King James Version
Psalms 17
15 verses with commentary
Hear a Just Cause, O Lord
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. the right: Heb. justice not: Heb. without lips of deceit
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Hear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips. David opens this psalm with an urgent, threefold appeal for divine attention: "Hear," "attend," and "give ear." This rhetorical intensification—using three imperatives with three synonyms for prayer (tsedeq, "the right"; rinnah, "cry"; tefillah, "prayer")—expresses the psalmist's passionate desire to be heard by God.
"Hear the right" (shim'ah tsedeq, שִׁמְעָה צֶדֶק) is striking. David does not merely ask God to hear him but to hear "the right" or "righteousness." The Hebrew tsedeq can mean righteousness, justice, or a righteous cause. David appeals to God as the righteous Judge, confident that his cause is just. He is not praying for something contrary to God's righteous will but for vindication that aligns with divine justice.
"That goeth not out of feigned lips" (lo misifte mirmah, לֹא מִשִּׂפְתֵי מִרְמָה) declares the sincerity of David's prayer. Mirmah means deceit, treachery, or fraud. Unlike flattery or manipulative prayer designed to deceive God, David's petition comes from genuine conviction. He prays what he truly believes, not what he thinks God wants to hear. This combination of righteous cause and sincere expression gives David confidence in approaching God.
The verse establishes the entire psalm's framework: a righteous man with a just cause, praying sincerely, appeals to the righteous Judge for vindication against enemies. David's confidence rests not on his perfection but on his integrity—he genuinely seeks God and righteousness, unlike his deceitful opponents.
"Hear the right" (shim'ah tsedeq, שִׁמְעָה צֶדֶק) is striking. David does not merely ask God to hear him but to hear "the right" or "righteousness." The Hebrew tsedeq can mean righteousness, justice, or a righteous cause. David appeals to God as the righteous Judge, confident that his cause is just. He is not praying for something contrary to God's righteous will but for vindication that aligns with divine justice.
"That goeth not out of feigned lips" (lo misifte mirmah, לֹא מִשִּׂפְתֵי מִרְמָה) declares the sincerity of David's prayer. Mirmah means deceit, treachery, or fraud. Unlike flattery or manipulative prayer designed to deceive God, David's petition comes from genuine conviction. He prays what he truly believes, not what he thinks God wants to hear. This combination of righteous cause and sincere expression gives David confidence in approaching God.
The verse establishes the entire psalm's framework: a righteous man with a just cause, praying sincerely, appeals to the righteous Judge for vindication against enemies. David's confidence rests not on his perfection but on his integrity—he genuinely seeks God and righteousness, unlike his deceitful opponents.
Let my sentence come forth from thy presence; let thine eyes behold the things that are equal.
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David appeals for vindication from God's presence, knowing only God's eyes see what is upright ('mesharim'—equity/uprightness). This demonstrates confidence in divine omniscience and perfect justice. The Hebrew 'mishpat' (vindication/judgment) acknowledges God as the righteous Judge who sees beyond human appearances (1 Samuel 16:7). This anticipates believers' final vindication at Christ's judgment seat (2 Corinthians 5:10).
Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress.
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David submits to God's testing: 'You have tried my heart.' The Hebrew 'bachan' (tried/tested) suggests refining metal. God's night visitation and testing by fire found nothing—David resolved that his mouth would not transgress. This parallels Job's confidence in divine testing (Job 23:10) and anticipates Peter's teaching that trials prove faith's genuineness (1 Peter 1:7). Reformed theology sees trials as God's sanctifying means.
Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer.
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David kept himself from 'paths of the violent' through God's word ('word of Your lips'). The Hebrew 'parits' (violent/destroyer) describes ruthless people. This demonstrates Scripture's sanctifying power—God's word guides and restrains. This anticipates Psalm 119's extensive meditation on Scripture's role in holy living and Jesus' use of Scripture to resist temptation (Matthew 4). Reformed theology affirms Scripture's sufficiency for faith and practice.
Hold up my goings in thy paths, that my footsteps slip not. slip: Heb. be not moved
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Hold up my goings in thy paths, that my footsteps slip not. Having declared his integrity (verses 1-4), David now acknowledges his dependence on divine help to maintain it. The verse presents a paradox central to biblical spirituality: we are responsible to walk righteously, yet we depend entirely on God's enabling power to do so.
"Hold up my goings" (tamokh ashuray, תָּמֹךְ אֲשֻׁרָי) uses tamak, meaning to grasp, take hold of, support, or sustain. David's "goings" or steps require divine support to remain steady. This is not occasional help in extraordinary circumstances but continual sustaining of daily walk. The verb suggests God's active, ongoing involvement in maintaining the believer's path.
"In thy paths" (bema'gelotekha, בְּמַעְגְּלוֹתֶיךָ) specifies where David seeks to walk. Ma'gelot means tracks, paths, or courses—the ways God has marked out. These are not human inventions or preferences but divinely established routes. Walking in God's paths means following His revealed will, His commandments, His way of righteousness. David's concern is not merely moral improvement but covenant faithfulness—staying in the way God has prescribed.
"That my footsteps slip not" (bal-namotu fe'amay, בַּל־נָמוֹטּוּ פְעָמָי) expresses the purpose of divine support. Mot means to totter, shake, slip, or fall. David fears not merely catastrophic failure but any deviation from the path. The negative particle bal ("not") expresses determination: "let my steps not slip." This vigilance against even small spiritual slips reflects understanding that great falls often begin with minor compromises.
"Hold up my goings" (tamokh ashuray, תָּמֹךְ אֲשֻׁרָי) uses tamak, meaning to grasp, take hold of, support, or sustain. David's "goings" or steps require divine support to remain steady. This is not occasional help in extraordinary circumstances but continual sustaining of daily walk. The verb suggests God's active, ongoing involvement in maintaining the believer's path.
"In thy paths" (bema'gelotekha, בְּמַעְגְּלוֹתֶיךָ) specifies where David seeks to walk. Ma'gelot means tracks, paths, or courses—the ways God has marked out. These are not human inventions or preferences but divinely established routes. Walking in God's paths means following His revealed will, His commandments, His way of righteousness. David's concern is not merely moral improvement but covenant faithfulness—staying in the way God has prescribed.
"That my footsteps slip not" (bal-namotu fe'amay, בַּל־נָמוֹטּוּ פְעָמָי) expresses the purpose of divine support. Mot means to totter, shake, slip, or fall. David fears not merely catastrophic failure but any deviation from the path. The negative particle bal ("not") expresses determination: "let my steps not slip." This vigilance against even small spiritual slips reflects understanding that great falls often begin with minor compromises.
I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech.
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David's confidence in prayer—'I call upon You, for You will answer me'—demonstrates assurance grounded in God's character. The request to 'incline Your ear' uses intimate language suggesting attentive listening. This anticipates Jesus' teaching on persistent prayer (Luke 18:1-8) and John's assurance that God hears His children (1 John 5:14-15). Reformed theology grounds prayer confidence in God's covenant faithfulness.
Shew thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust in thee from those that rise up against them. by thy: or, them which trust in thee from those that rise up against thy right hand
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David appeals to God's 'steadfast love' ('chesed'—covenant faithfulness) shown to those who take refuge in Him. The phrase 'by Your right hand' indicates God's power and saving action. This parallels Exodus 15:6 celebrating God's right hand shattering enemies. The refuge motif anticipates believers' security in Christ—nothing can separate us from God's love (Romans 8:38-39). Reformed theology sees election as the ultimate expression of covenant love.
Keep me as the apple of the eye , hide me under the shadow of thy wings,
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Keep me as the apple of the eye, hide me under the shadow of thy wings. This verse contains two of Scripture's most tender and beloved images of divine protection. David asks not merely for God's general oversight but for the intense, intimate care one gives to what is most precious and vulnerable.
"The apple of the eye" (ishon bat-ayin, אִישׁוֹן בַּת־עָיִן) literally means "little man, daughter of the eye"—the pupil, which ancient observers noted reflected a tiny image of the person looking. The pupil is the eye's most sensitive, protected part. We instinctively guard it, blinking reflexively at any threat. David asks God to protect him with the same instantaneous, vigilant care we give our own eyes. The phrase expresses supreme value and constant watchfulness.
"Hide me under the shadow of thy wings" (betzal kenaphekha tastireni, בְּצֵל כְּנָפֶיךָ תַּסְתִּירֵנִי) employs bird imagery, likely depicting a mother bird sheltering her young beneath protective wings. The verb satar means to hide, conceal, or protect—not passive invisibility but active shielding from danger. The "shadow" (tzel) represents the protected space under the wings, a place of safety, warmth, and security.
Both images—eye and wings—communicate intimate proximity. David doesn't ask merely for God's power exercised at a distance but for closeness. The apple of the eye is part of oneself; the chick under the wing touches the mother bird. This is covenant love that draws near, that makes the beloved part of God's own person. Jesus later used similar imagery: "How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings" (Matthew 23:37).
"The apple of the eye" (ishon bat-ayin, אִישׁוֹן בַּת־עָיִן) literally means "little man, daughter of the eye"—the pupil, which ancient observers noted reflected a tiny image of the person looking. The pupil is the eye's most sensitive, protected part. We instinctively guard it, blinking reflexively at any threat. David asks God to protect him with the same instantaneous, vigilant care we give our own eyes. The phrase expresses supreme value and constant watchfulness.
"Hide me under the shadow of thy wings" (betzal kenaphekha tastireni, בְּצֵל כְּנָפֶיךָ תַּסְתִּירֵנִי) employs bird imagery, likely depicting a mother bird sheltering her young beneath protective wings. The verb satar means to hide, conceal, or protect—not passive invisibility but active shielding from danger. The "shadow" (tzel) represents the protected space under the wings, a place of safety, warmth, and security.
Both images—eye and wings—communicate intimate proximity. David doesn't ask merely for God's power exercised at a distance but for closeness. The apple of the eye is part of oneself; the chick under the wing touches the mother bird. This is covenant love that draws near, that makes the beloved part of God's own person. Jesus later used similar imagery: "How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings" (Matthew 23:37).
From the wicked that oppress me, from my deadly enemies, who compass me about. oppress: Heb. waste my: Heb. my enemies against the soul
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The 'deadly enemies' who 'surround' David are described with hunting imagery. The Hebrew 'shud' (destroy/devastate) indicates ruthless intent. Being surrounded ('sabab') creates desperation—no escape except divine intervention. This anticipates Christ surrounded by enemies at Gethsemane and crucifixion, yet trusting the Father. Reformed theology sees believers' enemies as ultimately spiritual powers requiring divine deliverance (Ephesians 6:12).
They are inclosed in their own fat: with their mouth they speak proudly.
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The wicked have 'closed their hearts to pity'—literally 'closed their fat' (chelev), suggesting self-indulgent hardness. Their mouths 'speak arrogantly' ('ge'ut'—pride/arrogance). This connects callousness toward others with pride before God. Jesus condemned such hardness in religious leaders (Matthew 23). Reformed theology sees this as evidence of total depravity—the unregenerate heart's natural condition apart from grace.
They have now compassed us in our steps: they have set their eyes bowing down to the earth;
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Enemies tracking David's steps now surround him, setting their eyes 'to cast him to the ground.' The Hebrew 'natah' (cast down) suggests violent throwing. The eyes 'set' ('shith') indicate determined focus on destruction. This parallels Christ's enemies who watched Him seeking grounds for accusation (Luke 20:20). Reformed theology sees this as the world's perpetual hostility toward God's anointed.
Like as a lion that is greedy of his prey, and as it were a young lion lurking in secret places. Like: Heb. The likeness of him (that is, of every one of them) is as a lion that desireth to ravin lurking: Heb. sitting
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The double lion metaphor—a lion 'eager to tear' and a young lion 'lurking in ambush'—portrays predatory evil. The Hebrew 'kasaph' (eager/long) suggests intense desire to destroy. This imagery recalls Satan as a roaring lion (1 Peter 5:8) and anticipates Revelation's imagery of beastly persecution. Reformed theology recognizes that Satan works through human agents to oppose God's people.
Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword: disappoint: Heb. prevent his face which is: or, by
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David prays for God to 'confront' and 'subdue' his enemies with God's sword. The Hebrew 'qadam' (confront) means to meet face-to-face. This imprecatory prayer appeals to divine justice, trusting God as warrior-king. The 'sword' represents God's judgment. Reformed theology understands such prayers as prophetic declarations of certain judgment, not personal vengeance—they express confidence in God's justice while entrusting vindication to Him.
From men which are thy hand, O LORD, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes. which are: or, by they: or, their children are full
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This complex verse contrasts the wicked whose 'portion is in this life' with the righteous who have God. The Hebrew 'cheled' (world/lifetime) indicates temporal existence. Their belly is filled with 'treasure' ('tsaphun'—hidden stores), satisfied with worldly prosperity. This anticipates Jesus' warning about storing treasure on earth (Matthew 6:19-20) and the rich fool whose soul was required (Luke 12:20). Reformed theology warns against making this life ultimate.
As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.
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As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness. The psalm concludes with one of the Old Testament's clearest expressions of hope for fellowship with God beyond death. Having contrasted himself with the wicked whose portion is "in this life" (verse 14), David declares his ultimate hope: seeing God's face and being satisfied with His likeness.
"I will behold thy face in righteousness" (ani betzedeq echezeh phanekha, אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ) expresses confident expectation. Chazah means to see, behold, gaze upon—not casual glancing but steady contemplation. To behold God's "face" (panim) means to experience His personal presence, His favorable regard, His unveiled glory. The phrase "in righteousness" (betzedeq) indicates the basis: not David's perfect merit but his justified standing before God, his covenant relationship maintained by faith and integrity.
"I shall be satisfied, when I awake" (esbe'ah ba'hakitz, אֶשְׂבְּעָה בַהָקִיץ) introduces the temporal element. Sava means to be satisfied, filled, satiated—complete contentment with no remaining hunger. "When I awake" (ba'hakitz) most naturally refers to waking from the sleep of death—resurrection. While some interpret this as waking each morning (daily renewal of hope), the context of contrasting temporal prosperity with eternal hope points toward eschatological waking.
"With thy likeness" (temunathekha, תְּמוּנָתֶךָ) is profoundly significant. Temunah means form, likeness, image. David expects to awake beholding not merely God's works or gifts but God's very form. This anticipates 1 John 3:2: "We shall be like him; for we shall see him as he is." The believer's ultimate satisfaction is not heaven's streets of gold but God Himself—seeing His face and being conformed to His image.
"I will behold thy face in righteousness" (ani betzedeq echezeh phanekha, אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ) expresses confident expectation. Chazah means to see, behold, gaze upon—not casual glancing but steady contemplation. To behold God's "face" (panim) means to experience His personal presence, His favorable regard, His unveiled glory. The phrase "in righteousness" (betzedeq) indicates the basis: not David's perfect merit but his justified standing before God, his covenant relationship maintained by faith and integrity.
"I shall be satisfied, when I awake" (esbe'ah ba'hakitz, אֶשְׂבְּעָה בַהָקִיץ) introduces the temporal element. Sava means to be satisfied, filled, satiated—complete contentment with no remaining hunger. "When I awake" (ba'hakitz) most naturally refers to waking from the sleep of death—resurrection. While some interpret this as waking each morning (daily renewal of hope), the context of contrasting temporal prosperity with eternal hope points toward eschatological waking.
"With thy likeness" (temunathekha, תְּמוּנָתֶךָ) is profoundly significant. Temunah means form, likeness, image. David expects to awake beholding not merely God's works or gifts but God's very form. This anticipates 1 John 3:2: "We shall be like him; for we shall see him as he is." The believer's ultimate satisfaction is not heaven's streets of gold but God Himself—seeing His face and being conformed to His image.