Salmi 25:17 Commento

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.

The troubles of my heart are enlarged,.... His enemies being increased, which troubled him; the floods of ungodly men made him afraid; the waters of affliction were come into his soul, and spread themselves, and threatened to overwhelm him: or it may be rendered, as by some, "troubles have enlarged my heart" (h); made him wiser, increased his knowledge and experience; see Psa 119:67; but the former seems better to agree with what follows; O bring thou me out of my distresses; or "straits" (i); for the enlargement of his troubles was the straitening of his heart; and therefore he applies to the Lord to bring him out of his afflicted circumstances, in which he was penned up, as in a strait place, on every side, and which were such that he could not free himself from; but he knew that God could deliver him. (h) "dilataverunt cor meum", Vatablus; "reddiderunt cor meum latius", Gussetius, p. 786. (i) "ab angustiis meis", Pagninus, Junius & Tremellius; so Musculus, Piscator, Michaelis.

"The tribulations of my heart have been multiplied" [Psalm 25:17]. The tribulations of my heart have been multiplied by the abounding of iniquity and the waxing cold of love. [Matthew 24:12] "O bring Thou me out of my necessities." Since I must needs bear this, that by enduring unto the end I may be saved, bring Thou me out of my necessities.

"The tribulations." Here he presents three things pertaining to misery: two, namely, pertaining to punishment; the third pertaining to guilt. Now there is a twofold punishment. One is inflicted by necessity. The other is voluntarily assumed. Inflicted punishments have two aspects, because they afflict the heart interiorly and constrain the body exteriorly. As to the first he says, "The tribulations of my heart have been multiplied," that is, from diverse things and many tribulations that come about, tribulations reach even to the heart, like pricking thorns. Lam. 1: "Many are my groans, and my heart is sorrowful." As to the second he says, "From my necessities deliver me." He calls tribulations "necessities" insofar as tribulations are useful, as it is said in Rom. 5: "Tribulation works patience, patience works character; character, hope; and hope does not disappoint": Jas. 1: "Patience has its perfect work." The Gloss says: patience is not conquered; the perfect man is proven. And therefore they are useful insofar as they humble: Rom. 5: "Not only are we tribulated, but we also glory in tribulations," etc. Or, tribulations are called scarcities: Deut. 8: "He afflicted you with want"; as it is said in Rom. 12: "Sharing in necessities." Or, on account of violence, which is a kind of necessity.

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 Hiph. הרחיב signifies to make broad, and as a transitive denominative applied to the mind and heart: to make a broad space = to expand one's self (cf. as to the idea, Lam 2:13, "great as the sea is thy misfortune"), lxx ἐπληθύνθησαν, perhaps originally it was ἐπλατηύνθησαν. Accordingly הרחיבוּ is admissible so far as language is concerned; but since it gives only a poor antithesis to צרות it is to be suspected. The original text undoubtedly was הרחיב וממצוקותי (הרחיב, as in Psa 77:2, or הרחיב, as e.g., in Kg2 8:6): the straits of my heart do Thou enlarge (cf. Psa 119:32; Co2 6:11) and bring me out of my distresses (Hitzig and others).