TRV
Translation
King James Version
Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old.
Berean Standard Bible
Remember, O LORD, Your compassion and loving devotion, for they are from age to age.
American Standard Version
Remember, O Jehovah, thy tender mercies and thy lovingkindness; For they have been ever of old.
World English Bible Messianic
LORD, remember your tender mercies and your loving kindness, for they are from old times.
Geneva Bible (1599)
Remember, O Lord, thy tender mercies, and thy louing kindnesse: for they haue beene for euer.
Young's Literal Translation
Remember Thy mercies, O Jehovah, And Thy kindnesses, for from the age are they.
In the KJVVerse 14,258 of 31,102
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Commentary on Psalms 25 verses 1–7
1 ¶ A Psalm of David. Unto thee, O LORD, do I lift up my soul.
2 O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.
3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.
4 Shew me thy ways, O LORD; teach me thy paths.
5 Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.
6 Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old.
7 Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O LORD.
I. II. Main points1. 2. Sub-points
Here we have David's professions of desire towards God and dependence on him. He often begins his psalms with such professions, not to move God, but to move himself, and to engage himself to answer those professions.
I. He professes his desire towards God: Unto thee, O Lord! do I lift up my soul, Psa 25:1. In the foregoing psalm (Psa 25:4) it was made the character of a good man that he has not lifted up his soul to vanity; and a call was given to the everlasting gates to lift up their heads for the King of glory to come in, Psa 25:1. To this character, to this call, David here answers, "Lord, I lift up my soul, not to vanity, but to thee." Note, In worshipping God we must lift up our souls to him. Prayer is the ascent of the soul to God; God must be eyed and the soul employed. Sursum corda - Up with you hearts, was anciently used as a call to devotion. With a holy contempt of the world and the things of it, by a fixed thought and active faith, we must set God before us, and let out our desires towards him as the fountain of our happiness.
II. He professes his dependence upon God and begs for the benefit and comfort of that dependence (Psa 25:2): O my God! I trust in thee. His conscience witnessed for him that he had no confidence in himself nor in any creature, and that he had no diffidence of God or of his power or promise. He pleases himself with this profession of faith in God. Having put his trust in God, he is easy, is well satisfied, and quiet from the fear of evil; and he pleads it with God whose honour it is to help those that honour him by trusting in him. What men put a confidence in is either their joy or their shame, according as it proves. Now David here, under the direction of faith, prays earnestly, 1. That shame might not be his lot: "Let me not be ashamed of my confidence in thee; let me not be shaken from it by any prevailing fears, and let me not be, in the issue, disappointed of what I depend upon thee for; but, Lord, keep what I have committed unto thee." Note, If we make our confidence in God our stay, it shall not be our shame; and, if we triumph in him, our enemies shall not triumph over us, as they would if we should now sink under our fears, or should, in the issue, come short of our hopes. 2. That it might not be the lot of any that trusted in God. All the saints have obtained a like precious faith; and therefore, doubtless, it will be alike successful in the issue. Thus the communion of saints is kept up, even by their praying one for another. True saints will make supplication for all saints. It is certain that none who, by a believing attendance, wait on God, and, by a believing hope, wait for him, shall be made ashamed of it. 3. That it might be the lot of the transgressors; Let those be ashamed that transgress without cause, or vainly, as the word is. (1.) Upon no provocation. They revolt from God and their duty, from David and his government (so some), without any occasion given them, not being able to pretend any iniquity they have found in God, or that in any thing he has wearied them. The weaker the temptation is by which men are drawn to sin the stronger the corruption is by which they are driven by it. Those are the worst transgressors that sin for sinning-sake. (2.) To no purpose. They know their attempts against God are fruitless; they imagine a vain thing, and therefore they will soon be ashamed of it.
III. He begs direction from God in the way of his duty, Psa 25:4, Psa 25:5. Once and again he here prays to God to teach him. He was a knowing man himself, but the most intelligent, the most observant, both need and desire to be taught of God; from him we must be ever learning. Observe,
1.What he desired to learn: "Teach me, not fine words or fine notions, but thy ways, thy paths, thy truth, the ways in which thou walkest towards men, which are all mercy and truth (Psa 25:10), and the ways in which thou wouldst have me to walk towards thee." Those are best taught who understand their duty, and know the good things they should do, Ecc 2:3. God's paths and his truth are the same; divine laws are all founded upon divine truths. The way of God's precepts is the way of truth, Psa 119:30. Christ is both the way and the truth, and therefore we must learn Christ.
2.What he desired of God, in order to this. (1.) That he would enlighten his understanding concerning his duty: "Show me thy way, and so teach me." In doubtful cases we should pray earnestly that God would make it plain to us what he would have us to do. (2.) That he would incline his will to do it, and strengthen him in it: "Lead me, and so teach me." Not only as we lead one that is dimsighted, to keep him from missing his way, but as we lead one that is sick, and feeble, and faint, to help him forward in the way and to keep him from fainting and falling. We go no further in the way to heaven than God is pleased to lead us and to hold us up.
3.What he pleads, (1.) His great expectation from God: Thou art the God of my salvation. Note, Those that choose salvation of God as their end, and make him the God of their salvation, may come boldly to him for direction in the way that leads to that end. If God save us, he will teach us and lead us. He that gives salvation will give instruction. (2.) His constant attendance on God: On thee do I wait all the day. Whence should a servant expect direction what to do but from his own master, on whom he waits all the day? If we sincerely desire to know our duty, with a resolution to do it, we need not question but that God will direct us in it.
IV. He appeals to God's infinite mercy, and casts himself upon that, not pretending to any merit of his own (Psa 25:6): "Remember, O Lord! thy tender mercies, and, for the sake of those mercies, lead me, and teach me; for they have been ever of old." 1. "Thou always wast a merciful God; it is thy name, it is thy nature and property, to show mercy." 2. "Thy counsels and designs of mercy were from everlasting; the vessels of mercy were, before all worlds, ordained to glory." 3. "The instances of thy mercy to the church in general, and to me in particular, were early and ancient, and constant hitherto; they began of old, and never ceased. Thou hast taught me from my youth up, teach me now."
V. He is in a special manner earnest for the pardon of his sins (Psa 25:7): "O remember not the sins of my youth. Lord, remember thy mercies (Psa 25:6), which speak for me, and not my sins, which speak against me." Here is, 1. An implicit confession of sin; he specifies particularly the sins of his youth. Note, Our youthful faults and follies should be matter of our repentance and humiliation long after, because time does not wear out the guilt of sin. Old people should mourn for the sinful mirth and be in pain for the sinful pleasures of their youth. He aggravates his sins, calling them his transgressions; and the more holy, just, and good the law is, which sin is the transgression of, the more exceedingly sinful it ought to appear to us. 2. An express petition for mercy, (1.) That he might be acquitted from guilt: "Remember not the sins of my youth; that is, remember them not against me, lay them not to my charge, enter not into judgment with me for them." When God pardons sin he is said to remember it no more, which denotes a plenary remission; he forgives and forgets. (2.) That he might be accepted in God's sight: "Remember thou me; think on me for good, and come in seasonably for my succour." We need desire no more to make us happy than for God to remember us with favour. His plea is, "according to thy mercy, and for thy goodness-sake." Note, It is God's goodness and not ours, his mercy and not our own merit, that must be our plea for the pardon of sin and all the good we stand in need of. This plea we must always rely upon, as those that are sensible of our poverty and unworthiness and as those that are satisfied of the riches of God's mercy and grace.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Evagrius PonticusAD 399
NOTES ON THE PSALMS
When people remember, they stir up within themselves the thoughts of things they had known before. But God, when he is mindful of the rational nature, is in that very nature. It is said that he is mindful of him into whom he comes.
Augustine of HippoAD 430
Exposition on Psalm 25
"Remember Your compassions, O Lord" [Psalm 25:6]. Remember the works of Your mercy, O Lord; for men deem of You as though You had forgotten. "And that Your mercies are from eternity." And remember this, that Your mercies are from eternity. For Thou never wast without them, who hast subjected even sinful man to vanity indeed, but in hope; [Romans 8:20] and not deprived him of so many and great consolations of Your creation.
CassiodorusAD 585
EXPLANATION OF THE PSALMS 25:6
In these words, a very glorious and orthodox statement seems to shine upon us, that no one attains to God’s grace by his own merits. For in speaking of God’s mercies “which are from the beginning of the world,” the church continuously praises the Lord as the dispenser of mercies who does not receive human good works as an earlier step, but first grants his own gifts. Certainly all heresies have been devised by a detestable notion. On this basis, we are given insight into how destructive the Pelagian evil is, because it is recognized how persistently it is refuted.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 25:6 presents a fervent plea from David to the LORD, imploring Him to recall and act upon His inherent and timeless attributes of "tender mercies" and "lovingkindnesses." This verse serves as a foundational declaration that God's compassion and steadfast covenant faithfulness are not new or fleeting, but have existed "ever of old," providing an unwavering basis for hope and prayer in times of personal distress and confession. It anchors the petitioner's trust in the immutable character of God, rather than in human merit or transient circumstances.
CONTEXT
Literary Context: Psalm 25 is a deeply personal and intricate prayer of lament, confession, and petition, traditionally attributed to David. Structurally, it is an acrostic psalm, with each verse (or pair of verses) generally beginning with a successive letter of the Hebrew alphabet, though this pattern is not perfectly maintained in all translations. Verse 6 is strategically placed within David's earnest pleas for divine guidance and instruction, immediately following his request for God to "show me thy ways" and "teach me thy paths" (Psalms 25:4-5). It precedes his confession of youthful sins and transgressions, where he asks, "Remember not the sins of my youth, nor my transgressions" (Psalms 25:7). Within this narrative flow, verse 6 serves as the theological bedrock for David's subsequent requests for forgiveness, deliverance, and instruction. It grounds his hope not in his own merit or righteousness, but in the unchanging, benevolent character of God Himself, setting the tone for a prayer that appeals to God's nature as the ultimate source of salvation and guidance.
Historical & Cultural Context: As a psalm of David, the historical backdrop for Psalm 25 could be a period of significant personal distress, perhaps related to the consequences of sin (such as the Bathsheba incident described in 2 Samuel 11) or persecution by enemies (a common theme in Davidic psalms, as seen in Psalm 3). The concepts of "tender mercies" (rachamim) and "lovingkindnesses" (chesed) were central to Israel's understanding of Yahweh, deeply rooted in the covenant relationship established at Sinai. The phrase "ever of old" points to God's consistent demonstration of these attributes throughout Israel's history, from the miraculous deliverance of the Exodus (e.g., Exodus 34:6-7) to His ongoing care for His people. Culturally, appealing to a deity's known character and past actions was a common form of petition in the ancient Near East, but here it is uniquely applied to the covenant faithfulness of the one true God, Yahweh, emphasizing His reliability and constancy.
Key Themes: This verse powerfully contributes to several major themes within Psalm 25 and the broader Psalter. Firstly, it highlights the Divine Character as the Basis for Prayer, demonstrating that David's confidence and petitions are rooted in who God is—His attributes of compassion and loyalty—rather than in David's own deservingness or performance. Secondly, it emphasizes God's Steadfast Love and Covenant Loyalty (Chesed), portraying God as unfailingly committed to His promises and His people, a theme central to the entire Old Testament (e.g., Psalm 36:5). Thirdly, the verse underscores God's Compassion and Pity (Rachamim), revealing a God who is deeply empathetic and responsive to human suffering and weakness, akin to a parent's love for a child. Finally, the phrase "ever of old" reinforces the Timelessness and Immutability of God's Attributes, assuring the worshiper that God's benevolent character is constant and reliable across all generations, providing a stable anchor for faith in an ever-changing world (e.g., Malachi 3:6).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary techniques to enhance its meaning and impact. Anthropomorphism is evident in the phrase "Remember, O LORD," which attributes the human action of remembering to God. This is not meant literally, but serves as a powerful rhetorical device to convey the urgency and earnestness of David's prayer, imploring God to act according to His known character. The pairing of "tender mercies" and "lovingkindnesses" demonstrates a form of complementary parallelism, where two distinct but related terms are used to describe the multifaceted nature of God's benevolent character. While not a strict synonymous parallelism, it creates a rich, comprehensive understanding of God's love, encompassing both His deep, visceral compassion and His unwavering covenant loyalty. Furthermore, the appeal to God's character as the basis for the petition is a form of argument from divine attribute, a common rhetorical strategy in biblical prayer where the petitioner appeals to God's nature, promises, or past actions as justification for their request, thereby strengthening the plea through theological reasoning.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 25:6 provides a profound theological statement about the unchanging nature of God and the foundation of human prayer. It teaches that our hope and petitions are not based on our own fleeting worthiness or performance, but on the eternal, steadfast character of God Himself. The combination of rachamim (visceral compassion) and chesed (covenant loyalty) paints a holistic picture of a God who is both deeply empathetic to human suffering and utterly faithful to His promises. This "ever of old" quality assures the believer that God's past demonstrations of grace and deliverance are a reliable guarantee of His present and future benevolence, inviting a bold and trusting approach to the divine throne. This verse underscores that God's love is an intrinsic, immutable attribute of His being, providing an unshakable anchor for faith in a world of constant flux.
REFLECTION AND APPLICATION
Psalms 25:6 offers a powerful model for our own prayer lives and a deep wellspring of comfort. In moments of personal failure, overwhelming anxiety, or profound uncertainty, David teaches us to anchor our petitions not in our own merits or perceived righteousness, but in the immutable, eternal character of God. We are invited to "remind" God—not because He forgets, but because it profoundly shapes our own faith and understanding—of His ancient, steadfast mercies and loyalties. This verse encourages a theology of grace: our hope is not in what we do for God, but in who God is for us, eternally compassionate and faithful. It calls us to trust in a God whose love is not conditional on our performance but is an inherent, timeless attribute of His being, always available and unchanging. This truth frees us from the burden of earning God's favor and allows us to rest in His boundless grace, fostering a deep sense of security and gratitude in our relationship with Him.
Questions for Reflection
FAQ
Does "Remember, O LORD" imply God forgets?
Answer: No, the phrase "Remember, O LORD" is an anthropomorphism, a figure of speech that attributes human characteristics or actions to God. It does not imply that God is forgetful or that His memory needs jogging. Instead, it is a fervent and urgent plea from the psalmist for God to act in accordance with His known character and His past demonstrations of faithfulness. It's an appeal for God to bring His attributes of compassion and loyalty to bear on the current situation, to intervene actively and manifest His benevolent nature. The Bible often uses such language to express the intensity of human prayer and the expectation that God will respond according to His promises and His unchanging nature (e.g., Genesis 8:1).
What is the significance of "ever of old"?
Answer: The phrase "ever of old" (Hebrew: ʻôwlâm) underscores the eternal, unchanging, and historically consistent nature of God's attributes. It means that God's tender mercies and lovingkindnesses are not recent developments, temporary emotions, or conditional responses. Rather, they are foundational to His very being and have been consistently demonstrated throughout all of history, from creation to the establishment of His covenant with Israel, and into the present. This timeless quality provides a strong theological and historical basis for trust, assuring the petitioner that what God has been, He remains, and therefore His character is utterly reliable and constant across all generations (e.g., Psalm 90:2). It assures the believer that God's character is a stable and trustworthy anchor for faith.
CHRIST-CENTERED FULFILLMENT
Psalms 25:6, with its profound appeal to God's ancient mercies and lovingkindnesses, finds its ultimate and most complete fulfillment in the person and work of Jesus Christ. The "tender mercies" (rachamim) of God are perfectly embodied in Christ's deep compassion for humanity, evident in His healing the sick, feeding the hungry, and embracing the marginalized and the lost (e.g., Matthew 9:36). His tears at Lazarus's tomb (e.g., John 11:35) and His willingness to associate with sinners (e.g., Luke 15:1-2) are powerful demonstrations of this visceral, empathetic love. Furthermore, God's "lovingkindnesses" (chesed), His steadfast covenant loyalty, are supremely demonstrated in Christ's life, sacrificial death, and glorious resurrection. The New Covenant, established through His blood, is the ultimate expression of God's unwavering commitment to His people, a faithfulness that was "ever of old" in God's eternal plan but fully unveiled and actualized in the Incarnation (e.g., Romans 5:8). Jesus is the visible manifestation of the invisible God, the one through whom God's ancient mercies and loyalties are not just remembered, but actively, redemptively, and eternally applied to humanity, assuring us that "Jesus Christ is the same yesterday and today and forever" (Hebrews 13:8). Through Him, we experience the fullness of God's enduring compassion and covenant faithfulness.