A Brief Explication of the First Fifty Psalms, Psalm 17
PSAL. XVII. A Prayer of David.
This Psalm, according to the Inscription thereof, is a Prayer of David, mixed with sundry reasons for helping: wherein first, he craveth in generall justice in the controversie between him and his oppressors. ver. 1, 2, 3, 4. Secondly, more specially, he requesteth for a wise carriage of himself under this exercise, ver. 5.6. Thirdly, prayeth for protection & preservation from his enemies, ver. 7, 8, 9, 10, 11, 12. Fourthly, for disappointment to his enemies, and for delivery of himself from them, ver. 13.14. and closeth comfortably in confidence of a good answer, and hope of satisfactory happinesse, ver. 15.
Ver. 1. HEar the right, O Lord, attend unto my cry, give ear unto my prayer that goeth not out of feigned lips.
2. Let my sentence come forth from thy presence: let thine eyes behold the things that are equall.
3. Thou hast proved mine heart, thou hast visited me in the night, thou hast tryed me and shalt finde nothing; I am purposed that my mouth shall not transgresse.
4. Concerning the works of men, by the word of thy lips I have kept me from the paths of the Destroyer.
The first part of the prayer is unto God, as a righteous Judge, to hear his plaint, and to decide in his favour, according to his just cause, and righteous carriage in relation to his enemies: Whence learne, 1. As righteous men are subject unto injuries and oppressions, as well as others are, and are driven by trouble to seek relief of God, as, in this case; it is a speciall comfort, to have God a righteous judge to hear them, and a righteous cause to bring before him, that the man may say, Hear the right, O Lord. 2. The conscience of earnest and honest dealing with God, in the singlenesse of our heart in prayer, is a good reason to helpe our faith in prayer, when wee may say, We cry, and pray, not with feigned lips. 3. When wee are unjustly condemned by men, we may appeale to God, and call the appellation, and seek and expect a more just sentence pronounced and executed by God. We may say, Let my sentence come forth from thy presence. 4 Although men cast out our true defences, which we make against false Libels, and doe not respect equity; yet God will take notice of the whole processe his eyes will behold things that are equal. 2. Sincerity of heart giveth boldnesse to a man to present himselfe to God, to be examined, after that the conscience in its private tryall of the mans carriage toward the adversary, hath in the sight of God absolved him; as here the Prophet, in relation to his carriage toward the oppressor, doth speak to God, …hou hast tryed me in the night, and hast found nothing. 6. Sincerity of carriage for time by-past, must be joyned with a purpose of sincerity in time coming, that he may say with David, in relation to his part, I am purposed that my mouth shall not transgresse; that is, not to speak a wrong word against him. 7. Naturall mens manner of dealing, when they are injured, is to recompense evill for evill. For the works of men are to follow the paths of the destroyer. 8. There is no way to keep the children of God from these paths of the destroyer, when they are provoked to injuries, except in the fear of God, they look to what Gods word directeth them to doe. Thus did David escape an ill course, when his nature might have tempted him to it. By the words of thy lips have I kept me from the paths of the destroyer.
Ver. 5. Hold up my goings in thy paths, that my footsteps slip not.
6. I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech.
The second part of the prayer, wherein he requesteth for grace to be kept still in a righteous and holy way; Whence learne, 1. The most holy man, though he have stood fast formerly, is most feared to offend, and most suspicious of himselfe, and most earnest with God to be holden up, that he fall not in time to come; and giveth all the glory of his standing in a good cause, unto God, as is evidently holden forth in this petition of David, Hold up my goings in thy paths, that my footsteps slip not. 2. The best way to have deliverance from, and victory over adversaries, is to keep a straight course of carriage in the fear of God, Going in Gods paths, that is, as God hath prescribed our way in his word. 3. Our prayer should be such, and so put up, as we may be sure to be heard; and when we have prayed unto God, according to his will, we may be confident of a good answer with David, That he will incline his ear, and hear our speech. 4. Confidence to be heard, … our hands in prayer, but hearten us to p…ay, as this example …eache… us.
Ver. 7. Shew thy marvellous loving kindnesse, O thou that savest by thy right hand, them which put their trust in thee, from those that rise up against them.
8. Keep me as the Apple of the eye: hide me under the shadow of thy wings.
The third part of his prayer, is, for a mercifull protection, and preservation from his enemies. Whence learne, 1. The Beleever must hold his eye in time of dangers and straits, especially upon Gods good will and kindnesse, as a counter-balance of all the malice of men: and here, though his straits were never so great, he shall read a possibility of wonders for his delivery, as here is seen; Shew thy marvellous loving kindnesse, O Lord. Beside common favors, God hath other mercies in keeping for his own, and those are marked even with some wonderfulnesse, either in the time, or manner, or measure, or mean, or some other respect. 2. The Lords power and his office of Saviourship, and his constant manner of dealing for beleevers, are the pillars of the perswasion of help to be had in God. So reasons David, saying, O thou that savest with thy right hand them which put their trust in thee: for Gods Nature, Christs Office, and his manner of dealing, are equivalent to promises, when they are looked unto by a beleever. 3. Such as trouble unjustly them, of whom the Lord hath taken the maintenance, do in a sort engage God to be their, party, and to defend his servants, for they rise up against not only Gods servants, but against God, who saveth by his right hand. 4. The care God hath of his poor children, that depend upon him, is unspeakable; and the tender love he beareth unto them, no one similitude can expresse, as plurality of similitudes joyned here, doe give evidence; for Gods care of them is comparable to mans care of the apple of his eye; Gods love to them is comparable to the love of the Bird-mother toward her young ones, whom she warmeth, and hideth under the shadow of her wings. O wonderfull goodnesse, and wisedom of God, who admitteth himselfe to be compared to such low similitudes, that he might lift up our faith above all objections of mis-belief.
Ver. 9. From the wicked that oppresse me, from my daily enemies, who compasse me about.
10. They are enclosed in their own fat: with their mouth they speak proudly.
11. They have now compassed us in our steps, they have set their eyes bowing down to the earth.
12. Like as a Lion that is greedy of his prey, and as it were a young Lion lurking in secret places.
The reason of his prayer, is taken from the deadly malice of his enemies, v. 9. from their pride, v. 10. from their confidence, v. 11. from their beastly cruelty, v. 12. Whence learn, 1. The enemies of Gods people are ordinarily wicked, oppressors, deadly enemies to them, proud of their wealth and power, boasters, crafty Foxes, cruel Lions: and the more of these evils doe break forth against Gods people, the more should the dangers be layd before God; not for information of him, but for the exoneration of our griefs, tentations, fears and dangers before God, and laying of our care upon him: and so much the more also is vengeance on the enemie, and the delivery of the godly near hand; and hopes of answering the prayers put up against them, are the more made certain, as the use of the wickednesse of the enemy made by the Prophet here doth teach.
Ver. 13. Arise, O Lord, disappoint him, cast him down: deliver my soul from the wicked which is thy Sword:
14 From men which are thy hand, O Lord, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are ful of children, and leave the rest of their substance to their babes.
The Fourth part of the prayer is, for frustrating the intention of the enemy, and setting the supplicant free from the danger. Whence learn, 1. When danger is most nigh, God is more nigh, and he can shortly interpose himself, to the overturning of the designe of the enemy, and to the ruine of the enemy himselfe: he can quickly arise, and disappoint him, and cast him down. 2. The power of the enemy standeth in the Lords imploying of him; he cannot strike, except God strike by him; therefore he is called Gods sword. 3. The shortest way to be safe from what the wicked can doe, is prayer to God, to over-rule him. Therefore saith David, Deliver my soul from the wicked, which is thy sword. 4. The Lord ordinarily for execution of wrath, and for hard tryals, and troubles of the godly, doth in his providence make use of the wicked; Deliver me, saith he, from men which are thy hand. 5. The wicked neither have, nor doe seek any felicity, but what may be had in this life, they are men of this world, and have their portion in this life, they need look for no more good then they finde in the world, and that is, a poor, and sorry happinesse. 6. The belly full of sensuall lust, and rarest dishes, and best meats which Gods store-house can afford, is the height of the happinesse of a poor rich worlding. In his own person, it is all that God giveth him for his portion, and which the Fool hath chosen, even the filling of his belly with Gods hid treasure, or of some rare meat, which meaner people cannot have, and therefore it is called Gods hid treasure. 7. All the felicity which the worldling can have, in the point of honour and riches to himselfe, and his posterity, is worldly wealth while he liveth, and a number of children to enjoy his wealth after him; whether they shall live and inherit it, whether they shall prove wise men or fools, he knoweth not; this is his all; for in Gods favour he hath no interest; heaven he hath nothing to doe with; and at the best, They are full of children, and leave the rest of their substance to their babes.
Ver. 15. As for me, I will behold thy face in righteousnesse: I shall be satisfied, when I awake, with thy likenesse.
He closeth his prayer comfortably, with the hope of true felicity in fellowship with God. Whence learne, 1. In the midst of whatsoever worldly trouble …e godly can be in, his hope is far better then the worldly mans possession; and the Prophet here, for this cause doth preferre his present condition, being in danger daily of his life, to all his enemies prosperity, saying, by way of opposition, As for me, I will behold thy face. 2. The injoying of the presence, and sense of the loving kindnesse of the Lord, is the felicity of the godly, in that measure they attain it; the hope whereof upholds the beleevers heart in the darkest times of trouble. As for me, saith he, I will behold thy face. 3. The enjoying of God is proper only unto the man justified by Faith, and endeavouring to live righteously; and it is righteousnesse with God, that such a man be brought to the enjoying of his hope. I will behold thy face in righteousnesse, saith he. 4. There is a sleep of deadnesse of spirit, out of which the shining of Gods loving countenance doth awake a beleever, and revive the spirit of the contrite ones; and there is a sleep of death bodily, out of which the loving kindnesse of the Lord shall awake all his own, in the day of the resurrection, when he shall so change them into the similitude of his own holinesse and glorious felicity, as they shall be fully contented for ever▪ and this first and second delivery out of all trouble, may every believer expect and promise to himselfe. I shal be satisfied, when I awake, with thy likenesse.