Exegetical and Hermeneutical Commentary of Psalms 25:16
Turn thee unto me, and have mercy upon me; for I [am] desolate and afflicted.
16. Turn thee ] Or, look: the opposite of ‘hiding the face’ (Psa 22:24). Cp. Psa 86:16; Psa 119:132.
have mercy upon me ] Be gracious unto me. See Psa 4:1, note.
desolate ] Solitary; without other friend or helper.
Fuente: The Cambridge Bible for Schools and Colleges
Turn thee unto me – Rather, the Hebrew means: look upon me. The idea, however, is that the face of God was, as it were, turned in another direction, or that He was not attentive to him; and he prays that He would turn and behold him; that He would see him in his trouble.
And have mercy upon me – The psalmist seems to have felt that if God would look upon him he would pity him. He would see his case to be so sad that He would show him compassion – as, when we see an object of distress, the eye affects the heart.
For I am desolate – The word here rendered desolate – yachyd – means properly one alone, only; and then, one who is alone, or who is solitary, forsaken, wretched. There is no deeper sadness that ever comes over the mind than the idea that we are alone in the world; that we do not have a friend; that no one cares for us; that no one is concerned about anything that might happen to us; that no one would care if we were to die; that no one would shed a tear over our grave.
And afflicted – In what way we do not know. David, however, was very often in circumstances when he could use this language. The other parts of the psalm show that the affliction to which he here refers was that which arose from the recollection of the sins of his early life, and from the designs and purposes of his enemies.
Fuente: Albert Barnes’ Notes on the Bible
Psa 25:16-18
Turn Thee unto me, and have mercy upon me; for I am desolate and afflicted.
A sufferers prayer
How tender is this language, and how instructive too. David was a sufferer as well as a king. But he is a petitioner also, He prays for–
I. Deliverance.
II. A kind look from God is desirable at any time, but in affliction and pain it is like life from the dead. Therefore he says, Look upon mine affliction and pain.
III. Pardon. Forgive all my sins. This was his meaning; let it be ours. (W. Jay.)
The cry of the afflicted
Look at Loch Lomond. A hundred feet of water, deep and dark and deadly; the waves that slumber yonder at the foot of the Ben will drown you. Yes, but when God sent out His frost, when from the caves of the north there crept the congealing influence, lo! the waves slumbered and slept, and you walked and skimmed on your ringing steels across the congealed billows. The same lake, but so transformed that you could skim across its surface. Some of you know what it is to be almost overwhelmed with the billows of trouble. They roll over you again and again, and recede but to Come on with redoubled power, until at last you cry out, Lord, save me, or I perish. Then there comes a great calm, and you just skim across the billows of your daily toil, because Christ your Saviour has told the troubles and difficulties and monotony to sleep. Oh, what a glorious thing the grace of Christ is! (John Robertson.)
Davids prayer
I wonder if they are able to say of us in the time of sorrow and bereavement and trouble, Behold, he prayeth. Those travellers, as they pass, are suddenly arrested by a sound that is strange to them, and they ask what it is. It is David at his prayers. Ah, he is all right! Pray on, David; do not be ashamed of your voice–let it sound out. It is nobler thus to pray, than with loud, uplifted voice to give the command to thine armies to fall in to the front: and Davids voice had done that for many a day. A ringing, clarion peal the warrior had given in his time: Fall in to the front. They loved to ear it in Israel. When the king spake, it reminded them of the old days when the right arm of the young warrior did valiant things for Jehovah; and they liked to hear his voice rise above the din of battle: but it is nobler, kinglier, and far more grand to hear the old king with his quavering voice lifted up in prayer.
A godly mans appeal
I. On behalf of self.
1. For deliverance from suffering (Psa 25:16). The road to heaven, says an old writer, is soaked with the tears and blood of the saints.
2. For forgiveness (Psa 25:18). He traced his sufferings to his sins. Sin is the gall in the cup of life; the root of the pestiferous tree of all natural evil. From suffering we infer sin. He believed that his sins had to do with God. Wrong in any form or department of life is sin against Him. Against Thee, Thee only, have I sinned. He knew that Gods forgiveness was necessary to his deliverance.
3. For preservation of life, of confidence, of character (Psa 25:21).
II. On behalf of society (Psa 25:22). There is nothing selfish in genuine piety. The man who prays and struggles only for his own salvation is utterly destitute of genuine religion. His creed may be correct, and all his religious observances, but he has not the root of the matter in him. (D. Thomas, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. Turn thee unto me] Probably the prayer of the poor captives in Babylon, which is continued through this and the remaining verses.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Turn thee unto me; turn thy face and favour to me, O thou who now hast turned thy back upon me, and forsaken me.
I am desolate; destitute of all other hopes and succours; persecuted by mine enemies, and forsaken by the most of my friends; as he was in Absaloms rebellion.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16-19. A series of earnestappeals for aid because God had seemed to desert him (compare Psa 13:1;Psa 17:13, c.), his sinsoppressed him, his enemies had enlarged his troubles and weremultiplied, increasing in hate and violence (Psa 9:8Psa 18:48).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Turn thee unto me, and have mercy upon me,…. Or “look unto me”, or “upon me” f; which suggests that the Lord had turned himself, and hid his face from him; and expresses a desire that he would look upon him with a look of love and mercy, and arise to help and deliver him out of the hands of his enemies; he pleads no merits nor works of righteousness of his, but casts himself upon the mercy of God;
for I [am] desolate and afflicted; or “alone and poor” g; not that he was quite alone, and had none with him; for though he was obliged to quit his palace, and the city of Jerusalem, yet he was accompanied by his servants, and a large number of his people; and could not be poor, in a literal sense, being king of Israel; yet he put no trust in men, nor in riches, but wholly depended on the Lord, as if he had none with him, nor anything to subsist with: and his case was indeed very deplorable, and called for pity and assistance; his own son was risen up against him, and the hearts of the men of Israel went after him; and he was obliged to flee from the city, and leave his house and family.
f “respice ad me”, Montanus, Musculus, Junius Tremellius, c. g “solitarius et pauper”, Junius & Tremellius “et miser”, Gejerus, Michaelis so Ainsworth.
Fuente: John Gill’s Exposition of the Entire Bible
The rendering “regard me,” so far as means God’s observant and sympathising turning to any one (lxx ), corresponds to Psa 86:16; Lev 26:9. For this he longs, for men treat him as a stranger and refuse to have anything to do with him. is the only one of his kind, one who has no companion, therefore the isolated one. The recurrence of the same sounds is designedly not avoided. To whom could he, the isolated one, pour forth his affliction, to whom could he unveil his inmost thoughts and feelings? to God alone! To Him he can bring all his complaints, to Him he can also again and again always make supplication.
Fuente: Keil & Delitzsch Commentary on the Old Testament
16. Have respect unto me. As the flesh is ever ready to suggest to our minds that God has forgotten us, when he ceases to manifest his power in aiding us, David here follows the order which nature dictates, in asking God to have respect unto him, as if he had altogether neglected him before. Now, it appears to me that the words might be explained thus: Have respect unto me, in order to pity me. He accounts it at once the cause and the source of his salvation to be regarded of God; and then he adds the effect of it: for as soon as God, of his own good pleasure, shall vouchsafe to regard us, his hand also will be ready to help us. Again, in order to excite the compassion of God, he sets forth his own misery, expressly stating that he is alone, that is to say, solitary; (564) and then he describes himself as poor. There can be no doubt that, in speaking thus, he alludes to the promises in which God declares that he will be always present with the afflicted and oppressed, to aid and help them.
(564) The Hebrew word here used is יחיד, yachid, unus, one, which is not infrequently put, as in this place, for a solitary and desolate person. David was now deserted, desolate, and destitute of all help. The word is used in the same sense in Psa 22:20, and Psa 35:17
Fuente: Calvin’s Complete Commentary
The Psalmist Now Prays For Deliverance From His Afflictions And Again For Forgiveness For His Sins ( Psa 25:16-18 ).
Following the confidence expressed in the previous verses the Psalmist’s situation now again comes strongly home to him, and he sends up a heartfelt plea for deliverance. Three problems are especially in mind in the final verses of the Psalm, firstly his need to be delivered from his afflictions, secondly his repeated need for forgiveness, and thirdly his need to be saved from his enemies, although all three may well be connected. The enemy and their activities may well have contributed to his afflictions, and have increased the level of his sins. Once again in the midst of it all he is especially conscious of his need for his sins to be forgiven, something which has come out all the way through.
Psa 25:16
P ‘Turn you to me, and have mercy on me,
For I am desolate and afflicted.’
Psa 25:17
TS ‘The troubles of my heart are enlarged.
Oh, do you bring me out of my distresses’.
It is a salutary lesson that up to this point, while he has mentioned his enemies, the Psalmist has not mentioned his afflictions. He has been more concerned about his sins. To him his afflictions were less important than his continuing in the grace of God. But now he finally feels that he can bring them to God’s attention. So he calls on God to note his afflictions, and asks that God will turn towards him in them, for they seem to be getting bigger and bigger.
We can compare here Psa 119:132, ‘turn you to me and have mercy on me, as is the right of those who love your name (or as is right for those who love your name)’. Compare also Psa 86:16.
‘Have mercy on me.’ That is, ‘show your compassion towards me.’ He is very conscious that he needs to be held up by the love of God.
‘For I am desolate and afflicted.’ He is both lonely and afflicted. Every hand seems against him. This was Elijah’s cry on the mount, ‘I only I am left and they seek my life’ (1Ki 19:10). It is very easy at such times to feel alone. (But there are always seven thousand who have not bowed the knee to Baal).
‘The troubles of my heart are enlarged.’ The troubles of his heart appear to be piling one on top of the other. They just seem to be getting larger and larger. How often this can appear so to the believer. At such times we must remember that God is larger still and can enlarge us so that our troubles appear as nothing (Psa 119:32). It is amazing what a difference it can make if we remember that we are sons of the King, and that our citizenship is in Heaven (Php 3:20).
‘Oh, do you bring me out of my distresses’. So his final plea is that God will deliver him out of his distresses, which include his consciousness of his sins (Psa 25:18).
Psa 25:18
R ‘Consider my affliction and my travail,
And forgive all my sins.’
‘And forgive all my sins.’ Once again his consciousness of his sins comes to the forefront, compare Psa 25:7; Psa 25:11. He is aware that his afflictions and travail have caused him to fall short of what he should be, and so he again seeks forgiveness. This need is thus at the very heart of the Psalm, along with his persistence in having communion with God.
Finally He Prays For Rescue From The Hands Of His Enemies, So That His Soul Might Be Kept In Integrity and Uprightness As He Waits On God (Psa 25:19-21).
As we saw at the beginning the thoughts here parallel those with which he began the Psalm. But we should note here that his final concern is to be kept in integrity and uprightness. That is his prime goal. He does not want his light to go out (Mat 5:16).
The comparisons are as follows:
‘Consider my enemies’ (Psa 25:19) ‘Let not my enemies triumph over me (Psa 25:2). ‘O keep my soul and deliver me’ (Psa 25:20) ‘To you I lift up my soul’ (Psa 25:1). ‘Let me not be ashamed’ (Psa 25:20) ‘Let me not be put to shame’ (Psa 25:2-3). ‘For I put my trust in you’ (Psa 25:20) ‘In you have I trusted’ (Psa 25:2) ‘For I will wait on you’ (Psa 25:21) ‘None that wait on you will be ashamed’ (Psa 25:3) ‘O God’ (Psa 25:22) ‘O my God’ (Psa 25:1 /2).
Fuente: Commentary Series on the Bible by Peter Pett
Psa 25:16 Turn thee unto me, and have mercy upon me; for I [am] desolate and afflicted.
Ver. 16. Turn thee unto me ] Heb. Face about towards me.
And have mercy upon me
For I am desolate and afflicted
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 25:16-22
16Turn to me and be gracious to me,
For I am lonely and afflicted.
17The troubles of my heart are enlarged;
Bring me out of my distresses.
18Look upon my affliction and my trouble,
And forgive all my sins.
19Look upon my enemies, for they are many,
And they hate me with violent hatred.
20Guard my soul and deliver me;
Do not let me be ashamed, for I take refuge in You.
21Let integrity and uprightness preserve me,
For I wait for You.
22Redeem Israel, O God,
Out of all his troubles.
Psa 25:16-21 This strophe documents the psalmist’s problems.
1. I am lonely
2. I am afflicted
3. his heart has troubles
4. he is in distress
5. his enemies are many
6. they hate him with violent rage
7. he fears shame
In light of these things he asks YHWH
1. to turn to him (i.e., pay attention to him, cf. Psa 69:16; Psa 86:16)
2. to be gracious to him
3. to look upon/know his problems
4. to forgive His sins (cf. Psa 25:18; Psa 32:1; Psa 51:2; Psa 103:3)
5. to guard his soul (cf. Psa 86:2)
6. to deliver him
His reasons for YHWH doing these things for him are
1. he takes refuge in YHWH
2. he asserts either his or YHWH’s integrity and uprightness (because of Psa 25:18 b it is best to see these as characteristics of YHWH. AB (p. 159) suggests they are personified agents of YHWH)
3. he waits for YHWH (cf. Psa 25:3)
Psa 25:22 I think this is a separate closing statement (one verse beyond the acrostic pattern). The King represents the people. This is the psalmist’s final prayer request and it is national in scope. Redeem (BDB 804, KB 911, Qal imperative, see Special Topic: Ransom/Redeem ) Your covenant people (i.e., Israel), for Your eternal redemptive purposes (see Special Topic: YHWH’s Eternal Redemptive Plan ).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. List the prayer requests of Psa 25:4-7.
2. List the psalmist’s problem in Psa 25:16-21.
3. How would you summarize the message of this Psalm?
4. How would you apply this Psalm to your life?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
have mercy upon = show kindness to. Hebrew. hanan. Not the same word as in verses: Psa 25:6, Psa 25:7.
desolate = [Thine] only One. Hebrew. yachid. See note on Deu 6:4. Septuagint = monogenes, only begotten.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 25:16-22
Psa 25:16-22
“Turn thee unto me, and have mercy upon me;
For I am desolate and afflicted.
The troubles of my heart are enlarged:
O bring thou me out of my distresses.
Consider mine affliction and my travail;
And forgive all my sins.
Consider mine enemies, for they are many;
And they hate me with cruel hatred.
O keep my soul, and deliver me:
Let me not be put to shame, for I take refuge in thee.
Let integrity and uprightness preserve me,
For I wait for thee.
Redeem Israel, O God, out of all his troubles.”
“Desolate … afflicted … troubles enlarged” (Psa 25:16-17). Also “distresses, affliction, travail, enemies” (Psa 25:16-19). Behold here the fruits of sin! There can be no doubt of the personal nature of this psalm. The agony of a soul oppressed with the burning consciousness of sins committed is clearly in the forefront of a passage like this.
“Forgive all my sins” (Psa 25:18). This is the final plea for forgiveness (Psa 25:7; Psa 25:11; Psa 25:18). “We still do not know the exact relation between his sins and his suffering, except that the removal of the former seems an essential prerequisite to the relief of the latter. Otherwise, the request to consider affliction and forgive sins would be strange indeed.
“Let integrity and uprightness preserve me” (Psa 25:21). It should be noted here that David does not say, “Let MY integrity and uprightness preserve me. It is the uprightness of Jehovah (Psa 25:8) to which David is here looking.
We have already noted that the human mind instinctively connects suffering and distress with sin, whether or not such is actually the case. “Even when we cannot trace any direct connection between trouble and sin, every affliction suggests the general fact that we are sinners, and that all our troubles are originated in that fact.
“Redeem Israel, O God, out of all his troubles” (Psa 25:22). “This is not a trivial appendage, nor a loose and inappropriate addition. We are never to become so immersed in our own problems as to forget the needs of all of God’s people. Also, this verse has the utility of contrasting the needs of all Israel with the individual and personal needs of the petitioner in this psalm. This refutes the notion that the entire psalm should be understood as a prayer for the relief of the distressed nation of Israel.
E.M. Zerr:
Psa 25:16. In the desolation brought on David by his enemies, he made his appeal to God, and was always confident of receiving a hearing.
Psa 25:17. The troubles were enlarged which means they were growing. God alone was able to overcome the forces of his enemies.
Psa 25:18. The affliction and pain were not necessarily of a physical nature. David was not concerned atout mere temporal discomfort. He desired above all other things to be contented in mind. At the same time he realized his weaknesses of the flesh and made his usual plea for the pardon of his sins.
Psa 25:19. The chief sources of David’s worries were his enemies. The mention of them identifies the character of troubles that he has been praying about to God.
Psa 25:20. Be ashamed means to be confused by the treatment from his enemies. David prayed for the saftey of his soul. He trusted the Lord with all his highest interests and desires.
Psa 25:21. David realized that his conduct would need to be right before he could expect the favor of God. Hence he asked consideration for his integrity or loyalty. Wait on thee means he was ever ready to serve the Lord.
Psa 25:22. David was not selfish. While praying for personal favors he did not forget his people. He had shown that kind of charity right while he was distressed over the sufferings they were experiencing. (2Sa 24:17.)
Fuente: Old and New Testaments Restoration Commentary
Turn: Psa 60:1, Psa 69:16, Psa 86:16, Mic 7:19
for I: Psa 69:14-20, Psa 88:15-18, Psa 143:4, Dan 9:17, Mar 15:33-35
Reciprocal: Psa 39:10 – Remove Psa 130:1 – Out of Psa 141:8 – leave not my soul destitute