A Prayer of David.

1Hear a just cause, O LORD, give heed to my cry;
         Give ear to my prayer, which is not from deceitful lips.

2Let my judgment come forth from Your presence;
         Let Your eyes look with equity.

3You have tried my heart;
         You have visited me by night;
         You have tested me and You find nothing;
         I have purposed that my mouth will not transgress.

4As for the deeds of men, by the word of Your lips
         I have kept from the paths of the violent.

5My steps have held fast to Your paths.
         My feet have not slipped.

6I have called upon You, for You will answer me, O God;
         Incline Your ear to me, hear my speech.

7Wondrously show Your lovingkindness,
         O Savior of those who take refuge at Your right hand
         From those who rise up against them.

8Keep me as the apple of the eye;
         Hide me in the shadow of Your wings

9From the wicked who despoil me,
         My deadly enemies who surround me.

10They have closed their unfeeling heart,
         With their mouth they speak proudly.

11They have now surrounded us in our steps;
         They set their eyes to cast us down to the ground.

12He is like a lion that is eager to tear,
         And as a young lion lurking in hiding places.

13Arise, O LORD, confront him, bring him low;
         Deliver my soul from the wicked with Your sword,

14From men with Your hand, O LORD,
         From men of the world, whose portion is in this life,
         And whose belly You fill with Your treasure;
         They are satisfied with children,
         And leave their abundance to their babes.

15As for me, I shall behold Your face in righteousness;
         I will be satisfied with Your likeness when I awake.

Parallel Verses

New American Standard Bible (©1995)
A Prayer of David. Hear a just cause, O LORD, give heed to my cry; Give ear to my prayer, which is not from deceitful lips.

GOD'S WORD® Translation (©1995)
A prayer by David. Hear my plea for justice, O LORD. Pay attention to my cry. Open your ears to my prayer, which comes from lips free from deceit.

King James Bible
<> Hear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips.

Douay-Rheims Bible
The prayer of David. Hear, O Lord, my justice: attend to my supplication. Give ear unto my prayer, which proceedeth not from deceitful lips.

Darby Bible Translation
{A Prayer of David.} Hear the right, O Jehovah, attend unto my cry; give ear unto my prayer, which is not out of feigned lips.

English Revised Version
A Prayer of David. Hear the right, O LORD, attend unto my cry; give ear unto my prayer, that goeth not out of feigned lips.

Webster's Bible Translation
A Prayer of David. Hear the right, O LORD, attend to my cry, give ear to my prayer, that goeth not out of feigned lips.

World English Bible
Hear, Yahweh, my righteous plea; Give ear to my prayer, that doesn't go out of deceitful lips.

Young's Literal Translation
A Prayer of David. Hear, O Jehovah, righteousness, attend my cry, Give ear to my prayer, without lips of deceit.

Cross References

2 Chronicles 6:40 "Now, O my God, I pray, let Your eyes be open and Your ears attentive to the prayer offered in this place.

Psalm 9:4 For You have maintained my just cause; You have sat on the throne judging righteously.

Psalm 61:1 For the choir director; on a stringed instrument. A Psalm of David. Hear my cry, O God; Give heed to my prayer.

Psalm 88:2 Let my prayer come before You; Incline Your ear to my cry!

Psalm 142:6 "Give heed to my cry, For I am brought very low; Deliver me from my persecutors, For they are too strong for me.

Isaiah 29:13 Then the Lord said, "Because this people draw near with their words And honor Me with their lip service, But they remove their hearts far from Me, And their reverence for Me consists of tradition learned by rote,

Commentary

Matthew Henry's Whole Bible Commentary

PSALM 17

David being in great distress and danger by the malice of his enemies, does, in this psalm, by prayer address himself to God, his tried refuge, and seeks shelter in him. I. He appeals to God concerning his integrity (v. 1-4). II. He prays to God still to be upheld in his integrity and preserved from the malice of his enemies (v. 5-8, 13). III. He gives a character of his enemies, using that as a plea with God for his preservation (v. 9-12, 14). IV. He comforts himself with the hopes of his future happiness (v. 15). Some make him, in this, a type of Christ, who was perfectly innocent, and yet was hated and persecuted, but, like David, committed himself and his cause to him that judgeth righteously.

A prayer of David.

Verses 1-7

This psalm is a prayer. As there is a time to weep and a time to rejoice, so there is a time for praise and a time for prayer. David was now persecuted, probably by Saul, who hunted him like a partridge on the mountains; without were fightings, within were fears, and both urged him as a suppliant to the throne of mercy. He addresses himself to God in these verses both by way of appeal (Hear the right, O Lord! let my righteous cause have a hearing before thy tribunal, and give judgment upon it) and by way of petition (Give ear unto my prayer v. 1, and again v. 6, Incline thy ear unto me and hear my speech); not that God needs to be thus pressed with our importunity, but he gives us leave thus to express our earnest desire of his gracious answers to our prayers. These things he pleads with God for audience, 1. That he was sincere, and did not dissemble with God in his prayer: It goeth not out of feigned lips. He meant as he spoke, and the feelings of his mind agreed with the expressions of his mouth. Feigned prayers are fruitless; but, if our hearts lead our prayers, God will meet them with his favour. 2. That he had been used to pray at other times, and it was not his distress and danger that now first brought him to his duty: "I have called upon thee formerly (v. 6); therefore, Lord, hear me now." It will be a great comfort to us if trouble, when it comes, find the wheels of prayer a-going, for then we may come with the more boldness to the throne of grace. Tradesmen are willing to oblige those that have been long their customers. 3. That he was encouraged by his faith to expect God would take notice of his prayers: "I know thou wilt hear me, and therefore, O God, incline thy ear to me." Our believing dependence upon God is a good plea to enforce our desires towards him. Let us now see,

I. What his appeal is; and here observe,

1. What the court is to the cognizance and determination of which he makes his appeal; it is the court of heaven. "Lord, do thou hear the right, for Saul is so passionate, so prejudiced, that he will not hear it. Lord, let my sentence come forth from thy presence, v. 2. Men sentence me to be pursued and cut off as an evil-doer. Lord, I appeal from them to thee." This he did in a public remonstrance before Saul's face (1 Sa. 24:12, The Lord judge between me and thee), and he repeats it here in his private devotions. Note, (1.) The equity and extent of God's government and judgment are a very great support to injured innocency. If we are blackened, and abused, and misrepresented, by unrighteous men, it is a comfort that we have a righteous God to go to, who will take our part, who is the patron of the oppressed, whose judgment is according to truth, by the discoveries of which every person and every cause will appear in a true light, stripped of all false colours, and by the decisions of which all unrighteous dooms will be reversed, and to every man will be rendered according to his work. (2.) Sincerity dreads no scrutiny, no, not that of God himself, according to the tenour of the covenant of grace: Let thy eyes behold the things that are equal. God's omniscience is as much the joy of the upright as it is the terror of hypocrites, and is particularly comfortable to those who are falsely accused and in any wise have wrong done them.

2. What the evidence is by which he hopes to make good his appeal; it is the trial God had made of him (v. 3): Thou hast proved my heart. God's sentence is therefore right, because he always proceeds upon his knowledge, which is more certain and infallible than that which men attain to by the closest views and the strictest investigations.

(1.) He knew God had tried him, [1.] By his own conscience, which is God's deputy in the soul. The spirit of a man is the candle of the Lord, with this God had searched him, and visited him in the night, when he communed with his own heart upon his bed. He had submitted to the search, and had seriously reviewed the actions of his life, to discover what was amiss, but could find nothing of that which his enemies charged him with. [2.] By providence. God had tried him by the fair opportunity he had, once and again, to kill Saul; he had tried him by the malice of Saul, the treachery of his friends, and the many provocations that were given him; so that, if he had been the man he was represented to be, it would have appeared; but, upon all these trials, there was nothing found against him, no proof at all of the things whereof they accused him.

(2.) God tried his heart, and could witness to the integrity of that; but, for the further proof of his integrity, he himself takes notice of two things concerning which his conscience bore him record:-[1.] That he had a fixed resolution against all sins of the tongue: "I have purposed and fully determined, in the strength of God's grace, that my mouth shall not transgress." He does not say, "I hope that it will not," or, "I wish that it may not," but, "I have fully purposed that it shall not:" with this bridle he kept his mouth, Ps. 39:1. Note, Constant resolution and watchfulness against sins of the tongue will be a good evidence of our integrity. If any offend not in word, the same is a perfect man, Jam. 3:2. He does not say, "My mouth never shall transgress" (for in many things we all offend), but, "I have purposed that it shall not;" and he that searches the heart knows whether the purpose be sincere. [2.] That he had been as careful to refrain from sinful actions as from sinful words (v. 4): "Concerning the common works of men, the actions and affairs of human life, I have, by the direction of thy word, kept myself from the paths of the destroyer." Some understand it particularly, that he had not been himself a destroyer of Saul, when it lay in his power, nor had he permitted others to be so, but said to Abishai, Destroy him not, 1 Sa. 26:9. But it may be taken more generally; he kept himself from all evil works, and endeavoured, according to the duty of his place, to keep others from them too. Note, First, The ways of sin are paths of the destroyer, of the devil, whose name is Abaddon and Apollyon, a destroyer, who ruins souls by decoying them into the paths of sin. Secondly, It concerns us all to keep out of the paths of the destroyer; for, if we walk in those ways that lead to destruction, we must thank ourselves if destruction and misery be our portion at last. Thirdly, It is by the word of God, as our guide and rule, that we must keep out of the paths of the destroyer, by observing its directions and admonitions, Ps. 119:9. Fourthly, If we carefully avoid all the paths of sin, it will be very comfortable in the reflection, when we are in trouble. If we keep ourselves, that the wicked one touch us not with his temptations (1 Jn. 5:18), we may hope he will not be able to touch us with his terrors.

II. What his petition is; it is, in short, this, That he might experience the good work of God in him, as an evidence of and qualification for the good will of God towards him: this is grace and peace from God the Father. 1. He prays for the work of God's grace in him (v. 5): "Hold up my going in thy paths. Lord, I have, by thy grace, kept myself from the paths of the destroyer; by the same grace let me be kept in thy paths; let me not only be restrained from doing that which is evil, but quickened to abound always in that which is good. Let my goings be held in thy paths, that I may not turn back from them nor turn aside out of them; let them be held up in thy paths, that I may not stumble and fall into sin, that I may not trifle and neglect my duty. Lord, as thou hast kept me hitherto, so keep me still." Those that are, through grace, going in God's paths, have need to pray, and do pray, that their goings may be held up in those paths; for we stand no longer than he is pleased to hold us, we go no further than he is pleased to lead us, bear us up, and carry us. David had been kept in the way of his duty hitherto, and yet he does not think that this would be his security for the future, and therefore prays, "Lord, still hold me up." Those that would proceed and persevere in the way of God must, by faith and prayer, fetch in daily fresh supplies of grace and strength from him. David was sensible that his way was slippery, that he himself was weak, and not so well fixed and furnished as he should be, that there were those who watched for his halting and would improve the least slip against him, and therefore he prays, "Lord, hold me up, that my foot slip not, that I may never say nor do any thing that looks either dishonest or distrustful of thee and thy providence and promise." 2. He prays for the tokens of God's favour to him, v. 7. Observe here, (1.) How he eyes God as the protector and Saviour of his people, so he calls him, and thence he takes his encouragement in prayer: O thou that savest by thy right hand (by thy own power, and needest not the agency of any other) those who put their trust in thee from those that rise up against them. It is the character of God's people that they trust in him; he is pleased to make them confidants, for his secret is with the righteous; and they make him their trust, for to him they commit themselves. Those that trust in God have many enemies, many that rise up against them and seek their ruin; but they have one friend that is able to deal with them all, and, if he be for them, no matter who is against them. He reckons it his honour to be their Saviour. His almighty power is engaged for them, and they have all found him ready to save them. The margin reads it, O thou that savest those who trust in thee from those that rise up against thy right hand. Those that are enemies to the saints are rebels against God and his right hand, and therefore, no doubt, he will, in due time, appear against them. (2.) What he expects and desires from God: Show thy marvellous loving-kindness. The word signifies, [1.] Distinguishing favours. "Set apart thy loving-kindnesses for me; put me not off with common mercies, but be gracious to me, as thou usest to do to those who love thy name." [2.] Wonderful favours. "O make thy loving-kindness admirable! Lord, testify thy favour to me in such a way that I and others may wonder at it." God's loving-kindness is marvellous for the freeness and the fulness of it; in some instances it appears, in a special manner, marvellous (Ps. 118:23), and it will certainly appear so in the salvation of the saints, when Christ shall come to be glorified in the saints and to be admired in all those that believe.

Calvin's Commentary

1. Hear my righteousness, [337] O Jehovah, attend to my cry; hearken to my prayer, which proceedeth not from deceitful lips. 2. Let my judgment [or judgment in my favor] come forth from the presence of thy countenance; [338] let thine eyes look upon my uprightness.

1. 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 suffer the innocent to be oppressed, but will always, at length, succor them. Some explain the word righteousness as denoting righteous prayer, an interpretation which appears to me unsatisfactory. The meaning rather is, that David, confiding in his own integrity, interposes God as a Judge between himself and his enemies, to cognosce or determine in his cause. We have already seen, in a preceding psalm, that when we have to deal with wicked men, we may warrantably protest our innocence before God. As, however, it would not be enough for the faithful to have the approving testimony of a good conscience, David adds to his protestation earnest prayer. 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 approbation of their own conscience, as they speak, and, gnawing the bit, bear the injuries which are done to them rather obstinately than steadfastly, seeing they do not seek for 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; and whenever any adversity befalls them, they betake themselves to him for help. This, therefore, is the meaning of the passage; it is a prayer that God, who knew David to have done justly, and to have performed his duty without giving occasion to any to blame him, [339] and, therefore, to be unrighteously molested by his enemies, would graciously look upon him; and that he would do this especially, since, confiding in his aid, he entertained good hope, and, at the same time, prays 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 denotes, by a different expression, serve to show his vehement, his intense earnestness of soul. Farther, as hypocrites talk loftily in commendation of themselves, and to show to others a token of the great confidence which they have in God, give utterance to loud cries, David protests concerning himself that he does not speak deceitfully; in other words, that he does not make use of his crying and prayer as a pretext 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 ought diligently to endeavor to live an upright and innocent life, so that, if there are any who give us trouble, we may be able to boast that we are blamed and persecuted wrongfully. [340] Again, whenever the wicked assault us, the same Spirit calls upon us to engage in prayer; and if any man, trusting to the testimony of a good conscience which he enjoys, neglects the exercise of prayer, he defrauds God of the honor which belongs to him, in not referring his cause to him, and in not leaving him to judge and determine in it. Let us learn, also, that when we present ourselves before God in prayer, it is not to be done with the ornaments of an artificial eloquence, for the finest rhetoric and the best grace which we can have before him consists in pure simplicity.

2. From the presence of thy countenance. Literally it is, from before thy face, or, before thy face. By these words David intimates that if God does not rise up as the vindicator of his cause, he will be overwhelmed with calumnies though innocent, and will be looked upon as a guilty and condemned person. The cognisance which God will take of his cause is tacitly set in opposition to the dark inventions of falsehood which were spread against him. [341] 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, [342] since I bring with me both a pure heart and a good cause. What he immediately adds with respect to God's looking upon his uprightness is of similar import. He does not mean to say that God is blind, but only beseeches him actually to show that he does not connive at the wickedness of men, and that it is not to him a matter of indifference when he beholds those who have not the means of defending themselves [343] receiving evil treatment undeservedly. Some take the word judgment in too restricted a sense for the right to the kingdom which was promised to David, as if he petitioned to be placed on the royal throne by the power of God, inasmuch as 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.

Footnotes:

[337] The Vulgate, Ethiopic, and Arabic versions read "my righteousness," or my right, as here and in our English version, meaning, his righteous cause. The Septuagint, "Kurie tes dikaiosunes mou," "O Lord of my righteousness." Jerome reads, "Audi, Deus, justum," "Hear O God, the just one, a reading which Horsley is inclined to adopt, viewing the Messiah as the speaker in this psalm. In the Syriac version the reading is, "Hear, O righteous Lord;" and this is followed by Bishop Horne, Dr Adam Clarke, and Dr Boothroyd

[338] "Let my sentence come forth from thy presence; that is, be thou, O Jehovah, my judge in thine own person." -- Horsley.

[339] "Que David se soit portd justement et fait son devoir sans donner a aucun occasion de le blasmer." -- Fr.

[340] "Que nous sommes blasmez et persecutez a tort." -- Fr.

[341] "Car la cognoissance que Dieu prendra de sa cause est tacitement mise in l'opposite des tenebres des mensonges qu'on semoit contre luy." -- Fr.

[342] "Et qu'il ne refuse point de respondre derant le siege judicial d'iceluy." -- Fr. "Nor do I refuse to answer before his judgment-seat."

[343] "Qui n'ont pas moyen de se defendre." -- Fr.

Links

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