Psalm 17:8














From the first to the fifth verse the prayer bases his confidence in God on four pleas.

1. He prays for the righteous cause.

2. In a righteous spirit.

3. On the ground of a righteous character.

4. On the ground of righteous conduct.

Now we come to other grounds upon which he urges God to save him.

I. THE COMPASSION OF GOD for THOSE WHO URGENTLY CRY TO HIM. (Vers. 6, 7.) He calls, because God answers him; and now he calls for a special exercise of mercy, because God saves those who find their refuge or safety in him. He was pleading according to the law of God's nature, and had, therefore, a Divine warrant for his prayer: "If we ask anything according to his will, he heareth us."

II. HIS IMMINENT DANGER. (Vers. 7, 9, 11, 12.) His enemies were the enemies of God (ver. 7). They would destroy him (ver. 9). They haunted his footsteps everywhere (ver. 11). He prays, therefore, to be protected as the pupil of the eye is protected, as if he could not be kept secure enough; and to be hidden under the shadow of the Divine wings, where no danger could reach him (Deuteronomy 32:10, 11).

III. THE WICKEDNESS OF HIS ADVERSARIES.

1. Their want of sympathy and their hard pride. (Ver. 10.) "Enclosed in fat" is equivalent to "have become gross and unfeeling."

2. They were bent on the ruin of others as well as themselves. (Ver. 11.)

3. They were fierce and furious in their wicked efforts. (Ver. 12.) Like a greedy lion, like a young vigorous lion lurking in his lair.

IV. THEY WERE MEN WHO SOUGHT THEIR PORTION IN THIS PASSING LIFE; WHILE HE SOUGHT HIS IN GOD. (Vers. 13-15.)

1. They were satisfied with the treasures of this world. With children and worldly substance, and were not worthy, therefore, to triumph over the righteous cause and the righteous persons. Deliver me from such worldlings.

2. He was seeking after the highest good. (Ver. 15.) "In righteousness let me behold thy face; let me be satisfied, when I awake, with thine image." An echo of the eleventh verse of the previous psalm, which reveals his trust in a future life. "There is an allusion probably to such a manifestation of God as that made to Moses (Numbers 12:8), where God declares that with Moses he will speak "mouth to mouth, even apparently, and not in dark speeches, and the similitude [rather, 'form,' the same word as here] of Jehovah shall he behold." - S.

Keep me as the apple of the eye.
The world is no friend to righteousness; its spirit cannot endure the restraints that holiness imposes upon its workings. Hence the world's hostility to all those who live truly godly lives. To understand the full force of keeping one as the apple of the eye it is necessary to consider first, how the whole eye is protected, sheltered by bones and sinews, opening and closing doors, light-softening and dust-excluding curtains, and then, that the pupil of the eye, located farther in, is protected by guardians equally wonderful and peculiarly its own. There is no other part of the human body so wonderfully protected, and no other part that, when endangered, we so instinctively try to shelter from harm. And so God guards His people as tenderly as we guard the pupil of our eye; yea, as tenderly as He guards the pupil of His own eye.

(David Caldwell, A. M.)

The man knows something of himself who sincerely offers this plaintive petition, "Keep me. Is there not a sorrowful confession implied? But it implies knowledge of God too. What He is and will do. The keeping desired is that with which men guard the eye. It means, therefore —

I. KEEP ME WITH MANY GUARDS AND PROTECTIONS. The eye is kept by eye bones, eyelashes, eyelids, which serve as outworks, fences and barricades to protect the pupil of the eye, God has bestowed extraordinary pains upon all that concerns the eye. Sentries keep ward lest it should be imperilled. Whenever it is threatened, with agility so brisk that it seems almost involuntary, the arm is lifted up and the hand is raised to screen it. All the members of the body may be regarded as a patrol for the wardship of the eye. So should we pray to be kept with many protections — providence, grace ordinances, the Holy Spirit, the angels.

II. WITH CONSTANCY, UNINTERMITTING CONTINUANCE. The eye is always guarded. Without our thinking of it. If a grain of dust enter, forthwith a watery burnout is exuded to carry it away or to dissolve it. The pain is a mercy, for it makes you restless until you get relief. When you fall asleep the curtains fall, the blinds, as it were, drop down, and the windows are shut up securely with lash and lid. So, and in yet other ways, doth the parable of the eye suggest the prayer of the text. Evermore, O Lord, watch over me. Remark here, that at no season is a Christian more in danger than when he has just been in communion with God. The footpads in olden time did not meddle with the farmers as they went to market; it was when they were coming home, and bringing back their money bags full. Our ships of war attacked the Spanish galleons not on their way to but from America, when they knew them to be laden to the Water's edge with silver and gold. You need keeping, then, always.

III. FROM LITTLE EVILS, THE DUST AND GRIT OF THIS WORLD. Your eye needs not to be guarded so much from beams as motes. Be this your prayer, "Keep me from what the world calls little sins." To one, a Puritan, who was offered great preferment if he would but comply with the government demands, it was said, "Others have made long gashes in their consciences: could not you make a little nick in yours?" But those "little nicks" swiftly run to the rending of the conscience from top to bottom. There was an officer who kept in his house a tame leopard which had been born in the house. It had grown up as harmless as a domestic cat. But one day when its master was asleep it gently licked his hand. The creature's tongue passed over a slight but recent wound. A little blood oozed out. The taste roused the demon spirit of the beast at once, and had it not been promptly shot its master's life would have been its victim. When the thief cannot break in at the door himself he puts a boy through the window, and then the great door is speedily opened.

IV. SENSITIVE, TENDER IN HEART, AS THE APPLE OF THE EYE. God has made it thus sensitive for its own protection. The conscience should be a real indicator: if in good keeping it would be a wonderful tell-tale. It will startle you from your lethargy, it will arouse you as with an alarm.

V. AS THE EYE OUGHT TO BE KEPT. It should be "single," clear, far-seeing. As an ornament, for the beauty of the countenance is in the eye. So should we "adorn the doctrine" and the Church of God. Useful, a genuine Christian will pray to be useful, not like a glass eye, a mere counterfeit. And then, though the remark may seem strange and quaint, I would entreat the Lord to keep me in the head. Solomon has made the shrewd remark, "The wise man's eyes are in his head, but the fool walketh in darkness." I would give this a spiritual turn, and ask to be kept in Christ Jesus. Of what use were the eye of a man if not in the head? And what we, apart from Christ? There are some to whom this prayer is, nothing, for they are not Christ's. Let your prayer be, "Lord, save me, or I perish. Once saved, you may pray to be kept.

( C. H. Spurgeon.)

God's Word and works, the two great sources of our knowledge of God. When we want to get clear and vivid conception of any truth we employ analogy and institute comparison, and say it is "as" or "like" some object in nature. Text an illustration of this. It means —

I. THAT THE ROYAL PSALMIST PRAYS TO BE DIVINELY PROTECTED. He did not possess all our modern knowledge of the anatomy of the eye, but he must have known much or he could not have penned this prayer. Of all the organs of the body the eye is the most delicate and precious, and is protected by the most wonderful and elaborate contrivances. The eyes are the sentinels of the body, and keep constant guard over it. They are the windows through which the soul looks out upon all things within its range. They are closely connected with the brain, and by a mysterious telegraphy of nerves convey to the brain knowledge of what is passing in the outer world. The eyes are like citizens within the entrenchments of a fortified town, surrounded by outworks, fences, and barricades. And the arms are like two warders to defend them. Note some of their protections. A protruding socket, like a wall around it: with overhanging brow to carry off drops of perspiration; with eyelashes to guard against dust and insects; with lids that automatically close at the approach of danger; with glands which secrete tears that clean and lubricate the ball of the eye; with beds, cushion like for their softness, upon which they repose and revolve with safety. All these and many more show how carefully God keeps the apple of the eye, and help us to see how David desired that God would keep him.

II. AND HE WOULD BE DIVINELY PRESERVED. "Hide me under the shadow of Thy wings." This emblem, like the former, is exceedingly suggestive. There may be reference to the wings of the cherubim which were the symbol of God's presence in the tabernacle of old. David had ardent love for the house of God, he even envied the sparrows that built their nests near God's altar. In the time of trouble he would be hidden in God's pavilion, in the secret place of the tabernacle; and there, hiding as under the wings of the cherubim, he would find a shelter and a home.

(F. W. Brown.)

People
David, Psalmist, Saul
Places
Jerusalem
Topics
Apple, Covering, Daughter, Eye, Hide, Shade, Shadow, Wings
Outline
1. David, in confidence of his integrity, craves defense of God against his enemies
10. He shows their pride, craft, and eagerness
13. He prays against them in confidence of his hope

Dictionary of Bible Themes
Psalm 17:8

     1215   God, feminine descriptions
     4450   fruit
     4690   wings
     4846   shadow
     5292   defence, divine
     5490   refuge
     8491   watchfulness, divine

Psalm 17:6-9

     8640   calling upon God

Psalm 17:7-9

     7438   sanctuary

Psalm 17:8-9

     5511   safety
     8610   prayer, asking God

Library
The Two Awakings
'I shall be satisfied, when I awake, with Thy likeness.' --PSALM xvii. 15. 'As a dream when one awaketh; so, O Lord, when Thou awakest, Thou shalt despise their image.'--PSALM lxxiii. 20. Both of these Psalms are occupied with that standing puzzle to Old Testament worthies--the good fortune of bad men, and the bad fortune of good ones. The former recounts the personal calamities of David, its author. The latter gives us the picture of the perplexity of Asaph its writer, when he 'saw the prosperity
Alexander Maclaren—Expositions of Holy Scripture

The Hope of Future Bliss
In looking at this passage to-night, we shall notice first of all, the spirit of it; secondly, the matter of it; and then, thirdly, we shall close by speaking of the contrast which is implied in it. I. First, then, the SPIRIT OF THIS UTTERANCE, for I always love to look at the spirit in which a man writes, or the spirit in which he preaches; in fact, there is vastly more in that than in the words he uses. Now, what should you think is the spirit of these words? "As for me, I will behold thy face
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Mysterious visits.
AN ADDRESS TO A LITTLE COMPANY AT THE COMMUNION TABLE AT MENTONE."Thou hast visited me in the night."--Psalm xvii. 3. MYSTERIOUS VISITS. IT is a theme for wonder that the glorious God should visit sinful man. "What is man, that Thou art mindful of him? and the son of man, that Thou visitest him?" A divine visit is a joy to be treasured whenever we are favoured with it. David speaks of it with great solemnity. The Psalmist was not content barely to speak of it; but he wrote it down in plain terms,
Charles Hadden Spurgeon—Till He Come

Out of the Deep of Fear and Anxiety.
My heart is disquieted within me. Tearfulness and trembling are come upon me, and an horrible dread hath overwhelmed me.--Ps. lv. 4. Thou hast proved and visited my heart in the night season--Ps. xvii. 3. Nevertheless though I am sometimes afraid, yet put I my trust in Thee.--Ps. lv. 3. The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid?--Ps. xxvii. 1. I sought the Lord and He heard me and delivered me from all my fear.--Ps.
Charles Kingsley—Out of the Deep

His Journey to South Russia.
1853. The call which John Yeardley had received to visit the German colonies in South Russia, and which had lain for a long time dormant, now revived. A friend who had watched with regret his unsuccessful attempts on former journeys to enter that jealous country, and who augured from the political changes which had taken place that permission might probably now be obtained, brought the subject again under his notice. The admonition was timely and effectual. After carefully pondering the matter--with,
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

My God Will Hear Me
"Therefore will the Lord wait, that He may be gracious unto you. Blessed are all they that wait for Him. He will be very gracious unto thee at the voice of thy cry; when He shall hear it, He will answer thee."--ISA. xxx. 18, 19. "The Lord will hear when I call upon Him."--PS. iv. 3. "I have called upon Thee, for Thou wilt hear me, O God!"--PS. xvii. 6. "I will look unto the Lord; I will wait for the God of my salvation: my God will hear me."--MIC. vii. 7. The power of prayer rests in the faith
Andrew Murray—The Ministry of Intercession

How a Desolate Man Ought to Commit Himself into the Hands of God
O Lord, Holy Father, be Thou blessed now and evermore; because as Thou wilt so it is done, and what Thou doest is good. Let Thy servant rejoice in Thee, not in himself, nor in any other; because Thou alone art the true joy, Thou art my hope and my crown, Thou art my joy and my honour, O Lord. What hath Thy servant, which he received not from Thee, even without merit of his own? Thine are all things which Thou hast given, and which Thou hast made. I am poor and in misery even from my youth up,(1)
Thomas A Kempis—Imitation of Christ

Twelfth Sunday after Trinity Gospel Transcends Law.
Text: 2 Corinthians 3, 4-11. 4 And such confidence have we through Christ to God-ward: 5 not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God; 6 who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 7 But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look stedfastly upon
Martin Luther—Epistle Sermons, Vol. III

Seasonable Counsel: Or, Advice to Sufferers.
BY JOHN BUNYAN. London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1684. ADVERTISEMENT BY THE EDITOR. THIS valuable treatise was first published in a pocket volume in 1684, and has only been reprinted in Whitfield's edition of Bunyan's works, 2 vols. folio, 1767. No man could have been better qualified to give advice to sufferers for righteousness' sake, than John Bunyan: and this work is exclusively devoted to that object. Shut up in a noisome jail, under the iron hand of
John Bunyan—The Works of John Bunyan Volumes 1-3

An Exhortation to Love God
1. An exhortation. Let me earnestly persuade all who bear the name of Christians to become lovers of God. "O love the Lord, all ye his saints" (Psalm xxxi. 23). There are but few that love God: many give Him hypocritical kisses, but few love Him. It is not so easy to love God as most imagine. The affection of love is natural, but the grace is not. Men are by nature haters of God (Rom. i. 30). The wicked would flee from God; they would neither be under His rules, nor within His reach. They fear God,
Thomas Watson—A Divine Cordial

The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4.
John Calvin—The Institutes of the Christian Religion

Second Sunday Before Lent
Text: Second Corinthians 11, 19-33; 12, 1-9. 19 For ye bear with the foolish gladly, being wise yourselves. 20 For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face. 21 I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. 22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am
Martin Luther—Epistle Sermons, Vol. II

The Blessed Privilege of Seeing God Explained
They shall see God. Matthew 5:8 These words are linked to the former and they are a great incentive to heart-purity. The pure heart shall see the pure God. There is a double sight which the saints have of God. 1 In this life; that is, spiritually by the eye of faith. Faith sees God's glorious attributes in the glass of his Word. Faith beholds him showing forth himself through the lattice of his ordinances. Thus Moses saw him who was invisible (Hebrews 11:27). Believers see God's glory as it were
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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