Psa 17 | CalvinCommentaries | STEP | PSALM 17. This psalm contains a mournful complaint against the cruel pride of David’s enemies. He protests that he did not deserve to be persecuted with such inhumanity, inasmuch as he had given them no cause for exercising their cruelty against him. At the same time, he beseeches God, as his protector, to put forth his power for his deliverance. The inscription of the psalm does not refer to any particular time, but it is probable that David here complains of Saul and his associates. A prayer of David. 1. Hear my righteousness, O Jehovah, attend to my cry; hearken to my prayer, which proceedeth not from deceitful lips. 2. Let my judgment [or judgment in my favor] come forth from the presence of thy countenance; let thine eyes look upon my uprightness. 1. Hear my righteousness, O Jehovah. The Psalmist begins the psalm by setting forth the goodness of his cause. He does this because God has promised that he will not suffer the innocent to be oppressed, but will always, at length, succor them. Some explain the word righteousness as denoting righteous prayer, an interpretation which appears to me unsatisfactory. The meaning rather is, that David, confiding in his own integrity, interposes God as a Judge between himself and his enemies, to cognosce or determine in his cause. We have already seen, in a preceding psalm, that when we have to deal with wicked men, we may warrantably protest our innocence before God. As, however, it would not be enough for the faithful to have the approving testimony of a good conscience, David adds to his protestation earnest prayer. Even irreligious persons may often be able justly to boast of having a good cause; but as they do not acknowledge that the world is governed by the providence of God, they content themselves with enjoying the approbation of their own conscience, as they speak, and, gnawing the bit, bear the injuries which are done to them rather obstinately than steadfastly, seeing they do not seek for any consolation in faith and prayer. But the faithful not only depend upon the goodness of their cause, they also commit it to God that he may defend and maintain it; and whenever any adversity befalls them, they betake themselves to him for help. This, therefore, is the meaning of the passage; it is a prayer that God, who knew David to have done justly, and to have performed his duty without giving occasion to any to blame him, and, therefore, to be unrighteously molested by his enemies, would graciously look upon him; and that he would do this especially, since, confiding in his aid, he entertained good hope, and, at the same time, prays to him with a sincere heart. By the words cry and prayer he means the same thing; but the word cry, and the repetition of what it denotes, by a different expression, serve to show his vehement, his intense earnestness of soul. Farther, as hypocrites talk loftily in commendation of themselves, and to show to others a token of the great confidence which they have in God, give utterance to loud cries, David protests concerning himself that he does not speak deceitfully; in other words, that he does not make use of his crying and prayer as a pretext for covering his sins, but comes into the presence of God with sincerity of heart. By this form of prayer the Holy Spirit teaches us, that we ought diligently to endeavor to live an upright and innocent life, so that, if there are any who give us trouble, we may be able to boast that we are blamed and persecuted wrongfully. Again, whenever the wicked assault us, the same Spirit calls upon us to engage in prayer; and if any man, trusting to the testimony of a good conscience which he enjoys, neglects the exercise of prayer, he defrauds God of the honor which belongs to him, in not referring his cause to him, and in not leaving him to judge and determine in it. Let us learn, also, that when we present ourselves before God in prayer, it is not to be done with the ornaments of an artificial eloquence, for the finest rhetoric and the best grace which we can have before him consists in pure simplicity.

‏ Psalms 17

PSALM 17.

This psalm contains a mournful complaint against the cruel pride of David’s enemies. He protests that he did not deserve to be persecuted with such inhumanity, inasmuch as he had given them no cause for exercising their cruelty against him. At the same time, he beseeches God, as his protector, to put forth his power for his deliverance. The inscription of the psalm does not refer to any particular time, but it is probable that David here complains of Saul and his associates. ^{▼▼
This is the general opinion as to the occasion of the composition of this psalm. It is supposed that David, in representing his innocence of those things of which he was accused, refers to the charges brought against him of traitorously aspiring to the kingdom, and seeking the life of Saul, 1 Samuel 24:9; and that therefore the persecutors and calumniators from whom he beseeches God to deliver him were Saul and his courtiers.}

A prayer of David.

1. Hear my righteousness, O Jehovah. The Psalmist begins the psalm by setting forth the goodness of his cause. He does this because God has promised that he will not suffer the innocent to be oppressed, but will always, at length, succor them. Some explain the word righteousness as denoting righteous prayer, an interpretation which appears to me unsatisfactory. The meaning rather is, that David, confiding in his own integrity, interposes God as a Judge between himself and his enemies, to cognosce or determine in his cause. We have already seen, in a preceding psalm, that when we have to deal with wicked men, we may warrantably protest our innocence before God. As, however, it would not be enough for the faithful to have the approving testimony of a good conscience, David adds to his protestation earnest prayer. Even irreligious persons may often be able justly to boast of having a good cause; but as they do not acknowledge that the world is governed by the providence of God, they content themselves with enjoying the approbation of their own conscience, as they speak, and, gnawing the bit, bear the injuries which are done to them rather obstinately than steadfastly, seeing they do not seek for any consolation in faith and prayer. But the faithful not only depend upon the goodness of their cause, they also commit it to God that he may defend and maintain it; and whenever any adversity befalls them, they betake themselves to him for help. This, therefore, is the meaning of the passage; it is a prayer that God, who knew David to have done justly, and to have performed his duty without giving occasion to any to blame him, ^{▼▼
“ Que David se soit portd justement et fait son devoir sans donner a aucun occasion de le blasmer.” — Fr.} and, therefore, to be unrighteously molested by his enemies, would graciously look upon him; and that he would do this especially, since, confiding in his aid, he entertained good hope, and, at the same time, prays to him with a sincere heart. By the words cry and prayer he means the same thing; but the word cry, and the repetition of what it denotes, by a different expression, serve to show his vehement, his intense earnestness of soul. Farther, as hypocrites talk loftily in commendation of themselves, and to show to others a token of the great confidence which they have in God, give utterance to loud cries, David protests concerning himself that he does not speak deceitfully; in other words, that he does not make use of his crying and prayer as a pretext for covering his sins, but comes into the presence of God with sincerity of heart. By this form of prayer the Holy Spirit teaches us, that we ought diligently to endeavor to live an upright and innocent life, so that, if there are any who give us trouble, we may be able to boast that we are blamed and persecuted wrongfully. ^{▼▼
“ Que nous sommes blasmez et persecutez a tort.” — Fr.} Again, whenever the wicked assault us, the same Spirit calls upon us to engage in prayer; and if any man, trusting to the testimony of a good conscience which he enjoys, neglects the exercise of prayer, he defrauds God of the honor which belongs to him, in not referring his cause to him, and in not leaving him to judge and determine in it. Let us learn, also, that when we present ourselves before God in prayer, it is not to be done with the ornaments of an artificial eloquence, for the finest rhetoric and the best grace which we can have before him consists in pure simplicity.