Verse-by-Verse Bible Commentary
Psalms 17:4

Clarke's Commentary

Verse Psalms 17:4. The paths of the destroyer. — Some render, hard or difficult paths, the sense of which is given above. But the passage is exceedingly obscure. My old Psalter translates and paraphrases as follows: -

Trans. That my mouthe speke noght the werkes of men, for the wordes of thi lippes I haf keped hard wayse.

Par. That es, that nothing passe of my mouthe bot at falles to the louyng of the; noght til werkes of men, that dos o gaynes thy wil; als to say, I spak noght bot gude; and for the wordes of thi lippes, that es, to ful fil the wordes that thi prophetes saide; I kepe hard waies of verteus and of tribulacioun, the qwilk men thynk hard; and for thi thai leve the hard way til heven, and takes the soft way til hel; but it es ful hard at the end.

Bridgeway Bible Commentary

Psalms 14-17 Godly people in ungodly society

Continuing the theme of Psalms 10-13 (concerning the godly person who is downtrodden), the psalmist notes what happens when people refuse to acknowledge God and live as if he does not care about their actions. The result is a corrupt society (14:1-3). Because they have rejected God they have rejected the true standard by which to judge good and evil. They live solely for themselves, with no consideration for others and no thought for God (4). But in the end victory will go to the poor and downtrodden, because God is on their side (5-7).

In Psalms 15:0 David considers the requirements necessary to enter the presence of God (15:1). These all have to do with character and behaviour, not with religious beliefs and observances. People must be honest in their actions, truthful in their speech, and disciplined in their avoidance of slander and gossip (2-3). They must know how to make right judgments between things that are good and things that are not. In addition they must be reliable and trustworthy, keeping their word even when it hurts. They must be generous and helpful, and never take advantage of the poor or defenceless (4-5a). Such people will dwell in the presence of God and enjoy the lasting security that only God can give (5b).

Psalms 16:0 is David’s thanksgiving for one of the many occasions when God rescued him from what seemed to be certain death. He finds pleasure in the fellowship of God and his people, and rejects all other gods and those who worship them (16:1-4). Possessions may satisfy people and property may enrich them, but David considers that because he has God, he has all the satisfaction and wealth he desires (5-6). God is David’s instructor, friend and protector, the source of his stability and security (7-8). God delivers him from death and leads him through life, giving him the constant joy of his presence (9-11).

(The feelings that David expressed in Psalms 16:0 may have represented ideals that he himself never fully experienced. They find their full meaning in Jesus Christ; see Acts 2:25-28; Acts 13:35-37.)

In another prayer that probably belongs to the time of David’s flight from the murderous Saul, David emphasizes his innocence in the strongest terms (17:1-5). He asks God to protect him from his enemies (6-9), after which he describes their wickedness (10-12) and pronounces their certain destruction. Their hunger for wickedness is only building up a heavier weight of judgment, which will not only fall on them but will also affect their offspring (13-14). The wicked are never satisfied, but the psalmist finds full satisfaction in his experience of God (15).

Coffman's Commentaries on the Bible

“Hear the right, O Jehovah, attend unto my cry; Give ear unto my prayer that goeth not out of feigned lips. Let my sentence come forth from thy presence; Let thine eyes look upon equity. Thou hast proved my heart, thou hast visited me in the night; Thou hast tried me, and findest nothing; I am purposed that my mouth shall not transgress. As for the works of men, by the word of thy lips I have kept me from the ways of the violent. My steps have held fast to thy paths, My feet have not slipped.”

In our paragraph divisions of this psalm, we have followed that of Rawlinson which he attributed to a Dr. Kay.G. Rawlinson, The Pulpit Commentary, Vol. 8 (Wm. B. Eerdmans Publishing House, 1950), p. 106.

A glance at the different versions and translations of this psalm reveals some remarkable variations in what is actually the meaning of the text; and some scholars have registered rather bold claims of damaged or corrupt passages. “Psalms 17:4 is hopelessly corrupt,”W. E. Addis, Peake’s Commentary on the Bible (Edinburgh: T. C. and E. C. Jack, Ltd., 1924), p. 376. according to Addis; and Maclaren’s comment on Psalms 17:3-5 was that:

“The general drift is clear, but the precise meaning and connection are extremely obscure. Probably the text is faulty. It has been twisted in all sorts of ways; the Masoretic accents have been discarded, the division of verses set aside; and still no proposed rendering of verses 3,4 is wholly satisfactory.”Alexander Maclaren, op. cit., p. 153.

We like what Leupold said regarding this problem. “The difficulties of interpretation are numerous; but all of this does not warrant manifold textual changes as though the state of the text were quite corrupt. The compact utterances are part of the problem.”H. C. Leupold, The Psalms (Baker Book House, 1959), p. 154.

This writer claims no ability whatever to judge the questions regarding damaged or faulty texts; and we shall be content to interpret the passages as they stand in our version.

There are no less than five appeals to God in these two verses. Such repetitions suggest an unusual urgency in the psalmist’s mind which prompted such vigorous appeals.

Christians cannot fail to be somewhat shocked by such bold assertions of the psalmist’s innocence, purity, righteousness, and faithfulness in observing the will of God as we find in this paragraph. These claims of integrity are certainly unlike the petitions of most Christians today, which Maclaren described as follows:

“The modern type of religion recoils from such professions (of innocence and purity), and contents itself with always confessing sins which it has given up hope of overcoming, would be all the better for listening to the psalmist and aiming a little more vigorously and hopefully at being able to say, “I know nothing against myself” (1 Corinthians 4:4).Alexander Maclaren, op. cit., 154.

Leupold approvingly quoted this same passage by Maclaren,H. C. Leupold, op. cit., p. 155. adding that it was very true and appropriate for our times.

Regarding the claims made by David here regarding his truth, integrity, and righteousness, and even the claim that God himself had found no fault in him, we should remember that this psalm was very likely written in the early part of David’s life, during his flight from the murderous vengeance of King Saul, and that it came from a period in David’s life long before his shameful actions with regard to Bathsheba and the murder of her husband, sins which David tearfully repented of and openly confessed. We may not, therefore, find any fault with such vigorous protestations of innocence as we find here. Rhodes pointed out that, “These declarations are not what we would today call self-righteousness, but an oath of clearance as commanded in 1 Kings 8:31-32.”Arnold B. Rhodes, The Layman’s Bible Commentary, Vol. 9 (Atlanta: John Knox Press, 1960), p. 44.

“By the word of thy lips” (Psalms 17:4). David here identified the source of his strength, namely, “God’s Word”; and, as Ash said: “God’s revelation implies grace, so he is not suggesting his merit alone as the ground of his pleading.”Anthony L. Ash, Psalms (Austin: Sweet Publishing Company, 1980), p. 77. A remarkable example of how David was restrained from evil by a timely remembrance of God’s Word brought to him by Abigail was recorded in 1 Samuel 25:25-42; and Kidner thought that, “David could have had that in mind here.”Derek Kidner, Psalms 1--72 (London: InterVarsity Press, 1973), p. 87.

“As for the works of men” (Psalms 17:4). “The literal words here are `the works of Adam,’ i.e., the works of the natural man.”G. Rawlinson, op. cit., p. 106. This is primarily a reference to deeds of vengeful violence, of the very kind that David contemplated, but did not do, in the event mentioned above. (1 Samuel 25:22).

Barnes stated that, “No prayer could be more appropriate.”Albert Barnes, Psalms, Vol. 1 (Baker Book House, 1953), p. 137. When we are hated and pursued by cruel and powerful enemies, against whom we have done no wrong, when our most violent passions are aroused and we are sorely tempted to take bloody vengeance against them, then nothing can be more proper than to lift our hearts to God in prayer, entreating him to keep us from evil and enable us to restrain our passions.

Barnes' Notes on the Whole Bible

Concerning the works of men - In respect to the works or doings of men. The reference is here probably to the ordinary or common doings of mankind, or to what generally characterizes 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 - by what had proceeded from his mouth. 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 endeavoring to do right.

I have kept me - 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 paths of the destroyer - The paths which the “destroyer” treads; the course of life which such men lead. 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. The word rendered “destroyer” is from a verb which means “to break, to rend, to scatter,” and would properly refer to acts of violence and lawlessness. He had kept himself from the modes of life of the violent and the lawless; that is, he had been enabled to lead a peaceful and quiet lift. He had given no occasion to his enemies to treat him as a violent, a lawless, a wicked man.

Calvin's Commentary on the Bible

4.As for the works of men, by the word of thy lips. Interpreters explain this verse in different senses. Some thinking that the letter ב, beth, which commonly signifies in or by, is taken for against, render it thus: As for the works of men which they practice against thy word. But I rather incline to the opinion of others who consider that there is here commended a right judgment of the actions of men which is formed according to the rule of the word of God. There are some shrewd and ingenious persons who carefully mark the works of men, but they do not judge of them according to the word of God. What we have as yet said does not, however, fully give us the sense of the passage. We must still consider what the Psalmist means when he speaks of the paths of the destroyer. ⁽³⁴⁹⁾ Some think he refers to the men of his own company, who, if he had not restrained them, would have instantly rushed like robbers to commit depredation; since being reduced to the greatest distress, and seeing no prospect of an alteration to the better in their affairs, they were become bold through despair; and we know how sharp a spur necessity is in goading men forward in any course. But this exposition seems to me to be forced, and therefore I rather refer the words to his enemies. Farther, there is a diversity of opinion among interpreters with respect to the meaning of the word watched or observed. Some understand it in this sense, that David had done his duty in strenuously opposing outrageous men, and those who were wickedly engaged in the work of disturbing the repose and tranquillity of their fellow-men. ⁽³⁵⁰⁾ Others understand it thus, that he was careful to distinguish between good and evil, or right and wrong, that he might not be corrupted by bad examples, ⁽³⁵¹⁾ but avoid them, and, on the contrary, practice those things which he saw to be agreeable to the word of God. But David, I have no doubt, had a different meaning, and intended to declare, that although wicked and malicious men provoked him to evil, he had, nevertheless, been always restrained by the word of God, so that he kept himself from exercising violence and inflicting injuries, or from rendering evil for evil. ⁽³⁵²⁾ He therefore tells us, that whatever may have been the works of men, he had been always so devoted to the word of God, and so hung, as it were, upon his mouth, that he could not think of allowing himself, when provoked by the injuries his enemies inflicted on him, to act towards them as they acted towards him. We know how severe a temptation it is, and how difficult to overcome, to disregard the manner in which men behave themselves towards us, and to consider only what God forbids or commands us. Even those who are naturally inclined to gentleness and humanity, ⁽³⁵³⁾ who desire to do good to all men, and wish to hurt nobody, whenever they are provoked, burst forth into a revengeful mood, carried away by a blind impetuosity; especially when we see all right and equity overthrown, the confusion so blinds us, that we begin to howl with the wolves. If, therefore, we would have a good rule for governing ourselves, when our enemies, by their mischievous actions, provoke us to treat them in a similar manner, let us learn, after the example of David, to meditate upon the word of God, and to keep our eyes fixed upon it. By this means our minds will be preserved from ever being blinded, and we shall always avoid the paths of wickedness, seeing God will not only keep our affections under restraint by his commandments, but will also train them to patience by his promises. He withholds us from doing evil to our neighbors, ⁽³⁵⁴⁾ not only by forbidding us, but by declaring, at the same time, that he will take into his own hand the execution of vengeance on those who injure us, ⁽³⁵⁵⁾ he admonishes us to “give place unto wrath,” (Romans 12:19.)

(349) Or, the paths of the violent. Literally of him who, by violent means, makes a breach in, or breaks down a wall or fence, the word פריף, pharits, being derived from פרף, pharats, to break down, or break through. It is referred by Calvin to the violent and wicked conduct of his enemies towards him.

(350) “De troubler le repos et la tranquillite des autres.” —Fr.

(351) “Afin de n’estre point corrompu par mauvals exemples.” —Fr.

(352) “orhave kept me from the paths, etc. or observed the paths, viz., so as to avoid them.” —Poole’s Annotations.

(353) “Car mesme ceux qui sont de nature enclins a debonnairete.” — Fr.

(354) “De real faire a nos prochains.” —Fr.

(355) “Qu’il prendra en main la vengence contre ceux qui nous outragent.” —Fr.

Smith's Bible Commentary

Psalms 17:1-15

The seventeenth psalm is another prayer of David. And it is, again, one of those prayers where David is sort of pleading his own cause, his own righteousness before the Lord.

Hear the right, O LORD, attend unto my cry; give ear unto my prayer, that goeth not out of deceitful lips ( Psalms 17:1 ).

It is important that our prayers not come out of deceitful lips. I am afraid that many times I have prayed rather deceitfully, hoping to sort of con God. I haven't always been absolutely honest in my prayers. I have tried to make myself look better than I really am in many of my prayers. And I find that God can't deal with me until I get totally honest with Him. As long as I keep saying, "Well, Lord, I can do it. I just need a little help." I am not really honest, and the help doesn't seem to be forthcoming. Because if He would help me under those conditions, then I would go around saying, "I always knew I could do it." So it's when I get really honest and say, "Lord, I can't do it. I need help." Then He comes in and helps me, cause then all I can say is, "Wow! The Lord really helped me." And I give the credit and the glory to Him. "Lord, You know that I get a little upset with this brother. I don't love him as much as I should. I don't have that agape for him, Lord." That is sort of deceitful. That's not really telling the truth. "God, You know I hate his guts. I can't stand him. He makes me sick every time I look at him. I want to punch him in the nose. God, change my heart and my attitude." Then God can deal with me.

So David is saying, "Lord, I am not speaking out of deceitful lips." And it is something that we need to watch in our prayers. It can be very subtle, very subtle. We have not because we ask not; we ask and receive not because we ask amiss, that we might consume it upon our own lust. The true motive behind our prayers is often veiled. "Oh God, save my son. Bring him to You, Lord." And in my mind I am thinking, "I don't know what I am going to do with this kid. Can't control him any longer. I just know that one of these days, he keeps on the way he is, I am going to get a telephone call and it is going to be his one telephone call that he has from jail. They're gonna pick him up. Our name will get in the paper. What a disgrace that will be when all of the people will see our name. Our son arrested. Can't have that! Oh Lord, save him. Lord, save him. I don't want the embarrassment of my name in the paper, you know." Motive! It isn't that my heart is breaking because my son is destined in this path for hell. It's that I don't want my good name drug down into the gossip column.

"Oh God, send a revival to our church. Lord, save souls. Bring in the lost, pack the place, Lord. I don't know what we are going to do if we don't raise our budget some. If we only had about five new families we wouldn't have to worry about the budget. Lord, send in the souls. Maybe the bishop will notice that I am a pretty good pastor and I might even get a promotion to a bigger church. God, save souls." You know. Motive! Oh, how we have to watch it. Because I can deceive myself. You see, the heart is deceitful and desperately wicked and we don't always know it ourselves. That is why David, in Psalms 139:1-24 said, "Search me, O God, and know my heart. Try me and know my thoughts and see if there is a wicked way there, and then You lead me in Your path. O God, preserve me." Hear the prayer that comes out of unfeigned, unclean, not out of the feigned or deceitful lips.

Let my sentence come forth from thy presence; let thine eyes behold the things that are equal ( Psalms 17:2 ).

And, again, he is asking really for justice here, something that I never do when I pray, but David feels that his cause is right here. He does declare,

I have purposed that my mouth shall not transgress ( Psalms 17:3 ).

And that is a great purpose to make. I think that we so often transgress with our mouth. Our mouth can get us in the most trouble it seems.

Years ago when we first started, before we had any children, when we first started in the ministry, we knew all about how kids ought to be raised in those days. We were beginning to discover that we didn't know as much as we thought we knew about marriage, but we still knew all that there was to know about raising kids, till we had our own. And at this point we know that we know nothing about raising kids. But at that time, we put a notice in the bulletin, "Teach your child to be silent; he'll learn soon enough to talk." We get into trouble talking.

I've purposed in my heart I'll not allow my mouth to transgress. Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer. Hold up my goings in thy paths that my footsteps slip not. I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me. Show your marvelous loving-kindness. O thou that savest by thy right hand them that put their trust in thee from those that rise up against them. Keep me as the apple of the eye; hide me under the shadow of thy wings ( Psalms 17:3-8 ),

Now David is asking the Lord to just keep him there as the pupil, the apple of His eye, and hiding me under the shadow of thy wings.

From the wicked that oppress me, from my deadly enemies, who encircle me ( Psalms 17:9 ).

And then he speaks not so nicely about his enemies.

They're enclosed in their own fat: their mouth speaks proudly. They've encircled our steps: they have set their eyes bowing down to the earth; like a lion that is greedy of his prey, and as it were a younger lion lurking in secret places. Arise, O LORD, disappoint them, cast them down: deliver my soul from the wicked, from men which are thy hand, O LORD, from men of the world, which have their portion in this life ( Psalms 17:10-14 ),

What an interesting phrase, and how important. Talking about the men of the world, he is talking about men who have their portion in this life. Now, in the seventy-third psalm, we have an interesting case where the psalm confesses, "Hey, I almost slipped. I almost went under. When I looked around and I saw the prosperity of the wicked. I saw these wicked men, and man, they had everything they wanted, everything their hearts desired. People would pour out a full cup to them. They didn't lack for a thing, and when I saw how prosperous the wicked were, then I said, 'Hey man, it doesn't pay to try to live the right kind of a life. You know, better that you are wicked. You seem to have it better off. Here I am trying to live the right kind of a life and I'm in trouble all the time. It seems like I am always broke and I am always going through such hardships, and it really doesn't pay to serve the Lord.'" And he said, "When I sought to understand these things it almost wiped me out. My foot almost slipped. Until I went into the house of the Lord. And then I saw their end. Surely You have set them in slippery places, in a moment they go down into the pit and all." But he saw now the end.

Now, so he talks here of the men of the world who have their portion in this life only. You see, God is interested in your eternal welfare. Don't forget that. God is always dealing with you in the light of eternity. I am always interested in the light of today. I am looking for my ease today. I am looking for comfort today. I am looking for deliverance today. I want it now. So I can enjoy it for the next few minutes. But God is looking at me with eternity in view, and He wants me to have the eternal blessings of His glory and of His kingdom, and it may take depriving me of some of those things that I think I want right now in order that I might have a richer eternity with Him.

When Jesus spoke very harshly saying, "If your eye offend thee, pluck it out." And we cringe at such a horrible thing, which He wanted you to do. He is just using an illustration that just causes you to cringe, "Oouhuhu, can't pluck out my eye!" And He is trying to get that kind of a revulsion in you, because He is seeking to point out how important eternity is. Now, I think my eyes are extremely important, but they are not as important as my eternity with Him. And that is the illustration He's trying to make. Just that your eternal welfare with Him is the most important thing in this life. And the men of the world, they have their portion in this life only. But I am a stranger and a pilgrim here; my portion is coming in the life to come. My portion is there with Him in His kingdom.

The fifteenth verse is one of my favorites in the whole psalms, or in the Bible as far as that goes.

As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake with thy likeness ( Psalms 17:15 ).

I am going to behold Your face, Lord, in righteousness. This reminds me of what Paul said in Corinthians, where he said, "And we with open face, beholding the glory of the Lord, are changed from glory to glory into the same image by His Spirit in us" ( 2 Corinthians 3:18 ). I'll be satisfied. I'll behold Your face in righteousness, and I'll be satisfied the day I awake in Your likeness. Oh, how I long for that day. When I open my eyes, and I look in the mirror and there I am in the likeness of Jesus Christ. Now I see through the glass darkly, but then, face to face. His work complete in me. Conformed into the image of God's dear Son.

"Beloved, now are we the sons of God, it does not yet appear what we are going to be, but we know that when He appears we are going to be like Him" ( 1 John 3:2 ). Now, people are all wondering, "Well, what kind of body?" I am not at all worried; I am satisfied that it is going to be like Him, for I am going to see Him as He is. People are always worried, "What kind of body am I going to have when the Lord comes? What will I look like? I don't know if I want to change or not. Maybe I would like to have this one, you know. Just renew it or something." No way, friend! I can hardly wait for the new model to come out. Like Him. I'll be satisfied when I awake with thy likeness. Comes from beholding His face in righteousness. As we behold the glory of the Lord, we are being changed from glory to glory. "

Dr. Constable's Expository Notes

1. The plea of the righteous 17:1-5

Dr. Constable's Expository Notes

Psalms 17

The content of this lament psalm is similar to that of the preceding one, except that the danger David faced when he wrote this psalm was more threatening. Again he viewed himself as a person committed to God who lived among many others who lived for the present. He prayed for deliverance from their oppression and anticipated the future in God’s presence. A strong concern for righteousness pervades the entire psalm (cf. Psalms 17:1-2; Psalms 17:15).

This is one of five psalms that identify themselves as prayers (cf. 86; 90; 102; and 142; see also Psalms 72:20 and Habakkuk 3:1.). There are at least a dozen Hebrew words for prayer, and the one used here, tepilla, means "to intervene." Since most of the psalms were prayers, it is unusual that only five call themselves "prayers." Perhaps this Hebrew word had other connotations as well, possibly indicating a tune to be used in corporate worship.

Dr. Constable's Expository Notes

David also claimed to have kept free from sinners’ ways with the help of God’s Word. He had pursued God’s revealed way to live consistently.

Gill's Exposition of the Whole Bible

Concerning the works of men,.... Of wicked men, as to what respects and concerns them, or in the midst of them; in the midst of a wicked generation of men, and their filthy conversation; who appear to be so,

by the word of thy lips; the law of God, the Scriptures of truth, the rule and standard of faith and practice, which show what works are good and what are not; by the use, help, and benefit of this;

I have kept [me from] the paths of the destroyer; such is the devil, who was a murderer from the beginning; antichrist, whose name is Abaddon and Apollyon, both which signify a destroyer; false teachers, and all wicked men: the "paths" of such are their wicked principles and practices, their damnable errors and heresies, their sins and lusts, which make up the broad road that leads to destruction: these the psalmist "kept" or "observed" a, for the words "me" and "from" are not in the original text; and the sense is, that he took notice of them, and avoided them, and, as a faithful prince and magistrate, forbad his subjects walking in them, and restrained them from them, making the word of God the rule of his conduct.

a שמרתי "custodivi", Pagninus, Montanus; "observavi", Musculus, Piscator, Cocceius, Gejerus; so Ainsworth; "vel prohibui", Muis.

Henry's Complete Commentary on the Bible

A prayer of David.

      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 equal.   3 Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress.   4 Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer.   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.   7 show thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust in thee from those that rise up against them.

      This psalm is a prayer. As there is a time to weep and a time to rejoice, so there is a time for praise and a time for prayer. David was now persecuted, probably by Saul, who hunted him like a partridge on the mountains; without were fightings, within were fears, and both urged him as a suppliant to the throne of mercy. He addresses himself to God in these verses both by way of appeal (Hear the right, O Lord! let my righteous cause have a hearing before thy tribunal, and give judgment upon it) and by way of petition (Give ear unto my prayerPsalms 17:1; Psalms 17:1, and again Psalms 17:6; Psalms 17:6, Incline thy ear unto me and hear my speech); not that God needs to be thus pressed with our importunity, but he gives us leave thus to express our earnest desire of his gracious answers to our prayers. These things he pleads with God for audience, 1. That he was sincere, and did not dissemble with God in his prayer: It goeth not out of feigned lips. He meant as he spoke, and the feelings of his mind agreed with the expressions of his mouth. Feigned prayers are fruitless; but, if our hearts lead our prayers, God will meet them with his favour. 2. That he had been used to pray at other times, and it was not his distress and danger that now first brought him to his duty: "I have called upon thee formerly (Psalms 17:6; Psalms 17:6); therefore, Lord, hear me now." It will be a great comfort to us if trouble, when it comes, find the wheels of prayer a-going, for then we may come with the more boldness to the throne of grace. Tradesmen are willing to oblige those that have been long their customers. 3. That he was encouraged by his faith to expect God would take notice of his prayers: "I know thou wilt hear me, and therefore, O God, incline thy ear to me." Our believing dependence upon God is a good plea to enforce our desires towards him. Let us now see,

      I. What his appeal is; and here observe,

      1. What the court is to the cognizance and determination of which he makes his appeal; it is the court of heaven. "Lord, do thou hear the right, for Saul is so passionate, so prejudiced, that he will not hear it. Lord, let my sentence come forth from thy presence,Psalms 17:2; Psalms 17:2. Men sentence me to be pursued and cut off as an evil-doer. Lord, I appeal from them to thee." This he did in a public remonstrance before Saul's face (1 Samuel 24:12, The Lord judge between me and thee), and he repeats it here in his private devotions. Note, (1.) The equity and extent of God's government and judgment are a very great support to injured innocency. If we are blackened, and abused, and misrepresented, by unrighteous men, it is a comfort that we have a righteous God to go to, who will take our part, who is the patron of the oppressed, whose judgment is according to truth, by the discoveries of which every person and every cause will appear in a true light, stripped of all false colours, and by the decisions of which all unrighteous dooms will be reversed, and to every man will be rendered according to his work. (2.) Sincerity dreads no scrutiny, no, not that of God himself, according to the tenour of the covenant of grace: Let thy eyes behold the things that are equal. God's omniscience is as much the joy of the upright as it is the terror of hypocrites, and is particularly comfortable to those who are falsely accused and in any wise have wrong done them.

      2. What the evidence is by which he hopes to make good his appeal; it is the trial God had made of him (Psalms 17:3; Psalms 17:3): Thou hast proved my heart. God's sentence is therefore right, because he always proceeds upon his knowledge, which is more certain and infallible than that which men attain to by the closest views and the strictest investigations.

      (1.) He knew God had tried him, [1.] By his own conscience, which is God's deputy in the soul. The spirit of a man is the candle of the Lord, with this God had searched him, and visited him in the night, when he communed with his own heart upon his bed. He had submitted to the search, and had seriously reviewed the actions of his life, to discover what was amiss, but could find nothing of that which his enemies charged him with. [2.] By providence. God had tried him by the fair opportunity he had, once and again, to kill Saul; he had tried him by the malice of Saul, the treachery of his friends, and the many provocations that were given him; so that, if he had been the man he was represented to be, it would have appeared; but, upon all these trials, there was nothing found against him, no proof at all of the things whereof they accused him.

      (2.) God tried his heart, and could witness to the integrity of that; but, for the further proof of his integrity, he himself takes notice of two things concerning which his conscience bore him record:-- [1.] That he had a fixed resolution against all sins of the tongue: "I have purposed and fully determined, in the strength of God's grace, that my mouth shall not transgress." He does not say, "I hope that it will not," or, "I wish that it may not," but, "I have fully purposed that it shall not:" with this bridle he kept his mouth, Psalms 39:1. Note, Constant resolution and watchfulness against sins of the tongue will be a good evidence of our integrity. If any offend not in word, the same is a perfect man,James 3:2. He does not say, "My mouth never shall transgress" (for in many things we all offend), but, "I have purposed that it shall not;" and he that searches the heart knows whether the purpose be sincere. [2.] That he had been as careful to refrain from sinful actions as from sinful words (Psalms 17:4; Psalms 17:4): "Concerning the common works of men, the actions and affairs of human life, I have, by the direction of thy word, kept myself from the paths of the destroyer." Some understand it particularly, that he had not been himself a destroyer of Saul, when it lay in his power, nor had he permitted others to be so, but said to Abishai, Destroy him not,1 Samuel 26:9. But it may be taken more generally; he kept himself from all evil works, and endeavoured, according to the duty of his place, to keep others from them too. Note, First, The ways of sin are paths of the destroyer, of the devil, whose name is Abaddon and Apollyon, a destroyer, who ruins souls by decoying them into the paths of sin. Secondly, It concerns us all to keep out of the paths of the destroyer; for, if we walk in those ways that lead to destruction, we must thank ourselves if destruction and misery be our portion at last. Thirdly, It is by the word of God, as our guide and rule, that we must keep out of the paths of the destroyer, by observing its directions and admonitions, Psalms 119:9. Fourthly, If we carefully avoid all the paths of sin, it will be very comfortable in the reflection, when we are in trouble. If we keep ourselves, that the wicked one touch us not with his temptations (1 John 5:18), we may hope he will not be able to touch us with his terrors.

      II. What his petition is; it is, in short, this, That he might experience the good work of God in him, as an evidence of and qualification for the good will of God towards him: this is grace and peace from God the Father. 1. He prays for the work of God's grace in him (Psalms 17:5; Psalms 17:5): "Hold up my going in thy paths. Lord, I have, by thy grace, kept myself from the paths of the destroyer; by the same grace let me be kept in thy paths; let me not only be restrained from doing that which is evil, but quickened to abound always in that which is good. Let my goings be held in thy paths, that I may not turn back from them nor turn aside out of them; let them be held up in thy paths, that I may not stumble and fall into sin, that I may not trifle and neglect my duty. Lord, as thou hast kept me hitherto, so keep me still." Those that are, through grace, going in God's paths, have need to pray, and do pray, that their goings may be held up in those paths; for we stand no longer than he is pleased to hold us, we go no further than he is pleased to lead us, bear us up, and carry us. David had been kept in the way of his duty hitherto, and yet he does not think that this would be his security for the future, and therefore prays, "Lord, still hold me up." Those that would proceed and persevere in the way of God must, by faith and prayer, fetch in daily fresh supplies of grace and strength from him. David was sensible that his way was slippery, that he himself was weak, and not so well fixed and furnished as he should be, that there were those who watched for his halting and would improve the least slip against him, and therefore he prays, "Lord, hold me up, that my foot slip not, that I may never say nor do any thing that looks either dishonest or distrustful of thee and thy providence and promise." 2. He prays for the tokens of God's favour to him, Psalms 17:7; Psalms 17:7. Observe here, (1.) How he eyes God as the protector and Saviour of his people, so he calls him, and thence he takes his encouragement in prayer: O thou that savest by thy right hand (by thy own power, and needest not the agency of any other) those who put their trust in thee from those that rise up against them. It is the character of God's people that they trust in him; he is pleased to make them confidants, for his secret is with the righteous; and they make him their trust, for to him they commit themselves. Those that trust in God have many enemies, many that rise up against them and seek their ruin; but they have one friend that is able to deal with them all, and, if he be for them, no matter who is against them. He reckons it his honour to be their Saviour. His almighty power is engaged for them, and they have all found him ready to save them. The margin reads it, O thou that savest those who trust in thee from those that rise up against thy right hand. Those that are enemies to the saints are rebels against God and his right hand, and therefore, no doubt, he will, in due time, appear against them. (2.) What he expects and desires from God: Show thy marvellous loving-kindness. The word signifies, [1.] Distinguishing favours. "Set apart thy loving-kindnesses for me; put me not off with common mercies, but be gracious to me, as thou usest to do to those who love thy name." [2.] Wonderful favours. "O make thy loving-kindness admirable! Lord, testify thy favour to me in such a way that I and others may wonder at it." God's loving-kindness is marvellous for the freeness and the fulness of it; in some instances it appears, in a special manner, marvellous (Psalms 118:23), and it will certainly appear so in the salvation of the saints, when Christ shall come to be glorified in the saints and to be admired in all those that believe.