John Calvin Commentary Psalms 17

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 allow the innocent to be oppressed, but will always, eventually, help them. Some explain the word righteousness as meaning righteous prayer, an interpretation which seems unsatisfactory to me.

The meaning, rather, is that David, trusting in his own integrity, calls upon God as a Judge between himself and his enemies, to take notice of and decide his case. We have already seen in a preceding psalm that when we have to deal with wicked men, we may justifiably protest our innocence before God.

However, since it would not be enough for the faithful to have the approving testimony of a good conscience, David adds earnest prayer to his protestation. 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 approval of their own conscience, as they put it, and, chafing at the bit, bear the injuries done to them more obstinately than steadfastly, since they do not seek 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. Whenever any adversity happens to them, they turn to Him for help.

This, therefore, is the meaning of the passage: it is a prayer that God, who knew David had acted justly and performed his duty without giving anyone reason to blame him, and was therefore being unjustly troubled by his enemies, would graciously look upon him. He prayed this especially because, trusting in God's help, he maintained good hope and, at the same time, prayed 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 means by a different expression, serve to show his vehement, his intense earnestness of soul. Furthermore, as hypocrites speak proudly in commendation of themselves and, to show others a sign of the great confidence they have in God, utter loud cries, David declares concerning himself that he does not speak deceitfully. In other words, he does not use his crying and prayer as an excuse 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 should diligently strive to live an upright and innocent life, so that if anyone gives 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 anyone, trusting to the testimony of a good conscience he enjoys, neglects the exercise of prayer, he deprives God of the honor due to Him by not referring his cause to Him and by not leaving Him to judge and decide it.

Let us also learn that when we present ourselves before God in prayer, it is not to be done with the adornments of artificial eloquence, for the finest rhetoric and the best appeal we can have before Him consists in pure simplicity.

From the presence of your face. Literally, it is, from before your face, or, before your face. By these words, David suggests that if God does not rise up as the vindicator of his cause, he will be overwhelmed with false accusations though innocent, and will be looked upon as a guilty and condemned person.

The awareness God will take of his cause is implicitly set in opposition to the dark fabrications of falsehood spread against him. His language is as if he had said, "I do not ask for any other judge but God, nor do I shrink from standing before His judgment seat, since I bring with me both a pure heart and a good cause."

What he immediately adds regarding God’s looking upon his uprightness has a similar meaning. He does not mean to say that God is blind, but only implores Him to actually show that He does not overlook the wickedness of men, and that it is not a matter of indifference to Him when He sees those who cannot defend themselves receiving undeserved evil treatment.

Some interpret the word judgment in too restricted a sense as the right to the kingdom promised to David, as if he petitioned to be placed on the royal throne by God's power, since he had been chosen by Him to be king and had also, in His name and by His authority, been anointed to this office by the hand of Samuel. The meaning which I attach to David’s language is simply this: that being oppressed with many and varied wrongs, he commits himself to the protection and defense of God.

You have proved my heart. Some are of the opinion that in the first three verbs the past tense is used for the future. Others more correctly and clearly interpret the words this way: If you prove my heart, and visit it by night, and examine it thoroughly, no deceit will be found in it.

But without making any change to the words, they may be suitably explained in this way: You, Lord, who understand all the secret affections and thoughts of my heart, even as it is your unique prerogative to test people, know very well that I am not a double man and do not cherish any deceit within.

What David intended to express is certainly very evident. As he was unjustly and falsely charged with crime and could obtain neither justice nor humane treatment from people, he appeals to God, asking Him to be judge in the matter. But not to do this rashly, he subjects himself to an impartial examination, since God, whose prerogative it is to search the secret recesses of the heart, cannot be deceived by external appearance.

The time when he declares God to have visited him is during the night, because when a person is withdrawn from the presence of others, they see their sins more clearly, which otherwise would be hidden from them. Just as, on the contrary, the sight of people makes us feel ashamed, and this is, as it were, a veil before our eyes, preventing us from deliberately examining our faults.

It is, therefore, as if David had said, "O Lord, since the darkness of the night reveals the conscience more fully, with all coverings then removed, and since, at that time, affections—whether good or bad, according to people's inclinations—manifest themselves more freely when no one is present to witness and pronounce judgment on them; if You then examine me, neither disguise nor deceit will be found in my heart."

Hence we conclude how great David’s integrity was, since, when purposely and leisurely taking account of his innermost thoughts, he presents himself so boldly to be tried by the judgment of God. He not only declares himself innocent of outward crimes but also free from all secret malice.

So far from cherishing malicious designs while covering them with fair pretenses, as his enemies alleged, he protests that his words were a frank and undisguised representation of what was in his heart: My thought shall not pass beyond my mouth.

Our thought is said to pass beyond our mouth when, for the purpose of deceiving, the mind thinks differently from what the tongue expresses. The word זמה, zimmah, which we have translated simply as thought, may also be understood in a negative sense as meaning deceitful and malicious devices.

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 this way: As for the works of men which they practice against your word.

But I rather incline to the opinion of others who consider that a right judgment of the actions of men, which is formed according to the rule of the word of God, is commended here. There are some shrewd and ingenious persons who carefully mark the works of men, but they do not judge them according to the word of God.

What we have said so far 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. 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 improvement in their affairs, they had 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. Further, 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 tranquility of their fellow men.

Others understand it this way: that he was careful to distinguish between good and evil, or right and wrong, so that he might not be corrupted by bad examples but instead avoid them. On the contrary, he practiced 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.

He therefore tells us that, whatever may have been the works of men, he had always been 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 how men behave towards us and to consider only what God forbids or commands us. Even those naturally inclined to gentleness and humanity, who desire to do good to all men and wish to hurt nobody, burst into a revengeful mood when provoked, 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 desire 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, because 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, not only by forbidding us, but also by declaring, at the same time, that he will take into his own hand the execution of vengeance on those who injure us, and he admonishes us to give place unto wrath (Romans 12:19).

Uphold my steps. If we take God’s paths as the precepts of His law, the meaning will be evident: namely, that although David had spoken truthfully, boasting of having constantly practiced righteousness with a pure heart in the midst of the most grievous temptations that assailed him, yet, conscious of his own weakness, he commits himself to God to be governed by Him, and prays for grace to enable him to persevere.

His language is as if he had said, "Since until now, under Your guidance, I have proceeded onward in the right path, I beseech You, in like manner, to keep my steps from sliding in the future." And certainly, the more anyone excels in grace, the more he ought to be afraid of falling, for it is the usual policy of Satan to endeavor, even from the virtue and strength that God has given us, to produce in us carnal confidence that may induce carelessness.

I do not altogether reject this meaning, but I think it more probable that David here beseeches God to bring his affairs to a prosperous outcome, however dark the present situation appeared.

The meaning of his language is this: "Lord, since You see that I walk in uprightness and sincerity of heart, govern me in such a way that all people may see that You are my protector and guardian, and do not leave me to be cast down by my enemies' will."

Thus, by the paths of the Lord, he means not the doctrine that regulates our life, but the power by which God upholds us and the protection by which He preserves us.

And he addresses God in this manner, not only because all events are in His hand, but also because when He takes care of us, all things in our lives go prosperously. When he adds, that the soles of my feet may not slide, he refers to the many adverse events that threaten us every moment, and to the danger we are in of perishing if not sustained by the hand of God.