Psalm 25:18 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.

Look upon mine affliction and my pain,.... The "affliction" was the rebellion of his subjects against him, at the head of which was his own son; and the "pain" was the uneasiness of mind it gave him; or the "labour" (k), as the word may be rendered; the toil and fatigue of body he was exercised with, he flying from place to place; and he desires that God would look upon all this with an eye of pity and compassion to him, and arise to his help and deliverance; as he looked upon the affliction of the children of Israel in Egypt, and delivered them, Exo 3:7; and forgive all my sins; or "lift up", "bear", or "take away" (l), as the word signifies; sins are burdens, and they lay heavy at this time on David's conscience, being brought to mind by the affliction he laboured under, not only his sin with Bathsheba, but all others; and these were on him as a heavy burden, too heavy to bear; wherefore he entreats that the Lord would lift them off, and take them away from him, by the fresh discoveries of pardoning grace to him. The sins of God's people are removed from them to Christ, by his Father, on whom they have been laid by his act of imputation; and he has bore them, and all the punishment due unto them, and, has taken them away, and made an end of them; and through the application of his blood, righteousness, and sacrifice, they are caused to pass from the consciences of the saints, and are removed as far from them as the east is from the west; and this is what the psalmist here desires, and this he requests with respect to all his sins, knowing well that, if one was left upon him, it would be an insupportable burden to him. (k) "laborem meum", Pagninus, Mortanus, Junius & Tremellius, &c. (l) Heb. "tolle", Piscator; "aufer", Michaelis.

"See my humility and my travail" [Psalm 25:18]. See my humility, whereby I never, in the boast of righteousness, break off from unity; and my travail, wherein I bear with the unruly ones that are mingled with me. "And forgive all my sins." And, propitiated by these sacrifices, forgive all my sins, not those only of youth and my ignorance before I believed, but those also which, living now by faith, I commit through infirmity, or the darkness of this life.

The punishment assumed interiorly, however, is the humility of spirit before God; hence he says, "See," that is, consider, "my humility": Lk. 1: "He has regarded the humility of his handmaid." Likewise, there is also humility manifest exteriorly, which is a certain labor; hence he says, "and my toil": Ps. 72: "They are not in the labor of men," etc. Of good men it is said, Wis. 3: "Glorious is the fruit of good labors." Concerning guilt he says, "Forgive all my sins." Sir. 28: "Sins will be loosed for the one who prays." And note that through three things one obtains the forgiveness of sins: namely through tribulations, which work the forgiveness of sins if they are patiently borne: Tob. 3: "In the time of tribulation you forgive sins, and after the storm you make calm, and after weeping and tears you pour in rejoicing." Likewise through humility: 1 Kgs. 21: "Because Ahab humbled himself before me, I will not bring evil in his days": Ps. 50: "A contrite and humbled heart," etc. Likewise through labor: Deut. 26: "He looked upon our humility and our labor and distresses, and brought us out of Egypt with a mighty hand." And therefore he says, "Forgive all my sins."

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).

The falling away of the ק is made up for by a double ר strophe. Even the lxx has ἴδε twice over. The seeing that is prayed for, is in both instances a seeing into his condition, with which is conjoined the notion of interposing on his behalf, though the way and manner thereof is left to God. נשׂא ל, with the object in the dative instead of the accusative (tollere peccata), signifies to bestow a taking away, i.e., forgiveness, upon any one (synon. סלח ל). It is pleasing to the New Testament consciousness that God's vengeance is not expressly invoked upon his enemies. כּי is an expansive quod as in Gen 1:4. שׂנאת חמס with an attributive genitive is hatred, which springs from injustice and ends in injustice.