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Psalms 17:1-15 - Homilies By C. Clemance

The saint's appeal from the wrongs of earth to the Righteous One on the throne.

The title of our homily on this psalm is in some respects similar to that on the seventh psalm. There, however, the psalm is an appeal to the great Vindicator of one unjustly accused; here, it is the appeal of one beset with persecutors to the great Judge of all. Whenever or by whomsoever the words of this psalm were penned, it may not be easy to say. The probability is that it is one of David's. £ If so, there is an abundance of incident in the record of his career by which it may be illustrated and explained. And, indeed, the surest (perhaps the only) way of interpreting such psalms as this is to read them by the light of the Books of Samuel. Anyway, however, it is an infinite mercy that we have preserved to us, not only psalms to be enjoyed at all times,(such as the twenty-third and the forty-sixth), but others adapted for special times. For very often the saints of God have been so impeached, slandered, worried, beset, and persecuted, that the words of this psalm have exactly fitted their ease. And in all such instances, the people of God may find sweet repose in reading the words before us; showing us, as they do,

I. HERE IS A REMARKABLE CASE LAID BEFORE GOD . There are in it six features.

1 . The writer is sorely and grievously persecuted. ( Psalms 17:9-12 .) It has been well said, "Where would David's psalms have been, if he had not been persecuted?" £ The experiences through which he passed may be studied in the records to which we have referred above. In fact, one of our most skilled expositors said to the writer that his own study of the Books of Samuel had thrown floods of light on the Psalms, had cleared up many phrases that before were unintelligible, and had shown the reason of many others that seemed unjustifiable. And since David was withal the poet of the sanctuary, be could and did put these hard experiences of his life in such words as should be helpful to the troubled and ill-treated saint in all future time. (For the exact significance of detailed expressions, seethe Exposition. £ ) Let believers follow David here, and whatever their cares and worries may be, let them tell them out, one by one, to their God, who will never misunderstand them, and, even if some expressions of emotion are unwise and faulty, will cover the faults with the mantle of his forgiving love, and fulfil the desires according to his own perfect wisdom. Oh, the infinite relief of having a Friend to whom we may safely tell every thing!

2 . David is conscious of his own integrity. (Verses 1 4.) This is by no means to be understood as a piece of self-righteousness (see Psalms 143:2 ). It is quite consistent with the deepest humiliation before a holy and heart-searching God, that an upright man should avow his innocence of the guilt that false accusers may charge upon him. In fact, we ought, while penitent before our God for innumerable heart-sins, to be able to look our fellow-men in the face with the dignity of conscious honesty and purity.

3 . David knows there is a Judge on the Throne , a Judge of perfect righteousness —and One who will listen to his cry (verse 7). He knows God as One who saves the trusting ones from their foes by his own omnipotent hand.

4 . Hence to him David makes his appeal. (Verse 2.) Note: Only one who is at peace with God, and who is among the upright in heart, could possibly make such an appeal as this,—for sentence to come forth from God's presence must be a terror to the rebel, for that sentence could only be one of condemnation. But souls in harmony with God can lovingly look to God as their Redeemer, their Goel, their Vindicator; they will say, with Job, "I know that my Redeemer liveth;" or with Cromwell, "I know that God is above all ill reports; and that he will in his own time vindicate me." Yea, they can call on God to do this, leaving in his hands the time and the way of doing it (cf. 1 John 3:21 , 1 John 3:22 ).

5 . With the appeal , David joins fervent supplication.

(a) That God would deliver him out of their hand.

(b) That God would hold up his goings in the right way.

(c) That God would keep him

( α ) as the apple of the eye (literally," the little man," "the daughter of the eye")—an exquisitely beautiful figure, admirably adapted to be the basis of an address to the young on God's care in the structure of the eye;

( β ) as a hen gathereth her brood under her wings—another figure of marvellous tenderness £ ( Psalms 36:7 ; Psalms 57:1 ; Psalms 61:4 ; Psalms 91:4 ; Matthew 23:37 ). Nor let it be unnoticed that for all this, David uttered a "piercing cry' (for so the word in the first verse signifies).

6 . David remembers that , after all , he has no reason to envy his persecutors ; that, after all, it is far better to know God as his God, and to have him as a Refuge, than to have all the ease, comfort, and wealth which this world can give. And this brings us to note—

II. THAT , REMARKABLE AS THE PSALMIST 'S CASE IS , IT PRESENTS TO US A STILL MORE REMARKABLE CONTRAST . £ (Verse 14.) How much force is there in the expression, "As for me" (cf. Psalms 4:1-8 :16)! Note: Amid all the confusion, strife, and whirl of earth, each man has a distinctive individuality, which is all his own, and is never confounded with another's ( Galatians 6:5 ; Isaiah 40:27 ). No one has a right to think he is lost in the crowd ( 2 Timothy 2:19 ; Revelation 2:17 ; Isaiah 43:1 ; Luke 12:6 , Luke 12:7 ). Each one has a relation to God entirely his own. The bad may mingle with the good, but are never confounded with them. Not one grain of wheat is by mistake cast into the fire, nor yet one of the tares gathered into the garner. All that is momentous in hope, character, relation, security, destiny, gathers round the individual. Each one has an "As for me." In the psalm before us there are indications of six points of difference between David and his enemies; so vital are they, that not all the distress which he suffers from them could make him desire to change places with them.

1 . He is right ; they are in the wrong. (Verse 1.) As we have before said, the writer by no means claims to be perfect, but he knows that he has chosen the side of righteousness, and is sincerely anxious to walk according thereto; he walks in his integrity, though he may be conscious of coming far short of his own ideal. But as for his enemies, to be in the right is no concern of theirs! Their's is might against right. Note: Happy is the man who sees infinite honour in being right, however much it may cost him!

2 . God is to him a Defender ; to them he is a Judge —to condemn them and put them to shame. This is the ground-tone of the psalm. The throne of the great Eternal is to the psalmist one of grace, mercy, and love; but to his enemies, it appears to shoot forth devouring flame. Note: God will seem to us according to our state before him (see Psalms 18:25 , Psalms 18:26 ).

3 . The psalmist addresses God in confident hope ; they resist God , in proud defiance. The whole attitude of David's enemies was one of proud self-confidence: "Our tongues are our own: who is Lord over us?" Hence:

4 . The throne of righteousness , which was the safety of David , was the peril of his persecutors. His joy was their dread. Wicked men are afraid of God; and it is saddening to reflect that the guilt of an uneasy conscience projects its own dark shadow on the face of infinite love!

5. David had an eternal portion in his God ; they lived only for this life. He calls them (verse 14) "men of the world" (cf. Hebrew original). David could say, "Thou art my Portion, O God;" but with them their all was laid up here. When they depart hence, they will leave behind them all their treasures; but David would go, at death, to the enjoyment of his. Hence:

6 . The outlook of the psalmist was full of gladness ; theirs , full of gloom. How blissful the anticipation in the one case!

"I shall behold thy blissful face,

And stand complete in righteousness."

(a) As a slumbrous state in the under-world, from which there was no awaking. This was the pagan view.

(b) As a slumbrous state in the underworld, but with the hope of an awaking "in the morning." This was the Hebrew conception.

(c) To the Christian, however, the state after death is—"Absent from the body, at home with the Lord" ( 2 Corinthians 5:8 , Revised Version). The glory, however, will be completed at the resurrection ( Colossians 3:4 , Revised Version). But how different the outlook of the wicked! ( Matthew 7:13 , Matthew 7:14 ; Philippians 3:19 ; Luke 16:22 , Luke 16:23 ; Luke 12:21 ; Luke 13:28 ). Well may preachers plead agonizingly with their hearers to choose life rather than death ( Hebrews 11:25 , Hebrews 11:26 )! Little will the godly think of past sorrow when they Gave their recompense in heaven! Small comfort, will earth's wealth give to those who miss heaven!—C.

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