TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 17:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
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 Psa 17:1, and again Psa 17:6, 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 (Psa 17:6); 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, Psa 17:2. 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 (Sa1 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 (Psa 17:3): 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, Psa 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 (Psa 17:4): "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, Sa1 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, Psa 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 (Jo1 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 (Psa 17:5): "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, Psa 17:7. 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 (Psa 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.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
We speak fully and clearly when we use words taken from divine Scripture.… The righteous person alone cleanses his tongue, lips and the voice itself from using more common words, as one acquainted with that verse: “You will give an account of every careless word on the day of judgment.” The ears of God do not hear words offered from lying lips, but they receive any word offered from a cleansed tongue accustomed to meditating on divine words.
"Hear My righteousness, O God, consider My supplication." "Hearken unto My prayer, not in deceitful lips:" not going forth to You in deceitful lips.
Although some psalms contain prayers combined sporadically with other diverse material, this psalm is almost entirely a supplication in its composition. Therefore it is appropriately designated as such from the start, since its purpose is entirely focused on zeal for prayer.
Continue studying Psalms 17:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalms 17:1 serves as a fervent and direct invocation from David to the LORD, initiating a psalm of individual lament. In this opening verse, David appeals to God's inherent righteousness, imploring Him to "hear the right"—to acknowledge the justness of his cause and the integrity of his petition. The verse immediately establishes a tone of profound sincerity, as David emphatically declares that his prayer issues "not out of feigned lips," thereby asserting the purity of his motives and the truthfulness of his plea for divine intervention against his adversaries.
Context
Literary Context
Psalm 17 is classified as an individual lament, a prevalent genre within the Psalter where the psalmist expresses deep distress, often stemming from persecution, false accusation, or illness, while simultaneously affirming their innocence and appealing for divine deliverance. This psalm follows Psalm 16, a "Miktam of David" that articulates confident trust in God's protective presence, and precedes Psalm 18, a majestic psalm of thanksgiving for deliverance from enemies. Thus, Psalm 17 is situated within a thematic progression that moves from unwavering trust to earnest lament and ultimately to triumphant gratitude, mirroring the dynamic spiritual journey common to believers. The initial verse immediately establishes the psalmist's direct and intimate address to God, setting the stage for a detailed articulation of his plight and his steadfast reliance on God's justice, a pattern observed in many of David's prayers throughout the Psalter, such as Psalm 3.
Historical & Cultural Context
While the psalm's superscription attributes it to David, it refrains from specifying a particular historical event. Nevertheless, David's life was frequently characterized by intense periods of persecution, baseless accusations, and relentless pursuit by various adversaries, including King Saul, his own son Absalom, and foreign foes. In ancient Israelite society, justice (mishpat and tzedeq) was a foundational pillar of communal life, and appealing to God as the supreme Judge was a customary recourse when human justice systems were perceived as failing or corrupted. The concept of "right" (Hebrew: tzedeq) was deeply interwoven with the cultural understanding of divine governance, implying that God would invariably act in accordance with His perfect righteousness. The emphasis on "feigned lips" also reflects a profound cultural value placed on truthfulness and integrity in speech, standing in stark contrast to the deceit and manipulation often employed by those who sought to harm the innocent or gain an unfair advantage.
Key Themes
This opening verse immediately introduces several pivotal themes that resonate throughout Psalm 17 and the broader biblical narrative. Foremost among these is Sincere Prayer, as David's insistence that his prayer does "not go out of feigned lips" underscores the profound value God places on honesty and truthfulness in communication with Him, a theme powerfully echoed in Proverbs 15:8. Closely intertwined is the theme of Divine Justice, as David appeals to God's attribute of righteousness ("Hear the right"), trusting that God is an impartial Judge who will discern the truth and act decisively to vindicate the innocent and hold the wicked accountable, a foundational belief vividly expressed in Psalm 9:8. Furthermore, the repeated pleas to "hear," "attend," and "give ear" highlight David's absolute Dependence on God for help and vindication, acknowledging that he possesses no other recourse but to present his case before the Almighty. Finally, by asserting the sincerity of his prayer, David implicitly declares his own Integrity of Heart concerning the matter at hand, presenting himself as one whose intentions are pure and whose plea is honest before God.
Exposition and Analysis
Key Word Analysis
This term is foundational to biblical theology, encompassing righteousness, justice, and vindication. When David implores God to "hear the right," he is not merely asking for a favorable verdict but appealing to God's very character as the perfectly righteous Judge. He seeks for God to intervene and establish justice in a situation where he believes he has been wronged, aligning divine action with divine nature. It's an appeal for God to uphold moral order and to act in accordance with His own just standards, ensuring that what is morally and legally correct prevails.
While the KJV translates this as "attend," the Hebrew verb qashav means "to prick up the ears," "to listen closely," "to pay attention," or "to heed." It conveys a sense of earnestness and urgency in David's plea. It's not a casual request for a hearing, but an impassioned cry for God to lean in, to fully comprehend the depth of his distress, and to respond with active engagement. This word emphasizes God's active and empathetic listening, going beyond mere auditory perception to a full understanding and consideration of the suppliant's situation, signifying a readiness to respond.
This powerful phrase literally translates to "lips of deceit" or "lips of fraud." The word mirmâh (H4820) denotes fraud, deceit, or treachery, while sâphâh (H8193) refers to the lip, and by implication, language or speech. By stating his prayer does "not go out of feigned lips," David is making a profound declaration of sincerity and integrity. He is asserting that his petition is free from hypocrisy, manipulation, or any hidden agenda. It implies that his words are a true reflection of his heart and his genuine distress, standing in stark contrast to the insincere or manipulative prayers that God despises. This phrase highlights the biblical emphasis on inner truthfulness in worship and communication with God, where outward expression must align with inward disposition.
Verse Breakdown
"¶ A Prayer of David."
This superscription, common in many Psalms, identifies the author as David and the genre as a prayer or supplication. It immediately frames the text as a direct, personal communication between David and God, setting an expectation of intimate and earnest discourse from the outset.
"Hear the right, O LORD,"
This is a direct, urgent address to God, invoking His covenant name (LORD, Yahweh). David appeals to God's attribute of righteousness (tzedeq), asking Him to listen to and act upon his just cause. It's a plea for divine judgment and vindication, implying that David believes his cause is righteous and therefore deserves God's intervention to uphold justice.
"attend unto my cry,"
This clause parallels "Hear the right," intensifying the plea for divine attentiveness. The word "cry" (רִנָּה, rinnah) often denotes a loud, earnest, and distressed appeal, sometimes a shout of joy or grief. Here, it conveys the depth of David's anguish and the urgency of his need for God's immediate and focused attention, signifying a desperate plea rather than a casual request.
"give ear unto my prayer,"
Further reinforcing the previous two clauses, this phrase emphasizes the personal and intimate nature of David's communication with God. It is a direct request for God to incline His ear, to listen closely and responsively to the specific petition that follows, highlighting David's complete reliance on God's willingness to hear and act on his behalf.
"[that goeth] not out of feigned lips."
This crucial qualifying statement underscores the absolute sincerity and integrity of David's entire petition. By asserting that his prayer does not originate from "lips of deceit" or "fraud," David declares that his words are genuine, his motives pure, and his heart truthful before God. This assertion of sincerity is fundamental to the legitimacy of his appeal for divine justice and sets a profound standard for all who approach God in prayer.
Literary Devices
Psalms 17:1 masterfully employs several literary devices to convey its urgent and sincere message. Parallelism is prominently featured, particularly synonymous parallelism, where the phrases "Hear the right," "attend unto my cry," and "give ear unto my prayer" repeat similar ideas using different words to intensify the plea for divine attention and emphasize the psalmist's earnestness. This triple invocation creates a cumulative effect, highlighting the depth of David's distress and his unwavering conviction that God is his only recourse. Apostrophe is evident in the direct address "O LORD," where the psalmist speaks directly to God as if He were present and listening, imbuing the prayer with intimacy, immediacy, and a profound sense of personal relationship. Furthermore, Metonymy is powerfully employed in the phrase "feigned lips," where "lips" stand in for the words spoken and, by extension, the inner disposition, intention, or character behind those words. This device powerfully communicates David's assertion of his heart's integrity, implying that his prayer is not just outwardly correct but inwardly pure and truthful, reflecting a genuine and unadulterated appeal to God.
Theological and Thematic Connections
Psalms 17:1 lays a foundational theological principle: the efficacy and acceptance of prayer are deeply connected to the sincerity and integrity of the one praying. David's appeal to God to "hear the right" is a profound affirmation of God's character as the perfectly just and righteous Judge, who not only discerns truth but also acts on behalf of those who are genuinely righteous in their cause. This verse teaches us that God is not swayed by outward show, eloquent rhetoric, or manipulative words, but desires a heart that is true and transparent in its communication with Him. It underscores the biblical emphasis on inner truthfulness as a prerequisite for genuine communion with the Divine, reminding us that God values authenticity over mere performance. The psalmist's confidence in appealing to God's justice also highlights the broader theme of divine vindication for the righteous, a recurring hope throughout Scripture for those who suffer unjustly and seek the Lord's intervention.
Reflection and Application
Psalms 17:1 offers a profound invitation and a challenging call for contemporary believers. It compels us to examine the very nature of our prayers, prompting us to ask if they truly emanate from a place of sincerity, integrity, and genuine need, or if they are merely ritualistic, perfunctory, or even subtly manipulative. David's example encourages us to approach God with raw honesty, laying bare our true burdens, fears, and petitions, trusting that He values a contrite and truthful heart above all else. This verse reminds us that God is not only attentive to our cries but also perfectly just, capable of discerning the "right" in every situation and acting accordingly to bring about His righteous will. In a world often marked by deceit, superficiality, and disingenuous communication, this psalm stands as a timeless beacon, guiding us back to the heart of authentic communication with our Creator, urging us to seek His righteous will and intervention in our lives with unfeigned lips and an unwavering trust in His perfect justice.
Questions for Reflection
FAQ
What does David mean by "Hear the right, O LORD"?
When David asks the LORD to "hear the right," he is appealing to God as the ultimate, perfectly righteous Judge. The Hebrew word for "right" (צֶדֶק, tzedeq) encompasses justice, righteousness, and vindication. David is essentially asking God to listen to his case, to acknowledge the justice and integrity of his cause, and to act in accordance with His own righteous character to bring about a just outcome. It's a plea for divine intervention to correct an injustice he is experiencing, trusting that God will discern the truth and vindicate the innocent. This reflects a deep faith in God's moral governance of the world, as seen in Psalm 9:8.
Why is it important that the prayer "[goeth] not out of feigned lips"?
The phrase "feigned lips" (שִׂפְתֵי מִרְמָה, siftei mirmah) means "lips of deceit" or "lips of fraud." By stating his prayer does not come from such lips, David is emphasizing the absolute sincerity, integrity, and truthfulness of his petition. He is declaring that his words are a genuine expression of his heart, free from hypocrisy, manipulation, or hidden motives. This is crucial because God values inner truthfulness and authenticity in prayer above outward displays or eloquent words. It contrasts with the kind of empty or insincere prayers that Jesus warned against in Matthew 6:7. David's assertion sets a profound standard for all who approach God, highlighting that genuine communion requires an honest and transparent heart.
Christ-Centered Fulfillment
Psalms 17:1 finds its ultimate and perfect fulfillment in Jesus Christ. David, a type of Christ, prays for God to "hear the right" and asserts that his prayer is "not out of feigned lips." This points forward to the Lord Jesus, who alone perfectly embodied "the Right." He was the truly righteous one, whose life was lived in perfect obedience to God's will and whose every word and prayer emanated from a heart of absolute purity and sincerity, utterly devoid of "feigned lips." When Jesus prayed, as in John 17, His petitions were always perfectly aligned with the Father's will, demonstrating an unparalleled integrity. Unlike David, who, though righteous, was still a sinner, Jesus was the sinless Lamb of God who was unjustly accused and suffered for "the right" of humanity, ultimately vindicating God's justice through His sacrifice. His appeals to the Father were always heard because of His inherent righteousness and perfect sincerity. Furthermore, Jesus now serves as our compassionate High Priest, who "in every respect has been tempted as we are, yet without sin," and therefore is able to sympathize with our weaknesses, allowing us to "with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need" (Hebrews 4:15-16). His intercession for us before the Father is always righteous and effective, ensuring that our prayers, offered through Him, are heard and accepted, even when our own lips may falter or our hearts are less than perfectly sincere, because we have an Advocate with the Father, Jesus Christ the righteous.