Psalms 25:22

Redeem Israel, O God, out of all his troubles. David was not only concerned for himself, but for the whole nation of Israel, which was involved in trouble through this unnatural rebellion of his son,

Redeem Israel, O God, out of all his troubles. Redeem Israel, O God - concluding summary. David's cause was the cause of "Israel," and is the cause of the whole Church.

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

Psalms 25:22 Redeem Israel, O God, out of all his troubles.Ver. 22. Redeem Israel, &c.] In vita vel post mortem meam, Either while I live, or after my death (R. David). This is every good man’ s care and prayer. None is in case to pray for the Church, that hath not first made his own peace with God.

(22) This verse, beginning with Pe, was apparently a later addition. Not only is it an isolated line, interfering with the alphabetical arrangement, but it also differs from the rest of the psalm by employing Elohim in the place of Jehovah. (Comp. Psalms 34:22.)

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. ANALYSIS OF THE TWENTY-FIFTH PSALM This Psalm is a continued earnest prayer of a man or a people pressed with danger and enemies, and sensible of God's heavy displeasure against sin. It consists of five petitions. I. His first petition is, that his "enemies not triumph over him," Psalms 25:2; Psalms 25:3. II. His second is for instruction, Psalms 25:4; Psalms 25:5, which he urges, Psalms 25:8-10; Psalms 25:12-14. III. His third is for mercy and forgiveness, Psalms 25:6; Psalms 25:7; Psalms 25:11. IV. His fourth is a renewal of his first, Psalms 25:15-17, c., with many arguments. V. His fifth is for Israel in general, Psalms 25:22. I. He begins with the profession of his faith and confidence in God, without which there can be no prayer: " Unto thee, O Lord," c. he relies not on, nor seeks after, any human help. And upon this living hope, he prays - 1. For this life, that it shame him not, as it does where a man hopes, and is frustrated: "Let me not be ashamed." Make it appear that I hope not in thee in vain. 2. "Let not mine enemies triumph over me." Glorying that I am deserted. This petition he urges by this argument: The example may prove dangerous, if thou send me no help but it will be to thy glory, if I be relieved. If he were delivered, the faith and hope of others would be confirmed; if deserted, the good would faint and fail, the wicked triumph: therefore he prays, O, let none that wait on thee be ashamed; but let them be ashamed who transgress, that is, they that do me wrong maliciously, without my cause being given by myself. II. He petitions for instruction, that he may be always guided and governed by the word of God, that he sink not under the cross, but rely on God's promises. 1. "Show me thy ways, and teach me thy paths." Show me that thou often dealest severely with thy best servants: bringest down, before thou exaltest; mortifiest, before thou quickenest; and settest the cross before the crown. Teach me - show me, that this is thy way. 2.

22. A concluding prayer for the nation. The alphabet has been completed, and this is a supplementary distich beginning with Pç, which has already been represented in Psalms 25:16. Psalms 34 has the same peculiarity. Lagarde has ingeniously conjectured that these verses contain a reference to the names of the authors, Pedael and Pedaiah. But this is very doubtful; and this verse at any rate is probably a liturgical addition to the original Psalm. The absolute use of God instead of Jehovah is contrary to the usage of the Psalm, and rare in the First Book of Psalms generally. See Introd. p. lv.

Redeem Israel - Redeem or save thy people - the word “Israel” here being used, as elsewhere, to denote the people of God. Out of all his troubles - Save thy people from persecution, and from trial of all kinds.