God (ver. 4);
He, therefore, calls on God, and asks him to sustain him, and to keep him still in the right path.
prayer can never be more appropriate than when a man realizes that he owes the fact of his having been enabled to lead an upright life only to the “word” of God, and when provoked and injured by others he feels that he might be in danger of doing wrong.
In such circumstances nothing can be more proper than to call upon God to keep us from sin.
That my footsteps slip not. Marg., as in Heb., be not moved.
The idea is, “that I may be firm; that I may not yield to passion; that, provoked and wronged by others, I may not be allowed to depart from the course of life which I have been hitherto enabled to pursue.”
No prayer could be more appropriate When we feel and know that we have been wronged by others;
when our lives have given no cause for such treatment as we receive at the hands of others;
when they are still pursuing us, and injuring us in our reputation, our property, or our peace;
when all the bad passions of our nature are liable to be aroused, prompting us to seek revenge, and to return evil for evil, then nothing can be more proper than for us to lift our hearts to God, entreating that he will keep us, and save us from falling into sin; that he will enable us to restrain our passions, and to subdue our resentments. (A.Barnes)
III. The Confidence of the Righteous (v. 6-9)
III. The Confidence of the Righteous (v. 6-9)
David declares his dependence on God’s defense.
a. A Powerful Assurance
– "I have called upon thee, for thou wilt hear me, O God." (v. 6)
The meaning of this is, “I have called on thee and will continue to do it still, because I am certain that thou wilt hear me.”
That is, he was encouraged to call upon God by the conviction that he would hear his prayer, and would grant his request.
In other words, he came to God in faith; in the full belief of his readiness to answer prayer, and to bestow needed blessings. Comp. John 11:42 Heb. 11:6
But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.
And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.
– He knows God listens and hears His children because He loves His children.
a. A Powerful Assurance
b. A Personal Appeal
– "Show thy marvelous lovingkindness." (v. 7)
The Hebrew word used means properly to separate; to distinguish; then, to make distinguished or great.
The prayer is, that God would separate his mercies on this occasion from his ordinary mercies by the manifestation of greater powers, or by showing him special favour.
The ordinary or common mercies which he was receiving at the hand of God would not meet the present case.
Psalms, Volume 1 Psalm 17
His dangers were much greater than ordinary, his wants were more pressing than usual; and he asked for an interposition of mercy corresponding with his circumstances and condition.
Psalms, Volume 1 Psalm 17
Psalms, Volume 1 Psalm 17
His ability and his willingness to aid us are not measured by our ordinary requirements, but are equal to any of the necessities which can ever occur in our lives.
O thou that savest by thy right hand
The idea is, that it was a characteristic of God, or that it was what he usually did, to save by his own power those that trusted him from those who rose up against them.
What he has done for men always, we may ask him to do for us; what is entirely consistent with his perfections, we may ask him to do in our own case.
a. A Powerful Assurance
b. A Personal Appeal
c. A Providential Refuge
– "Keep me as the apple of the eye, hide me under the shadow of thy wings." (v. 8)
– APPLE OF THE EYE English expression that refers to the pupil of the eye and therefore to something very precious.
He is saying Preserve me; guard me; defend me, as one defends that which is to him most precious and valuable.
Psalms, Volume 1 Psalm 17
Both of the comparisons here used are found in
That is our confidence this evening
IV. The Conflict of the Righteous (v. 10-14)
IV. The Conflict of the Righteous (v. 10-14)
David faces foes who are fierce and ferocious.
a. The Arrogance of the Adversary
"They are enclosed in their own fat: with their mouth they speak proudly." (v. 10)
The meaning here is, that they were prosperous, and that they were consequently self-confident and proud, and were regardless of others.
The phrase occurs several times as descriptive of the wicked in a state of prosperity, and as, therefore, insensible to the rights, the wants, and the sufferings of others.
Comp. Deut. 32:15, “But Jeshurun waxed fat and kicked: thou art waxed fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him,” etc. Job 15:27, “Because he covereth his face with his fatness, and maketh collops of fat on his flanks.” Ps. 73:7, “Their eyes stand out with fatness.” Ps. 119:70, “Their heart is as fat as grease.”
a. The Arrogance of the Adversary
b. The Attack of the Enemy
"They have now compassed us in our steps." (v. 11-12)
– The wicked encircle, eager to ensnare and entrap.
No matter where he went they were there.
They had set their sights on them
Like a lion they waited ready to attack
a. The Arrogance of the Adversary
b. The Attack of the Enemy
c. The Appeal for Justice
"Arise, O LORD, disappoint him, cast him down." (v. 13)
– The psalmist prays for God’s righteous retribution.
Psalms, Volume 1 Psalm 17
The word used in the original means to anticipate, to go before, to prevent;
Verse 14 can be some what confussing but reading in context the Psalmist is simply saying Save me from those that you use to fulfil your will in this world.
Those that are of the world
those that have their portion in this life
Those that have more means and ways then I to do what they want
save me from them.
V. The Crown of the Righteous (v. 15)
V. The Crown of the Righteous (v. 15)
David concludes with a confidence that overcomes all earthly trials.
a. A Soul Satisfied
As for me…
This is a strong contrast to the aims and desires of the worldly men.
They seek their portion in this life and are satisfied
I charish no such desires
I look to another world as my home and shall be satisfied only in the everlasting favor and friendship of God
I will behold thy face.
This is the highest object before the mind of a truly religious man.
The bliss of heaven consists mainly, in his apprehension, in the privilege of seeing God his Saviour; and the hope of being permitted to do this is of infinitely more value to him than would be all the wealth of this world.
In righteousness.
Being made righteous; being delivered from the power, the pollution, the dominion of sin.
It is this which makes heaven so desirable; without this, in the apprehension of a truly good man, no place would be heaven.
a. A Soul Satisfied
b. A Sight on the Savior
"I shall be satisfied, when I awake, with thy likeness." (v. 15)
While the worldly man was satisfied with earthly goods, the psalmist says when I see your face, when I am in your presence, when I have been transformed into your likness, then and only then shall I be satisfied.
– The ultimate reward is not riches but righteousness, not power but the presence of the Lord.
Conclusion:
Conclusion:
Psalm 17 is a profound cry of faith,
This is where David seeks God's justice against the wicked and entrusts himself to the Lord’s unfailing protection.
In a world where opposition rises and the unrighteous seem to prosper, this psalm reminds us that true security is found not in human strength, but in the steadfast love of God.
David's plea is not just for temporary deliverance, but for the ultimate satisfaction of dwelling in the presence of the Almighty.
As we face trials and injustice, let us, like David, trust in God’s righteousness, knowing that He is the defender of those who walk in His ways.
Though the enemy may prosper for a time, their reward is fleeting, while the inheritance of the righteous is eternal.
The true fulfillment of our longing is not found in earthly riches or power, but in beholding the face of God in righteousness.
May we live with confidence, knowing that when we awaken in His presence, we shall be fully satisfied—not with the fading pleasures of this world, but with the eternal joy of seeing our Savior.
Let this be our hope and our strength, as we journey through life with unwavering faith in the One who is our refuge, our justice, and our everlasting reward.
