Psalm 25:11 Komentář

This psalm is full of devout affection to God, the out-goings of holy desires towards his favour and grace and the lively actings of faith in his promises. We may learn out of it, I. What it is to pray (Psa 25:1, Psa 25:15). II. What we must pray for, the pardon of sin (Psa 25:6, Psa 25:7, Psa 25:18), direction in the way of duty (Psa 25:4, Psa 25:5), the favour of God (Psa 25:16), deliverance out of our troubles (Psa 25:17, Psa 25:18), preservation from our enemies (Psa 25:20, Psa 25:21), and the salvation of the church of God (Psa 25:22). III. What we may plead in prayer, our confidence in God (Psa 25:2, Psa 25:3, Psa 25:5, Psa 25:20, Psa 25:21), our distress and the malice of our enemies (Psa 25:17, Psa 25:19), our sincerity (Psa 25:21). IV. What precious promises we have to encourage us in prayer, of guidance and instruction (Psa 25:8, Psa 25:9, Psa 25:12), the benefit of the covenant (Psa 25:10), and the pleasure of communion with God (Psa 25:13, Psa 25:14). It is easy to apply the several passages of this psalm to ourselves in the singing of it; for we have often troubles, and always sins, to complain of at the throne of grace. A psalm of David.

INTRODUCTION TO PSALM 25 A Psalm of David. This is the first of the psalms which is written in an alphabetical order, or in which the first word of every verse begins with the letters of the Hebrew alphabet in order, though it is not strictly and regularly observed; the reason of this manner of writing is not very obvious; the (r) Jews confess their ignorance of it; it may be to engage the attention to what is said, or to assist the memory in laying it up, and retaining it there. The occasion of the psalm seems to be the troubles David was in on account of an unnatural rebellion raised against him by some of his subjects, at the head of which was his own son Absalom; he speaks of himself as in a net, and in great affliction, distress, and trouble, by reason of his enemies, Psa 25:15; and as being brought to a sense of his former sins, for which he desires pardon, Psa 25:7. (r) Kimchi in loc.

For thy name's sake, O Lord, pardon mine iniquity,.... Which to do is one of the promises and blessings of the covenant. The psalmist may have reference to his sin with Bathsheba, as Kimchi observes; since it was foretold to him, that, on account of that sin, evil should arise to him out of his own house, Sa2 12:11; meaning that his son should rise up in rebellion against him; which was now the case, and which, no doubt, brought afresh this sin to his mind; and the guilt of it lay heavy upon his conscience; and therefore he prays for an application of pardoning grace and mercy; or he may have respect to original sin, the sin of his nature, which so easily beset him; the loathsome disease his loins were filled with; the law in his members warring against the law of his mind; and which a view of every actual sin led him to the consideration and acknowledgment of, as did that now mentioned, Psa 51:4; or, "iniquity" may be put for "iniquities", and the sense be, that he desired a manifestation of the pardon of all his sins; for when God forgives sin, he forgives all iniquities: and David here prays for pardon in a way of mercy, and upon the foot of satisfaction; for he prays that God would "mercifully pardon" (a), as the word signifies; or, according to his tender mercies, blot out his transgressions, and cleanse him from his sins; or that he would be "propitious" (b) to him; or forgive him in a propitiatory way, or through the propitiation of Christ, whom God had set forth in his purposes and promises to be the propitiation for the remission of sins; and therefore he entreats this favour "for his name's sake"; not for his own merits and good works, but for the Lord's sake, for his mercy's sake, or for his Son's sake; see Isa 43:25; compared with Eph 5:32. The argument or reason he urges is, for it is great; being committed against the great God, against great light and knowledge, and attended with very aggravating circumstances; or "much" (c), he being guilty of many sins; his sins were great, both as to quality and quantity: this seems to be rather a reason against than a reason for the pardon of sin; it denotes the sense the psalmist had of his iniquity, and his importunity for the pardon of it; just as a person, sensible of the violence and malignity of his disease, entreats the physician with the greater eagerness and importunity to do his utmost for him; see Psa 41:4; or the words may be rendered, "though it is great" (d); so Aben Ezra understands them; "though it is so very heinous and provoking, yet since forgiveness is with thee, and thou hast promised it in covenant, and hast proclaimed thy name, a God gracious and merciful, pardon it;'' unless the words are to be connected, as they are by some Jewish (e) interpreters, with the phrase "thy name's sake, for it is great"; that is, thy name is great, and that it may appear to be so, as it is proclaimed, forgive mine iniquity. (a) "mercifully pardon"; so Ainsworth. (b) Sept. "propitiaberis", V. L. "propitius esto", Musculus. (c) "multum", V. L. "multa", Pagninus, Montanus, Tigurine version. (d) "quamvis", Gejerus, Schmidt, (e) Vide Abendanae Not. in Miclol Yophi in loc.

Although the mercy of God mitigated the truth of his judgment, nevertheless, because David was bold enough to make such statements, he was abandoned to his weakness for awhile, and, as you say, to the freedom of his will.

"For Your Name's sake, O Lord, You will be favourable to my sin; for it is manifold" [Psalm 25:11]. You have not only forgiven my sins, which I committed before I believed; but also to my sin, which is manifold, since even in the way there is no lack of stumbling, You will be made favourable by the sacrifice of a troubled spirit.

"For the sake of." Here the confidence conceived from divine mercy and justice is presented. And concerning this he does two things. First, he presents the confidence he has for himself. Second, he invites others to confess, at "Who is the man?" Concerning the first he does two things. First, he presents his confidence. Second, he assigns the reason for it. He says therefore that the Lord will give a law, etc., and this pertains to his goodness; and therefore he says, I trust that he himself will be propitious to my sin, that is, will forgive me my sin: Lk. 7: "Who is this, who even forgives sins?" And he will do this not because of our merits, because these deserve punishment, but "for the sake of your name." The name of God is taken here not only as it is spoken, but the reality signified by the name, which is divine goodness: as if to say, on account of his goodness he will forgive me my sin: Ps. 78: "Save us for the sake of your name," that is, so that your name may be glorified. And it especially befits the name of Jesus Christ, which is the name of salvation, as is said in Mt. 1. And why? "For the sake of your name"; because my sin is so great that by its merit it does not deserve forgiveness; hence he says, "for it is great," that is, grave and heavy, in the multitude and plurality of sins: Jas. 3: "In many things we all offend"; at least venially: Prov. 24: "The just man falls seven times a day and rises again." Or, "great" in gravity: Ps. 37: "My iniquities have gone over my head, and like a heavy burden have weighed upon me." Or this is said against the Novatians, who called themselves Cathari, that is, the pure. Novatus was a priest in the time of Decius; and he said that no one could return to repentance after Baptism once he had fallen. But if this were true, the Psalmist would say in vain in Ps. 26: "You will be propitious to my sin."

The general tone of this Psalm is that of prayer for help from enemies. Distress, however, exciting a sense of sin, humble confession, supplication for pardon, preservation from sin, and divine guidance, are prominent topics. (Psa. 25:1-22) lift up my soul-- (Psa 24:4; Psa 86:4), set my affections (compare Col 3:2).

God's perfections of love, mercy, goodness, and truth are manifested (his name, compare Psa 9:10) in pardoning sin, and the greatness of sin renders pardon more needed.

The perf. consec. is attached to the יהי, which is, according to the sense, implied in למען שׁמך, just as in other instances it follows adverbial members of a clause, placed first for the sake of emphasis, when those members have reference to the future, Ges. ֗126, rem. 1. Separate and manifold sins (Psa 25:7) are all comprehended in עון, which is in other instances also the collective word for the corruption and the guilt of sin. כּי gives the ground of the need and urgency of the petition. A great and multiform load of sin lies upon him, but the name of God, i.e., His nature that has become manifest in His mercy and truth, permits him to ask and to hope for forgiveness, not for the sake of anything whatever that he has done, but just for the sake of this name (Jer 14:7; Isa 43:25). How happy therefore is he who fears God, in this matter!