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Psalms 25:11
Verse
Context
Sermons
Jonathan Edwards
Thomas Bradbury
Thomas ReadeJonathan EdwardsSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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!
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
25:11 The psalmist again asks forgiveness for his many sins (25:7; 32:1-5). The sins of Israel’s kings demonstrated the weaknesses inherent in David’s dynasty and the reasons for its failure in Old Testament Israel (see Ps 89).
Psalms 25:11
To You I Lift Up My Soul
10All the LORD’s ways are loving and faithful to those who keep His covenant and His decrees. 11For the sake of Your name, O LORD, forgive my iniquity, for it is great.
- Scripture
- Sermons
- Commentary
Pardon for the Greatest Sinners
By Jonathan Edwards5.0K28:57Audio BooksPSA 25:11PRO 8:4MAT 9:13MRK 16:15JHN 6:37ROM 5:20COL 1:231TI 1:13In this sermon, the preacher emphasizes that pardon and forgiveness are offered to all sinners, regardless of the magnitude of their sins, if they come to God seeking mercy. The invitations of the gospel are universal, calling out to all who thirst and labor. Jesus promises that anyone who comes to Him will not be cast out. The preacher highlights that the purpose of Christ's coming into the world was to remedy the sinfulness of humanity, and therefore, the more sinful a person is, the greater their need for Christ. The sermon emphasizes the glory of God's grace in the redemption of Christ, which is sufficient to pardon even the greatest sinners.
Forsaken and Found
By Thomas Bradbury0EXO 17:81SA 30:11PSA 25:11PSA 68:12PSA 139:23MAT 25:34LUK 18:7ROM 5:10ROM 8:28GAL 5:17COL 2:3REV 19:16Thomas Bradbury preaches on the marvellous grace of Jehovah-Jesus revealed in the narrative of David finding an Egyptian in the field. The sermon highlights the kindness and compassion of God, pointing to the Lord Jesus Christ in all aspects of the Bible. Every child of God is led into all necessary truth by the Holy Spirit, despite their varying qualities and experiences, as they are sustained by the covenant provisions of Jehovah. The narrative of David's distress, the burning of Ziklag, and the recovery of all lost possessions symbolize the spiritual journey of believers facing trials, enemies, and the need for divine intervention.
Desires for Pardoning and Sanctifying Grace
By Thomas Reade0PSA 25:11PSA 51:10PRO 3:5ISA 44:22MAT 14:30LUK 18:13ROM 3:222CO 12:9EPH 6:16PHP 4:13Thomas Reade preaches on the earnest desires for pardoning and sanctifying grace, emphasizing the need for sincere repentance and seeking forgiveness from God. He reflects on the prayers of David, the publican, and Peter, acknowledging his own sinfulness and pleading for God's mercy and renewal of heart. Reade urges the congregation to seek salvation through Jesus Christ, to be diligent in their faith, and to rely on God's wisdom, strength, and righteousness to overcome internal conflicts and grow in holiness.
Pardon for the Greatest of Sinners
By Jonathan Edwards0PSA 25:11PRO 28:13ISA 1:18MAT 9:13JHN 6:37ROM 3:25ROM 5:201JN 1:7Jonathan Edwards preaches on Psalm 25:11, highlighting how David, in a time of affliction, pleads for pardon based on God's name's sake and the greatness of his sins. Edwards emphasizes that the greatness of our sin is not an impediment to pardon if we come to God for mercy. He explains the need for sinners to be aware of their misery, unworthiness, and to come to God through Jesus Christ alone for mercy. Edwards assures that God's mercy is sufficient for the pardon of all sins, and Christ's satisfaction is enough to remove even the greatest guilt, making pardon available to all who come to God in the right manner.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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!
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
25:11 The psalmist again asks forgiveness for his many sins (25:7; 32:1-5). The sins of Israel’s kings demonstrated the weaknesses inherent in David’s dynasty and the reasons for its failure in Old Testament Israel (see Ps 89).