Text -- Psalms 25:1-11 (NET)

Psalm 25

25:1 By David. O Lord, I come before you in prayer. 25:2 My God, I trust in you. Please do not let me be humiliated; do not let my enemies triumphantly rejoice over me! 25:3 Certainly none who rely on you will be humiliated. Those who deal in treachery will be thwarted and humiliated. 25:4 Make me understand your ways, O Lord! Teach me your paths! 25:5 Guide me into your truth and teach me. For you are the God who delivers me; on you I rely all day long. 25:6 Remember your compassionate and faithful deeds, O Lord, for you have always acted in this manner. 25:7 Do not hold against me the sins of my youth or my rebellious acts! Because you are faithful to me, extend to me your favor, O Lord! 25:8 The Lord is both kind and fair; that is why he teaches sinners the right way to live. 25:9 May he show the humble what is right! May he teach the humble his way! 25:10 The Lord always proves faithful and reliable to those who follow the demands of his covenant. 25:11 For the sake of your reputation, O Lord, forgive my sin, because it is great.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 25:2

Disappointed of my hope.

Wesley: Psa 25:3

Without any provocation of mine.

Wesley: Psa 25:4

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

Wesley: Psa 25:8

Holy and true, in all his declarations and offers of mercy to sinners.

Wesley: Psa 25:8

He will not be wanting to such poor sinners as I am, but will guide them into the way of life and peace.

Wesley: Psa 25:9

Such as meekly submit themselves to God, and are desirous to be directed and governed by him.

Wesley: Psa 25:9

In the paths of judgment, in the right way.

Wesley: Psa 25:10

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

Wesley: Psa 25:11

Or, though (as this particle is often rendered) it be great. Possibly he speaks of his sin against Uriah and Bathsheba.

Wesley: Psa 25:11

Or, much or manifold. For the Hebrew word signifies both great and much.

JFB: Psa 25:1

The general tone of this Psalm is that of prayer for help from enemies. Distress, however, exciting a sense of sin, humble confession, supplication for pardon, preservation from sin, and divine guidance, are prominent topics. (Psa. 25:1-22)

JFB: Psa 25:1

(Psa 24:4; Psa 86:4), set my affections (compare Col 3:2).

JFB: Psa 25:2

By disappointment of hopes of relief.

JFB: Psa 25:3

That is, who expect His favor. On the other hand, the disappointment of the perfidious, who, unprovoked, have done evil, is invoked (compare 2Sa 22:9).

JFB: Psa 25:4-5

On the ground of former favor, he invokes divine guidance, according to God's gracious ways of dealing and faithfulness.

JFB: Psa 25:6-7

Confessing past and present sins, he pleads for mercy, not on palliations of sin, but on God's well-known benevolence.

JFB: Psa 25:8-9

Acting according to His promise.

JFB: Psa 25:8-9

The general term, limited by the

JFB: Psa 25:8-9

Who are penitent.

JFB: Psa 25:8-9

And his way--God's way of providence.

JFB: Psa 25:9

Rightly.

JFB: Psa 25:10

Similar sense--His modes of dealing (compare Psa 25:4).

JFB: Psa 25:10

(Job 14:1-22), God's grace in promising and faithfulness in performing.

JFB: Psa 25:11

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.

Clarke: Psa 25:1

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

Clarke: Psa 25:2

I trust in thee - I depend upon thy infinite goodness and mercy for my support and salvation

Clarke: Psa 25:2

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

Clarke: Psa 25:3

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

Clarke: Psa 25:3

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 Mal 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.

Clarke: Psa 25:4

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;"Psa 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 labor, 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.

Clarke: Psa 25:5

On thee do I wait - This is the line in which ו vau , the sixth letter in the order of the alphabet, is lost; for the line begins with א aleph , אותך othecha , "on thee."But four of Kennicott’ s and De Rossi’ s MSS. have ואותך veothecha , "And upon thee."This restores the lost ו vau , which signifies "and."The Septuagint, Syriac, Vulgate, Arabic, Ethiopic, and Anglo-Saxon, preserve it.

Clarke: Psa 25:6

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, חסדים chasadim , signifies those kindnesses which are the offspring of a profusion of benevolence

Clarke: Psa 25:6

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

Clarke: Psa 25:7

Remember not the sins of my youth - Those which I have committed through inconsiderateness, and heat of passion

Clarke: Psa 25:7

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

Clarke: Psa 25:7

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

Clarke: Psa 25:8

Good and upright is the Lord - He is good in his nature, and righteous in his conduct

Clarke: Psa 25:8

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.

Clarke: Psa 25:9

The meek will he guide - ענוים 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.

Clarke: Psa 25:10

All the paths of the Lord - ארחות 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 fulfill 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.

Clarke: Psa 25:11

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.

Calvin: Psa 25:1

1.Unto thee, O Jehovah! etc The Psalmist declares at the very outset, that he is not driven hither and thither, after the manner of the ungodly, but that he directs all his desires and prayers to God alone. Nothing is more inconsistent with true and sincere prayer to God, than to waver and gaze about as the heathen do, for some help from the world; and at the same time to forsake God, or not to betake ourselves directly to his guardianship and protection. Those who imagine that David here declares that he had devoted himself entirely to God, as if he had offered up himself in sacrifice, do not properly understand the import of the passage. The meaning rather is, that in order to strengthen the hope of obtaining his request, he declares, what is of the greatest importance in prayer, that he had his hope fixed in God, and that he was not ensnared by the allurements of the world, or prevented from lifting up his soul fully and unfeignedly to God. In order, therefore, that we may pray aright to God, let us be directed by this rule — not to distract our minds by various and uncertain hopes, nor to depend on worldly aid, but to yield to God the honor of lifting up our hearts to him in sincere and earnest prayer. Moreover, although the verb is properly rendered, I will lift up, yet I have followed other interpreters in changing it into the past tense, I have lifted up By the future tense, however, David denotes a continued act.

Calvin: Psa 25:2

2.O my God! I have put my trust in thee By this verse we learn, (what will appear more clearly afterwards,) that David had to do with men; but as he was persuaded that his enemies were, as it were, the scourges of God, he with good reason asks that God would restrain them by his power, lest they should become more insolent, and continue, to exceed all bounds. By the word trust he confirms what he had just said of the lifting up of his soul to God; for the term is employed either as descriptive of the way in which the souls of the faithful are lifted up, or else faith and hope are added as the cause of such an effect, namely, the lifting up of the soul. And, indeed, these are the wings by which our souls, rising above this world, are lifted up to God. David, then, was carried upward to God with the whole desire of his heart, because, trusting to his promises, he thereby hoped for sure salvation. When he asks that God would not suffer him to be put to shame, he offers up a prayer which is taken from the ordinary doctrine of Scripture, namely, that they who trust in God shall never be ashamed. The reason which is added, and which he here pleads, to induce God to have pity upon him, ought also to be noticed. It is this, that he might not be exposed to the derision of his enemies, whose pride is no less hurtful to the feelings of the godly than it is displeasing to God.

Calvin: Psa 25:3

3.Yea, none of those, etc If these words should be explained in the form of a desire, as if David had said, Let none who wait on thee be put to shame, ⁵⁵³ then, in this verse, he continues his prayer, and extends to all the faithful in common what he had spoken of himself alone. But I am rather inclined to understand the words in a different sense, and to view them as meaning that David shows the fruit of divine grace which should proceed from his deliverance. And there is peculiar force in the word yea; for as he knew that he was seen by many, and that the report of his confidence in God was widely spread, his meaning is, that what shall be done in his person shall extend far and wide, as an example to others, and shall have the effect of reviving and animating all the children of God, on the one hand, and of casting to the ground the arrogance of the wicked, on the other. The words might also be understood in another sense, namely, that David, for the strengthening of his faith, sets before himself a promise which God frequently makes in his word. But the sense in which I have interpreted them seems to be more suitable. By the wicked that deal falsely without cause, he no doubt means especially his enemies. Accordingly, he declares that when he is delivered he will not enjoy exclusively the benefit of it; but that its fruit shall extend to all true believers; just as on the other hand, the faith of many would have been shaken if he had been forsaken of God. In the last clause of the verse, which he puts in opposition to the first, he argues that when the wicked lie confounded, it redounds to the glory of God, because the vaunting in which they indulge in their prosperity is an open mockery of God, while, in despite of his judgment, they break forth more boldly in doing evil. When he adds, without cause, it only tends to show the aggravated nature of the offense. The wickedness of a man is always the more intolerable, when, unprovoked by wrongs, he sets himself, of his own accord, to injure the innocent and blameless.

Calvin: Psa 25:4

4.O Jehovah! make me to know thy ways By the ways of the Lord, David sometimes means, as we have seen in another place, the happy and prosperous issue of affairs, but more frequently he uses this expression to denote the rule of a holy and righteous life. As the term truth occurs in the immediately following verse, the prayer which he offers up in this place is, in my opinion, to this effect: Lord, keep thy servant in the firm persuasion of thy promises, and do not suffer him to turn aside to the right hand or to the left. When our minds are thus composed to patience, we undertake nothing rashly or by improper means, but depend wholly upon the providence of God. Accordingly, in this place David desires not merely to be directed by the Spirit of God, lest he should err from the right way, but also that God would clearly manifest to him his truth and faithfulness in the promises of his word, that he might live in peace before him, and be free from all impatience. ⁵⁵⁴ If any one would rather take the words in a general sense, as if David committed himself wholly to God to be governed by him, I do not object to it. As, however, I think it probable, that, under the name of truth in the next verse, he explains what he means by the ways and paths of God, of which he here speaks, I have no hesitation in referring the prayer to this circumstance, namely, that David, afraid of yielding to the feeling of impatience, or the desire of revenge, or some extravagant and unlawful impulse, asks that the promises of God may be deeply impressed and engraven on his heart. For I have said before, that as long as this thought prevails in our minds, that God takes care of us, it is the best and most powerful means for resisting temptations. If, however, by the ways and paths of God, any would rather understand his doctrine, I, nevertheless, still hold this as a settled point, that in the language of the Psalmist there is an allusion to those sudden and irregular emotions which arise in our minds when we are tossed by adversity, and by which we are precipitated into the devious and deceitful paths of error, till they are in due time subdued or allayed by the word of God. Thus the meaning is, Whatever may happen, suffer me not, O Lord, to fall from thy ways, or to be carried away by a wilful disobedience to thy authority, or any other sinful desire; but rather let thy truth preserve me in a state of quiet repose and peace, by an humble submission to it. Moreover, although he frequently repeats the same thing, asking that God would make him to know his ways, and teach him in them, and lead him in his truth, there is no redundancy in these forms of speech. Our adversities are often like mists which darken the eyes; and every one knows from his own experience how difficult a thing it is, while these clouds of darkness continue, to discern in what way we ought to walk. But if David, so distinguished a prophet and endued with so much wisdom, stood in need of divine instruction, what shall become of us if, in our afflictions, God dispel not from our minds those clouds of darkness which prevent us from seeing his light? As often, then, as any temptation may assail us, we ought always to pray that God would make the light of his truth to shine upon us, lest, by having recourse to sinful devices, we should go astray, and wander into devious and forbidden paths.

Calvin: Psa 25:5

At the same time, we ought to observe the argument which David here employs to enforce his prayer. By calling God the God of his salvation, he does so in order to strengthen his hope in God for the future, from a consideration of the benefits which he had already received from him; and then he repeats the testimony of his confidence towards God. Thus the first part of the argument is taken from the nature of God himself, and the duty which, as it were, belongs to him; that is to say, because he engages to maintain the welfare of the godly, and aids them in their necessities, on this ground, that he will continue to manifest the same favor towards them even to the end. But as it is necessary that our confidence in God should correspond to his great goodness towards us, David alleges it, at the same time, in connection with a declaration of his perseverance. For, by the expression all the day, or every day, he signifies that with a fixed and untiring constancy he depended upon God alone. And, doubtless, it is the property of faith always to look to God, even in the most trying circumstances, and patiently to wait for the aid which he has promised. That the recollection of the divine blessings may nourish and sustain our hope, let us learn to reflect upon the goodness which God has already manifested towards us, as we see that David did in making this the ground of his confidence, that he had found in his own personal experience God to be the author of salvation.

Calvin: Psa 25:6

6.Remember, O Jehovah; From this it appears, in the first place, that David was grievously afflicted and tried, so much so that he had lost all sense of God’s mercy: for he calls upon God to remember for him his favor, in such a manner as if he had altogether forgotten it. This, therefore, is the complaint of a man suffering extreme anguish, and overwhelmed with grief. We may learn from this, that although God, for a time, may withdraw from us every token of his goodness, and, apparently regardless of the miseries which afflict us, should, as if we were strangers to him, and not his own people, forsake us, we must fight courageously, until, set free from this temptation, we cordially present the prayer which is here recorded, beseeching God, that, returning to his former manner of dealing, he would again begin to manifest his goodness towards us, and to deal with us in a more gracious manner. This form of prayer cannot be used with propriety, unless when God is hiding his face from us, and seems to take no interest at all in us. Moreover David, by having recourse to the mercy or compassion and goodness of God, testifies that he trusts not to his own merit as any ground of hope. He who derives every thing from the fountain of divine mercy alone, finds nothing in himself entitled to recompense in the sight of God. But as the intermission which David had experienced was an obstacle which prevented his free access to God, he rises above it, by the very best remedy — the consideration, that although God, who from his very nature is merciful, may withdraw himself, and cease for a time to manifest his power, yet he cannot deny himself; that is to say, he cannot divest himself of the feeling of mercy which is natural to him, and which can no more cease than his eternal existence. But we must firmly maintain this doctrine, that God has been merciful even from the beginning, so that if at any time he seem to act with severity towards us, and to reject our prayers, we must not imagine that he acts contrary to his real character, or that he has changed his purpose. Hence we learn for what end it is that the Scriptures every where inform us, that in all ages God has regarded his servants with a benignant eye, and exercised his mercy towards them. ⁵⁵⁵ This, at least, we ought to regard as a fixed and settled point, that although the goodness of God may sometimes be hidden, and as it were buried out of sight, it can never be extinguished.

Calvin: Psa 25:7

7.Remember not the sins of my youth As our sins are like a wall between us and God, which prevents him from hearing our prayers, or stretching forth his hand to help us, David now removes this obstruction. It is indeed true, in general, that men pray in a wrong way, and in vain, unless they begin by seeking the forgiveness of their sins. There is no hope of obtaining any favor from God unless he is reconciled to us. How shall he love us unless he first freely reconcile us to himself? The right and proper order of prayer therefore is, as I have said, to ask, at the very outset, that God would pardon our sins. David here acknowledges, in explicit terms, that he cannot in any other way become a partaker of the grace of God than by having his sins blotted out. In order, therefore, that God may be mindful of his mercy towards us, it is necessary that he forget our sins, the very sight of which turns away his favor from us. In the meantime, the Psalmist confirms by this more clearly what I have already said, that although the wicked acted towards him with cruelty, and persecuted him unjustly, yet he ascribed to his own sins all the misery which he endured. For why should he ask the forgiveness of his sins, by having recourse to the mercy of God, but because he acknowledged, that by the cruel treatment he received from his enemies, he only suffered the punishment which he justly merited? He has, therefore, acted wisely in turning his thoughts to the first cause of his misery, that he may find out the true remedy; and thus he teaches us by his example, that when any outward affliction presses upon us, we must entreat God not only to deliver us from it, but also to blot out our sins, by which we have provoked his displeasure, and subjected ourselves to his chastening rod. If we act otherwise, we shall follow the example of unskilful physicians, who, overlooking the cause of the disease, only seek to alleviate the pain, and apply merely adventitious remedies for the cure. Moreover, David makes confession not only of some slight offenses, as hypocrites are wont to do, who, by confessing their guilt in a general and perfunctory manner, either seek some subterfuge, or else extenuate the enormity of their sin; but he traces back his sins even to his very childhood, and considers in how many ways he had provoked the wrath of God against him. When he makes mention of the sins which he had committed in his youth, he does not mean by this that he had no remembrance of any of the sins which he had committed in his later years; but it is rather to show that he considered himself worthy of so much the greater condemnation. ⁵⁵⁶ In the first place, considering that he had not begun only of late to commit sin, but that he had for a long time heaped up sin upon sin, he bows himself, if we may so speak, under the accumulated load; and, in the second place, he intimates, that if God should deal with him according to the rigour of law, not only the sins of yesterday, or of a few days, would come into judgment against him, but all the instances in which he had offended, even from his infancy, might now with justice be laid to his charge. As often, therefore, as God terrifies us by his judgments and the tokens of his wrath, let us call to our remembrance, not only the sins which we have lately committed, but also all the transgressions of our past life, proving to us the ground of renewed shame and renewed lamentation. Besides, in order to express more fully that he supplicates a free pardon, he pleads before God only on the ground of his mere good pleasure; and therefore he says, According to thy compassion do thou remember me When God casts our sins into oblivion, this leads him to behold us with fatherly regard. David can discover no other cause by which to account for this paternal regard of God, but that he is good, and hence it follows that there is nothing to induce God to receive us into his favor but his own good pleasure. When God is said to remember us according to his mercy, we are tacitly given to understand that there are two ways of remembering which are entirely opposite; the one when he visits sinners in his wrath, and the other when he again manifests his favor to those of whom he seemed for a time to take no account.

Calvin: Psa 25:8

8.Good and upright is Jehovah Pausing for a little as it were in the prosecution of his prayer, he exercises his thoughts in meditation upon the goodness of God, that he may return with renewed ardor to prayer. The faithful feel that their hearts soon languish in prayer, unless they are constantly stirring themselves up to it by new incitements; so rare and difficult a thing is it to persevere steadfastly and unweariedly in this duty. And, indeed, as one must frequently lay on fuel in order to preserve a fire, so the exercise of prayer requires the aid of such helps, that it may not languish, and at length be entirely extinguished. David, therefore, desirous to encourage himself to perseverance, speaks to himself, and affirms that God is good and upright, that, gathering new strength by meditating on this truth, he may return with the more alacrity to prayer. But we must observe this consequence — that as God is good and upright, he stretches forth his hand to sinners to bring them back again into the way. To attribute to God an uprightness which he may exercise only towards the worthy and the meritorious, is a cold view of his character, and of little advantage to sinners, and yet the world commonly apprehends that God is good in no other sense. How comes it to pass that scarcely one in a hundred applies to himself the mercy of God, if it is not because men limit it to those who are worthy of it? No on the contrary, it is here said, that God gives a proof of his uprightness when he shows to transgressors the way; and this is of the same import as to call them to repentance, and to teach them to live uprightly. And, indeed, if the goodness of God did not penetrate even to hell, no man would ever become a partaker of it. Let the Papists then boast as they please of their imaginary preparations, but let us regard this as a sure and certain doctrine, that if God do not prevent men by his grace, they shall all utterly perish. David, therefore, here commends this preventing grace, as it is called, which is manifested either when God in calling us at first renews, by the Spirit of regeneration, our corrupt nature, or when he brings us back again into the right way, after we have gone astray from him by our sins. For since even those whom God receives for his disciples are here called sinners, it follows that he renews them by his Holy Spirit that they may become docile and obedient.

Calvin: Psa 25:9

9.He will guide the poor in judgment The Psalmist here specifies the second manifestation of his grace which God makes towards those who, being subdued by his power, and brought under his yoke, bear it willingly, and submit themselves to his government. But never will this docility be found in any man, until the heart, which is naturally elated and filled with pride, has been humbled and subdued. As the Hebrew word ענוים , anavim, denotes the poor or afflicted, and is employed in a metaphorical sense, to denote the meek and humble, it is probable that David, under this term, includes the afflictions which serve to restrain and subdue the frowardness of the flesh, as well as the grace of humility itself; as if he had said, When God has first humbled them, then he kindly stretches forth his hand to them, and leads and guides them throughout the whole course of their life. Moreover, some understand these terms, judgment and way of the Lord, as denoting a righteous and well ordered manner of life. Others refer them to the providence of God, an interpretation which seems more correct, and more agreeable to the context, for it is immediately added, All the ways of Jehovah are mercy and truth. The meaning therefore is, that those who are truly humbled in their hearts, and brought to place their confidence in God, shall experience how much care he has for his children, ⁵⁵⁸ and how well he provides for their necessities. The terms, judgment and way of the Lord, therefore, are simply of the same import in this place as his government, in the exercise of which he shows that he, as a kind father, has a special interest in the welfare of his children, by relieving them when they are oppressed, raising them up when cast down, cheering and comforting them when sorrowful, and succouring them when afflicted. We perceive, then, by what order God proceeds in the manifestation of his grace towards us. First, he brings us again into the way when we are wandering and going astray from him, or rather, when we are already fugitives and exiles from him, he restrains our frowardness; and whereas we were before froward and rebellious, he now subdues us to the obedience of his righteousness: and, secondly, after he has afflicted and tried us, he does not forsake us; but after he has moulded and trained us by the cross to humility and meekness, he still shows himself to be a wise and provident father in guiding and directing us through life.

Calvin: Psa 25:10

10.All the ways of Jehovah This verse is erroneously interpreted by those who think that the doctrine of the law is here described as true and sweet, and that those who keep it feel it indeed to be so, as if this passage were of the same import as that which was spoken by Jesus Christ,

“My yoke is easy, and my burden is light.”
(Mat 11:30)

Such an interpretation is not only strained, but may also be easily disproved by many similar passages in which the expression, The ways of the Lord, is taken in a passive signification, for the paternal manner in which he acts towards those who are his people, in defending and cherishing them; nay, even for his whole conduct in the government and direction of the affairs of this world. The amount of what is said is, that God acts in such a manner towards his people, as that, in all respects, they may find from experience that he is merciful and faithful. David is not here speaking of the character in which God acts towards mankind in general, but what his own children find him to be. We have already seen in Psa 18:26, that he is stern and severe towards the obstinate and rebellious; and even though he act with kindness towards them, in mercifully exercising forbearance towards them notwithstanding their iniquity, yet we find, that so far from seeking their full enjoyment in him, and trusting to his promises, they have no sense of his goodness. Nay, as soon as any adversity befalls them, they either become passionate and fretful, accuse God of acting cruelly towards them, or else complain that he is deaf to their prayers; and when they enjoy prosperity, they despise and neglect him, and as much as they are able flee from his presence. David, therefore, in speaking of the mercy and faithfulness of God, justly describes them as a treasure peculiar to the godly; as if he had said, We have no reason to be afraid that God will deceive us if we persevere in his covenant. These words, covenant and testimony, are of the same import, unless that the second is added as an explanation of the first. They comprehend the whole doctrine of the law, by which God enters into covenant with his chosen people.

Calvin: Psa 25:11

11.For thy name’s sake, O Jehovah! As in the original text the copulative and is inserted between the two clauses of this verse, some think that the first clause is incomplete, and that some word ought to be supplied; and then they read these words, Be thou merciful to mine iniquity, etc., as a distinct sentence by itself. And thus, according to their opinion, the sense would be, Lord, although I have not fully kept thy covenant, yet do not on that account cease to show thy kindness towards me; and that mine iniquity may not prevent thy goodness from being extended towards me, do thou graciously pardon it. But I am rather of the opinion of others, who consider that the copulative is here, as it is in many other places, superfluous, so that the whole verse may form one connected sentence. As to the tense of the verb, there is also a diversity of opinion among interpreters. Some render it in the past tense thus, Thou hast been merciful, as if David here renders thanks to God because he had pardoned his sin. But the other interpretation, which is the one more generally received, is also the most correct, namely, that David, in order to obtain pardon, again resorts to the mercy of God as his only refuge. The letter ו , vau, which is equivalent to and, has often the force of changing the tense in the Hebrew verbs, so that the future tense is often taken in the sense of the optative. Moreover, I connect this verse with the preceding one in this way: The prophet, having reflected upon this, that God is kind and faithful to those who serve him, now examines his own heart, and acknowledges that he cannot be accounted of their number, unless God grant unto him the forgiveness of his sins; and, therefore, he betakes himself to prayer for pardon: as in Psa 19:13, after having spoken of the reward which is laid up for the faithful who keep the law, he instantly exclaims, “Who can understand his errors?” Accordingly, although David is not ignorant that God promises liberally to bestow upon those who keep his covenant every thing which pertains to a life of happiness, yet, at the same time, considering how far he is as yet from the perfect righteousness of the law, he does not rest his confidence upon it, but seeks a remedy for the manifold offenses of which he feels himself to be guilty. And thus, in order that God may reckon us of the number of his servants, we ought always to come to him, entreating him, after the example of David, in his fatherly loving-kindness, to bear with our infirmities, because, without the free remission of our sins, we have no reason to expect any reward of our works. At the same time, let it be observed, that in order to show more distinctly that he depends entirely upon the free grace of God, he expressly says, for thy name’s sake; meaning by this, that God, as often as he vouchsafes to pardon his people, does so from no other cause than his own good pleasure; just as he had said a little before, in the same verse, for thy goodness’ sake. He was also constrained, by a consideration of the magnitude of his offense, to call upon the name of God: for he immediately adds, by way of confession, because mine iniquity is great, or manifold, (for the word רב , rab, may be translated in both ways;) as if he had said, My sins are, indeed, like a heavy burden which overwhelms me, so that the multitude or enormity of them might well deprive me of all hope of pardon; but, Lord, the infinite glory of thy name will not suffer thee to cast me off.

Defender: Psa 25:1

Psalm 25 is essentially an acrostic poem with each of its twenty-two verses beginning with the successive twenty-two letters of the Hebrew alphabet."

Defender: Psa 25:10

God's mercy must be in harmony with His truth for both will endure forever (Psa 100:5). Mercy and truth are also mentioned together in Psa 40:11; Psa 57:3; Psa 61:7; Psa 85:10 (in which "mercy and truth are met together"); Psa 89:14; Psa 98:3; Psa 115:1; Psa 138:2. See note on Psa 26:3.

Defender: Psa 25:10

This is the first of twenty-one references in the book of Psalms to God's covenant with His people."

TSK: Psa 25:1

am cir, 3463, bc cir, 541

do I : Psa 24:4, Psa 86:4, Psa 143:8; 1Sa 1:15; Lam 3:41

TSK: Psa 25:2

O : Psa 7:1, Psa 18:2, Psa 22:1, Psa 22:5, Psa 22:8, Psa 31:1, Psa 34:8, Psa 37:40, Psa 71:1; Isa 26:3, Isa 28:16, Isa 41:16; Isa 49:23; Rom 5:5, Rom 10:11; 1Pe 2:6

let not : Psa 13:2-4, Psa 35:19-25, Psa 41:11, Psa 56:1, Psa 94:3, Psa 142:6; Isa 36:14-20; Isa 37:10, Isa 37:20, Isa 37:35

TSK: Psa 25:3

wait : Psa 27:14, Psa 33:20, Psa 37:34, Psa 40:1-3, Psa 62:1, Psa 62:5, Psa 123:2; Gen 49:13; Isa 25:9; Isa 40:31; Lam 3:25; Mic 7:7; Rom 8:25

be ashamed : Psa 69:6

let : Psa 6:10, Psa 31:17, Psa 35:26, Psa 40:14, Psa 40:15, Psa 70:2, Psa 70:3, Psa 71:13, Psa 132:18; Jer 20:11

without : Psa 7:4, Psa 7:5, Psa 59:2-5, Psa 69:4, Psa 109:3, Psa 119:78; Joh 15:25

TSK: Psa 25:4

Psa 5:1, Psa 5:8, Psa 27:11, Psa 86:11, Psa 119:27, Psa 143:8; Exo 33:13; Pro 8:20; Isa 2:3; Jer 6:16

TSK: Psa 25:5

Lead : Psa 25:8, Psa 25:10, Psa 43:3, Psa 43:4, Psa 107:7; Isa 35:8, Isa 42:16, Isa 49:10; Jer 31:9; Joh 8:31, Joh 8:32; Joh 14:26, Joh 16:13; Rom 8:14; Eph 4:21; 1Jo 2:27; Rev 7:17

teach : Psa 119:26, Psa 119:33, Psa 119:66; Neh 9:20; Job 36:22; Isa 54:13; Jer 31:33, Jer 31:34; Joh 6:45; Eph 4:20, Eph 4:21

God : Psa 24:5, Psa 68:20, Psa 79:9, Psa 88:1

on thee : Psa 22:2, Psa 86:3, Psa 88:1, Psa 119:97; Pro 8:34, Pro 23:17; Isa 30:18; Luk 18:7

TSK: Psa 25:6

Remember : Psa 98:3, Psa 106:45, Psa 136:23; 2Ch 6:42; Luk 1:54, Luk 1:71, Luk 1:72

thy tender mercies : Heb. bowels, Psa 40:11, Psa 69:13, Psa 69:16, Psa 103:4, Psa 119:77; Isa 55:7, Isa 63:15; Jer 31:20; Luk 1:78 *marg. 2Co 1:3; Phi 1:8, Phi 2:1; Col 3:12; 1Jo 3:17

for they : Psa 77:7-12, Psa 103:17, Psa 106:1, Psa 107:1, 136:11-26; Gen 24:27, Gen 32:9; Exo 15:13; Exo 34:6; Neh 9:19; Jer 33:11; Mic 7:18-20; Luk 1:50

TSK: Psa 25:7

Remember : Psa 79:8, Psa 109:14, Psa 109:16; Isa 38:17, Isa 43:25, Isa 64:9; Heb 8:12, Heb 10:16-18

the sins : Job 13:26, Job 20:11; Pro 5:7-14; Jer 3:25; Joh 5:5, Joh 5:14

according : Psa 51:1, Psa 109:26, Psa 119:124

for thy : Psa 6:4, Psa 31:16; Eph 1:6, Eph 1:7, Eph 2:4-8

TSK: Psa 25:8

Good : Psa 119:68

upright : Psa 92:15; Isa 26:7

teach : Pro 1:20-23, Pro 2:1-6, Pro 9:4-6; Mic 4:2; Mat 9:13, Mat 11:29, Mat 11:30; Luk 11:13; Joh 6:44, Joh 6:45; 2Co 4:6; Eph 1:17, Eph 1:18; Jam 1:5

TSK: Psa 25:9

meek : Psa 22:26, Psa 76:9, Psa 147:6, Psa 149:4; Isa 11:4, Isa 61:1; Zep 2:3; Mat 5:5; Gal 5:23; Jam 1:21; 1Pe 3:4, 1Pe 3:15

guide : Psa 23:3, Psa 32:8, Psa 32:9, Psa 73:24, Psa 119:66, Psa 143:10; Pro 3:5, Pro 3:6, Pro 8:20; Isa 42:1-3; Eze 11:19, Eze 11:20, Eze 36:27

his way : Psa 119:35; Joh 14:6; Act 9:2, Act 13:10; Heb 10:20

TSK: Psa 25:10

the paths : Psa 18:25, Psa 18:26, Psa 28:4-6, Psa 37:23, Psa 37:24, Psa 91:14, Psa 119:75, Psa 119:76, Psa 138:7; Gen 5:24, Gen 17:1; Gen 48:15, Gen 48:16; Isa 43:2; Rom 8:28

mercy : Psa 33:4, Psa 57:3, Psa 85:10, Psa 89:14, Psa 98:3; Gen 24:27; 2Sa 15:20; Isa 25:1; Joh 1:14, Joh 1:17; Jam 5:11

keep : Psa 24:4, Psa 24:5, Psa 50:23, Psa 103:17, Psa 103:18; Isa 56:1-6; Hos 14:9; Zep 2:3; Act 10:35; Rom 2:13; Heb 8:8-12, Heb 12:14

TSK: Psa 25:11

thy : Psa 31:3, Psa 79:9, Psa 109:21, Psa 143:11; Isa 43:25, Isa 48:9; Eze 20:9, Eze 36:22; 1Jo 2:12

for it : Num 14:17-19; Rom 5:15, Rom 5:20, Rom 5:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 25:1

Unto thee, O Lord, do I lift up my soul - In meditation; in gratitude; in praise. The idea is, that the thoughts are lifted up from earth and earthly subjects to God. This is the beginning of the meditation; this gives character, perhaps, to the psalm. The state of mind is that of one who turns cheerfully away from earthly themes, and opens his mind to more lofty and hallowed influences. The mind begins with God; and, beginning with this, the current of thought is allowed to flow on, gathering up such ideas as would come in under this general purpose. Opening the mind to this influence, thoughts would flow in upon the soul embracing a wide range, and perhaps not very closely connected among themselves, but all of which would be fitted to raise the heart to God in meditation, thankfulness, and praise.

Barnes: Psa 25:2

O my God, I trust in thee - This is the first thought - a feeling that he had true confidence in God, and that in all the duties of life, in all his trials, and in all his hopes for the future, his reliance was on God alone.

Let me not be ashamed - That is, let me never be so forsaken by thee as to have occasion for shame that I have thus trusted in thee. The prayer is not that he might never be ashamed to avow and confess his trust in God, but that he might "find"God to be such a helper and friend that he might never be ashamed on account of the trust which he had put in Him, as if it had been a false reliance; that he might not be disappointed, and made to feel that he had done a foolish thing in confiding in One who was not able to help him. See the word explained in the notes at Job 6:20. Compare Isa 30:5; Jer 8:9; Jer 14:3-4.

Let not mine enemies triumph over me - This explains what the psalmist meant by his prayer that he might not be "ashamed,"or put to shame. He prayed that he might not be vanquished by his foes, and that it might not appear that he had trusted in a Being who was unable to defend him. Applied now to us, the prayer would imply a desire that we may not be so overcome by our spiritual foes as to bring dishonor on ourselves and on the cause which we profess to love; that we may not be held up to the world as those who are unable to maintain the warfare of faith, and exposed to scorn as those who are unfaithful to their trust; that we may not be so forsaken, so left to trial without consolation, so given over to sadness, melancholy, or despair, as to leave the world to say that reliance on God is vain, and that there is no advantage in being his friends.

Barnes: Psa 25:3

Yea, let none that wait on thee be ashamed - To "wait on the Lord"is an expression denoting true piety, as indicating our dependence on him, and as implying that we look to Him for the command that is to regulate our conduct and for the grace needful to protect and save us. Compare Isa 40:31. See also Isa 8:17; Isa 30:18; Psa 40:1; Psa 69:3. This petition is indicative of the wish of the pious heart that none who profess to serve God may ever be put to shame; that they may never be overcome by sin; that they may never fall under the power of temptation; that they may not fail of eternal salvation.

Let them be ashamed which transgress without cause - This does not imply that any sinners transgress otherwise than without cause, or that they have any good reason for sinning; but it brings into view a prominent thought in regard to sin, that it is without cause. If the wicked had any good reason for their course of life - if they were compelled to do wrong - if the temptations under which they act were so powerful that they could not resist them - if they were not voluntary in their transgressions - then true benevolence would demand of us the prayer that they might not be confounded or put to shame. However, since none of these circumstances occur in the case of the sinner, there is no lack of benevolence in praying that all the workers of evil may be put to confusion; that is, that they may not triumph in an evil course, but that their plans may be defeated, and that they may be arrested in their career. There is no benevolence in desiring the triumph of wickedness; there is no lack of benevolence in praying that all the plans of wicked men may be confounded, and all the purposes of evil be frustrated. True benevolence requires us to pray that all their plans may be arrested, and that the sinner may not be successful in his career. A person may be certain that he is acting out the principles of benevolence when he endeavors to prevent the consummation of the plans and the desires of the wicked.

Barnes: Psa 25:4

Show me thy ways, O Lord - The "ways"of God are His methods of administering the affairs of the world; His dispensations; the rules which He has prescribed for Himself in the execution of His plans; the great laws by which He governs the universe. Deu 32:4, "all his ways are judgment; a God of truth and without iniquity, just and right is he."The prayer of the psalmist is, that he may be able to understand the methods of the divine government; the principles upon which God bestows happiness and salvation; the rules which He has been pleased to prescribe for human conduct; the arrangements by which He confers favors upon mankind; the scheme by which He saves people. The idea evidently is that he might understand so much of this as to regulate his own conduct aright; that he might not lean upon his own understanding, or trust to His own guidance, but that He might always be under the guidance and direction of God.

Teach me thy paths - The paths which thou dost take; to wit, as before, in administering the affairs of the world. The prayer is expressive of a desire to be wholly under the direction of God.

Barnes: Psa 25:5

Lead me in thy truth - In the way which thou regardest as truth, or which thou seest to be true. Truth is eternal and unchanging. What God sees and regards as truth is true, because he sees things as they are; and when we have the divine estimate of anything, we understand what the thing is. It is not that he makes it to be true, but that he sees it to be true. Such is the perfection of His nature that we have the utmost assurance that what God regards as truth is truth; what He proclaims to be right is right. It is then His truth, as He adopts it for the rule of His own conduct, and makes it known to His creatures to guide them.

And teach me - Since this would be understood by the psalmist, it would be a prayer that God would teach him by His law as then made known; by His Spirit in the heart; by the dispensations of His providence. As applicable to us, it is a prayer that He would instruct us by all the truths then made known, and all that have since been revealed; by His Spirit in its influences on our hearts; by the events which are occurring around us; by the "accumulated"truth of ages; the knowledge which by all the methods He employs He has imparted to people for their guidance and direction.

For thou art the God of my salvation - The word "salvation"is not to be understood here in the sense in which it is now commonly used, as denoting deliverance from sin and future ruin, but in the more general sense of "deliverance"- deliverance from danger and death. The phrase is synonymous with "preservation,"and the idea is that the psalmist regarded God as his preserver; or that he owed his protection and safety in the time of danger to Him alone.

On thee do I wait - That is, I rely on Thee; or, I am dependent on Thee. He had no other source of reliance or dependence.

All the day - Continually, always. He was really dependent upon Him at all times, and he felt that dependence. It is always true that we are dependent upon God for everything; it is not true that we always feel this. It was a characteristic of the piety of the psalmist that he did feel this.

Barnes: Psa 25:6

Remember, O Lord - That is, In thy future treatment of me, bring to remembrance what thou hast done, and treat me in the same manner still. The language is that of one who felt that God had always been kind and gracious, and who asked for the future a continuance of the favors of the past. If we would recall, the goodness of God in the past, we should find enough to lay the foundation of prayer in reference to that which is to come. If we saw and fully understood all that has happened to us, we would need to offer no other prayer than that God might deal with us in the future as He has done in the past.

Thy tender mercies - Margin, as in Hebrew: "thy bowels."The Hebrew word means the "inner parts"regarded by the Hebrews as the seat of the affections. See the notes at Isa 16:11.

And thy loving-kindnesses - Thy tokens of favor; thy acts of mercy and compassion.

For they have been ever of old - " For from eternity are they."The language is that of a heart deeply impressed with a sense of the goodness God. In looking over his own life, the author of the psalm saw that the mercies of God had been unceasing and constant toward him from his earliest years. In words expressive of warm love and gratitude, therefore, he says that those acts of mercy had never failed - had been from eternity. His thoughts rise from the acts of God toward himself to the character of God, and to His attributes of mercy and love; and his heart is full of the idea that God is "always"good; that it belongs to His very nature to do good.

Barnes: Psa 25:7

Remember not the sins of my youth - In strong contrast with God, the psalmist brings forward his own conduct and life. He could ask of God Psa 25:6 to remember His own acts - what "He himself"had done; but could not ask him to remember His conduct - His past life. He could only pray that this might be forgotten. He did not wish it to come into remembrance before God; he could not ask that God would deal with him according to that. He prays, therefore, that he might not be visited as he advanced in life with the fruits of his conduct in early years, but that all the offences of that period of his life might be forgiven and forgotten. Who is there that cannot with deep feeling join in this prayer? Who is there that has reached the period of middle or advanced life, who would be willing to have the follies of his youth, the plans, and thoughts, and wishes of his early years brought again to remembrance? Who would be willing to have recalled to his own mind, or made known to his friends, to society around him, or to assembled worlds, the thoughts, the purposes, the wishes, the "imaginings"of his youthful days? Who would dare to pray that he might be treated in advancing years as he treated God in his own early life? Nay, who would venture to pray that God would treat him in the day of judgment as he had treated the friends of his childhood, even the father who begat him, or the mother who bore him? Our hope in regard to the favor of God is that he will "not"summon up the thoughts and the purposes of our early years; that he will "not"treat us as if he remembered them; but that he will treat us as if they were forgotten.

Nor my transgressions - The sins of my early years.

According to thy mercy remember thou me - Deal with me, not according to strict justice, but according to mercy. Deal with me indeed according to thy nature and character; but let the attribute of mercy be that which will be the guide rather than the attribute of justice.

For thy goodness’ sake - In order that thy goodness or benevolence may be displayed and honored - not primarily and mainly that I may be saved, but that thy character may be seen to be good and merciful.

Barnes: Psa 25:8

Good and upright is the Lord - His character is benevolent, and he is worthy of confidence. He is not merely "good,"but he is equal and just in his dealings with people. This latter attribute is no less a reason for confidence in his character than the former. We need a God who is not merely benevolent and kind, but who is just and faithful; whose administration is based on principles of truth and justice, and in whose dealings, therefore, his creatures can repose unlimited confidence.

Therefore will he teach sinners - Because he is good and upright, we may approach him with the assurance that he will guide us aright. His "goodness"may be relied on as furnishing evidence that he will be "disposed"to do this; his "uprightness"as furnishing the assurance that the path in which he will lead us will be the best path. We could not rely on mere benevolence, for it might lack wisdom and firmness, or might lack power to execute its own purposes; we can rely upon it when it is connected with a character that is infinitely upright, and an arm that is infinitely mighty.

In the way - In the right way - the way in which they should go, the path of truth, of happiness, of salvation.

Barnes: Psa 25:9

The meek will he guide - The humble, the teachable, the prayerful, the gentle of spirit - those who are willing to learn. A proud person who supposes that he already knows enough cannot be taught; a haughty person who has no respect for others, cannot learn of them; a person who is willing to believe nothing cannot be instructed. The first requisite, therefore, in the work of religion, as in respect to all kinds of knowledge, is a meek and docile spirit. See Mat 18:3.

In judgment - In a right judgment or estimate of things. It is not merely in the administration of justice, or in doing "right,"but it is in judging of truth; of duty; of the value of objects; of the right way to live; of all upon which the mind can be called to exercise judgment, or to come to a decision.

And the meek will he teach his way - The way in which he would have them to go. The "methods"by which God does this are:

(1) By His word or law,

\tx1080 \tx1620 (a) laying down there the principles which are to guide human conduct, and

(b) in numerous cases furnishing specific rules for directing our conduct in the relations of life;

(2) by His Spirit,

\tx1080 \tx1620 (a) disposing the mind to candor,

(b) enlightening it to see the truth, and

© making it honest and sincere in its inquiries;

(3) by His providence - often indicating, in an unexpected manner, to those who are sincere in their inquiries after truth and duty, what He would have them to do; and

(4) by the advice and counsel of those who have experience - the aged and the wise - those who have themselves been placed in similar circumstances, or who have passed through the same perplexities and embarrassments.

By all these methods a peson who goes to God in humble prayer, and with a proper sense of dependence, may trust that he will be guided aright; and it is not probable that a case could occur in which one who should honestly seek for guidance by these helps, might not feel assured that God would lead him aright. Having used these means, a peson may feel assured that God will not leave him to error.

Barnes: Psa 25:10

All the paths of the Lord - All the ways that the Lord takes; all that He commands; all that He does. The "paths of the Lord"denote the course in which He himself walks, or His dealings with His creatures. In the previous verse, the psalmist had said that the Lord would teach "His way"to the "meek;"he now says that all His ways are ways of mercy and of truth; or that all will be found to be in the direction of mercy and of truth.

Are mercy and truth - In all His dealings with those who "keep his covenant"He shows Himself to be at the same time merciful and true: compassionate toward their errors; faithful to His own promises.

To such as keep his covenant - To those who are His friends; to those who are faithful to Him. This expression is often used to denote those who are the true people of God, Gen 17:9-10; Exo 19:5; Deu 29:9; Psa 132:12. The word "covenant"here is equivalent to "command or law;"and the idea is, that if they keep His laws they will find Him to be merciful and true. On the meaning of the word "covenant,"see Act 7:8, note; Heb 8:8, note; Heb 9:16-17, note.

And his testimonies - The word "testimony"in the Scripture, in this connection, refers to that to which God bears witness as "true;"or that which He has declared to be truth. In this sense, the phrase here means those who maintain His truth; or who abide by what He has pronounced to be true. The word is very often used in the Scriptures to denote the truth of God and the commandments of God. In all such cases, there is the underlying idea that the command or the statement referred to is that to which God bears witness as true or right.

Barnes: Psa 25:11

For thy name’ s sake, O Lord - See the notes at Psa 23:3. The idea here is that God would do this on His own account, or for the honor of His own name. This is A reason, and one of the main reasons, why God ever pardons iniquity. It is that the honor of His name may be promoted; that His glorious character may be displayed; that he may show himself to the universe to be merciful and gracious. There are, doubtless, other reasons why He pardons sin - reasons drawn from the bearing which the act of mercy will have on the welfare of the universe; but still the main reason is, that His own honor will thus be promoted, and His true character thus made known. See the notes at Isa 43:25; notes at Isa 48:9. Compare Psa 6:4; and Psa 25:7.

Pardon mine iniquity - This prayer seems to have been offered in view of the remembered transgressions of his early years, Psa 25:7. These recollected sins apparently pressed upon his mind all through the psalm, and were the main reason of the supplications which occur in it. Compare Psa 25:16-18.

For it is great - As this translation stands, the fact that his sin was great was a reason why God should pardon it. This is a reason, because:

(a) it would be felt that the sin was so great that it could not be removed by anyone but God, and that unless "forgiven"it would sink the soul down to death; and

(b) because the mere fact of its magnitude would tend to illustrate the mercy of the Lord.

Undoubtedly, these are reasons why we may pray for the forgiveness of sin; but it may be doubted whether this is the exact idea of the psalmist, and whether the word "although"would not better express the true sense - "although it is great."It is true that the general sense of the particle here rendered "for"- כי kı̂y - is "because"or "since;"but it may also mean "although,"as in Exo 13:17, "God led them not the way through the land of the Philistines, although - ( כי kı̂y ) - that was near,"that is, that was nearest, or was the most direct way. So in Deu 29:19, "I shall have peace, though - ( כי kı̂y ) - I walk in the imagination of mine heart."Also Jos 17:18, "Thou shalt drive out the Canaanites, though - ( כי kı̂y ) - they have iron chariots, and though they be strong."Thus understood, the prayer of the psalmist here is, that God would pardon his offences "although"they were so great. His mind is fixed upon the "greatness"of the offences; upon the obstacles in the way of pardon; upon his own unworthiness; upon the fact that he had no claim to mercy; and he presents this strong and earnest plea that God would have mercy on him "although"his sins were so numerous and so aggravated. In this prayer all can join; this is a petition the force of which all true penitents deeply feel.

Poole: Psa 25:2

Ashamed i.e. disappointed of my hope, which will be reproachful to me, not without reflection upon thee, of whose power and faithfulness I have made my boast.

Poole: Psa 25:3

Let none that wait on thee be ashamed with me and for me; for if I be frustrated, all that trust in thee will be discouraged and upbraided with my example.

Let them be ashamed blast their wicked designs and hopes.

Which transgress , or prevaricate, or deal perfidiously with me, violating their faith given to me.

Without a cause without any provocation of mine, or without any sufficient reason.

Poole: Psa 25:4

Thy ways i.e. the way of thy precepts, which I ought to do in my circumstances and difficulties; by what methods I may obtain thy favour and help. Whatsoever thou dost 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.

Poole: Psa 25:5

In thy truth i.e. in the true and right way prescribed in thy word, which is oft called truth, as Psa 119:30 Joh 8:45,46 16:13 , &c. Or, by or because of thy truth , i.e. because thou art faithful, do thou lead or guide me as thou hast promised to do.

The God of my salvation i.e. who hast saved me formerly, and hast engaged to save me, and from whom alone I expect salvation.

Poole: Psa 25:6

O consider thy own merciful nature, and thy former manifold favours vouchsafed to me, and to other miserable sinners, and do like thyself. 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, as he oft acknowledgeth in this book; yea, from all eternity thou hast had a good will to me, and therefore do not now desist and desert me.

Poole: Psa 25:7

Remember not so as to lay to my charge, the sins committed in my young and tender years, Ecc 11:9,10 which God frequently puntsbeth in riper age, Job 13:26 Jer 3:25 , and therefore he now prays that God would not deal so with him.

Nor my transgressions my succeeding or other sins, which either have been acted by me, or may be imputed to me. Being a sinner, I have nothing to plead for myself but thy free mercy and goodness, which I now implore.

Poole: Psa 25:8

Good i.e. bountiful and gracious to sinners, ready to do good, and delighting in it.

Upright or, right , i.e. holy and true, sincere in making promises, and in all his declarations and offers of mercy to sinners, and faithful in fulfilling them. 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 understand all that are so; not such as are obstinate, and proud, and scornful, whom God hath declared that he will not teach nor direct, but will leave them to the errors and lusts of their own hearts, and will blind and harden them to their ruin, as is often expressed in Scripture; but only such as, being truly sensible of their sins, do humbly and earnestly seek God for his grace and mercy, or such as are meek, as the next verse explains it; for these he will not fail to assist and relieve.

Poole: Psa 25:9

The meek i.e. the humble and lowly, such as meekly submit themselves to God’ s hand and word, and are willing and desirous to be directed and governed by him.

In judgment i.e. in the paths of judgment; or in the right way wherein they should walk, as the next clause explains this; or by the rule of his word, which is oft called his judgment , or judgments . Or, with judgment , i.e. with a wise and provident care, and a due regard to all their circumstances. See Jer 10:24 1Co 10:13 .

His way either God’ s way, which God prescribes; or his own way, in which he ought to walk.

Poole: Psa 25:10

All the dealings of God with them, yea, even those that are afflictive and grievous to the flesh, are done in kindness and faithfulness to them, as being very necessary for them, and tending to their great advantage.

His covenant i.e. the laws or conditions required of them by his covenant; or, as it follows, his testimonies, i.e. his precepts, which are the testimonies or witnesses of God’ s will, and of man’ s duty.

Poole: Psa 25:11

For thy name’ s sake i.e. for the honour of thy goodness and truth, which is concerned herein.

For it is great and therefore none but such a God 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. Or this may be urged, not as an argument to move God, but as the reason that moved him to pray so earnestly, and that for God’ s name’ s sake. Or, though (as this particle is oft rendered, as Exo 34:9 Psa 41:4 , and elsewhere) it be great . Possibly he speaks of his sin against Uriah and Bathsheba. Or, for or though it be much or manifold ; for the Hebrew word signifies both great and much .

Haydock: Psa 25:1

David's prayer to God in his distress, to be delivered, that he may come to worship him in his tabernacle.

Haydock: Psa 25:1

David. Hebrew and the most correct copies of the Septuagint, &c., have only "Of David." (Haydock) ---

The Complutensian and Aldine editions add indeed A psalm. But these form no rule, as the Vatican Septuagint is allowed to be the best. (Berthier) ---

The others may, however, be consulted, as in some instances they may be preferable. (Haydock) ---

This psalm might be composed to counteract the calumnies propagated against David, while he lived among the Philistines; (Theodoret; Flaminius) or it may contain the sentiments of the captives, as well as the two following canticles. (Calmet) ---

The Church, (St. Augustine, &c.) or any afflicted soul, may this appeal to the justice of God, (Berthier) and particularly the sacred ministers, when they are going to appear before him. ---

Innocence. Only those whose conscience reproaches them with nothing, can hold this language. God is a just and unerring judge. (Calmet) ---

Weakened. Hebrew also "slide," (Protestants) or "stagger." (Symmachus) I am confident that my enemies will have no advantage over me. (Calmet)

Haydock: Psa 25:2

Burn, like gold in the furnace. (Berthier) ---

Purify all my affections and thoughts with the fire of divine love. (St. Augustine; St. Jerome) ---

Make my dispositions known to the world. I have done no one any harm. (Calmet) ---

I take thee for the arbiter of my cause with respect to Saul, whom I have not injured. Still, as I may not be innocent, do thou try me, as thou thinkest proper. (Worthington)

Haydock: Psa 25:3

Truth. Before such a judge, I fear no calumny. I have always endeavoured to imitate these divine perfections. (Calmet) ---

Hebrew, "I have walked constantly in thy truth," which could not be without loving it. (Berthier)

Haydock: Psa 25:4

Council. Hebrew, "men." ---

Doers. Hebrew, "men of darkness;" which means the wicked, (Berthier) who love darkness. Protestants, "dissemblers." (Haydock) ---

The sacred minister ought to avoid evil company. (Calmet) ---

David had often people of this description, like Joab and Abner, in his train; but he did not approve of their conduct. Some would restrain his words to idolaters: but this would make his declaration of little importance to Christians, as many would say the same, though they dare not say that they flee from wicked society. We must also banish all such thoughts as would destroy us. (Berthier) ---

David was inspired to speak the sentiments of his soul, and praise his own sincerity more than ordinary men may do. He instructs us to have no society with the conventibles of any false religion. (Worthington)

Haydock: Psa 25:6

Innocent. Hebrew, "in innocence," avoiding every thing which may defile and render me unfit to approach thy holy altar. Many things (Calmet) of themselves innocent, (Haydock) excluded the priests of the old law from officiating, and if they had partaken of any idolatrous sacrifices, they lost their dignity for ever, Ezechiel xliv. 12. How much greater ought to be the sanctity of Christian priests! The Jews carefully abstained from eating what the law forbade, Daniel i. 8., and Tobias i. 12. David would not sit down to a feast with the proud, Psalm c. 5. It was customary to was before meat (Matthew xv. 2., and Mark vii. 3.) and prayer. Aristeas informs us that the Septuagint washed their hands every morning, before they began to translate the Bible, to shew what purity of soul was requisite. Pilate used the like ceremony, when he would have no hand in the condemnation of our Saviour; (Matthew xxvii. 24.; Calmet) and thus people declared their innocence, Deuteronomy xxi. 6. (Menochius) ---

People entering the house of God, and priests at the altar, adopt the same symbols of interior purity, and ought to be penetrated with the like sentiments. (Haydock) ---

David opposes the society of the good to that of the wicked, knowing that the former is a great inducement to virtue, and he declares that he will wash or converse with such. (Berthier) ---

These words are recited by the priest, to put him in mind of the purity required, Leviticus xvi. 4. (Worthington)

Haydock: Psa 25:7

Hear. Hebrew with points, "publish." (Berthier) ---

St. Jerome agrees with the Septuagint. ---

Thy praise. The former word is not expressed in the Vulgate or Hebrew, (Haydock) but is understood; and occurs in some editions of the Septuagint, as well as in the Syriac. (Houbigant, &c.) ---

Worldlings come to the assemblies of the faithful, but often without piety or advantage. Priests themselves but too frequently dishonour the altar, which they serve. (Berthier) ---

If they were careful to perform their sacred duties well, (Haydock) and had a sincere love for the spouse of Christ, many profanations would be avoided; (Calmet) as God suffers no greater injury from any, than from bad ministers. (St. Gregory, &c.) (Haydock) ---

They ought to be recollected, and join mental with vocal prayer in their sacred offices. (Worthington)

Haydock: Psa 25:8

Beauty. The ark, 1 Kings iv. 22. Symmachus, "the palace." (Calmet) ---

Hebrew, "the dwelling." The psalmist desires to imitate those fervent Levites, who chose always to attend the tabernacle, Deuteronomy xviii. 6. (Calmet) ---

Mehon, when applied to the "dwelling" of God, may be properly rendered a temple, heaven, &c., Deuteronomy xxvi. 15. (Berthier) ---

No one who reflects on the blessings dispensed in God's house, can fail to be struck with admiration. (Worthington)

Haydock: Psa 25:9

Take; literally, "destroy," (Haydock) or suffer me not to be contaminated or lost. (Worthington) ---

Hebrew, "gather." Protestants, or "take not away." (Marginal note; and St. Jerome) (Haydock) ---

Hebrew may be more expressive, and agrees with the parable, where God orders the cockle to be gathered into bundles, to be burnt. [Matthew xiii. 30.?] (Berthier) ---

Treat me not like the wicked and murderers, who are cut off before their time. (Calmet) ---

David alludes to a future state, as he knew that the wicked were not always punished here. (Berthier) ---

O God is not in Hebrew, Septuagint, or St. Augustine. (Calmet) ---

But it is understood. (Haydock)

Haydock: Psa 25:10

Gifts, to bribe; or rather, which the judges have received. (Berthier) Shochad is always used in a bad sense for "a bribe." (Calmet) ---

Est munus a lingua....a manu....et ab obsequio. (St. Jerome) ---

The wicked use their worldly goods to corrupt others. (Worthington) ---

Jugurtha leaving Rome, said, "O venal city." (Sallust)

Haydock: Psa 25:11

Innocence. He opposes the integrity of his proceedings to that of the wicked. (Calmet) ---

Yet still calls for mercy. (Haydock) ---

Every one should strive to be innocent, and to avoid the company of worldlings. (Worthington)

Gill: Psa 25:1

Unto thee, O Lord, do I lift up my soul. Either "in prayer", as the Chaldee paraphrase adds ^s; and denotes sincere, affectionate, hearty prayer to God, a drawing nigh to him with a true heart: for unless the heart is lifted up, the lifting up of the eyes or hands in prayer is of no avail; see Lam 3:41; or by way of offering to the Lord, as some Jewish writers ^t interpret it; David not only presented his body in public worship, but his soul also as a living sacrifice, holy and acceptable to God, which was his reasonable service; or else as a "depositum", which he committed into the hands of God, to be under his care and protection; and then the sense is the same with Psa 31:5 ^u; the phrase is sometimes used to express earnest and vehement desire after anything; See Gill on Psa 24:4; and may here intend the very great desire of the psalmist after communion with God; which is elsewhere by him expressed by panting after him, and by thirsting for him in a dry and thirsty land, Psa 42:1; the desires of his soul were not to vain things, the vanities and idols of the Gentiles, but to God only, and to the remembrance of his name.

Gill: Psa 25:2

O my God, I trust in thee,.... He claims his interest in God, and expresses his faith and confidence in him, in the midst of all his troubles; See Gill on Psa 7:1;

let me not be ashamed; meaning of his trust in God, by being disappointed of the help, deliverance, and salvation from him, which he trusted in him for; and the believer, as he has no reason to be ashamed of God, the object of his trust; so neither of the act of his hope or trust in him; nor shall he; for hope makes not ashamed; see Psa 119:116, Rom 5:5;

let not mine enemies triumph over me; either his temporal enemies, his subjects that were risen up against him; or his spiritual enemies, Satan, and the men of the world, who rejoice and triumph when the saints are forsaken by God; and they are ready to say, as David's enemies did of him, there is no help or salvation for him in God, Psa 3:2; and when they fall into their hands, or fall by them.

Gill: Psa 25:3

Yea, let none that wait on thee be ashamed,.... David not only prays for himself, but for other saints, as it becomes the people of God to do; for them they waited on the Lord in public worship, attended his house and ordinances, and waited on him for the discoveries of his love, the enjoyment of his voracious presence, and were looking for his salvation, for the Messiah; for those the psalmist prays, that they might not be ashamed of their expectation and hope, by the delay of those things, or the denial them;

let them be ashamed which transgress without cause; or "act treacherously without cause" ^w; as David's subjects did, who were risen up in rebellion against him, and acted the perfidious part, contrary to their allegiance, and without any just reason, they not being ruled with rigour, and oppressed; but were guided and governed by him according to the laws of God, in the integrity of his heart, and by the skilfulness of his hands; he being a king that reigned in righteousness, and a prince that decreed judgment: and such are those who are now risen up against our rightful sovereign King George ^x, a parcel of perfidious treacherous wretches; some of them who were in the last rebellion, and obtained his father's pardon; others that have partook yearly of his royal bounty, for the instruction of their children; and all have enjoyed the blessings of his mild and gentle government; and therefore are without cause his enemies: and for such we should pray, as David did for his enemies, that they might be ashamed; that they may fail in their attempts and designs, and be brought to deserved punishment; see Psa 7:4; or "let transgressors be ashamed", and be empty ^y; in a state of emptiness and want; lose their wealth, honour, and credit.

Gill: Psa 25:4

Show me thy ways, O Lord,.... Either those which the Lord himself took and walked in; as those of creation and providence, in which he has displayed his power, wisdom, and goodness; and which are desirable to be known by his people, and require divine instruction and direction; and particularly his ways of grace, mercy, and truth, and the methods he has taken for the salvation of his people, both in eternity and in time; or those ways which he orders and directs his people to walk in; namely, the paths of duty, the ways of his worship and ordinances; a greater knowledge of which good men desire to have, as well as more grace to enable them to walk more closely and constantly in them;

teach me thy paths; a petition the same with the other, in different words.

Gill: Psa 25:5

Lead me in thy truth, and teach me,.... Meaning the word of God, the Scriptures of truth; and the Gospel, which is the word of truth, and truth itself, Joh 17:17; and the sense is, either that God would lead him by his Spirit more and more into all truth, as contained in his word; or that he would lead him by it and according to it, that he might form his principles and his conduct more agreeably to it, which is the standard and rule of faith and practice: which leading is by teaching; and reasons urged for granting all the above petitions follow,

for thou art the God of my salvation; who, in infinite wisdom, contrived scheme and method of it in his Son, and by him effected it, and by his Spirit had made application of it to him: and since the Lord had done such great things for him, he hoped the requests he had made would be granted: he adds,

on thee do I wait all the day; or continually, in public and in private, attending to all the duties of religion, yet not trusting in them, but in the Lord; and therefore he entreated he might not be ashamed of his hope and expectation for deliverance and salvation.

Gill: Psa 25:6

Remember, O Lord, thy tender mercies and thy loving kindnesses,.... Not the providential mercy and kindness of God, in the care of him in his mother's womb, at the time of his birth, in his nurture and education, and in the preservation of him to the present time; but the special mercy, grace, and love of God in Christ: the sense of the petition is the same with that of Psa 106:4; which are expressed in the plural number, because of the largeness and abundance of it, and because of the various acts and instances of it; the Lord is rich and plenteous in mercy, abundant in goodness; his love is exceeding great, and numerous are the ways and methods in which it is declared, both in eternity and in time; and though he can never forget his love, nor the people whom he loves, for they are engraven on his hand, and set as a seal on his heart; yet he sometimes seems, by the conduct of his providence, as if he did not remember it, and had no tender affection for them; and their unbelief is ready to say, the Lord has forgotten to be gracious; and the design of such a petition as this is to entreat a fresh discovery and application of the grace, mercy, and loving kindness of God, and which he allows his people to put him in remembrance of;

for they have been ever of old: meaning not only from the time of his birth, and in after appearances of God for him, nor the favours shown to the people of Israel in former times at the Red sea, and in the wilderness and elsewhere, and to the patriarchs from the beginning of the world; but the love of God from everlasting, which appears in the choice of his people in Christ, before the foundation of the world, in the everlasting covenant of grace made with him, and in the setting of him up as the Mediator of it, and in putting his people into his hands, with all grace and spiritual blessings for them before the world began; and which love as it is from everlasting it is to everlasting, and remains invariably the same.

Gill: Psa 25:7

Remember not the sins of my youth,.... Original sin, in which he was born, and the breakings forth of corrupt nature in infancy, he brought into the world with him, together with all the youthful lusts and vanities to which that age is addicted; and sometimes the sins of youth are in some persons remembered by God, and punished in old age; and if not, they are brought to remembrance through the dispensations of Providence: and the people of God are chastised for them then, and are ready to fear it is in a way of wrath; see Job 13:26; which the psalmist here deprecates; for this is not said in order to extenuate his sins, they being but youthful follies, imprudencies, and inadvertencies, sins committed through ignorance, when he had not the knowledge of things he now had; nor as if he had lived so holy a life, that there were no sins of his to be taken notice of but what he had committed in his younger days; but rather this is to be considered as a confession of his having sinned from his youth upwards unto that time, as in Jer 3:25; and therefore entreat, that God would not remember his sins, so as to correct him for them in wrath and hot displeasure; neither the sins he had formerly been guilty of, nor those of a later date; which he next mentions;

nor my transgressions; his more notorious and glaring ones; such as murder and adultery, in the case of Uriah and Bathsheba, and which now stared him in the face; and on account of these, and as a chastening for them, this unnatural rebellion of his son's, which was now raised against him, was suffered to befall him, as had been foretold to him, 2Sa 12:11;

according to thy mercy remember thou me, for thy goodness' sake, O Lord; he pleads no merit nor goodness of his own, but casts himself upon the mercy, grace, and goodness of God; in which he was certainly right; and on that account prayed and hoped for deliverance from his present troubles, and for discoveries of the pardon of his sins unto him, which is what he means by remembering him.

Gill: Psa 25:8

Good and upright is the Lord,.... He is essentially, originally, and independently good of himself in his own nature, and he is providentially good to all his creatures; and he is in a way of special grace and mercy good to his own people: and he is "upright", just in himself, righteous in all his ways and works, and faithful in all his promises; and the consideration of these excellent perfections of his encouraged the psalmist to entertain an holy confidence, that his petitions, respecting instruction and guidance in the ways of the Lord, Psa 25:4; would be heard and answered, notwithstanding his sins and transgressions;

therefore will he teach sinners in the way; such who are in sinful ways, he will teach them by his word and Spirit the evil of their ways, and bring them out of them, and to repentance for them; and he will teach them his own ways, both the ways and methods of his grace, in saving sinners by Christ, and the paths of faith and duty in which he would have them walk; see Psa 51:13.

Gill: Psa 25:9

The meek will he guide in judgment,.... Or "the miserable" ^z and afflicted; such as see themselves to be wretched and miserable, lost and undone; and cry out, What shall we do to be saved? and who are meek and lowly, are humbled under a sense of their sins, are poor in spirit, and of broken and contrite hearts; these the Lord will guide by his Spirit into the truth, as it is in Jesus; even the great truth of salvation by him; and in the way of his judgments, statutes, and ordinances; and will give them a true judgment and a right discerning of things that differ; and he will lead them on in judgment, or gently; see Jer 10:24; into every truth of the Gospel by degrees, and as they are able to bear them;

and the meek will he teach his way; of justifying sinners by the righteousness of his son; for such who are humble and confess their sins and unworthiness, and throw themselves on the mercy of God in Christ, are declaratively justified by the Lord, when the proud boasting Pharisee is an abomination to him.

Gill: Psa 25:10

All the paths of the Lord are mercy and truth,.... By which are meant, not the paths in which the Lord would have his people walk; though these are good and gracious, right and true; his commandments are not grievous, his yoke is easy, and burden light; his ways are ways of pleasantness, and his paths, paths of peace: but rather the paths in which the Lord himself walks; not his paths of providence, though these are mercy and truth to his own people; every step he takes is in a way of goodness and kindness to them, and in truth and faithfulness to his promises; but the ways and methods he has taken towards the spiritual and eternal salvation of his people; as in his counsels and purposes, in which there is a large display of his grace and mercy; in the choice of them in Christ, as vessels of mercy, and which is of grace, and not of works; in determining to send his Son to die for them, which springs from the tender mercy of our God; in resolving to call them by his grace, and to adopt them into his family, and at last to glorify them; all which proceed from his merciful lovingkindness; and all these, his counsels of old, are faithfulness and truth, since they can never be frustrated, but are always accomplished; as also in his covenant, which springs from grace, is built upon mercy, and contains the sure mercies of David, and is ever fulfilled; the faithfulness of God is engaged to keep it, and its promises are yea and amen in Christ: and likewise the steps he has taken in Christ, the Mediator of the covenant, who is full of grace and truth; "mercy" appears in the mission of him, and redemption by him; and "truth", in fulfilling the promise of him; and both mercy and truth meet together in him: and so they do in the various blessings of grace which come by him; as particularly justification and pardon of sin, in both which there is a display of grace and mercy; and also of the truth of holiness and justice: and the mercy and truth of God appear in these paths of his,

unto such as keep his covenant and his testimonies; by which are designed, not the covenant of works, and the precepts of the law, which are sometimes called the testimonies of God, because they testify what is his will that should be done: but these are broke, and not kept perfectly by any; nor is it any favour or high privilege to be shown this covenant and the duties of it, as is suggested of the covenant here meant, as appears from Psa 25:14; wherefore the covenant of grace must be intended, which is made with Christ, and his people in him; and the "testimonies" are the promises of it, which testify of the grace, mercy, truth, and faithfulness of Gods; and the keeping of these is done by faith: faith lays hold on the covenant, its blessings and promises, and claims an interest in them, as David did, 2Sa 23:5; see Isa 56:4; and it keeps or retains its hold; it will not let go its hold of the covenant and its testimonies, but asserts its interest, even when things are at the worst with it; and it holds fast the rejoicing of the hope firm unto the end; and to such all the steps the Lord takes appear to be in mercy and truth.

Gill: Psa 25:11

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, 2Sa 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 25:1

¹ sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.

² tn Heb “to you, O Lord, my life I lift up.” To “lift up” one’s “life” to the Lord means to express one’s trust in him through prayer. See Pss 86:4; 143:8.

NET Notes: Psa 25:3

¹ tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).

NET Notes: Psa 25:4

¹ sn Teach me your paths. In this context the Lord’s “ways” and “paths” refer to the moral principles which the Lord prescribes for his followers. See vv. 8-10.

NET Notes: Psa 25:5

¹ sn The Lord’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will.

NET Notes: Psa 25:6

¹ tn That is, “remember” with the intention of repeating.

² tn Heb “for from antiquity [are] they.”

NET Notes: Psa 25:7

¹ tn Heb “do not remember,” with the intention of punishing.

² sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.

³ tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O Lord.”

NET Notes: Psa 25:8

¹ tn Heb “good and just.”

² tn Heb “teaches sinners in the way.”

NET Notes: Psa 25:9

¹ tn The prefixed verbal form is jussive; the psalmist expresses his prayer.

² tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.

³ tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).

NET Notes: Psa 25:10

¹ tn Heb “all the paths of the Lord are faithful and trustworthy.” The Lord’s “paths” refer here to his characteristic actions.

² tn Heb “to the ones who keep his covenant and his testimonies.”

NET Notes: Psa 25:11

¹ tn Heb “name.” By forgiving the sinful psalmist, the Lord’s reputation as a merciful God will be enhanced.

² sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.

Geneva Bible: Psa 25:1

"[A Psalm] of David." Unto thee, ^{( a )} O LORD, do I lift up my soul.

^{( a )} I did not put my trust in any worldly thing.

Geneva Bible: Psa 25:2

O my God, I ^{( b )} trust in thee: let me not be ashamed, let not mine enemies triumph over me.

^{( b )} That you will take away my enemies, which are your rods.

Geneva Bible: Psa 25:4

^{( c )} Shew me thy ways, O LORD; teach me thy paths.

^{( c )} Retain me in the faith of your promise that I swore not on any side.

Geneva Bible: Psa 25:5

Lead me in thy truth, and teach me: for thou [art] the God of my salvation; on thee do I wait ^{( d )} all the day.

^{( d )} Constantly and against all temptations.

Geneva Bible: Psa 25:7

Remember not the ^{( e )} sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O LORD.

^{( e )} He confesses that his many sins were the reason that his enemies persecuted him, desiring that the cause of the evil may be taken away, so that the effect may cease.

Geneva Bible: Psa 25:8

Good and upright [is] the LORD: therefore will he ^{( f )} teach sinners in the way.

^{( f )} That is, call them to repentance.

Geneva Bible: Psa 25:9

The meek will he ^{( g )} guide in judgment: and the meek will he teach his way.

^{( g )} He will govern and comfort them that are truly humbled for their sins.

Geneva Bible: Psa 25:11

For thy ^{( h )} name's sake, O LORD, pardon mine iniquity; for it [is] great.

^{( h )} For no other respect.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 25:1-22

1 David's confidence in prayer.

7 He prays for remission of sins;

16 and for help in affliction.

Maclaren: Psa 25:8-9

Guidance In Judgment

Good and upright is the Lord; therefore will He teach sinners in the way. 9. The meek will- He guide in judgment; and the meek will He teach His way.'--Psalm 25:8-9.

THE Psalmist prays in this psalm for three things: deliverance, guidance, and forgiveness. Of these three petitions the central one is that for guidance. Show me Thy ways, O Lord,' he asks in a previous verse; where he means by Thy ways,' not God's dealings with men, but men's conduct as prescribed by God. In my text he exchanges petition for contemplation; and gazes on the character of God, in order thereby to be helped to confidence in an answer to his prayer. Such alternations of petition and contemplation are the very heartbeats of devotion, now expanding in desire, now closing on its treasure in fruition. Either attitude is incomplete without the other. Do our prayers pass into such still contemplation of the face of God? Do our thoughts of His character break into such confident petition? My text contains a striking view of the divine character, a grand confidence built thereupon, and a condition appended on which the fulfilment of that confidence depends. Let us look at these in turn.

I. First, Then, We Have Here The Psalmist's Thought Of God. Good And Upright Is The Lord.'

Now it is clear that the former of these two epithets is here employed, not in its widest sense of moral perfectness, or else upright, which follows, would be mere tautology, but in the narrower sense, which is familiar too, to us, in our common speech, in which good is tantamount to kind, beneficent, or to say all in a word, loving. Upright needs no explanation; but the point to notice is the decisiveness with which the Psalmist binds together, in one thought, the two aspects of the divine nature which so many people find it hard to reconcile, and the separation of which has been the parent of unnumbered misconceptions and errors as to Him and to His dealings. Good and upright, loving and righteous is the Lord,' says the Psalmist. He puts in no qualifying word such as, loving though righteous, righteous and yet loving. Such phrases express the general notions of the relation of these two attributes. But the Psalmist employs no such expressions. He binds the two qualities together, in the feeling of their profoundest harmony.

Now let me remind you that neither of these two resplendent aspects of the divine nature reaches its highest beauty and supremest power, except it be associated with the other. In the spectrum analysis of that great light there are the two lines; the one purest white of righteousness, and the other tinged with a ruddier glow, the line of love. The one adorns and sets off the other. Love without righteousness is flaccid, a mere gush of good-natured sentiment, impotent to confer blessing, powerless to evoke reverence Righteousness without love is as white as snow, and as cold as ice; repellent, howsoever it may excite the sentiment of awe-struck distance. But we need that the righteousness shall be loving, and that the love shall be righteous, in order that the one may be apprehended in its tenderest tenderness and the other may be adored in its loftiest loftiness.

And yet we are always tempted to wrench the two apart, and to think that the operation of the one must sometimes, at all events on the outermost circumference of the spheres, impinge upon, and collide with, the operations of the other. Hence you get types of religion--yes I and two types of Christianity--in which the one or the other of these two harmonious attributes is emphasised to such a degree as almost to blot out the other. You get forms of religion in which the righteousness has swallowed up the love, and others in which the love has destroyed the righteousness. The effect is disastrous. In old days our fathers fell into the extreme on the one hand; and the pendulum has swung with a vengeance as far from the vertical line, to the other extreme, in these days as it ever did in the past. The religion which found its centre-point and its loftiest conception of the divine nature in the thought of His absolute righteousness made strong, if it made somewhat stern, men. And now we see renderings of the truth that God is love which degrade the lofty, noble, sovereign conception of the righteous God that loveth, into mere Indulgence on the throne of the universe. And what is the consequence? All the stern teachings of Scripture men recoil from, and try to explain away. The ill desert of sin, and the necessary iron nexus between sin and suffering--and as a consequence the sacrificial work of Jesus Christ, and the supreme glory of His mission in that He is the Redeemer of mankind --are all become unfashionable to preach and unfashionable to believe. God is Love. We cannot make too much of His love, unless by reason of it we make too little of His righteousness.

The Psalmist, in his childlike faith, saw deeper and more truly than many would-be theologians and thinkers of this day, when he proclaimed in one breath Good and upright is the Lord.' Let us not forget that the Apostle, whose great message to the world was, as the last utterance completing the process of revelation, God is Love,' had it also in charge to declare unto us that God is Light, and in Him is no darkness at all.'

II. And So, Secondly, Mark The Calm Confidence Builded On This Conception Of The Divine Character.

What a wonderful therefore' that is!--the logic of faith and not of sense. Good and upright is the Lord; therefore will He teach sinners in the way.' The coexistence of these two aspects in the perfect divine character is for us a guarantee that He cannot leave men, however guilty they may be, to grope in the dark, or keep His lips locked in silence. The Psalmist does not mean guidance as to practical advantages and worldly prosperity. That may also be looked for, in a modified degree. But what he means is guidance as to the one important thing, the sovereign conception of duty, the eternal law of right and wrong. God will not leave a man without adequate teaching as to that, just because He is loving and righteous.

For what is love, in its loftiest, purest, and therefore in its divine aspect? What is it except an infinite desire to impart, and that the object on which it falls shall be blessed. So because the Lord is good, and His tender mercies are over all His works,' certainly He must desire, if one may so say, as His deepest desire, the blessedness of His creatures. He is a God whose nature and property it is to love, and His love is the infinite and ceaseless welling out of Himself, in all forms of beauty and blessedness, according to the capacity and contents of His recipient creatures. He is the giving God,' as James in his epistle eloquently and wonderfully calls Him, whose very nature it is to give. And that is only to say, in other words, good is the Lord:

But then good and upright'--that combination determines the form which His blessings shall assume, the channel in which by preference they will flow. If we had only to say, good is the Lord,' then our happiness, as we call it, the satisfaction of our physical needs and of lower cravings, might be the adequate expression of His love. But if God be righteous, then because Himself is so, it must be His deepest desire for us that we should be like Him. Not our happiness but our rectitude is God's end in all that He does with us. It is worth His while to make us, in the lower sense of the word, happy,' but the purpose of joy as of sorrow is to make us pure and righteous. We shall never come to understand the meaning of our own lives, and will always be blindly puzzling over the mysteries of the providences that beset us, until we learn that not enjoyment and not sorrow is His ultimate end concerning us, but that we may be partakers of His holiness. Since He is righteous, the dearest desire of His loving heart, and that to which all His dealings with us are directed; and that, therefore, to which all our desires and efforts should be directed likewise, is to make us righteous also.

Therefore will He teach sinners in the way.' If the righteousness existed without the love it must come with a rod,' and the sinners who are out of the way must incontinently be crushed where they have wandered. But since righteousness is blended with love, therefore He comes, and must desire to bring all wanderers back into the paths which are His own.

I need not do more than in a word remind you how strong a presumption there lies in this combination of aspects of the divine nature, in favour of an actual revelation. It seems to me that, notwithstanding all the objections that are made to a supernatural and objective revelation, there is nothing half so monstrous as it would be to believe, with the pure deist or theist, that God, being what He is, righteous and loving, had never rent His heavens to say one word to man to lead him in the paths of righteousness. I can understand Atheism, and I can understand a revealing God, but not a God that dwells in the thick darkness, and is yet Love and Righteousness, and looks down upon this world and never puts out a finger to point the path of duty. A silent God seems to me no God but an Almighty Devil. Revelation is the plain conclusion from the premises that' good and upright is the Lord!'

I speak not, for there is no time to do so, of the various manners in which this divine desire to bring sinners into the way fulfils itself. There are our consciences; there are His providences; there is the objective revelation of His word; there are the whispers of His Spirit in men's hearts. I do not know what you believe, but I believe that God can find His way to my heart and infuse there illumination, and move affections, and make my eye clear to discern what is right. He that formed the eye, shall He not see?' He that formed the eye, shall He not send light to it? Are we to shut out God, in obedience to the dictates of an arbitrary psychology, from access to His own creature; and to say, Thou hast made me, and Thou canst not speak to me. My soul is Thine by creation, but its doors are close barred against Thee; and Thou canst not lay Thy hand upon it?' Good and upright is the Lord, therefore will He teach sinners in the way.'

III. Now Notice, Again, The Condition On Which The Fulfilment Of This Confidence Depends.

The meek will He guide in judgment, and the meek will He teach His way.' The fact of our being sinful only makes "it the more imperative that God should speak to us. But the condition of our hearing and profiting by the guidance is meekness. By meekness the Psalmist means, I suppose, little else than what we might call docility, of which the prime element is the submission of my own will to God's. The reason why we go wrong about our duties is mainly that we do not supremely want to go right, but rather to gratify inclinations, tastes, or passions. God is speaking to us, but if we make such a riot with the yelpings of our own kennelled desires and lusts, and listen to the rattle and noise of the street and the ,babble of tongues, He

Can but listen at the gate,And hear the household jar within.'

The meek will He guide in judgment; the meek will He teach His way.' Some of us put our heads down like bulls charging a gate. Some of us drive on full speed, and will not shut off steam though the signals are against us, and the end of that can only be one thing. Some of us do not wish to know what God wishes us to do. Some of us cannot bear suspense of judgment, or of decision, and are always in a hurry to be in action, and think the time lost that is spent in waiting to know what God the Lord will speak. If you do not clearly see what to do, then clearly you may see that you are to do nothing.

The ark was to go half a mile in front of the camp before the foremost files lifted a foot to follow, in order that there should be no mistake as to the road. Wait till God points the path, and wish Him to point it, and hush the noises that prevent your hearing His voice, and keep your wills in absolute submission; and above all, be sure that you act out your convictions, and that you have no knowledge of duty which is not expressed in your practice, and you will get all the light which you need; sometimes being taught by errors no doubt, often being left to make mistakes as to what is expedient in regard to worldly prosperity, but being infallibly guided as to the path of duty, and the path of peace and righteousness.

And now, before I close, let me just remind you of the great fact which transcends the Psalmist's confidence whilst it warrants it.

Because God is Love, and God is Righteousness, He cannot but speak. But this Psalmist did not know how wonderfully God was going to speak by that Word who has called Himself the Light of men; and who has said, He that followeth Me shall not walk in darkness, but shall have the light of life.' He teaches sinners in the way,' by Jesus Christ; for we have Him for our Pattern and Example. We have His love for our impelling motive. We have His Spirit to speak in our hearts, and to guide us into all truth.' And this Shepherd,' when He putteth forth His own sheep, goeth before them; and the sheep follow Him and know His voice.' The Psalmist's confidence, bright as it is, is but" the glow of the morning twilight. The full sunshine of the transcendent fact to which God's righteous love impelled and bound Him is Christ, who makes us know the will of the Father. But we want more than knowledge. For we all know our duty a great deal better than any of us do it. What is the use of a guide to a lame man? But our Guide says to us, Arise and walk,' and if we clasp His hand we receive strength, and the lame man leaps as a hart.'

So, dear brethren, let us all cleave to Him, the Guide, the Way, and the Life which enables us to walk in the way. If we thus cleave, then be sure that He will lead us in the paths of righteousness, which are paths of peace. He is the Way; He is the Leader of the march; He gives power to walk in the light, and His one command, Follow Me,' unfolds into all duty and includes all direction, companionship, perfection, and blessedness.

Maclaren: Psa 25:11

A Prayer For Pardon And Its Plea

For Thy name's sake, O Lord, pardon mine iniquity; for it is great.'--Psalm 25:11.

THE context shows us that this' is the prayer of a man who had long loved and served God. He says that on God' he waits all the day,' that his eyes are ever toward the Lord,' that he has integrity and uprightness' which will preserve him, for he waits upon God,' and yet side by side with this consciousness of devotion and service there lie the profound sense of sin and of the need of pardon. The better a man is, the more clearly he sees, and the more deeply he feels, his own badness. If a shoe is all covered with mud, a splash or two more or less will make no difference, but if it be polished and clean, one speck shows. A black feather on a swan's breast is conspicuous. And so the less sin a man has the more obvious it is, and the more he has the less he generally knows it. But whilst this consciousness of transgression and cry for pardon are inseparable and permanent accompaniments of a devout life all along its course, they are the roots and beginning of all true godliness. And as a rule, the first step which a man takes to knit himself consciously to God is through the gate of recognised and repeated and confessed sin and imploring the divine mercy.

I. Notice, First, Here The Cry For Pardon.

I believe in the forgiveness of sins' hundreds of thousands of Englishmen have said twice to-day. Most of us, when we pray at all, push in somewhere or other the petition,' Forgive us our sins.' And how many of us understand what we mean when we ask for that? And how many of us feel that we need the thing which we seem to be requesting? Let me dwell for a moment or two upon the Scriptural idea of forgiveness. Of course we may say that when we ask forgiveness from God we are transferring ideas and images drawn from human relations to the divine. Be it so. That does not show that there is not a basis of reality and of truth in the ideas thus transferred. But there are two elements in forgiveness as we know it, both of which it seems to me to be very important that we should carry in our minds in interpreting the Scriptural doctrine. There is the forgiveness known to law and practised by the lawgiver. There is the forgiveness known to love and practised by the friend, or parent, or lover. The one consists in the remission of external penalties. A criminal is forgiven, or, as we say (with an unconscious restriction of the word forgiven to the deeper thing), pardoned, when, the remainder of his sentence being remitted, he is let out of gaol, and allowed to go about his business without any legal penalties. But there is a forgiveness deeper than that legal pardon. A parent and a child both of them know that parental pardon does not consist in the waiving of punishment. The averted look, the cold voice, the absence of signs of love are far harder to bear than so-called punishment. And the forgiveness, which belongs to love only, comes when the film between the two is swept away, and both the offended and the offender feel that there is no barrier to the free, unchecked flow of love from the heart of the aggrieved to the heart of the aggressor.

We must carry both of these ideas into our thoughts of God's pardon in order to see the whole fulness of it. And perhaps we may have to add yet another illustration, drawn from another region, and which is enshrined in one of the versions of the Lord's Prayer, where we read, Forgive us our debts." When a debt is forgiven it is cancelled, and the payment of it no longer required. But the two elements that I have pointed out, the remission of the penalty and the uninterrupted flow of God's love, are inseparably united in the full Scriptural notion of forgiveness.

Scripture recognises as equally real and valid, in our relations to God, the judicial and the fatherly side of the relationship. And it declares as plainly that the wages of sin is death as it declares that God's love cannot come in its fulness and its sweetness, upon a heart that indulges in unconfessed and unrepented sin. They are poor friends of men who, for the sake of smoothing away the terrible side of the Gospel, mini-raise or hide the reality of the awful penalties which attach to every transgression and disobedience, because they thereby maim the notion of the divine forgiveness, and lull into a fatal slumber the consciences of many men.

Dear brethren! I have to stand here saying, Knowing, therefore, the terrors of the Lord, we persuade men.' This is sure and certain, that over and above the forcing back upon itself of the love of God by my sin, that sin by necessary consequence will work out awful results for the doer in the present and in the future. I do not wish to dwell upon that thought, only remember that God is a Judge and God is the Father, and that the divine forgiveness includes both of these elements, the sweeping away of the penal consequences of men's sin, wholly in the future, and to some extent in the present; and the unchecked flow of the love of God to a man's heart.

There are awful words in Scripture--which are not to be ruled out of it by any easy-going, optimistic, rosewater system of a mutilated Christianity--there are awful words in Scripture, concerning what you and I must come to if we live and die in our sins, and there would be no message of forgiveness worth the proclaiming to men, if it had nothing to say about the removal of that which a man's own unsophisticated conscience tells him is certain, the fatal and the damnable effects of his departure from God.

But let us not forget that these two aspects do to a large extent coincide, when we come to remember that the worst of all the penal consequences of sin is that it separates from God, and exposes to the wrath of God,' a terrible expression by which the Bible means the necessary disapprobation and aversion of the divine nature, being such as it is. from man's sin.

Experimentalists will sometimes cut off one or other of the triple rays of which sunlight is composed by passing the beam through some medium which intercepts the red, or the violet, or the yellow, as may chance. And my sin makes an atmosphere which cuts off the gentler rays of that divine nature, and lets the fiery ones of retribution come through. It is not that a sinful man, howsoever drenched overhead in the foul pool of his own unrepented iniquity, is shut out from the love of God, which lingers about him and woos him, and lavishes upon him all the gifts of which he is capable, but that he has made himself incapable of receiving the sweetest of these influences, and that so long as he continues thus, his life and his character cannot but be odious and hateful in the pure eyes of perfect love.

But whilst thus there are external consequences which are swept away by forgiveness, and whilst the real hell of hells and death of deaths is the separation from God, and the misery that must necessarily ensue thereupon, there are consequences of man's sin which forgiveness is not intended to remove, and will not remove, just because God loves us. He loves us too well to take away the issues in the natural sphere, in the social sphere, the issues perhaps in bodily health, reputation, position, and the like, which flow from our transgression. Thou wast a God that forgavest them, and Thou didst inflict retribution for their inventions.' He does leave much of these outward issues unswept away by His forgiveness, and the great law stands, Whatsoever a man soweth that shall he also reap.' And yet the pardon that you and I need, and which we can all have for the asking, flows to us unchecked and full--the great stream of the love of God, to whom we are reconciled, when we turn to Him in penitent dependence on the blood and righteousness of Jesus Christ, our Lord. This consciousness of sin and cry for pardon lie at the foundation of vigorous practical religion. It seems to me that the differences between different types of Christianity, insipid elegance and fiery earnestness, between coldness and fervour, the difference between a sapless and a living ministry and between a formal and a real Christianity, are very largely due to the differences in realising the fact and the gravity of the fact of transgression. The prominence which we give to that in our thoughts will largely determine our notions of ourselves, and of Christ's work, and to a great extent settle what we think Christianity is for, and what in itself it is. If a man has no deep consciousness of sin he will be satisfied with a very superficial kind of religion. Every man his own redeemer' will be his motto. And not knowing the necessity for a Saviour, he will not recognise that Christianity is fundamentally and before anything else, a system of redemption. A moral agent? Yes! A large revelation of great truth? Yes! A power to make men's lives, individually and in the community, nobler and loftier? By all means. But before all these, and all these consequentially on: its being a system by which sinful men, else hopeless and condemned, are delivered and set free. So, dear brethren! let me press upon you this,--unless my Christianity gives large prominence to the fact of my own transgression, and is full of a penitent cry for pardon, it lacks the one thing needful, I was going to say--it lacks, at all events, that which will make it a living power blessedly ruling my heart and life.

II. Note In The Next Place The Plea For Pardon. For Thy Name's Sake.

The Psalmist does not come with any carefully elaborated plea, grounded upon anything in himself, either on the excuses and palliations of his evil, his corrupt nature, his many temptations, and the like, or on the depth and reality of his repentance. .Vie does not say, Forgive me, for I weep for my evil and loathe myself.' Nor does he say, Forgive me, for I could not help doing it, or because I was tempted; or because the thing that I have done is a very little thing after all.' He comes empty-handed, and says, For Thy name's sake, O Lord!'

That means, first, the great thought that God's mercy flows from the infinite depths of His own character. He is His own motive. The fountain of His forgiving love wells up of itself, drawn forth by nothing that we do, but propelled from within by the inmost nature of God. As surely as it is the property of light to radiate and of fire to spread, so surely is it His nature and property to have mercy. He forgives, says our text, because He is God, and cannot but do so. Therefore our mightiest plea is to lay hold of His own strength, and to grasp the fact of the unmotived, uncompelled, unpurchased, and therefore unalterable and eternal pardoning love of God.

Scientists tell us that the sun is fed and kept in splendour by the constant impact of bodies from without falling in upon it, and that if that supply were to cease, the furnace of the heavens would go out. But God, who is light in Himself, needs no accession of supplies from without to maintain His light, and no force of motives from without to sway His will. We do not need to seek to bend Him to mercy, for He is mercy in Himself. We do not need to stir His purpose into action, for it has been working from of old and its goings forth are from everlasting.' He is His own motive, He forgives because of what He is. So let us dig down to that deepest of all rock foundations on which to build our confidence, and be sure that, if I may use such an expression, the necessity of the divine nature compels Him to pardon iniquity, transgression, and sin.

Then there is another thought here, that the past of God is a plea with God for present forgiveness. Thy name' in Scripture means the whole revelation of the divine character, and thus the Psalmist looks back into the past, and sees there how God has, all through the ages, been plenteous in mercy and ready to forgive all that called upon Him; and he pleads that past as a reason for the present and for the future. Thousands of years have passed since David, if he was the Psalmist, offered this prayer; and you and I can look back to the blessed old story of his forgiveness, so swift, so absolute and free, which followed upon confession so lowly, and can remember that infinitely pathetic and wonderful word which puts the whole history of the resurrection and restoration of a soul into two clauses. David said unto Nathan, I have sinned against the Lord: and Nathan said unto David' --finishing the sentence--And the Lord hath made to pass the iniquity of thy sin.' What He was He is; what He is He will be. For Thy name's sake, pardon mine iniquity.'

There is yet another thought that may be suggested. The divine forgiveness is in order that men may know Him better. That is represented in Scripture as being the great motive Of the divine actions--for the glory of Thine own name.' That may be so put as to be positively atrocious, or so as to be perfectly divine and lovely. It has often been put, by hard and narrow dogmatists, in such a way as to make God simply an Almighty selfishness, but it ought to be put as the Bible puts it, so as to show Him as an Almighty love. For why does He desire that His name should be known by us but for our sakes, that the light of that great Name may come to us, f sitting in darkness and in the shadow of death,' and that, knowing Him for what He is, we may have peace, and rest, and joy, and love, and purity? It is pure benevolence that makes Him act, for the glory of His great name'; sweeping away the clouds that a darkened earth may expand and rejoice, and all the leaves unfold themselves, and every bird sing, in the restored sunshine.

And there is nothing that reveals the inmost hived sweetness and honey of the name of God like the assurance of His pardon. There is forgiveness with Thee that Thou mayest be feared.' Oh, dear brethren! unless you know God as the God that has forgiven you, your knowledge of Him is but shallow and incomplete, and you know not the deepest blessings that flow to them who find that this is life eternal to know the only true God as the all-forgiving Father.

Note the connection between the Psalmist's plea and the New Testament plea. David said, For Thy name's sake, pardon,' we say, For Christ's sake, forgive.' Are the two diverse? Is the fruit diverse from the bud? Is the complete noonday diverse from the blessed morning twilight? Christ is the Name of God, the Revealer of the divine heart and mind. When Christian men pray For the sake of Christ,' they are not bringing a motive, which is to move the divine love which else lies passive and inert, because God's love was the cause of Christ's work not Christ's work the cause of God's love, but they are expressing their own dependence on the Great Mediator and His work, and solemnly offering, as the ground of all their hope, that perfect sacrifice which is the medium by which forgiveness reaches men, and without which it is impossible that the government of the righteous God could exist with pardon. Christ has died; Christ, in dying, has borne the sins of the world; that is, yours and mine. And therefore the pardon of God comes to us through that channel, without, in the slightest degree, trenching on the awfulness of the divine holiness or weakening the sanctities of God's righteous retributive law. For Christ's sake hath forgiven us' is the daylight which the Psalmist saw as morning dawn when he cried, For Thy name's sake, pardon mine iniquity.'

III. Lastly, Note The Reason For The Earnest Cry, For It Is Great.'

That may be a reason for the pardon; more probably it is a reason for the prayer. The fact is true in regard to us all. There is no nee(] to suppose any special heinous sin in the Psalmist's mind. I would fain press upon all consciences that listen to me now that these lowly words of confession are true about every one of us, whether we know it or not. For if you consider how much of self-will, how much of indifference, of alienation from, if not of antagonism against, the law of God, go to every trifling transgression, you will think twice before you call it small. And if it be small, a microscopic viper, the length of a cutting from your finger nail, has got the viper's nature in it, and its poison, and its sting, and it will grow. A very little quantity of mud held in solution in a continuously flowing river will make a tremendous delta at the mouth of it in the course of years. And however small may have been the amount of evil and deflection from God's law in that flowing river of my past life, what a filthy, foul bank of slime must be piled up down yonder at the mouth!

If the fact be so, then is not that a reason for our all going to the only One who can dredge it away, and get rid of it? Pardon me; for it is great.' That is to say, There is no one else who can deal with it but Thyself, O Lord! It is too large for me to cart away; it is too great for any inferior hand to deal with. I am so bad that I can come only to Thyself to be made better.' It is blessed and wise when the consciousness of our deep transgression drives us to the only Hand that can heal, to the only Heart that can forgive.

So, dear friends! in a blessed desperation of otherwise being unable to get rid of this burden which has grown on our backs ounce by ounce for long years, let us go to Him. He and He alone can deal with it. Against Thee, Thee only, have I sinned,' and to Thee, Thee only, will I come.

Only remember that, before you ask, God has given. He is like the dew upon the grass, that waiteth not for man.' Instead of praying for pardon which is already bestowed, do you see to it that you take the pardon which God is praying you to receive. Swallow the bitter pill of acknowledging your own transgression; and then one look at the crucified Christ and one motion of believing desire towards Him; and the Lord hath made to pass the iniquity of thy sin.'

MHCC: Psa 25:1-7

In worshipping God, we must lift up our souls to him. It is certain that none who, by a believing attendance, wait on God, and, by a believing hope, wait for him, shall be ashamed of it. The most advanced believer both needs and desires to be taught of God. If we sincerely desire to know our duty, with resolution to do it, we may be sure that God will direct us in it. The psalmist is earnest for the pardon of his sins. When God pardons sin, he is said to remember it no more, which denotes full remission. It is God's goodness, and not ours, his mercy, and not our merit, that must be our plea for the pardon of sin, and all the good we need. This plea we must rely upon, feeling our own unworthiness, and satisfied of the riches of God's mercy and grace. How boundless is that mercy which covers for ever the sins and follies of a youth spent without God and without hope! Blessed be the Lord, the blood of the great Sacrifice can wash away every stain.

MHCC: Psa 25:8-14

We are all sinners; and Christ came into the world to save sinners, to teach sinners, to call sinners to repentance. We value a promise by the character of him that makes it; we therefore depend upon God's promises. All the paths of the Lord, that is, all his promises and all his providences, are mercy and truth. In all God's dealings his people may see his mercy displayed, and his word fulfilled, whatever afflictions they are now exercised with. All the paths of the Lord are mercy and truth; and so it will appear when they come to their journey's end. Those that are humble, that distrust themselves, and desire to be taught and to follow Divine guidance, these he will guide in judgment, that is, by the rule of the written word, to find rest for their souls in the Saviour. Even when the body is sick, and in pain, the soul may be at ease in God.

Matthew Henry: Psa 25:1-7

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: Psa 25:8-14

God's promises are here mixed with David's prayers. Many petitions there were in the former part of the psalm, and many we shall find in the latter; and here, in the middle of the psalm, he meditates upon the promises, and by a lively faith sucks and is satisfied from these breasts of consolation; for the promises of God are not only the best foundation of prayer, telling us what to pray for and encouraging our faith and hope in prayer, but they are a present answer to prayer. Let the prayer be made according to the promise, and then the promise may be read as a return to the prayer; and we are to believe the prayer is heard because the promise will be performed. But, in the midst of the promises, we fine one petition which seems to come in somewhat abruptly, and should have followed upon Psa 25:7. It is that (Psa 25:11), Pardon my iniquity. But prayers for the pardon of sin are never impertinent; we mingle sin with all our actions, and therefore should mingle such prayers with all our devotions. He enforces this petition with a double plea. The former is very natural: " For thy name's sake pardon my iniquity, because thou hast proclaimed thy name gracious and merciful, pardoning iniquity, for thy glory-sake, for thy promise-sake, for thy own sake,"Isa 43:25. But the latter is very surprising: " Pardon my iniquity, for it is great, and the greater it is the more will divine mercy be magnified in the forgiveness of it."It is the glory of a great God to forgive great sins, to forgive iniquity, transgression, and sin, Exo 34:7. "It is great, and therefore I an undone, for ever undone, if infinite mercy do not interpose for the pardon of it. It is great; I see it to be so."The more we see of the heinousness of our sins the better qualified we are to find mercy with God. When we confess sin we must aggravate it.

Let us now take a view of the great and precious promises which we have in these verses, and observe,

I. To whom these promises belong and who may expect the benefit of them. We are all sinners; and can we hope for any advantage by them? Yes (Psa 25:8), He will teach sinners, though they be sinners; for Christ came into the world to save sinners, and, in order to that, to teach sinners, to call sinners to repentance. These promises are sure to those who though they have been sinners, have gone astray, yet now keep God's word, 1. To such as keep his covenant and his testimonies (Psa 25:10), such as take his precepts for their rule and his promises for their portion, such as, having taken God to be to them a God, live upon that, and, having given up themselves to be him a people, live up to that. Though, through the infirmity of the flesh, they sometimes break the command, yet by a sincere repentance when at any time they do amiss, and a constant adherence by faith to God as their God, they keep the covenant and do not break that. 2. To such as fear him (Psa 25:12 and again Psa 25:14), such as stand in awe of his majesty and worship him with reverence, submit to his authority and obey him with cheerfulness, dread his wrath and are afraid of offending him.

II. Upon what these promises are grounded, and what encouragement we have to build upon them. Here are two things which ratify and confirm all the promises: - 1. The perfections of God's nature. We value the promise by the character of him that makes its. We may therefore depend upon God's promises; for good and upright is the Lord, and therefore he will be as good as his word. He is so kind that he cannot deceive us, so true that he cannot break his promise. Faithful is he who hath promised, who also will do it. He was good in making the promise, and therefore will be upright in performing it. 2. The agreeableness of all he says and does with the perfections of his nature (Psa 25:10): All the paths of the Lord (that is, all his promises and all his providences) are mercy and truth; they are, like himself, good and upright. All God's dealings with his people are according to the mercy of his purposes and the truth of his promises; all he does comes from love, covenant-love; and they may see in it his mercy displayed and his word fulfilled. What a rich satisfaction may this be to good people, that, whatever afflictions they are exercised with, All the paths of the Lord are mercy and truth, and so it will appear when they come to their journey's end.

III. What these promises are.

1. That God will instruct and direct them in the way of their duty. This is most insisted upon, because it is an answer to David's prayers (Psa 25:4, Psa 25:5), Show me thy ways and lead me. We should fix our thoughts, and act our faith, most on those promises which suit our present case. (1.) He will teach sinners in the way, because they are sinners, and therefore need teaching. When they see themselves sinners, and desire teaching, then he will teach them the way of reconciliation to God, the way to a well-grounded peace of conscience, and the way to eternal life. He does, by his gospel, make this way known to all, and, by his Spirit, open the understanding and guide penitent sinners that enquire after it. The devil leads men blindfold to hell, but God enlightens men's eyes, sets things before them in a true light, and so leads them to heaven. (2.) The meek will he guide, the meek will he teach, that is, those that are humble and low in their own eyes, that are distrustful of themselves, desirous to be taught, and honestly resolved to follow the divine guidance. Speak, Lord, for thy servant hears. These he will guide in judgment, that is, by the rule of the written word; he will guide them in that which is practical, which relates to sin and duty, so that they may keep conscience void of offence; and he will do it judiciously (so some), that is, he will suit his conduct to their case; he will teach sinners with wisdom, tenderness, and compassion, and as they are able to bear. He will teach them his way. All good people make God's way their way, and desire to be taught that; and those that do so shall be taught and led in that way. (3.) Him that feareth the Lord he will teach in the way that he shall choose, either in the way that God shall choose or that the good man shall choose. It comes all to one, for he that fears the Lord chooses the things that please him. If we choose the right way, he that directed our choice will direct our steps, and will lead us in it. If we choose wisely, God will give us grace to walk wisely.

2. That God will make them easy (Psa 25:13): His soul shall dwell at ease, shall lodge in goodness, marg. Those that devote themselves to the fear of God, and give themselves to be taught of God, will be easy, if it be not their own fault. The soul that is sanctified by the grace of God, and, much more, that is comforted by the peace of God, dwells at ease. Even when the body is sick and lies in pain, yet the soul may dwell at ease in God, may return to him, and repose in him as its rest. Many things occur to make us uneasy, but there is enough in the covenant of grace to counterbalance them all and to make us easy.

3. That he will give to them and theirs as much of this world as is good for them: His seed shall inherit the earth. Next to our care concerning our souls is our care concerning our seed, and God has a blessing in store for the generation of the upright. Those that fear God shall inherit the earth, shall have a competency in it and the comfort of it, and their children shall fare the better for their prayers when they are gone.

4. That God will admit them into the secret of communion with himself (Psa 25:14): The secret of the Lord is with those that fear him. They understand his word; for, if any man do his will, he shall know of the doctrine whether it be of God, Joh 7:17. Those that receive the truth in the love of it, and experience the power of it, best understand the mystery of it. They know the meaning of his providence, and what God is doing with them, better than others. Shall I hide from Abraham the things that I do? Gen 18:17. He call them not servants, but friends, as he called Abraham. They know by experience the blessings of the covenant and the pleasure of that fellowship which gracious souls have with the Father and with his Son Jesus Christ. This honour have all his saints.

Keil-Delitzsch: Psa 25:1-2

The Psalm begins, like Psa 16:1-11; Psa 23:1, with a monostich. Psa 25:2 is the ב strophe, אלהי (unless one is disposed to read בך אלהי according to the position of the words in Psa 31:2), after the manner of the interjections in the tragedians, e.g., oo'moi, not being reckoned as belonging to the verse (J. D. Köhler). In need of help and full of longing for deliverance he raises his soul, drawn away from earthly desires, to Jahve (Psa 86:4; Psa 143:8), the God who alone can grant him that which shall truly satisfy his need. His ego, which has the soul within itself, directs his soul upwards to Him whom he calls אלהי , because in believing confidence he clings to Him and is united with Him. The two אל declare what Jahve is not to allow him to experience, just as in Psa 31:2, Psa 31:18. According to Psa 25:19, Psa 25:20; Psa 38:17, it is safer to construe לי with יעלצוּ (cf. Psa 71:10), as also in Psa 27:2; Psa 30:2, Mic 7:8, although it would be possible to construe it with אויבי (cf. Psa 144:2). In Psa 25:3 the confident expectation of the individual is generalised.

Keil-Delitzsch: Psa 25:3

That wherewith the praying one comforts himself is no peculiar personal prerogative, but the certain, joyous prospect of all believers: ἡ ἐλπίς ου ̓ καταισχύνει , Rom 5:5. These are called קויך ( קוה participle to קוּה ot elp , just as דּבר is the participle to דּבּר ). Hope is the eye of faith which looks forth clear and fixedly into the future. With those who hope in Jahve, who do not allow themselves to be in any way disconcerted respecting Him, are contrasted those who act treacherously towards Him (Psa 119:158, Aq., Symm., Theodot. οἱ ἀποστατοῦντες ), and that ריקם , i.e. - and it can only mean this-from vain and worthless pretexts, and therefore from wanton unconscientiousness.

Keil-Delitzsch: Psa 25:4

Recognising the infamy of such black ingratitude, he prays for instruction as to the ways which he must take according to the precepts of God ( Psa 18:22). The will of God, it is true, lies before us in God's written word, but the expounder required for the right understanding of that word is God Himself. He prays Him for knowledge; but in order to make what he knows a perfect and living reality, he still further needs the grace of God, viz., both His enlightening and also His guiding grace.

Keil-Delitzsch: Psa 25:5

His truth is the lasting and self-verifying fact of His revelation of grace. To penetrate into this truth and to walk in it (Psa 26:3; Psa 86:11) without God, is a contradiction in its very self. Therefore the psalmist prays, as in Psa 119:35, οδήγησόν με ἐν τῇ ἀληθείᾳ σου (lxx Cod. Alex. ; whereas Cod. Vat . ἐπὶ τὴν ..., cf. Joh 16:13). He prays thus, for his salvation comes from Jahve, yea Jahve is his salvation. He does not hope for this or that, but for Him, all the day, i.e., unceasingly,

(Note: Hupfeld thinks the accentuation inappropriate; the first half of the verse, however, really extends to ישׁעי , and consists of two parts, of which the second is the confirmation of the first: the second half contains a relatively new thought. The sequence of the accents: Rebia magnum, Athnach , therefore fully accords with the matter.)

for everything worth hoping for, everything that can satisfy the longing of the soul, is shut up in Him. All mercy or grace, however, which proceeds from Him, has its foundation in His compassion and condescension.

Keil-Delitzsch: Psa 25:6

The supplicatory reminiscere means, may God never forget to exercise His pity and grace towards him, which are (as the plurals imply) so rich and superabundant. The ground on which the prayer is based is introduced with כּי ( nam , or even quoniam ). God's compassion and grace are as old in their operation and efficacy as man's feebleness and sin; in their counsels they are eternal, and therefore have also in themselves the pledge of eternal duration (Psa 100:5; Psa 103:17).

Keil-Delitzsch: Psa 25:7

May Jahve not remember the faults of his youth ( חטּאות ), into which lust and thoughtlessness have precipitated him, nor the transgressions ( פּשׁעים ), by which even in maturer and more thoughtful years he has turned the grace of God into licentiousness and broken off his fellowship with Him ( פּשׁע בּ , of defection); but may He, on the contrary, turn His remembrance to him ( זכר ל as in Psa 136:23) in accordance with His grace or loving-kindness, which אתּה challenges as being the form of self-attestation most closely corresponding to the nature of God. Memor esto quidem mei, observes Augustine, non secundum iram, qua ego dignus sum, sed secundum misericordiam tuam, quae te digna est . For God is טּוב , which is really equivalent to saying, He is ἀγάπη . The next distich shows that טוּב is intended here of God's goodness, and not, as e.g., in Neh 9:35, of His abundance of possessions.

Keil-Delitzsch: Psa 25:8

The בּ with הורה denotes the way, i.e., the right way ( Job 31:7), as the sphere and subject of the instruction, as in Psa 32:8, Pro 4:11; Job 27:11. God condescends to sinners in order to teach them the way that leads to life, for He is טוב־וישׂר ; well-doing is His delight, and, if His anger be not provoked ( Psa 18:27 ), He has only the sincerest good intention in what He does.

Keil-Delitzsch: Psa 25:9

The shortened form of the future stands here, according to Ges. §128, 2, rem., instead of the full form (which, viz., ידרך , is perhaps meant); for the connection which treats of general facts, does not admit of its being taken as optative. The ב (cf. Psa 25:5, Psa 107:7; Psa 119:35) denotes the sphere of the guidance. משׁפּט is the right so far as it is traversed, i.e., practised or carried out. In this course of right He leads the ענוים , and teaches them the way that is pleasing to Himself. ענוים is the one word for the gentle, mansueti , and the humble, modesti . Jerome uses these words alternately in Psa 25:9 and Psa 25:9 ; but the poet designedly repeats the one word - the cardinal virtue of ענוה - here with the preponderating notion of lowliness. Upon the self-righteous and self-sufficient He would be obliged to force Himself even against their will. He wants disciples eager to learn; and how richly He rewards those who guard what they have learnt!

Keil-Delitzsch: Psa 25:10

The paths intended, are those which He takes with men in accordance with His revealed will and counsel. These paths are חסד loving-kindness, mercy, or grace, for the salvation of men is their goal, and אמת truth, for they give proof at every step of the certainty of His promises. But only they who keep His covenant and His testimonies faithfully and obediently shall share in this mercy and truth. To the psalmist the name of Jahve, which unfolds itself in mercy and truth, is precious. Upon it he bases the prayer that follows.

Keil-Delitzsch: Psa 25:11

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!

Constable: Psa 25:1-22

Psalm 25

David appealed to God for wisdom and forgiveness because of His goodness to Israel. This is one of the acrostic psalms in which each verse in the Hebrew Bible begins with the succeeding letter of the Hebrew alphabet, here with an occasional irregularity.

Constable: Psa 25:1-7

1. Requests for guidance and pardon 25:1-7

25:1-3 David lifted up his soul to Yahweh in trust confident that God would not let him down or let his enemies overcome him. He believed no one who put his hope in God would suffer disappointment, though the treacherously wicked would.

25:4-7 The psalmist sensed his need for divine guidance and instruction. He wanted to walk in the Lord's righteous ways but needed help in discerning them. He also requested forgiveness for the sins of his youth asking God to remember His compassion and loyal love but not to remember his transgressions.

Constable: Psa 25:8-22

2. Repetition of the request 25:8-22

The same petitions for guidance and pardon recur but this time the basis of David's request is the character of God.

25:8-10 God is good, upright, loving, and faithful. Because He is this way He teaches sinners and guides the humble, those who sense their need for His help. He does so through His covenant (the Mosaic Law) and testimonies.

25:11 For the sake of the good reputation of Yahweh, David asked that God pardon his sins, which he viewed as great. God had promised to pardon the sins of His people who acknowledged them so God's pardoning of David's sins would show Him faithful to His Word.

25:12-14 According to Proverbs 7:1 the fear of the Lord is the beginning of wisdom. That is, to be wise a person must first submit to God and what He has revealed as he or she lives life. Fearing the Lord will result in listening to His Word. The person who listens to the Lord's Word will prosper as will his or her descendents (cf. Deut. 6).

25:15-22 The psalmist proceeded to ask the Lord to deliver him out of his distress. He was trusting in God's deliverance (v. 15). Evidently David regarded his present sufferings and the affliction of the nation he led, whatever those troubles may have been, as due to his own sins in some measure.

To experience God's guidance and deliverance God's people must confess their sins and appeal to Him to be faithful to His promises to forgive. We will find direction in His revealed Word, and we will experience salvation in His appointed time. Therefore we can take courage while repenting.

"This whole approach to divine guidance is personal and mature, unlike the basically pagan search for irrational pointers and omens (cf. Is. 47:13)."⁷²

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 25 (Chapter Introduction)

Overview

Psa 25:1, David’s confidence in prayer; Psa 25:7, He prays for remission of sins; Psa 25:16, and for help in affliction.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 25 (Chapter Introduction)

THE ARGUMENT

This Psalm seems to have been composed when David was under some straits and pressures, when his outward afflictions were accompanied with inward horrors of conscience for his sins, by which he had forfeited God’ s favour, and procured these calamities to himself.

David, being distressed by his enemies, taketh his refuge in God, Psa 25:1-6 ; prayeth for the remission of the sins of his youth, Psa 25:1-7 . He showeth the goodness of the Lord to the meek, to such as keep his covenant, to such as fear him, Psa 25:8-15 . He prayeth for help in affliction, Psa 25:16-18 ; and against his enemies, Psa 25:19-21 ; and to redeem his church from trouble, Psa 25:22 .

i.e. I direct my desires and prayers (which are expressed by this phrase, Psa 24:4 Jer 22:27 Lam 3:41 ) with hope or expectation of a gracious answer, which also it implies, Deu 24:15 .

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 25 (Chapter Introduction)

(Psa 25:1-7) Confidence in prayer.

(Psa 25:8-14) Prayer for remission of sins.

(Psa 25:15-22) For help in affliction.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 25 (Chapter Introduction)

This psalm is full of devout affection to God, the out-goings of holy desires towards his favour and grace and the lively actings of faith in his promises. We may learn out of it, I. What it is to pray (Psa 25:1, Psa 25:15). II. What we must pray for, the pardon of sin (Psa 25:6, Psa 25:7, Psa 25:18), direction in the way of duty (Psa 25:4, Psa 25:5), the favour of God (Psa 25:16), deliverance out of our troubles (Psa 25:17, Psa 25:18), preservation from our enemies (Psa 25:20, Psa 25:21), and the salvation of the church of God (Psa 25:22). III. What we may plead in prayer, our confidence in God (Psa 25:2, Psa 25:3, Psa 25:5, Psa 25:20, Psa 25:21), our distress and the malice of our enemies (Psa 25:17, Psa 25:19), our sincerity (Psa 25:21). IV. What precious promises we have to encourage us in prayer, of guidance and instruction (Psa 25:8, Psa 25:9, Psa 25:12), the benefit of the covenant (Psa 25:10), and the pleasure of communion with God (Psa 25:13, Psa 25:14). It is easy to apply the several passages of this psalm to ourselves in the singing of it; for we have often troubles, and always sins, to complain of at the throne of grace.

A psalm of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Constable, Thomas L. "The Doctrine of Prayer." Th.D. dissertation, Dallas Theological Seminary, 1969.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Curtis, Edward M. "Ancient Psalms and Modern Worship." Bibliotheca Sacra 153:615 (July-September 1997):285-96.

Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Eissfeldt, Otto. Einleitung in das Alte Testament unter Einschluss der Apokryphen und Pseudepigraphen. Tubingen: Mohr, 1934.

Engnell, Ivan. Gamla Testamentet. Stockholm: Svenska Kyrkans Diakonistyrelses Bokforlag, 1945.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

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Johnson, Elliott E. "Hermeneutical Principles and the Interpretation of Psalm 110." Bibliotheca Sacra 149:596 (October-December 1992):428-37.

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 25 (Chapter Introduction)

INTRODUCTION TO PSALM 25

A Psalm of David. This is the first of the psalms which is written in an alphabetical order, or in which the first word of every verse begins with the letters of the Hebrew alphabet in order, though it is not strictly and regularly observed; the reason of this manner of writing is not very obvious; the ^r Jews confess their ignorance of it; it may be to engage the attention to what is said, or to assist the memory in laying it up, and retaining it there. The occasion of the psalm seems to be the troubles David was in on account of an unnatural rebellion raised against him by some of his subjects, at the head of which was his own son Absalom; he speaks of himself as in a net, and in great affliction, distress, and trouble, by reason of his enemies, Psa 25:15; and as being brought to a sense of his former sins, for which he desires pardon, Psa 25:7.