Псалтирь 17:1

צדק is the accusative of the object: the righteousness, intended by the suppliant, is his own (Psa 17:15). He knows that he is not merely righteous in his relation to man, but also in his relation to God. In all such assertions of pious self-consciousness, that which is intended is a righteousness of life which has its ground in the righteousness of faith. True, Hupfeld is of opinion, that under the Old Testament nothing was known either of righteousness which is by faith or of a righteousness belonging to another and imputed. But if this were true, then Paul was in gross error and Christianity is built upon the sand. But the truth, that faith is the ultimate ground of righteousness, is expressed in Gen 15:6, and at other turning-points in the course of the history of redemption; and the truth, that the righteousness which avails before God is a gift of grace is, for instance, a thought distinctly marked out in the expression of Jeremiah צדקנוּ ה, "the Lord our righteousness." The Old Testament conception, it is true, looks more to the phenomena than to the root of the matter (ist mehr phnomenell als wurzelhaft), is (so to speak) more Jacobic than Pauline; but the righteousness of life of the Old Testament and that of the New have one and the same basis, viz., in the grace of God, the Redeemer, towards sinful man, who in himself is altogether wanting in righteousness before God (Psa 143:2). Thus there is no self-righteousness, in David's praying that the righteousness, which in him is persecuted and cries for help, may be heard. For, on the one hand, in his personal relation to Saul, he knows himself to be free from any ungrateful thoughts of usurpation, and on the other, in his personal relation to God free from מרמה, i.e., self-delusion and hypocrisy. The shrill cry f…

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…

Ps 17 The psalmist pleads for God’s protection and vindication, affirms his own integrity, and prays that the Lord will prevail against his fierce enemies. 17:1 comes from honest lips: Deception characterizes the wicked. The godly reject such deceit as a failure of character and pray for rescue from such people (5:6; 43:1; 120:2). They love honesty, truth, and integrity (15:2-3; 24:4; 101:7).