May 28, 2024
How to live for God in a world living for self
Psalm 17
Rachel Butterfield
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 17:8-9
Keep me as the apple of your eye;
hide me in the shadow of your wings,
from the wicked who do me violence,
my deadly enemies who surround me.
Psalm 17
In the Shadow of Your Wings
A Prayer of David.
1
Hear a just cause, O LORD; attend to my cry!
Give ear to my prayer from lips free of deceit!
2
From your presence let my vindication come!
Let your eyes behold the right!
3
You have tried my heart, you have visited me by night,
you have tested me, and you will find nothing;
I have purposed that my mouth will not transgress.
4
With regard to the works of man, by the word of your lips
I have avoided the ways of the violent.
5
My steps have held fast to your paths;
my feet have not slipped.
6
I call upon you, for you will answer me, O God;
incline your ear to me; hear my words.
7
Wondrously show
1
17:7
Or Distinguish me by
your steadfast love,
O Savior of those who seek refuge
from their adversaries at your right hand.
8
Keep me as the apple of your eye;
hide me in the shadow of your wings,
9
from the wicked who do me violence,
my deadly enemies who surround me.
10
They close their hearts to pity;
with their mouths they speak arrogantly.
11
They have now surrounded our steps;
they set their eyes to cast us to the ground.
12
He is like a lion eager to tear,
as a young lion lurking in ambush.
13
Arise, O LORD! Confront him, subdue him!
Deliver my soul from the wicked by your sword,
14
from men by your hand, O LORD,
from men of the world whose portion is in this life.
2
17:14
Or from men whose portion in life is of the world
You fill their womb with treasure;
3
17:14
Or As for your treasured ones, you fill their womb
they are satisfied with children,
and they leave their abundance to their infants.
15
As for me, I shall behold your face in righteousness;
when I awake, I shall be satisfied with your likeness.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: What is parallelism?
What is parallelism? Parallelism is one of the main features of Hebrew poetry. All 150 Psalms include parallelism. Typically, the main lines in a psalm are followed by secondary lines that either repeat or expand upon an idea in the main line.
Fact: Shadow of your wings
The phrase shadow of your wings (36:7) is also found in two other psalms (17:8; 57:1). It symbolizes the protection and safety of the Lord.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 17:3–5 The singer proclaims his innocence (tried, visited, tested), and he recounts his efforts to stay pure.
Ps. 17:8 apple of your eye. See Deut. 32:10; Prov. 7:2.
Fact: Shadow of your wings
The phrase shadow of your wings (36:7) is also found in two other psalms (17:8; 57:1). It symbolizes the protection and safety of the Lord.
Ps. 17:10 The singer cannot appeal to the attackers’ pity or remorse, since they close their hearts to such feelings. Instead, they speak arrogantly.
Ps. 17:13–14 Amid such threats, when it seems unlikely that the attacker will repent (v. 10), the proper response is prayer for the enemy’s defeat.
Psalm Ps. 17. This is an individual lament, dealing especially with cases in which a person considers himself unjustly accused of wrong (compare Psalm 7). The psalm is a prayer for vindication, and it ends with a feeling of confidence (compare Psalm 16).
Ps. 17:15 behold your face. Compare 11:7; Rev. 22:4. when I awake. The beholding and the satisfaction refer to the everlasting bliss that the godly look for in the general resurrection.
Fact: What is parallelism?
What is parallelism? Parallelism is one of the main features of Hebrew poetry. All 150 Psalms include parallelism. Typically, the main lines in a psalm are followed by secondary lines that either repeat or expand upon an idea in the main line.
S3:103 Psalm 17
Listen NowDive Deeper | Psalm 17
There was a moment in junior high that I remember with more detail and color than many other memories in my life. I was sitting outside the worship center at the church camp I grew up attending. I was on a bench with the June sun overhead, a relentless mosquito flying around my head, tears streaming down my face, questioning why the Lord was allowing the things going on in my family. It was at that moment that Jesus met me and wrapped me in a hug; and the Holy Spirit whispered to a very weary heart, "Hold on and watch what I'm going to do." I didn't know it at the time, but that would plant a seed of strength and confidence in the Lord that I would continue to draw on through numerous hard seasons of life.
Psalm 17 pulls me back to this moment in the way that David is crying out for the Lord to hear his plea for help and vindication amid a continuous onslaught of enemies coming after him. We see David crying out to the Lord from a place of humility in his own weakness but also in confidence of the Lord's faithfulness in the midst of trials. David's persistent faithfulness and prayer life can be an example for each of us as we walk through hardship and challenges. God is not unaware of our trials, as David so clearly articulates for us throughout his prayer.
Jesus promises us in John 16:33: "In the world you will have tribulation. But take heart; I have overcome the world." Psalm 17 gives us a framework from which we can walk through these trials. David's prayer calls us to continue to live a life of holiness amid adversity, recall moments when the Lord has provided in the past, and live in the confidence of the eternity that awaits us. The trials we walk through do not get the final say. There is a sweetness in hardship—in the assurance that God will "hide [us] in the shadow of his wings" as we walk through this world.
This month's memory verse
If you love me, you will keep my commandments.
– John 14:15
Discussion Questions
1. It is often difficult to see the good or purpose when you are in the middle of a trial. However, God often uses the trials you walk through to encourage other people or encourage you in later seasons of your life. How has God used a trial or hard season in your past as a testimony at a later point in your life?
2. James 1:2-4 talks about how you can "[c]ount it all joy . . . when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness." What are some practices that help you remain joyful during hard seasons of life?
3. Are there other believers in your life who are good examples of the way David's prayer calls us to walk through trials? What about their walk with the Lord are you motivated to emulate in your own life?
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