Psalms · Chapter 25

Verse 1. Do I lift up my soul.] His soul was cast down, and by prayer and faith he endeavours to lift it up to God.

Verses 1-3. Unto thee do I lift up my soul — That is, I direct my prayers to thee with hope of a gracious answer. Let me not be ashamed — That is, disappointed of my hope, which will be reproachful to me, and not without reflection upon thee, of whose power and faithfulness I have made my boast. Let none that wait on thee be ashamed — With me and for me: for if I be frustrated, those that trust in thee will be discouraged, and upbraided with my example. Let them be ashamed — Blast their wicked designs and hopes, who transgress — Hebrew, µydgbh, ha-bogedim, who

prevaricate, or deal perfidiously, namely, with me, violating their faith given to me; without a cause — Without any provocation of mine, or without any sufficient reason. Or, by transgressing without a cause; or vainly, or rashly, as µqyr, reikam, signifies; he may mean, 1st, Transgressing upon no provocation; and may intend to describe those that revolt from God and their duty, without any occasion given them, not being able to pretend that they have found any iniquity in God, or that in any thing he hath wearied them. The weaker the temptation is, by which men are induced to sin, the stronger the corruption is by which they are drawn thereto. Those are the worst sinners that sin for sinning’s sake: or, 2d, To no purpose: they know their attempts against God, and his cause and people, are fruitless, and therefore they will soon be ashamed of them.

Verse 1. To thee, oh Lord, do I lift up my soul anew, now in this time of war and danger.

1. Unto thee, O Lord—The address is emphatic. To thee only, exclusive of all trust in false gods, or in men. Lift up my soul—A Hebraism for, I direct all my desire to thee.

V. 2. Ashamed-Disappointed of my hope.

Verse 2. I trust in thee] I depend upon thy infinite goodness and mercy for my support and salvation.

Let me not be ashamed] Hide my iniquity, and forgive my guilt.

Verses 1-3. Unto thee do I lift up my soul — That is, I direct my prayers to thee with hope of a gracious answer. Let me not be ashamed — That is, disappointed of my hope, which will be reproachful to me, and not without reflection upon thee, of whose power and faithfulness I have made my boast. Let none that wait on thee be ashamed — With me and for me: for if I be frustrated, those that trust in thee will be discouraged, and upbraided with my example. Let them be ashamed — Blast their wicked designs and hopes, who transgress — Hebrew, µydgbh, ha-bogedim, who

prevaricate, or deal perfidiously, namely, with me, violating their faith given to me; without a cause — Without any provocation of mine, or without any sufficient reason. Or, by transgressing without a cause; or vainly, or rashly, as µqyr, reikam, signifies; he may mean, 1st, Transgressing upon no provocation; and may intend to describe those that revolt from God and their duty, without any occasion given them, not being able to pretend that they have found any iniquity in God, or that in any thing he hath wearied them. The weaker the temptation is, by which men are induced to sin, the stronger the corruption is by which they are drawn thereto. Those are the worst sinners that sin for sinning’s sake: or, 2d, To no purpose: they know their attempts against God, and his cause and people, are fruitless, and therefore they will soon be ashamed of them.

2. My God—The pronoun indicates a still nearer approach—the “Abba, Father,” of the Old Testament. Romans 8:15. Ashamed—The word radically signifies to be pale, to change colour, and denotes that state of mind which arises from disappointment, the sudden cutting off of hope. It is opposed to the word triumph, exult, in next line. In verse 3 the psalmist shows that this prayer is not selfish, but grounded in righteousness. Shame and pale-facedness belong to the wicked; exultation and leaping for joy to the righteous.

V. 3. Cause-Without any provocation of mine.

Verse 3. Let none that wait on thee be ashamed] Though he had burden enough of his own, he felt for others in similar circumstances, and became an intercessor in their behalf.

Transgress without cause.] Perhaps בוגדים bogedim may here mean idolatrous persons. “Let not them that wait upon and worship thee be ashamed: but they shall be ashamed who vainly worship, or trust in false gods.” See Malachi 2:11-16. The Chaldeans have evil entreated us, and oppressed us: they trust in their idols, let them see the vanity of their idolatry.

Verses 1-3. Unto thee do I lift up my soul — That is, I direct my prayers to thee with hope of a gracious answer. Let me not be ashamed — That is, disappointed of my hope, which will be reproachful to me, and not without reflection upon thee, of whose power and faithfulness I have made my boast. Let none that wait on thee be ashamed — With me and for me: for if I be frustrated, those that trust in thee will be discouraged, and upbraided with my example. Let them be ashamed — Blast their wicked designs and hopes, who transgress — Hebrew, µydgbh, ha-bogedim, who

prevaricate, or deal perfidiously, namely, with me, violating their faith given to me; without a cause — Without any provocation of mine, or without any sufficient reason. Or, by transgressing without a cause; or vainly, or rashly, as µqyr, reikam, signifies; he may mean, 1st, Transgressing upon no provocation; and may intend to describe those that revolt from God and their duty, without any occasion given them, not being able to pretend that they have found any iniquity in God, or that in any thing he hath wearied them. The weaker the temptation is, by which men are induced to sin, the stronger the corruption is by which they are drawn thereto. Those are the worst sinners that sin for sinning’s sake: or, 2d, To no purpose: they know their attempts against God, and his cause and people, are fruitless, and therefore they will soon be ashamed of them.

3. Without cause—Spontaneously, as if they delighted in it.

V. 4. Teach-Teach me my duty, and cause me to keep close to it, notwithstanding all temptations.

Verse 4. Show me thy ways] The psalmist wishes to know God’s way, to be taught his path, and to be led into his truth. He cannot discern this way unless God show it; he cannot learn the path unless God teach it; and he cannot walk in God’s truth unless God lead him: and even then, unless God continue to teach, he shall never fully learn the lessons of his salvation; therefore he adds, “Lead me in thy truth, and teach me;” Psalm 25:5.

That he may get this showing, teaching, and leading, he comes to God, as the “God of his salvation;” and that he may not lose his labour, he “waits on him all the day.” Many lose the benefit of their earnest prayers, because they do not persevere in them. They pray for a time; get remiss or discouraged; restrain prayer; and thus lose all that was already wrought for and in them.

Verse 4. Show me thy ways, O Lord — That is, the way or thy precepts, what I ought to do in my circumstances and difficulties; by what methods I may obtain thy favour and help. Whatsoever thou doest with me, as to other things, grant me this favour, teach me my duty, and cause me to keep close to it, notwithstanding all temptations to the contrary. Reader, art thou a traveller to heaven? Remember, then, thou art in danger of being drawn aside and losing thy way. The way is marked out in the word of God, and to walk according to that is to walk in the way. God only can put thee in the way, and preserve and forward thee therein, for which purpose continue instant in prayer, after the example of David, to the God of thy salvation, that he would teach thee to know and do his will.

4. Show me thy ways—Thy methods of grace and judgment with man, thy plan of government and salvation. Knowing these, he desired to adjust himself to them, and act in harmony with God.

Verse 5. On thee do I wait] This is the line in which w vau, the sixth letter in the order of the alphabet, is lost; for the line begins with a aleph, Ëtwa othecha, “on thee.” But four of Kennicott’s and Deuteronomy Rossi’s MSS. have Ëtwaw veothecha, “AND upon thee.” This restores the lost w vau, which signifies “and.” The Septuagint, Syriac, Vulgate, Arabic, Æthiopic, and Anglo-Saxon, preserve it.

Verse 5. Lead me in thy truth — In the true and right way prescribed in thy word, which is often called truth; or, through, or, because of, thy truth; because thou art faithful, lead and guide me as thou hast promised to do. For thou art the God of my salvation — Who hast saved me formerly, and hast engaged to save me, and from whom alone I expect salvation. On thee do I wait all the day — In the midst of all my concerns, however important, I am always desiring and expecting thy teaching and direction, being continually disposed and determined to comply with thy will, as far as it is made known.

Ver. 5. On thee do I wait all the day. David speaks of his blessing the Lord seven times a day; probably four times in secret, and three times in household devotion. And how can any man be accounted truly devout and pious without doing so.

5. Lead… in thy truth— “Truth,” here, may be taken either in the sense of doctrine or of faithfulness. The former gives the sense of verse 4, the latter the experience of divine faithfulness in keeping covenant and promise, and is the more probable sense, according to the connexion.

Verse 6. Remember, O Lord, thy tender mercies, and thy loving-kindness] The word רחמים rachamim, means the commiseration that a man feels in his bowels at the sight of distress. The second word, µydsj chasadim, signifies those kindnesses which are the offspring of a profusion of benevolence.

They have been ever of old.] Thou wert ever wont to display thyself as a ceaseless fountain of good to all thy creatures.

Verses 6, 7. Remember, O Lord, thy tender mercies — O consider thy own merciful nature, and thy former manifold favours vouchsafed to me, and to other miserable sinners, and act like thyself. For they have been ever of old — Thou hast been gracious to such as I am from the beginning of the world to this day, and to me in particular from my very infancy; yea, from all eternity thou hast had a good will to me, and therefore do not now desert me. Remember not — So as to lay them to my charge; the sins of my youth — The sins committed in my young and tender years; my youthful faults and follies. These God frequently punishes in riper years, (Job 13:26,) and therefore he now prays that God would not so deal with him. Nor my transgressions — Nor any of my succeeding or other sins; for thy goodness’ sake — Being a sinner, I have nothing to plead for myself but thy free mercy and goodness, which I now implore.

6. Tender mercies—Literally, bowels, as the supposed seat of the tender emotions of pity and compassion. As this is a psychological term, here occurring for the first time in the psalms, it is proper to note that the passions and feelings of men were named after those internal parts of the human body where the particular phenomena of sensations occasioned by them manifested themselves, and modern physiological science confirms the wonderful agreement of this psychical terminology with the entire ganglionic system. No metaphysical philosophy can avoid this figurative use of language. See on Psalm 16:7. Ever of old—Literally, from everlasting. The argument is, because the tender mercies of God were from old, or from everlasting, therefore it is in harmony with his settled order of government to show compassion in this case. Hence the phrase, “for thy goodness’ sake,” verse 7.

Verse 7. Remember not the sins of my youth] Those which I have committed through inconsiderateness, and heat of passion. According to thy mercy] As it is worthy of thy mercy to act according to the measure, the greatness, and general practice of thy mercy; so give me an abundant pardon, a plentiful salvation.

For thy goodness’ sake] Goodness is the nature of God; mercy flows from that goodness.

Verses 6, 7. Remember, O Lord, thy tender mercies — O consider thy own merciful nature, and thy former manifold favours vouchsafed to me, and to other miserable sinners, and act like thyself. For they have been ever of old — Thou hast been gracious to such as I am from the beginning of the world to this day, and to me in particular from my very infancy; yea, from all eternity thou hast had a good will to me, and therefore do not now desert me. Remember not — So as to lay them to my charge; the sins of my youth — The sins committed in my young and tender years; my youthful faults and follies. These God frequently punishes in riper years, (Job 13:26,) and therefore he now prays that God would not so deal with him. Nor my transgressions — Nor any of my succeeding or other sins; for thy goodness’ sake — Being a sinner, I have nothing to plead for myself but thy free mercy and goodness, which I now implore.

7. Sins of my youth—This cannot apply to the early life of David, which was proverbial for its innocence and piety. The psalmist speaks for the nation here. See the introduction. But a law of nature and of providence is here disclosed: the sins of early life will reach over to old age, for corrective chastisement, and, if not forgiven, will reappear in the final judgment.

V. 8. Upright-Holy and true, in all his declarations and offers of mercy to sinners. Therefore-He will not be wanting to such poor sinners as I am, but will guide them into the way of life and peace.

Verse 8. Good and upright is the Lord] He is good in his nature, and righteous in his conduct.

Therefore will he teach sinners] Because he is good, he will teach sinners, though they deserve nothing but destruction: and because he is right, he will teach them the true way.

Verses 8, 9. Good and upright is the Lord — Bountiful and gracious, ready to do good, and delighting in it: and right, or righteous, (as rvy, jashar, here rendered upright, means,) that is, holy and true, sincere in making promises, and in all his declarations and offers of mercy to sinners, and faithful in fulfilling them. Therefore will he teach sinners the way — Being such a one, he will not be wanting to such poor sinners as I am, but will guide them by his Word and Spirit, and gracious providence, into the way of life and peace. By sinners he doth not intend all that are so; for such as are obstinate, proud, and scornful, God hath declared he will not teach or direct, but will leave them to the errors and lusts of their own hearts; but only such as, being truly sensible of their sins, do humbly and earnestly seek of God grace and mercy; or such as are meek, as the next verse explains it, that is, humble and gentle, and who meekly submit themselves to God’s hand, and are willing and desirous to be directed and governed by him. These he will guide in judgment — That is, in the paths of judgment, in the right way in which they ought to walk; and by the rule of his word, which is often called his judgment: or, with judgment, that is, with a wise and provident care and a due regard to all their circumstances.

V. 9. The meek-Such as meekly submit themselves to God, and are desirous to be directed and governed by him. Judgment-In the paths of judgment, in the right way.

Verse 9. The meek will he guide] µywn[ anavim, the poor, the distressed; he will lead in judgment-he will direct them in their cause, and bring it to a happy issue, for he will show them the way in which they should go.

Verses 8, 9. Good and upright is the Lord — Bountiful and gracious, ready to do good, and delighting in it: and right, or righteous, (as rvy, jashar, here rendered upright, means,) that is, holy and true, sincere in making promises, and in all his declarations and offers of mercy to sinners, and faithful in fulfilling them. Therefore will he teach sinners the way — Being such a one, he will not be wanting to such poor sinners as I am, but will guide them by his Word and Spirit, and gracious providence, into the way of life and peace. By sinners he doth not intend all that are so; for such as are obstinate, proud, and scornful, God hath declared he will not teach or direct, but will leave them to the errors and lusts of their own hearts; but only such as, being truly sensible of their sins, do humbly and earnestly seek of God grace and mercy; or such as are meek, as the next verse explains it, that is, humble and gentle, and who meekly submit themselves to God’s hand, and are willing and desirous to be directed and governed by him. These he will guide in judgment — That is, in the paths of judgment, in the right way in which they ought to walk; and by the rule of his word, which is often called his judgment: or, with judgment, that is, with a wise and provident care and a due regard to all their circumstances.

9. The meek—Or, humble. The idea is, that of a teachable, submissive spirit. As God will “teach sinners in the way,” (verse 8,) it would seem to be spoken for their encouragement.

V. 10. Paths-All the dealings of God with them, yea even those that are afflictive, are done in kindness and faithfulness to them.

Verse 10. All the paths of the Lord] twjra orchoth signifies the tracks or ruts made by the wheels of wagons by often passing over the same ground. Mercy and truth are the paths in which God constantly walks in reference to the children of men; and so frequently does he show them mercy, and so frequently does he fulfil his truth, that his paths are earnestly discerned. How frequent, how deeply indented, and how multiplied are those tracks to every family and individual! Wherever we go, we see that God’s mercy and truth have been there by the deep tracks they have left behind them. But he is more abundantly merciful to those who keep his covenant and his testimonies; i.e. those who are conformed, not only to the letter, but to the spirit of his pure religion.

Verse 10. All the paths of the Lord — All the dealings of God with them, yea, even those that are afflictive and grievous to the flesh; are mercy and truth — Are in kindness and faithfulness, as being very necessary for them, and tending to their great advantage; unto such as keep his covenant — The conditions required of them by his covenant; or, as it follows, his testimonies, or precepts, which are the testimonies or witnesses of God’s will, and of man’s duty.

10. Paths of the Lord—His methods or dispensations. Mercy and truth—Thus uniting tenderness with firmness, compassion with immutability, answering to “grace and truth:” John 1:17. “Grace is the alpha and truth the omega.”—Delitzsch. Keep his covenant—There is here an undertone of warning to such as break his covenant.

V. 11. For-Or, though (as this particle is often rendered) it be great. Possibly he speaks of his sin against Uriah and Bathsheba. Great-Or, much or manifold. For the Hebrew word signifies both great and much.

Verse 11. For thy name’s sake, O Lord, pardon] I have sinned; I need mercy; there is no reason why thou shouldst show it, but what thou drawest from the goodness of thy own nature.

Verse 11. For thy name’s sake — That is, for the honour of thy goodness and truth, which is concerned herein, pardon mine iniquity, for it is great — And therefore only such a merciful and gracious God as thou art can pardon it, and nothing but thy own name can move thee to do it; and the pardoning of it will well become so great and good a God, and will tend much to the illustration of thy glory, as the greatness and desperateness of the disease advanceth the honour and praise of the physician that cures it; or this may be urged, not as an argument to move God, but as the reason that moved him to pray so earnestly for pardon: as if he had said, It is great, and therefore I am undone, for ever undone, if infinite mercy do not interpose to forgive it. Or, I see it to be great, I acknowledge it to be so, and am penitent for it, and therefore, according to thy promises to the penitent, forgive it. Or, though it be great, as the particle yk, chi, is often rendered. Possibly he speaks of his sin against Uriah and Bathsheba.

11. For thy name’s sake—The name of Jehovah is identical with himself. For thy sake, is a plea for free grace alone, in honour of the righteousness of God.

V. 12. Chuse-Which God appointeth.

Verse 12. That feareth the Lord] Who has a proper apprehension of his holiness, justice, and truth; and who, at the same time, sees himself a fallen spirit, and a transgressor of God’s holy law, and consequently under the curse. That is the person that truly and reverently fears God. Him shall he teach] Such a person has a teachable spirit. The way that he shall choose.] The way that in the course of Providence he has chosen, as the way in which he is to gain things honest in the sight of all men; God will bless him in it, and give him as much earthly prosperity as may be useful to his soul in his secular vocation.

Verses 12, 13. What man is he that feareth the Lord — Whosoever he be, whether Jew or Gentile, whether comparatively innocent or a great sinner, which is my case: him shall he teach in the way he shall choose — The way which God chooseth, or appointeth and approveth, or which the good man should, or ought to choose. His soul shall dwell at ease — Hebrew, ˆylt bwcb, betob talin, shall lodge, that is, continue in good, in the possession and enjoyment of the true good. His seed shall inherit the earth — Or, the land, namely, Canaan; which was promised and given as an earnest of the whole covenant of grace and all its promises.

12. From the greatness of his sin he turns to the blessedness of those who fear God. What man—Whosoever, whatsoever man. God makes no personal distinctions. The way he shall choose—That is, the way God shall choose, as verse 8.

V. 13. At ease-Heb. in Good; in the possession and enjoyment of the true good. The land-Canaan; which was given as an earnest of the whole Covenant of Grace, and all its promises.

Verse 13. His soul shall dwell at ease] תלינ bwcb betob talin, “shall lodge in goodness;” this is the marginal reading in our version; and is preferable to that in the text.

His seed shall inherit] His posterity shall be blessed. For them many prayers have been sent up to God by their pious fathers; and God has registered these prayers in their behalf.

Verses 12, 13. What man is he that feareth the Lord — Whosoever he be, whether Jew or Gentile, whether comparatively innocent or a great sinner, which is my case: him shall he teach in the way he shall choose — The way which God chooseth, or appointeth and approveth, or which the good man should, or ought to choose. His soul shall dwell at ease — Hebrew, ˆylt bwcb, betob talin, shall lodge, that is, continue in good, in the possession and enjoyment of the true good. His seed shall inherit the earth — Or, the land, namely, Canaan; which was promised and given as an earnest of the whole covenant of grace and all its promises.

13. His soul shall dwell at ease—Literally, his soul shall abide, or dwell, in goodness, or blessedness. If this does not directly relate to immortal blessedness, as many Jewish and Christian interpreters have supposed, it certainly implies it, for, by the connexion and subject, the goodness or blessedness, which is the reward of “fearing God,” must be as enduring as that “fear;” and goodness, (tobh,) in such connexions as in the text, is the standing word for that blessedness which is the end and design of man’s being. Besides, in the parallelism, “abiding in blessedness” and “inheriting the earth” are in contrast, both as to state and time; while the righteous are in blessedness, their seed shall inherit the earth.

V. 14. The secret-His love and favour, which is called his secret, Job 29:4 Prov 3:32, because it is known to none but him that enjoyeth it. Will shew-He will make them clearly to understand it, both its duties and its blessings; neither of which ungodly men rightly understand.

Verse 14. The secret of the Lord is with them] dws sod, the secret assembly of the Lord is with them that fear him; many of them have a Church in their own house.

He will show them his covenant.] He will let them see how great blessings he has provided for them that love him. Some refer this to the covenant of redemption by Christ Jesus.

Verse 14. The secret of the Lord — Hebrew, dws, sod, his fixed counsel, or design, is with them that fear him — To direct and guide them in the right way; to show them their duty in all conditions, and the way to eternal salvation. “The greatest happiness of man in this world,” says Dr. Horne, “is to know the fixed and determinate counsels of God concerning the human race, and to understand the covenant of redemption.” This, though it was revealed, yet might be called a secret, because of the many and deep mysteries in it, and because it is said to be hid from many of them to whom it was revealed, Matthew 11:25; 2 Corinthians 3:13-15, and 4:3; and it cannot be understood to any purpose without the illumination of God’s Holy Spirit. Or, the secret of the Lord means his love and favour, which is called his secret, Job 29:4; Proverbs 3:32; and because it is known to none but him that enjoyeth it. And he will show — Hebrew, he will make them to know his covenant — That is, he will make them clearly to understand both its duties and its blessings, neither of which ungodly men rightly understand; he will make them to know it by experience, or he will fulfil and make it good to them and in them; as, on the contrary, God threatens to make ungodly men to know his breach of promise, Numbers 14:34.

Ver. 14. The secret of the Lord. Chaldaic, dws sod, the secret. Vulgate, firmamentum, foundation, strength, &c., designating that the Lord’s counsel is sure, as well as secret. He told Noah of the deluge, and Abraham of the burning of Sodom. This is an expression full of confidence and grace, implying that the secret of his covenant, and knowledge of his word, are with the faithful worshipper. Job uses the word, Job 29:4: “When the secret of God was on my tabernacle,” his light and joyful presence. The secret communications of his peace, of joy and comfort, called the hidden manna, which the natural man cannot receive. This secret of the Lord is at all times the glorious high throne where we can run for particular directions and support in all duties and difficulties; for he will guide the meek in judgment, and the meek will he teach his way: ver. 9.

14. Secret of the Lord—The secret counsel of the Lord. See Genesis 18:17-19; and compare John 15:15. Show them his covenant—Cause them to understand the wisdom, grace, and excellence of his plan of redemption; the substance of his covenant with men.

V. 15. Pluck-He will deliver me out of all my troubles.

Verse 15. Mine eyes are ever toward the Lord] All my expectation is from him alone. If I get at any time entangled, he will pluck my feet out of the net.

Verses 15, 16. Mine eyes are ever toward the Lord — My trust is in him, and my expectation of relief is from him only. He shall pluck my feet out of the net — He will deliver me out of all my temptations and tribulations. Turn thee unto me — Turn thy face and favour to me; for I am desolate and afflicted — Destitute of all other hopes and succours, persecuted by mine enemies, and forsaken by most of my friends. Such was his condition during Absalom’s rebellion. “They who are ever looking unto the Lord will be heard when they beseech him to turn his face, and to look upon them.” — Horne.

15-21. The psalmist returns to agonizing prayer, mingled with confession of sin, a special reference to the cruel hatred and violence of his enemies, the depth of his distress, and his sole reliance on God that his hope shall not be disappointed nor his integrity be unavailing for his righteous judgment.

Verse 22 appears as if it might have been added by a later hand. It sounds like an echo from the captivity, and is a summing up of the petitions of the psalm. Psalm 130:8.

Verse 16. Turn thee unto me] Probably the prayer of the poor captives in Babylon, which is continued through this and the remaining verses.

Verses 15, 16. Mine eyes are ever toward the Lord — My trust is in him, and my expectation of relief is from him only. He shall pluck my feet out of the net — He will deliver me out of all my temptations and tribulations. Turn thee unto me — Turn thy face and favour to me; for I am desolate and afflicted — Destitute of all other hopes and succours, persecuted by mine enemies, and forsaken by most of my friends. Such was his condition during Absalom’s rebellion. “They who are ever looking unto the Lord will be heard when they beseech him to turn his face, and to look upon them.” — Horne.

15-21. The psalmist returns to agonizing prayer, mingled with confession of sin, a special reference to the cruel hatred and violence of his enemies, the depth of his distress, and his sole reliance on God that his hope shall not be disappointed nor his integrity be unavailing for his righteous judgment.

Verse 22 appears as if it might have been added by a later hand. It sounds like an echo from the captivity, and is a summing up of the petitions of the psalm. Psalm 130:8.

Verse 17. The troubles of may heart are enlarged] The evils of our captive state, instead of lessening, seem to multiply, and each to be extended.

Verses 17-20. The troubles of my heart are enlarged — My outward troubles are accompanied with grievous distresses of my mind and heart for my sins, which have procured them, and for thy great displeasure manifested in them. Look upon mine affliction — With compassion, as Exodus 3:7, 8; Psalm 31:7, and 106:44. And forgive all my sins — The procuring and continuing causes of my trouble. “David joins this petition to the foregoing one, because he considered, whatever afflictions and crosses were brought upon him, how just soever they might be, with respect to his enemies, who were the apparent causes of them; yet that, according to God’s appointment, or permission, they might be the effects and punishment of his sins.” — Dodd. O keep my soul — Myself, or my life, as that word is commonly taken: for his soul was out of his enemies’ reach, who could only kill his body, Luke 12:4.

15-21. The psalmist returns to agonizing prayer, mingled with confession of sin, a special reference to the cruel hatred and violence of his enemies, the depth of his distress, and his sole reliance on God that his hope shall not be disappointed nor his integrity be unavailing for his righteous judgment.

Verse 22 appears as if it might have been added by a later hand. It sounds like an echo from the captivity, and is a summing up of the petitions of the psalm. Psalm 130:8.

Verse 18. Look upon mine affliction] See my distressed condition, and thy eye will affect thy heart.

Forgive all my sins.] My sins are the cause of all my sufferings; forgive these.

This is the verse which should begin with the letter q koph; but, instead of it, we have r resh both here, where it should not be, and in the next verse where it should be. Dr. Kennicott reads hmwq kumah, “arise,” and Houbigant, rxq ketsar, “cut short..” The word which began with q koph has been long lost out of the verse, as every version seems to have read that which now stands in the Hebrew text.

Verses 17-20. The troubles of my heart are enlarged — My outward troubles are accompanied with grievous distresses of my mind and heart for my sins, which have procured them, and for thy great displeasure manifested in them. Look upon mine affliction — With compassion, as Exodus 3:7, 8; Psalm 31:7, and 106:44. And forgive all my sins — The procuring and continuing causes of my trouble. “David joins this petition to the foregoing one, because he considered, whatever afflictions and crosses were brought upon him, how just soever they might be, with respect to his enemies, who were the apparent causes of them; yet that, according to God’s appointment, or permission, they might be the effects and punishment of his sins.” — Dodd. O keep my soul — Myself, or my life, as that word is commonly taken: for his soul was out of his enemies’ reach, who could only kill his body, Luke 12:4.

15-21. The psalmist returns to agonizing prayer, mingled with confession of sin, a special reference to the cruel hatred and violence of his enemies, the depth of his distress, and his sole reliance on God that his hope shall not be disappointed nor his integrity be unavailing for his righteous judgment.

Verse 22 appears as if it might have been added by a later hand. It sounds like an echo from the captivity, and is a summing up of the petitions of the psalm. Psalm 130:8.

Verse 19. Consider mine enemies] Look upon them, and thou wilt see how impossible it is that I should be able to resist and overcome them. They are many, they hate me, and their hatred drives them to acts of cruelty against me.

Verses 17-20. The troubles of my heart are enlarged — My outward troubles are accompanied with grievous distresses of my mind and heart for my sins, which have procured them, and for thy great displeasure manifested in them. Look upon mine affliction — With compassion, as Exodus 3:7, 8; Psalm 31:7, and 106:44. And forgive all my sins — The procuring and continuing causes of my trouble. “David joins this petition to the foregoing one, because he considered, whatever afflictions and crosses were brought upon him, how just soever they might be, with respect to his enemies, who were the apparent causes of them; yet that, according to God’s appointment, or permission, they might be the effects and punishment of his sins.” — Dodd. O keep my soul — Myself, or my life, as that word is commonly taken: for his soul was out of his enemies’ reach, who could only kill his body, Luke 12:4.

15-21. The psalmist returns to agonizing prayer, mingled with confession of sin, a special reference to the cruel hatred and violence of his enemies, the depth of his distress, and his sole reliance on God that his hope shall not be disappointed nor his integrity be unavailing for his righteous judgment.

Verse 22 appears as if it might have been added by a later hand. It sounds like an echo from the captivity, and is a summing up of the petitions of the psalm. Psalm 130:8.

V. 20. Soul-My life.

Verse 20. O keep my soul] Save me from sin, and keep me alive. Let me not be ashamed] He ends as he began; see Psalm 25:2: “Let me not be confounded, for I put my trust in thee.”

Verses 17-20. The troubles of my heart are enlarged — My outward troubles are accompanied with grievous distresses of my mind and heart for my sins, which have procured them, and for thy great displeasure manifested in them. Look upon mine affliction — With compassion, as Exodus 3:7, 8; Psalm 31:7, and 106:44. And forgive all my sins — The procuring and continuing causes of my trouble. “David joins this petition to the foregoing one, because he considered, whatever afflictions and crosses were brought upon him, how just soever they might be, with respect to his enemies, who were the apparent causes of them; yet that, according to God’s appointment, or permission, they might be the effects and punishment of his sins.” — Dodd. O keep my soul — Myself, or my life, as that word is commonly taken: for his soul was out of his enemies’ reach, who could only kill his body, Luke 12:4.

Ver. 20. Oh keep my soul. Here, and in many other places, it is a prayer for God to preserve David’s life from the sword: and can a man who so prays engage in offensive wars? His enemies have equal right to address the same prayer to the same God. He speaks more plainly in Psalm 26:9. When one nation robs another, a war may be just and necessary. The bible remedy consists in filling the earth with the knowledge of the Lord, as the waters cover the sea.

15-21. The psalmist returns to agonizing prayer, mingled with confession of sin, a special reference to the cruel hatred and violence of his enemies, the depth of his distress, and his sole reliance on God that his hope shall not be disappointed nor his integrity be unavailing for his righteous judgment.

Verse 22 appears as if it might have been added by a later hand. It sounds like an echo from the captivity, and is a summing up of the petitions of the psalm. Psalm 130:8.

Verse 21. Let integrity and uprightness] I wish to have a perfect heart, and an upright life. This seems to be the meaning of these two words.

Verse 21. Let integrity and uprightness preserve me — Though I have greatly offended thee, yet remember that I have dealt honestly and sincerely with mine eugenics, while they have dealt falsely and injuriously with me; and therefore judge between them and me, and deal with me according to the righteousness of my cause and conduct toward them. David’s praying that integrity might preserve him, “intimates,” says Henry, “that he did not expect to be safe any longer than he continued in his integrity and uprightness; and that while he did continue in it, he did not doubt of being safe. Sincerity,” adds he, “will be our best security in the worst of times. Integrity and uprightness will be a man’s preservation more than the wealth and honour of the world can be; this will preserve us to the heavenly kingdom. We should therefore pray to God to preserve us in our integrity, and then be assured that that will preserve us.”

15-21. The psalmist returns to agonizing prayer, mingled with confession of sin, a special reference to the cruel hatred and violence of his enemies, the depth of his distress, and his sole reliance on God that his hope shall not be disappointed nor his integrity be unavailing for his righteous judgment.

Verse 22 appears as if it might have been added by a later hand. It sounds like an echo from the captivity, and is a summing up of the petitions of the psalm. Psalm 130:8.

V. 22. Israel-If thou wilt not help me, yet spare thy people who suffer for my sake, and in my sufferings.

Verse 22. Redeems Israel, O God] The people are prayed for in the preceding verses as if one person; now he includes the whole, lest his own personal necessities should narrow his heart, and cause him to forget his fellow sufferers.

This verse stands out of the order of the Psalm; and does not appear to have formed a part of the alphabetical arrangement. It is a general prayer for the redemption of Israel from captivity; and may well be applied to those of the true Israel who are seeking for complete redemption from the power, the guilt, and the pollution of sin; and from all the troubles that spring from it. And let it be ever known, that God alone can redeem Israel.

Verse 22. Redeem Israel, O God, &c. — “Have mercy, not upon me only, but upon the whole nation, who are miserably distracted by their divisions, and restore them to peace and quietness.” — Bishop Patrick, who supposes that the Psalm was written during the troubles occasioned by Absalom. David was now in trouble himself, in great trouble, (verse 17,) and very earnest he was in praying to God for deliverance; yet he forgets not the distresses of God’s church. Good men have little comfort in their own safety while the church is in distress and danger. This prayer is a three-fold prophecy; 1st, That God would at length give David rest, and therewith give Israel rest from all their enemies round about. 2d, That he would send the Messiah, in due time, to redeem Israel from all his iniquities, Psalm 130. ult., and so to redeem them from their troubles; and, 3d, Of the happiness of the future state. In heaven, and in heaven only, will God’s Israel be perfectly redeemed from all troubles.