Psalms 17:1

“Hear the right, O Lord, etc.] The psalmist appeals to the Lord as a Judge, sitting on the throne judging right, that he would hear his cause litigated between him and his adversaries, determine and give the decisive sentence about it; so Christ committed himself to him that judgeth righteously, (<600223>1 Peter 2:23); for by “right” may be meant his right and cause, or his righteous cause, as in (<190904>Psalm 9:4); unless rather his righteous prayer should be intended, so the Targum paraphrases it, “my prayer in righteousness”; not presented for the sake of his own righteousness, but on account of the righteousness of Christ, and for the vindication of his righteous cause before men: the…”

“This Psalm is termed a prayer because the language of petition is predominant. With a just cause, sincerely presented, the writer prays for a just decision and help and protection. Pleading former mercies as a ground of hope, he urges his prayer in view of the malice, pride, rapacity, and selfishness of his foes, whose character is contrasted with his pious devotion and delight in God's favor. (Psa 17:1-15) sentence--acquitting judgment. from thy presence--Thy tribunal. things that are equal--just and right, do Thou regard.”

“Hear the right - Margin, as in Hebrew, “justice.” The prayer is, that God would regard that which was “right” in the case, or that he would vindicate the psalmist from that which was wrong. It is the expression of his confident assurance even in the presence of God that his cause was right, and that he was asking only that which it would be consistent for a “just” God to do. We can offer an acceptable prayer only when we are sure that it would be right for God to answer it, or that it would be consistent with perfect and eternal justice to grant our requests. It is to be observed here, however, that the ground of the petition of the psalmist is not that “he” was righteous, that is, he did…”

“The right - Regard my righteous cause. Psalms 17:2”

“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).”

“am 2942, bc 1062 (Title), Psa 86:1, Psa 142:1 \*titles Hear: Psa 7:8, Psa 18:20, Psa 43:1, Psa 140:12; Jo1 3:21 the right: Heb. justice attend: Psa 5:2, Psa 55:2, Psa 55:3, Psa 61:1, Psa 66:19, Psa 142:6; Ch2 7:15; Neh 1:6; Dan 9:18, Dan 9:19 not out of feigned lips: Heb. without lips of deceit, Psa 18:44 \*marg. Psa 145:18; Jer 3:10; Mat 15:8; Joh 1:47 Psalms 17:2”

“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…”