Hear the right, O Lord, attend unto my cry,.. .that goeth not out of feigned lips.
Conscious sincerity
The Psalmist is quite sure that he himself is sincere. The verses which follow seem to be a kind of anticipation of the Pharisee’s self-satisfied prayer; but they are nothing of the kind. The reference is not to sinlessness, but to sincerity. The Psalmist does not say, I am a pure man, without a stain upon the heart or hand. He says, I am a sincere man, the general purpose I have had in view is a purpose marked by honesty. He does not represent himself as pure snow in the face of heaven, but as a man whose supreme motive has been a motive of honesty and general truthfulness. Sincerity can appeal to the right. We draw our prayer out of our own character. This suppliant is so sure of his own honesty that he says, Let the whole case be settled honestly. At other times, when he knows there is not a clean spot upon his whole constitution--one sound healthy spot--he falls right down before God and weeps out his soul ill penitence. .. We should be sure of our motive before we invoke the doing of right. It is better for us to invoke the exercise of mercy. Most men will get more from pity than they ever can get from righteousness. (Joseph Parker, D. D.)
Prayer out of feigned lips
It is observable that the eagle soareth on high, little intending to fly to heaven, but to gain her prey; and so it is that many do carry a great deal of seeming devotion in lifting up their eyes towards heaven; but they do it only to accomplish with more ease, safety, and applause their wicked designs here on earth; such as without are Catos, within Neros; hear them, no man better; search and try them, no man worse; they have Jacob’s voice, but Esau’s hands; they profess like saints, but practise like Satans; they have their long prayers, but short prayings; they are like apothecaries gallipots--having without the title of some excellent preservative, but within they are full of deadly poison; counterfeit holiness is their cloak for all manner of villanies, and the midwife to bring forth all their devilish designs. (Peter Bales.)
Justice, mercy, and perfection
I. A cry for justice (Psalms 17:1-7). Things in the mind of David.
1. A sense of truthfulness. He was conscious that there was no discrepancy between his speech and his spirit. The man, unless he feels that he is sincere, will never dare to appeal to heaven for justice. Virtuous sincerity requires that there should be not only an exact correspondence between the speech and spirit, but also between the spirit and eternal realities.
2. A desire for the Divine verdict. “Let my sentence come forth from Thy presence.” The human soul everywhere holds that there is justice at the head of the universe, and that it will sooner or later vindicate the right.
3. A consciousness of a Divine searching. “Thou hast proved mine heart.” A man may be deeply conscious of his imperfection before God, analyst conscious of his innocence of the charges brought against him by man.
4. A determination to be blameless in his speech. “I am purposed that my mouth shall not transgress.” What he means is, I will utter nothing wrong concerning mine enemies, nothing that can justify their harsh and cruel conduct.
5. An assurance of Divine protection. He was protected from ruin. Protected by God. And protected in connection with his own agency. God’s agency in connection with man’s deliverance neither supersedes the necessity nor interferes with the freedom of human effort.
6. A dread of falling from rectitude. “Hold up my goings in Thy paths”. This means--I am right as far as mine enemies are concerned at present. I am conscious of no wrong. I am anxious to retain my blamelessness. To retain my blamelessness I need Divine help.
7. A confidence that God will attend to his prayer. The meaning is--I have invoked Thee heretofore, and do so still, because I know that Thou wilt hear.
II. Here is a cry for mercy. “Show Thy marvellous loving kindness.” A prayer for protection from enemies. Note the character in which he appeals to God for protection. He appeals to Him as a mighty Saviour. The manner in which he desired protection. The enemies from whom he sought protection. The cry for mercy is as deep and universal as that for justice.
III. Here is a cry for perfection. Three facts deduce from the words.
1. That the death of a good man is an awaking from sleep. There is much spiritual torpor and spiritual dreaming even in the best.
2. In this awaking at death there will be the complete assimilation of the soul to God.
3. In this assimilation will consist the everlasting satisfaction of our nature. There is no satisfaction without this. The spiritual powers will not work harmoniously under the dominion of any other disposition. The conscience will frown upon any other state of mind. The Great One will not bless with His friendship any other state of mind in His creatures. Likeness to God is likeness to His controlling disposition. His controlling disposition is disinterested love, and this is that well which springs up to everlasting life. (Homilist.)