Exegetical and Hermeneutical Commentary of Psalms 25:1
[A Psalm] of David. Unto thee, O LORD, do I lift up my soul.
1. He who may approach Jehovah’s sanctuary must be one ‘who hath not lifted up his soul unto vanity’ (Psa 24:4). Jehovah, and Jehovah alone, is the subject of his desires, his aspirations, his prayers. Cp. Psa 86:3; Psa 143:8; Lam 3:41.
As the verses are usually distichs, it has been conjectured with much probability that the line “on thee do I wait all the day,” which overweights Psa 25:5, originally belonged to Psa 25:1. Psa 25:3 a gains point by this transposition.
Fuente: The Cambridge Bible for Schools and Colleges
1 7. Petition for protection, guidance, and pardon.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 25:1-3
Unto Thee, O Lord, do I lift up my soul.
David depressed
I. David was at this time in a state of great trouble. This is the childrens path; it is the path most of Gods family walk in. It is not an uncommon path. The Master trod the path before them, and told His people to expect tribulation. In this Psalm we see affliction in every variety. David traces his afflictions up to his sins (Psa 25:18). All sin is the cause of suffering. If no sin, no suffering. If no body there would be no shadow. There may have been some searching out of peculiar sins. Times of affliction are usually times of deep searching of heart.
II. David was at this time depressed. The very expression lift up implies a previous casting down. Verse 16, he says, I am desolate and afflicted. The believer, compared with the unbeliever, is a strong man; he must needs be strong. But the strongest is not always strong. All borrowed strength is of necessity strength that fluctuates. Creature strength is dependent strength, and therefore it is but comparative weakness. Faiths wing does not always soar aloft; love does not always burn brightly. Unbelief always weakens. David looked to his troubles and was depressed. In our afflictions there are two especial dangers–that of despising them, as if they came fortuitously; and the danger of being encumbered and weighed down by them, looking at the circumstances, and not at the God of the circumstances.
III. David betakes himself to his remedy. The believer has but one remedy. The world talks of its many remedies, but all are ineffective. A general view of God, in the power of faith and by the power of the Holy Ghost, lifts up the soul. Nothing so lifts us up against soul trouble as when we are enabled to say, O my God, I trust in Thee. Is there anything above Gods promises? Yes, God Himself is above His promises, and the very substance of them. Our trust is in Him. (J. H. Evans, M. A.)
The nature of true prayer
This opening sentence is as if David had said, Let others lift up their souls to vanity, I will dare to be singular, I will lift up my soul to Thee. Holy resolution, blessed determination.
I. The realisation and recognition of the presence of God.
II. The abstraction from the influences of the world. I will lift up my soul.
III. The consecration and concentration of all the energies of the man. The consecration willing and loving. If the soul be lifted up all the powers are so.
IV. The results of such lifting up of the soul. We shall be–
1. Transported with the Divine nearness.
2. Transformed into the Divine likeness.
3. Translated into the Divine presence now and hereafter. (F. W. Brown.)
Uplifting the soul
It is not easy to do this. My soul cleaveth unto the dust. We may lift up hands and eyes and voices, but it is another thing to uplift the soul. Yet without this there is no real devotion. And the Christian will be no more satisfied than God. This marks the spiritual worshipper. He may have failed in words, but his soul has been lifted up to God. And the spirituality of religion is its enjoyment. It is good to draw near to God. Then we attend on the Lord without distraction. And when such a worshipper comes forth he will recommend Christ to others, and that not without effect. For his profiting will appear unto all men. His face shines. His heart speaks. His life speaks. His character speaks. He cannot but do good, even without design and without effort. (W. Jay.)
The uplift of the soul in prayer
Gotthold, in his Emblems, says, Doves have been trained to fly from place to place, carrying letters in a basket fastened to their necks or feet. They are swift of flight; but our prayers and sighs are swifter, for they take but a moment to pass from earth to heaven, and bear the troubles of our heart to the heart of God. These messengers no hostile force can detain; they penetrate the clouds, never linger on the way, and never desist until the Most High attends. A tyrant may shut up a godly man in the deepest dungeon, immure him between massive walls, and forbid him all intercourse with his fellow men, but these messengers he cannot restrain; in defiance of all obstacles they report to the Omniscient the affliction of the victim, and bring back to him the Divine consolation.
The lifting up of the soul to God
The names which he gives God are Jehovah and Elohim–the first taken from His nature, the other from His power; and he applieth them to himself, my strong Gods, including the persons of the Trinity. He leadeth us to God in our prayers, Whom have I in heaven but Thee? He that cometh to God must believe that God is, and that He is a rewarder of them that diligently seek Him.
1. First, He must love thee, and then He will defend thee. Blessed is the people whose God is the Lord. Those are foolish who seek His protection, not first having assurance of His love. If He be to thee Jehovah, then shall He also be to thee Elohim. His prayer is signified by his circumscription, I lift up my soul to Thee; and his faith, I trust in Thee. What is prayer but a lifting up of the heart to God, for the heart must first be affected, and then it will frame all the members of the body, and draw them up with it. Whereby it appeareth that there is no prayer or spiritual service acceptable to God but that which comes and is derived from the heart, My son, give Me thy heart Ye are praying, but your heart is as the eye of the fool everywhere. Sometimes ye are thinking of the earth, sometimes of your pleasure, sometimes sleeping, sometimes ye know not what ye are thinking. And sometimes your voice is repeating some idle and deaf sounds, your heart no whir being moved, but as a parrot, uttering uncertain sounds, or a bell, sounding it knows not what; so are ye with your mouth praising God, your heart being absented from Him.
2. Next, his faith is not carried about hither and thither, but only fixeth itself upon God.
3. Thirdly, the lifting up of the heart presupposeth a former dejection of his soul. (A. Symson.)
Phases of a pious soul
I. A pious soul rising to God. An indication of the true elevation of man; what is it?
1. The elevation of the soul, that is, the rational and spiritual nature, that which was the divinity within him.
2. It is the elevation of the soul to God. The soul going up in devout thought, in holy gratitude, in sublime adoration, in moral assimilation to the Infinite Jehovah.
3. It is the elevation of the soul to God by personal exertion. No man can lift up my soul for me.
II. A pious soul trusting in God. O my God, I trust in Thee. What does trust in the Lord imply?
1. A sense of dependency in the truster.
2. A belief in the sufficiency of the trusted.
III. A pious soul waiting upon God. On Thee do I wait all the day.
1. To wait means patience.
2. To wait means hope.
3. To wait means service.
IV. A pious soul praying to God. Let none that wait on Thee be ashamed. The prayer, from Psa 25:3-7, falls into two divisions.
1. Prayer for self.
(1) Prayer respecting Divine deliverance.
(2) Prayer respecting Divine guidance.
(3) Prayer respecting Divine remembrance.
2. Prayer for others.
(1) For success to the good.
(2) For defeat to the wicked. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM XXV
The psalmist, in great distress, calls upon God frequently, 1-5;
prays for pardon with the strong confidence of being heard,
6-11;
shows the blessedness of the righteous, 12-14;
again earnestly implores the Divine mercy; and prays for the
restoration of Israel, 15-22.
NOTES ON PSALM XXV
This Psalm seems to refer to the case of the captives in Babylon, who complain of oppression from their enemies, and earnestly beg the help and mercy of God.
It is the first of those called acrostic Psalms, i.e., Psalms each line of which begins with a several letter of the Hebrew alphabet in their common order. Of acrostic Psalms there are seven, viz., Ps 25, Ps 34, Ps 37, Ps 111, Ps 112, Ps 119, and Ps 145. It is fashionable to be violent in encomiums on the Jews for the very faithful manner in which they have preserved the Hebrew Scriptures; but these encomiums are, in general, ill placed. Even this Psalm is a proof with what carelessness they have watched over the sacred deposit committed to their trust. The letter vau is wanting in the fifth verse, and koph in the eighteenth; the letter resh being twice inserted, once instead of koph, and a whole line added at the end, entirely out of the alphabetical series.
Verse 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. lift up my soul (Psa 24:4;Psa 86:4), set my affections(compare Col 3:2).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 La 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 Ps 31:5 u; the phrase is sometimes used to express earnest and vehement desire after anything; [See comments on Ps 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, Ps 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.
s So Kimchi & Ben Melech. t R. Moseh in Aben Ezra in loc. u Midrash Tillim.
Fuente: John Gill’s Exposition of the Entire Bible
The Psalm begins, like Psa 16:1-11; Psa 23:1, with a monostich. Psa 25:2 is the strophe, (unless one is disposed to read 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. Khler). 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 , because in believing confidence he clings to Him and is united with Him. The two 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 with (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 (cf. Psa 144:2). In Psa 25:3 the confident expectation of the individual is generalised.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Earnest Supplications. | |
A psalm of David.
1 Unto thee, O LORD, do I lift up my soul. 2 O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me. 3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause. 4 show me thy ways, O LORD; teach me thy paths. 5 Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day. 6 Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old. 7 Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness’ sake, O LORD.
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, v. 1. In the foregoing psalm (v. 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, v. 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 (v. 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 (v. 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, Eccl. ii. 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, Ps. cxix. 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 (v. 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 (v. 7): “O remember not the sins of my youth. Lord, remember thy mercies (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 25
DELIVERANCE SOUGHT
A sob of deep sorrow is sounded through all this Psalm. It is an emotional plea to know the will and way of Jehovah God, and that He may grant His help, protection from harm, and deliverance from all enemies, even of the world, the flesh, and the Devil, 1Jn 2:15-17; 1Pe 5:8.
Verses 1-22:
Verses 1, 2 are a direct appeal of David as he lifts up his soul to the Lord, in earnest intercession, in faith that can not be turned away; Such was described 1Sa 1:15; Psa 86:4; Psa 143:8; La 3:41. He cried out in agony of soul, “O my God, I trust in thee,” a sure source of trust that never fails, Pro 3:3-5. He asks that the Lord let him never be ashamed, or an occasion for shame against the great Jehovah. He further petitioned God to let not his enemies triumph over him, to his hurt, or that the name of Israel or Israel’s God, Psa 7:1; Psa 13:4; Psa 18:2; Psa 31:1; Psa 34:8; Psa 37:40; Psa 71:1; Isa 26:3-4; Isa 28:16; Rom 10:11; 1Pe 2:6.
Verse 3 asks the Lord to let not one who waited or, or trusted it the Lord be ashamed or brought to humiliation and shame. He further prayed that God might bring only those to shame who transgressed or treacherously broke His laws, without cause, Psa 41:9; Psa 69:4; Hos 6:7.
Verses 4, 5 call on the Lord to show him (David) his ways, make them clear, and teach him His paths, that he might walk them without stumbling or falling; He further besought the Lord to lead him as a father leads a little child, in truth and teach him; For He vowed that He was the God of salvation, on whom he waited, relied, or trusted, all the day long, See. Exo 33:13; Psa 5:8; Psa 27:11; Psa 86:11; Psa 119:10; Psa 143:8; Psa 143:10; Joh 17:17.
Verse 6 appeals “remember or recall, O Lord, thy tender mercies and thy loving kindness for they have been (existed, continued) ever of old,” as related repeatedly, Psa 103:17; Psa 106:1; Isa 63:15; Jer 13:11. See Col 3:12.
Verse 7 recounts David’s plea for the Lord to “remember not,” in anger the sins of his youth or his transgressions, deceitful deeds. Instead he asked that me might be remembered in harmony with the mercy and goodness sake, or purpose of the Lord; In youth especially passions and impulses are strong, 2Ti 2:22; See also Job 13:26; Job 20:11; Jer 3:25; Psa 51:1.
Verses 8, 9 declare that the Lord is good and upright by nature and will teach sinners in the way, so that all are rendered without excuse for remaining in sin, Deu 32:4; Psa 32:8; Rom 2:1; Rom 3:19-20; 1Jn 1:8-9. It is added that He will also guide in judgment, Zec 3:1-5; And the meek, those who have ears, are responsible, and will hear, He will teach in His way and will, Joh 7:17; Joh 14:6; Act 4:12; Col 3:17; 1Ti 2:5-7; 1Co 10:13.
Verse 10 asserts that all the paths of the Lord are (strewn with) mercy and truth, La 3:22; Joh 17:17. Even to those who keep or guard His testimonies like a faithful sentinel soldier, Hos 14:9; Heb 13:5; 2Ti 4:7-8; Rev 2:10.
Verse 11 recounts David’s earnest request that the Lord pardon his iniquities which were great, not because he was worthy, but for the lord’s name’s sake, Psa 31:3; Psa 79:9; Psa 109:21; Psa 143:11; Rom 5:20. For “where sin abounded grace did much more abound.”
Verses 12, 13 ask what man is there who fears the lord, the beginning of wisdom, Pro 1:7. That man (kind of man) David asserted God would teach in the way he should choose and pursue, Psa 19:9; Psa 37:23. That kind of man’s soul shall “dwell at ease” or find peace with God and his seed shall inherit the earth, with the Lord, Rom 5:1; Rom 8:17-18. See also Pro 19:23; Psa 37:11; Psa 37:22.
Verse 14 declares that the secret of the Lord exists with those who fear or reverence the Lord. And He will show (make clear to them) His covenant, both of eternal salvation, Joh 10:28-30, and of eternal glory in His church, Eph 3:21; Mat 16:18; Rev 19:7-9; See also Pro 3:32; Joh 7:17; Joh 15:15-16; 2Co 4:2-6; Joh 6:45; Rev 2:17.
Verse 15 adds, “mine eyes are ever (continually) toward the Lord, looking to or trusting in the Lord, Isa 45:22. He further added that the Lord would pluck his feet “out of the net,” release him from entrapment as his liberator, Psa 141:8; 1Co 10:13; Psalms 9; Psalms 15; Psa 123:1-2.
Verse 16 is a Davidic cry for the Lord to turn to him at once, and have mercy on him because he was desolate, forlorn, sinking in despond. Tho a king he was often alone, except for God, Psa 68:6; Psa 69:16; Psa 86:16.
Verses 17, 18 declare that the troubles, perplexities of his heart, were enlarged, emotionally expanded. In such he asked, “look upon my affliction and my pain … and forgive all my sins,” or bear the burden of guilt away, Isa 53:4; Isa 53:12. The type of this appeal is given Lev 10:17; Lev 16:22; Num 5:31. Only when sin is pardoned is the pain of guilt and shame and fear removed, Rom 5:1; Rom 5:5.
Verse 19 asks the Lord to “consider” or keep His eye on David’s enemies who too were enemies of Israel and their God. He stated that they were many and hated him with a cruel hatred. Soldiers of the cross of Christ stand in a similar position, doing battle not merely with flesh and blood, directed by Satan against the. people of God, ever intent on destroying their testimony and usefulness, Eph 5:10-18; 1Jn 2:15-17; 1Pe 5:8.
Verse 20 is a repeated outcry for the God of Glory to keep or guard his soul and deliver him, Psa 34:7; Heb 1:14. He again asked the Lord to keep or hold him back from being ashamed or occasion of shame to Israel and to God. For he had put his trust in the Lord. After such a manner our Lord taught His disciples to pray, “lead us not into temptation but deliver us from evil,” the evil one, Mat 6:13; Psa 2:12; Psa 22:20; Psa 40:11.
Verses 21, 22 appeal to the Lord to let or permit “integrity and uprightness preserve me, for I wait on (rest myself) on thee,” Psa 7:8; Pro 11:3. He then concludes, “redeem Israel, O God, out of (and away from) all his troubles,” as also called for Psa 51:18-19; Psa 130:8; Psa 137:5-6.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
A MODEL PRAYER
Psalms 25
IN this 25th Psalm, we pass from the picture of the royal reception given by the inhabitants of His Fathers house to the King who came back a conqueror (and we join in spirit with the heavenly host who welcome Him and with them recognize His office, the King of glory) to the Psalmists petition. It is natural indeed for a sinful man, who knows that his redemption is the result of the Kings victory, to be moved by the spirit of worship, and such a spirit voices itself in Psalms 25. It involves a Personal Appeal, a Burst of Praise and a Pathetic Confession.
A PERSONAL APPEAL
Psa 25:1-7.
The Psalmist hopes in the Lord and in Him alone.
Unto Thee, O Lord, do I lift up my soul.
O my God, I trust in Thee: let me not be ashamed, let not mine enemies triumph over me.
Yea, let none that wait on Thee be ashamed: let them be ashamed which transgress without cause (Psa 25:1-3).
David was not the subject of a quiet life. From his infancy to old age, he knew the meaning of stress and storm, of cyclonic opposition, of multiplied enemies. In order to interpret his Psalms, one needs to make himself familiar with his history as found in the Books of Samuel, Kings, and Chronicles. Like his Lord, Davids own brothers in the flesh misjudged him; like his Lord, Davids human king hated him; like his Lord, Davids fellow-citizens mistreated him; like his Lord, Davids enemies were a multitude. But, like his Lord, David trusted in God and suffered no shame and seldom defeat, Blessed is the man, who when dangers increase, and enemies multiply, and Satanic mechanicians are many, trusts in the Lord. His strength alone is sufficient; His defense alone is adequate. He can shame Eliabs; He can overthrow Sauls; He can bring to judgment Absaloms; He can humble a regiment and bring to naught the instruments of an army.
David recognizes his own weakness and Gods wisdom.
Shew me Thy ways, O Lord; teach me Thy paths.
Lead me in Thy truth, and teach me: for Thou art the God of my salvation; on Thee do I wait all the day (Psa 25:4-5).
The man who doesnt need wisdom from on high is not the man who will ever experience Divine direction. The promises of God are not to spiritual egotists, but it is a truth that if any man lack wisdom (and is sensible of it) he may ask of God who giveth to all men liberally and upbraideth not, and it shall be given him.
There is an interesting illustration in the New Testament of this text, Luke tells of an occasion when Jesus
entered into Capernaum.
And a certain centurions servant, who was dear unto him, was sick, and ready to die.
And when he heard of Jesus, he sent unto Him the elders of the Jews, beseeching Him that He would come and heal his servant.
And when they came to Jesus, they besought Him instantly, saying, That he was worthy for whom He should do this:
For he loveth our nation, and he hath built us a synagogue.
Then Jesus went with them. And when He was now not far from the house, the centurion sent friends to Him, saying unto Him, Lord, trouble not Thyself: for I am not worthy that Thou shouldest enter under my roof:
Wherefore neither thought I myself worthy to come unto Thee: but say in a word, and my servant shall be healed.
For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
When Jesus heard these things, He marvelled at him, and turned Him about, and said unto the people that followed Him, I say unto you, I have not found so great faith, no, not in Israel.
And they that were sent, returning to the house, found the servant whole that had been sick (Luk 7:2-10).
This report involves an important principle. In the judgment of his neighbors, this centurion was a most worthy man, a loyal patriot; and, evidently spiritual and generous; and on the ground of his character, they felt that Christ should answer his petition, bestow the blessing he sought. But listen to the mans estimate of himselfLord, trouble not Thyself: for I am not worthy that Thou shouldest enter under my roof: wherefore neither thought I myself worthy to come unto Thee: but say in a word, and my servant shall be healed. What harmony in these apparently contradictory statementsneighbors saying that he is a most worthy man, and the man himself saying, I am most unworthy. In other words, it is a universal truth that the noblest man is never a conceited, boastful man, but humble instead, conscious alike of his weakness and of his need.
He pleads for both pardon and mercy.
Remember, O Lord, Thy Pender mercies and Thy lovingkindnesses; for they have been ever of old.
Remember not the sins of my youth, nor my transgressions: according to Thy mercy remember Thou me for Thy goodness sake, O Lord (Psa 25:6-7).
There are those who imagine that this Psalm is also Messianic. With that view we can scarcely agree. Christ never admitted the sins of youth, nor personal transgressions, nor need of personal mercy. If, therefore, this language has any Messianic application, it could only be in the view that Christ considered Himself as in the sinners stead, standing in his place, and deserving his judgment; consequently needing mercy.
When it is applied to the Psalmist, however, all is plain. He was a sinner in youth and in age. His transgressions are recorded against Him, and it is only of the mercy of God that he dared to speak. It is in view, however, of that mercy as abundantly bestowed upon David, that he engages in
A BURST OF PRAISE
This is recorded in Psa 25:8-14.
His hope was in the Divine character. Listen to his declaration of that character.
Good and upright is the Lord: therefore will He teach sinners in the way.
The meek will He guide in judgment: and the meek will He teach His way.
All the paths of the Lord are mercy and truth unto such as keep His covenant and His testimonies (Psa 25:8-10).
Beyond question, the average man does not reflect sufficiently upon the true character of God. Believers are often reminded of Gods justice, Gods certainties of judgment, Gods hatred of sin. But one of Satans temptations is to keep the thought from the other side of Gods character, namely, the fact that He is good and upright; that He will teach sinners in the way; the meek He will guide in judgment, and the meek will He teach His way. Satan would have us forget that all the paths of the Lord are mercy and truth, unto such as keep His covenant and His testimonies.
Christian Science is neither Christian nor scientific. It presents a half truth which may be accepted as a whole falsehood. It majors on the fact that God is love, and willingly forgets that with Him there is any justice or from Him any certainty of judgment. This mistake of a cult does not justify Christians in ignoring the love of God, the exceeding grace that is in Christ, the mercy that makes an essential element in His character, and the certainty that He will keep His covenant.
The Psalmists appeal to God is for pardon.
For Thy Names sake, O Lord, pardon mine iniquity; for it is great.
What man is he that feareth the Lord? him shall He teach in the way that he shall choose.
His soul shall dwell at ease; and his seed shall inherit the earth (Psa 25:11-13).
That appeal is sensibly based. It also has its response in Divine promises. Isaiah is the great evangelist of the Old Testament. In his 55th chapter, he reaches a marvelous height of evangelical fervor, and yet his eloquence is easily within the truth of experience. He writes, Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon (Psa 25:7).
The Psalmists expectation is for a continuous revelation. The secret of the Lord is with them that fear Him; and He will shew them His covenant (Psa 25:14).
There are menmodernistswho would have us believe that the Bible is not a complete revelation, and that Old Testament Prophets, New Testament Apostles, and the Lord held no exclusive privileges in revelation. They would have us think that men are still inspired, and that God is still speaking through them to their fellows. For such a position there is no defense either in Scripture or in human experience. The Sacred Canon asserts its Divine authorship, and with equal clearness, claims a conclusion of revelation (Rev 22:18-19).
In what sense, then, is it true that there is a continuous revelation? In the exact sense here employed by the Psalmist. The secret of the Lord is with them that fear Him; and He will shew them His covenant. Under the leading of the Spirit, things that are mysterious to the unsaved, are made plain to believers and the covenant that already exists comes into its new meaning, and in that sense alone is there a continuous revelation..
But this Personal Appeal and this Burst of Praise are associated with
A PATHETIC CONFESSION
Psa 25:15-22
Mark the features of this confession.
First, his feet are in the net.
Mine eyes are ever toward the Lord; for He shall pluck my feet out of the net.
Turn Thee unto me, and have mercy upon me; for I am desolate and afflicted (Psa 25:15-16).
One might imagine that this was an exceptional condition to which the Psalmist refers. Would that it were! The truth is that the feet of most men are in a net. Satan spreads his net for the feet of saint and sinner alike; yes, of saint as well as sinner. Read the Book of Job; read the history of David; read the history of Solomon; read the history of Samson. Net making is the chief occupation in hell and Satan has his agents on earth as absolutely busy as are his demons, in devising nets for the feet of saints. It is not to be expected that they will spread these nets before the saints vision. A hunter doesnt spread his net before the eyes of the bird, but when the birds back is turned, and when the bird is in an unsuspecting mood, and far removed from the place of danger. There is a harmony between the facts of life and the features of spiritual experience. David voiced what many another man has known. Our hope of escape from the enemys nets, and even from just judgment as well as from desolation and afflictions, is in the Lord.
His soul is in distress.
The troubles of my heart are enlarged: O bring Thou me out of my distresses.
Look upon mine affliction and my pain; and forgive all my sins.
Consider mine enemies; for they are many; and they hate me with cruel hatred.
O keep my soul, and deliver me: let me not be ashamed; for I put my trust in Thee (Psa 25:17-20).
Where is the man who escapes such hourshours when his troubles are multiplied out of number; hours when his distresses are distracting almost to the point of insanity; hours when his afflictions and pains are numberless? And how true it is that such hours bring ones sins before him. They present Satans opportunity and he makes the most of it and parades before the distempered vision sins little and big, and in the fog of affliction, makes the little ones to look like mountains and the enemies to appear a multitude, and their faces to be filled with cruelty and hatred. How many a time one passes into such an experience, and while it is upon him, wonders if he ever will or can live through; and how often when God has brought him out of it unscathed and unharmed, he reflects upon that past hour and wonders how it happened that he saw things with such distorted vision; how it happened that the enemies faces seemed so fierce, and actually wonders whether his vision was true to facts or wholly fanciful. Doubtless in the Divine light of a final revelation, he will discover that they were neitherfacts were distorted, but they existed! Sin is not a mere fancy; sorrow is not merely suggestive; fear is not always without occasion. The souls distress is sometimes justified.
His troubles were a multitude.
Let integrity and uprightness preserve me; for I wait on Thee.
Redeem Israel, O God, out of all his troubles (Psa 25:21-22).
Here is a sentence that may involve a possible threefold reference; in fact, probably a threefold reference. The Psalmist may be speaking personally still and asking to be redeemed out of the multitude of his troubles, but his use of Israel indicates that he may be identifying himself with the Lords people and making a prayer that is more inclusive than selfish. Yes, in keeping with things already said concerning chapter 24, he may here be anticipating his Lord and the trying experiences through which He will pass, and identifying a prince with God, with the troubles that beset the path of Gods Son from the hour of His birth until the day of His death.
But put what interpretation upon this phrase we may, the fact remains that God is the one and only hope. In Him David had a right to expect mercy; from Him Israel received whatever redemption she knew, and by His grace, the Prince with God, Jesus the Christ, triumphed against all of His troubles.
Fuente: The Bible of the Expositor and the Evangelist by Riley
INTRODUCTION
David is pictured in this psalm as in a faithful miniature. His holy trust, his many conflicts, his great transgression, his bitter repentance, and his deep distresses are all here; so that we see the very heart of the man after Gods own heart. It is evidently a composition of Davids later days, for he mentions the sins of his youth, and, from its painful references to the craft and cruelty of his many foes, it will not be too speculative a theory to refer it to the period when Absalom was heading the great rebellion against him. This has been styled the second of the seven penitential psalms. It is the mark of a true saint that his sorrows remind him of his sins, and his sorrow for sin drives him to his God.Spurgeon. The psalm hardly admits of formal division. It is a prayer for instruction and forgiveness. Its prevailing thought is that God is the teacher of the afflicted and the guide of the erring: and this is constantly repeated, either in the way of statement or of prayer.Perowne.
INVARIABLE TOPICS FOR PRAYER
(Psa. 25:1-7.)
I. That all prayer should be addressed to Jehovah. Unto Thee, O Lord, do I lift up my soul Psa. 25:1. Do I bear my soul. The bearing of the soul to the Lord signifies the longing of the heart after Him. When in distress, the psalmist does not, like the ungodly, draw his soul at one time in this direction, and at another time in that; does not seek to catch now at this, now at that ignis fatuus of human help; but goes straight with all his desire to God, and rests in His protection.Hengstenberg. The call to devotion in the early church was sursum corda, up with your hearts. Some lift up their hearts to vanity, and idolise a creation of man, or the soulless and unresponsive forces of Nature, or an assumptious sacerdotal subordinate. But the only legitimate object of worship, to whom prayer can be acceptably offered, is God. A carnal man can as little lift up his heart in prayer as a mole can fly. A David finds it a hard task, since the best heart is lumpish, and naturally beareth downwards, as the poise of a clock, as the lead of a net. Let us therefore lay aside every weight, and the sin that doth so easily beset us, and pray to God to draw us up to Himself, as the loadstone doth the iron,Trapp.
II. That prayer should be offered that our enemies may have no ground to taunt us with the failure of our trust in God. O my God, I trust in Thee; let me not be ashamed, let not mine enemies triumph over me (Psa. 25:2). The enemies of religion cannot understand the principle of faith, which fastens on the unseen, and confidently looks for the promised good. They have faith in nothing but the demonstrable, and frequently taunt the believer with fanaticism, and prophesy the utter failure of his expectations from God. In a sensitive mind this is hard to bear, and the more so, that the slightest suspicion is cast on the veracity and faithfulness of God. The best of men have enemies: the determination to do the right is quite enough to rouse the opposition of some men; and the discomforture of Gods people would occasion them the most malicious joy.
1. The sincere believer will not suffer failure. None that wait on Thee shall be ashamed (Psa. 25:3). The words emphatically express an eternal and unchanging truth. When by prayer we come near to God, by faith we rest upon Him: and to him who prays and believes all things are possible. He can never be put to confusion who humbly seeks Divine guidance; and the faith whose grapnels are firmly fixed in the Divine Righteousness can never be overturned. Trouble widens our sympathies. Though the psalmist had burden enough of his own, he felt for others in similar circumstances, and rejoiced in the assurance of their triumph.
2. Failure is the fate of the perfidious. Let them be ashamed which transgress without cause (Psa. 25:3). They shall be ashamed who are faithless without cause. He who transgresses without cause is one who acts treacherously towards God and man. All who trust in their own craftiness and act with wilful dishonesty and perfidiousness shall be disappointed of what they grasped at, and be covered with everlasting shame. Shame shall recoil upon the shameless perpetrator of sinthe disloyal and faithless transgressor.
III. That prayer should be offered for Divine guidance.
1. In the ways of God. Show me Thy ways, O Lord; teach me Thy paths. The ways of God are often dark, mysterious, circuitous, and painful to walk in, but they are safe and lead to peace and happiness. The pride and presumption of man often impel him to shape out a way for himself; and it often terminates in disaster and ruin. (Pro. 14:12.) The ways of God are always better than our own: it should be our continual anxiety to become acquainted with, and walk in, them. The ways and stairs of God are known to no creature so well as to Himself; therefore He can give us the best instruction in them. It is not enough to be taught of men; we must go to school to Godthat is, resign ourselves obediently to the guidance and training of His Holy SpiritStarke.
2. In the truth of God. Lead me in Thy truth and teach me; for Thou art the God of my salvation (Psa. 25:5). The truth specially desired is that which reveals salvation. The whole plan of redemption, from its first dim promise to its fullest development in later times, is an imposing manifestation of the truthfulness of Jehovah. The way to know truth is to feel it: experience is a test impossible to ignore. All moral precepts are based on Divine truths. To be well versed in the truth of God, and to experience its power in the government of life, will save us from the fate of the faithless ones who are put to shame.
3. Prayer must be persistent. On Thee do I wait all the day. The more we realise our dependence and need, the more tenaciously do we cling to God. Many rich blessings have been lost for want of perseverance in prayer. Not to persevere in prayer is to risk the loss of all we ever gained. Patience is an important element of success. To patient faith the prize is sure.
IV. That prayer should be offered for Divine mercy.
1. Divine mercy is unfailing. Remember, O Lord, Thy tender mercies and Thy lovingkindnesses; for they have been ever of old (Psa. 25:6). They are from eternity. Mercy has ever been an attribute of Jehovah; and He cannot be unlike Himself: He cannot deny His character. If He were at any time to cease revealing Himself to man as a God of mercy, it would be tantamount to His proving untrue to Himself. The mercies and love of God are indeed infinite and everlasting; but it needs infinite mercy and everlasting love to pardon our uncounted sins. The greatest blessings of life are, like mercy, very ancientas light, air, water, and earth fruits. Divine love is an eternal fountain that never leaves off running while a vessel is empty or capable of holding more. It stands open to all comers: therefore come; and if you have not sufficient of your own, go and borrow vessels, empty vessels not a few; pay your debts out of it, and live on the rest (2Ki. 4:7) to eternity.Elisha Coles (1678).
2. Divine mercy is invoked for the pardon of sin, Remember not the sins of my youth, nor my transgressions; according to Thy mercy remember Thou me, for Thy goodness sake, O Lord (Psa. 25:7). How many would like to return to the happy time of youth! There is an exquisite pathos in those lines of Goethe:
Give me, oh! give me back the days of youth,
Poor, yet how rich!my glad inheritance,
The inextinguishable love of truth,
While lifes realities were all romance.
Give me, oh! give youths passions unconfined,
The rush of joy that felt almost like pain,
Its hate, its love, its own tumultuous mind;
Give me my youth again!
But it may not, it cannot be. We are young but once. And oh! how much of that past youth-time would we like to live over again! How many of its wild, mad, sinful actions could we wish undone! How many are there of the sins of our younger days we can ourselves remember; and, alas! how many more which are now unknown to ourselves, and forgotten by all but God! The world winks at the sins of young men; and yet they are none so little after all: the bones of our youthful feastings at Satans table will stick painfully in our throats when we are old men. He who presumes upon his youth is poisoning his old age. How large a tear may wet this page as some of us reflect upon the past!Spurgeon. The recollection of our transgressions shows the need of mercy, and prompts the prayer for it. If we forget our sins, we shall never appreciate the grace which provides for their removal. The cry of the penitent should beO Lord, remember not my sins, but remember me!
LESSONS:
1. A sinful soul is never in want of a topic for prayer.
2. The soul finds its true safety by trusting in God.
3. To hear and answer prayer are both acts of Divine mercy.
THE HIDDEN WAYS OF GOD MADE PLAIN
(Psa. 25:8-15.)
I. That the character of God is a guarantee of infallible direction. Good and upright is the Lord. All the paths of the Lord are mercy and truth (Psa. 25:8; Psa. 25:10). Because God is good, therefore He will give His children His Spirit for their direction; and because He is upright, it must of necessity be a good and most certain one.Diodati. We value promises of help according to the character of the person who makes them. All the promises of God are based on His infinite perfections. There can never be any real disagreement between the nature and the actions of Jehovah: His paths, like Himself, are mercy and truth. Paths signify the tracks or ruts made by the wheels of waggons 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 fulfil His truth, that His paths are easily discerned. How frequent, how deeply indented, and how multiplied are those tracks to every family and individual! Wherever we go, we see that Gods mercy and truth have been there by the deep tracks they have left behind them.Clarke. These pathsthe ways in which He leads His peopleare mercy (loving-kindness), for the salvation of men is the end thereof; and truth, for they give proof at every step of the certainty of His promises. Grace is their Alpha and truth their Omega.Delitzsch. As coals feed the fire, so the remembrance of the truths of our faith should keep alive the flame of our prayers.
II. The ways of God are made known to the morally needy. These are alluded to under varied phases of character.
1. Sinners. Therefore will He teach sinners in the way (Psa. 25:8)those who have erred and strayed from the waythose whose sins have assumed gigantic proportions. Pardon mine iniquity, for it is great (Psa. 25:11). Nothing is so blinding and misleading as sin, and it is never so dangerously deceptive as when it wears the semblance of virtue. Naturalists tell us that certain birds and insects have the curious faculty of assuming a likeness to the vegetation among which they sport themselvesthat the South American heron can assume a perpendicular position, so as to look exactly like the reeds of its native district, that the leaf-butterfly of Sumatra is readily mistaken for one of the leaves among which it alights, and that the walking-stick insect of New Zealand can closely resemble an upright twig. So sin has the dangerous power of assuming a tone and attitude of certain virtues. But the Divine eye detects the fallacy, and the Divine hand graciously guides into the right way.
2. The humble. The meek will He guide in judgment, and the meek will He teach His way (Psa. 25:9). Those who are afflicted and distressed about sin, who desire to be delivered from it and led in the right way. The proud despise instruction, and are left to the hardness of their hearts. Pride and auger have no place in the school of Christ. The Master Himself is meek and lowly in heart; much more, surely, ought the scholars to be so. He who hath no sense of his ignorance can have no desire or capability of knowledge, human or Divine.G. Horne.
3. The perplexed. For He shall pluck my feet out of the net (Psa. 25:15). A time comes in the mental history of most when the mind is harassed with doubts, and is like a restless, fluttering bird caught in the snare of the fowler. Or, it may be, we are suddenly overtaken with calamity and plunged into the darkness of despair. At these times God comes to our rescue, allays our fears, and lifts us out of our entanglements. The greatest distresses of life are only temporary.
I stoop
Into a dark tremendous sea of cloud.
It is but for a time: I press Gods lamp
Close to my breast: its splendours, soon or late,
Will pierce the gloom: I shall emerge ere long.
BROWNING.
III. That the deeper revelations of God are reserved for the morally good.
1. For the obedient. Unto such as keep His covenant and His testimonies (Psa. 25:10). Obedience is the organ of spiritual enlightenment (Joh. 7:17). The ways and commandments of God cannot be fairly and accurately judged as simply apprehended by the understanding. To see their Godlike beauty and feel their holiest force, they must be obeyed. Keepers of the covenant shall be kept by the covenant; those who follow the Lords commands shall find the Lords mercy following them.
2. For the God-fearing. The secret of the Lord is with them that fear Him, and He will show them His covenant (Psa. 25:14). The great secret of all truth is hid in God. He is Himself the embodiment and ultimate end of truth, and He alone can impart it, and He will impart it only to them who fear Him. What man is he that feareth the Lord? him shall He teach in the way that he shall choose (Psa. 25:12). The God-fearing are lowered in the depths of the heavenly mysteries, and discover the unsearchable. Saints have the key of heavens hieroglyphics; they can unriddle celestial enigmas; they are initiated into the fellowship of the skies; they have heard words which it is not possible for them to repeat to their fellows. He who does not know the meaning of this verse (Psa. 25:14), will never learn it from a commentary: let him look to the cross, for the secret lies there.Spurgeon.
3. For the earnest and persevering inquirer. Mine eyes are ever toward the Lord (Psa. 25:15). The eyes of a fool are in the ends of the earth, wandering over a thousand different objects, but fastening on none, and learning nothing. But the humble and patient inquirer carefully investigates the minutest phenomena that promises to lead to the interpretation of truth, and conduct the mind up to the great source of truth. There are some things that need no inquiry about; they are vile on the face of them; and every year of our lives we grow more convinced that it is wisest and best to fix our attention on the beautiful and the good, and dwell as little as possible on the evil and the false. The eye that turns its inquiring gaze towards God will make the grandest discoveries and see the most entrancing visions. The true attitude of humble and reverential confidence consists in directing the eyes of the soul ever toward the Lord.
IV. That the revelation of the hidden ways of God is morally satisfying. His soul shall dwell at ease, and his seed shall inherit the earth (Psa. 25:13). The soul of the pious shall pitch her tent and lodge in goodness as in a fruitful land,shall reach her home and possess it for ever. Moses made the promise to possess the land (to inherit the earth) in a literal sense to his people (Deu. 4:22; Deu. 40:5, Deu. 36:6; Deu. 36:18); but since his days it has been used to denote perfect peace, as is apparent from Pro. 2:21; Psa. 37:8-9.Tholuck. The posterity of the good are blessed, though the inheritance they possess as the result of many prayers is often abused. Parents should not only pray for but with their children; and it will be strange indeed if those prayers do not bear gracious fruit in the future career of their offspring. There is nothing so satisfying to the soul as a sight of God.
LESSONS:
1. Trust in God when life is involved in darkness and mystery.
2. God only can reveal the secret of happiness.
3. A moral fitness is necessary to understand the hidden ways of God.
TROUBLE AND THE WAY OUT OF IT
(Psa. 25:16-22.)
I. That sin is the prolific source of all trouble.
1. A sense of personal sin is an intensified form of trouble (Psa. 25:16-18). The language of these three verses is pathetically expressive of conscious sin. Have mercy upon me, for I am desolate and afflicted. The troubles of my heart are enlarged: look upon mine affliction and my pain. What words can more graphically depict the sorrow, the loneliness, the anguish, the utter wretchedness of a soul pressed down under the burden of its sins! There is an inseparable connection between sin and sorrow; and yet how slow men are to see it. Only the soul smitten with a genuine penitence understands the true nature of sin, and the enormous evils of which it is the cause. Often when the spirit is most deeply troubled, when the pain is sharpest, when our self-reproach is bitterest,then God is nearest to strengthen and deliver. Our greatest blessings have sprung out of the vortex of our greatest troubles.
2. Trouble is increased by the number and ferocity of our enemies. Consider mine enemies, for they are many; and they hate me with a cruel hatred (Psa. 25:19). The enemies of a good man multiply with his misfortunes, and the more helpless he is, the more furiously they assail him. No hate so cruel as that which is unreasonable and unjust. A man can forgive one who has injured him, but one whom he has injured he hates implacably. The madness of cruelty raves the more violently when it feels its impotency to inflict all the injury it designs.
II. That trouble shall not be permitted to overwhelm the good. Oh, keep my soul and deliver me: let me not be ashamed, for I put my trust in Thee. Let integrity and uprightness preserve me, for I wait on Thee (Psa. 25:20-21). In this world of contradictions and suffering, the best of men are not free from trouble; but they have the assurance of help which shall render them invincible and exultant in the fiercest trial. Their God-given virtues form an impassable cordon around them, and their faith in the unseen Protector constitutes an all-encompassing shield. The presence of Christ in trouble banishes fear. Alone, Dante feared to enter the dismal Inferno; but with Virgil, the great and good, to guide his steps and support his hand, he descended fearlessly into the abode of woe. So, relying on our own strength, we enter the valley of darkness, and, beset with fears, we find it the valley of sorrow and of death. But, trusting the Almighty arm, our dismay vanishes; we see it to be only the valley of the shadow, and even the shadow He has turned for us into the morning. Our trust is founded on the certainty of Gods righteousness; and though encompassed with floods and beaten with storms, it stands, for it is founded on a rock. There is ever a shelter for us in God, and our souls are safe in His hands.
III. That prayer to God is the infallible method of deliverance from the greatest trouble (Psa. 25:22). Personal trouble deepens and widens our sympathy for others. Observe, the cry is not simply, Oh, keep my soul, and deliver me (Psa. 25:20); but the prayer takes a more generous and comprehensive sweep, Redeem Israel, O God, out of all his troubles (Psa. 25:22). If Thou wilt not pity and help me, yet spare Thy people who suffer for my sake and in my sufferings.M.Pool. They who have thus struggled with their own doubts and sins, and by Gods grace have conquered them, must ever feel they have an interest in the conflicts of the church militant. They who pray for themselves are taught to pray for others: they, again and again, commend their suffering brethren of the true Israel to that Almighty Father and all-gracious God who has deigned to deliver them from all their troubles. True prayer is the precursor and lever of redeeming power.
LESSONS:
1. The cure of sin is the cure of trouble.
2. The potency of prayer is never so thoroughly tested and triumphantly vindicated as in time of trouble.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 25
DESCRIPTIVE TITLE
An Alphabetical Psalm of Supplication.
ANALYSIS
Seven lines of Direct Address to Jehovah, Psa. 25:1-7; three lines in Praise of Jehovah, Psa. 25:8-10; one line of Direct Address, Psa. 25:11; three lines Descriptive of him who Revereth Jehovah, Psa. 25:12-14; one line Concerning the Psalmist, Psa. 25:15; six lines of Direct Address, Psa. 25:16-21; and one line of Refrain, Psa. 25:22.
PSALM TWENTY-FIVE
(Lm.) By David.
1
Unto thee Jehovah my soul do I lift
oh let me not be put to shame.[238]
[238] So (w. Br.) transposed from Psa. 25:2. The redistribution of clauses speaks for itself.
2
In thee my God[239] have I trusted
[239] So Gt., by simple transposition bringing beth to beginning of line.
let not my foes exult over me.
3
Yea let none who wait for thee be put to shame
let them be put to shame who act covertly without cause.[240]
[240] Treacherously without effectBr.
4
Thy ways Jehovah let me know
thy paths teach thou me.
5
Guide me into thy truth and teach me
for thou art my saving[241] God.[242]
[241] Or: delivering.
[242] M.T. adds: for thee have I wanted all the day. Some cod. (w. Sep., Syr., Vul.) prefix waw=and (Gn.). Perh. relics of an original waw ( ) stanza.
6
Remember thy compassions Jehovah and thy kindness
for from age-past times have they been.
7
The sins of my youth[243] do not remember
[243] M.T. adds: and my transgressions.
according to thy kindness remember thou me.
8
Good and upright is Jehovah
therefore will he direct[244] in the way.
[244] M.T, adds: sinners; but redundant in measure, and morally improbable.
9
He will guide humble ones to vindication
that he may teach humble ones his way.
10
All the paths of Jehovah are kindness and faithfulness[245]
[245] Or: truth.
to such as keep his covenant.[246]
[246] M.T. adds: and his testimonies.
11
For the sake of thy name Jehovah
therefore wilt thou pardon mine iniquity though it is great.
12
Who then is the man that revereth Jehovah?
he will direct him in the way he chooseth.
13
His soul with prosperity shall tarry[247]
[247] Or: be a guest.
and his seed shall possess the land.
14
The intimacy of Jehovah have they who revere him
even his covenant to let them know.
15
Mine eyes are continually unto Jehovah
for he bringeth forth out of the net[248] my soul.
[248] Too specificBr. Yet well suited to David or Hezekiah.
16
Turn unto me and be gracious unto me
for lonely and humbled am I.
17
The distresses of my heart oh relieve
and out of my straits bring me forth.
18
Come to the relief[249] of my humiliation and my travail
[249] So some critics (kara): supplying the missing koph, and obviating the M.T.s repetition of resh.
and take away[250] all my sins.
[250] Or: grant forgiveness of.
19
See my foes for they have multiplied
and with the hatred of violence do they hate me.
20
Oh keep my soul and rescue me
let me not be put to shame for I take refuge in thee.
21
Let blamelessness[251] and uprightness[252] rescue[253] me
[251] Or: wholeheartedness, integrity.
[252] Or: straightforwardness. These two fundamental virtues he wishes to be his guardians on his wayDel.
[253] Prob. nzl as in prev. line, instead of nzr (in M.T.)
for O Jehovah I have waited for thee.
22
Ransom Israel O God out of all his distresses.[254]
[254] Cp. Psa. 34:22.
(Nm.)
PARAPHRASE
Psalms 25
To You, O Lord, I pray!
2 Dont fail me, Lord, for I am trusting You. Dont let my enemies succeed. Dont give them victory over me.
3 None who have faith in God will ever be disgraced for trusting Him. But all who harm the innocent shall be defeated.
4 Show me the path where I should go, O Lord; point out the right road for me to walk.
5 Lead me; teach me; for You are the God who gives me salvation. I have no hope except in You.
6, 7 Overlook my youthful sins, O Lord! Look at me instead through eyes of mercy and forgiveness, through eyes of ever-lasting love and kindness.
8 The Lord is good and glad to teach the proper path to all who go astray;
9 He will teach the ways that are right and best to those who humbly turn to Him.
10 And when we obey Him, every path He guides us on is fragrant with His lovingkindness and His truth.
11 But Lord, my sins! How many they are. Oh, pardon them for the honor of Your name.
12 Where is the man who fears the Lord? God will teach him how to choose the best!
13 He shall live within Gods circle of blessing, and his children shall inherit the earth!
14 Friendship with God is reserved for those who reverence Him. With them alone He shares the secrets of His promises.
15 My eyes are ever looking to the Lord for help, for He alone can rescue me.
16 Come, Lord, and show me Your mercy, for I am helpless, overwhelmed, in deep distress;
17 My problems go from bad to worse. Oh, save me from them all!
18 See my sorrows; feel my pain; forgive my sins.
19 See how many enemies I have and how viciously they hate me!
20 Save me from them! Deliver my life from their power! Oh, let it never be said that I trusted You in vain!
21 Assign me Godliness and Integrity as my bodyguards, for I expect You to protect me,
22 And to ransom Israel from all her troubles.
EXPOSITION
This psalm needs little expounding; but will repay devout meditation. It springs from a deep sense of need, and abounds in supplication. It is artificial in structure, and has many minute beauties. It was framed to help the memory when books were few. It suggests many literary and historical problems, some of which it helps to settle. Specially worthy of note is the fact that, although clearly alphabetical, one letter of the alphabet has been suppressed, presumably to make way for the refrain at the end, outside the acrostic arrangement, yet so as not to exceed the number twenty-two. Its companion psalm is the thirty-fourth: this being a psalm of petitionthat of praise. The refrains to these psalms are specially noticeable. The psalms themselves are private and individual; but the refrains reach out to public events in which all Israel are interested. Thus viewed, the two psalms become intensely dramatic; and lend themselves to thrilling events in Israels ancient history. Cp. Thirtle, O.T.P., 1078.
QUESTIONS FOR DISCUSSION
1.
The words of W. G. Scroggie help our understanding as to what is meant by an alphabetical psalm: Certain of the Psalms are in acrostic form, that is there is traceable in them an alphabetical succession in the initial letters of verses. As these Psalms have come down to us this arrangement is not always complete, but may have been so originally. The acrostic Psalms are 910, 25, 34, 37, 111, 112, 119, and 145.
2.
What is meant by the word ashamed in Psa. 25:2-3? Does this refer to embarrassment? Discuss.
3.
How did David or Hezekiah or whoever wrote this psalm imagine the requests to be taught and led would be answered?
4.
What are the sins of youth as compared with the sins of old age?
5.
The positive advantages in following and loving God are often here emphasised.how we need this emphasis! Obedience of Gods law is the doorway into freedom of heart. How shall we convince men that this is true?
6.
Follow through this psalm with a list of mans responsibilities resulting in a list of Gods blessingsDiscuss.
Fuente: College Press Bible Study Textbook Series
1. Unto thee, O Lord The address is emphatic. To thee only, exclusive of all trust in false gods, or in men.
Lift up my soul A Hebraism for, I direct all my desire to thee.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Psalmist’s Initial Plea And Expression Of Confidence That YHWH Will Hear Him ( Psa 25:1-3 ).
Psa 25:1-2
A ‘To you, O YHWH,
Do I lift up my soul, O my God.’
(The movement of ‘O my God’ to this first stanza is required by the alphabetical arrangement in the Hebrew text. Its use in the opening stanza also fits in with ‘O God’ in the final line of the Psalm, giving a solemn opening and close to the Psalm, with ‘O YHWH’ the more personal covenant Name, being used in the main body of the Psalm (Psa 25:1; Psa 25:4; Psa 25:6-7; Psa 25:11)).
It is to YHWH that he ‘lifts up’ his inner life (nephesh), recognising that YHWH is his only God. It is to YHWH and His ways that he is committing himself (in contrast to committing himself to vain things, that is, ‘lifting up his soul to vanity’ in Psa 24:4). He is putting YHWH before anything else, offering him his very life, and he wants Him to look on him, to examine his inner life, and to observe his true faith in Him. His greatest concern is that his relationship with his God might be close, and right. How wise we are when we lift up our souls to God, that we might come under His observation.
Note how the initial ideas in these opening verses are paralleled with the closing ideas in the Psalm;
‘To you I lift up my soul’ ‘O keep my soul and deliver me’ (Psa 25:20). ‘O my God’ ‘O God’ (Psa 25:22). ‘In you have I trusted’ ‘for I put my trust in you’ (Psa 25:20). ‘Let me not be put to shame’ ‘let me not be ashamed’ (Psa 25:20). ‘Let not my enemies triumph over me ‘consider my enemies’ (Psa 25:19). ‘None that wait on you will be ashamed’ ‘for I will wait on you’ (Psa 25:21). So the Psalmist will end with similar thoughts to those with which he begins. Herein is the essence of the Psalm
Psa 25:2
B ‘In you have I trusted, let me not be put to shame.
Do not let my enemies triumph over me.’
He asks YHWH to be aware that he has trusted in Him, when others have looked elsewhere, and on this ground of faith he asks that he not be let down (put to shame) but that YHWH will prevent those who oppose him from triumphing over him. It is a reminder to us that if we have faith in God, and seek God and His Kingly Rule, everything else will be added to us, including His protection, because we will be under His Fatherly care (Mat 6:33).
Note that the parallel in Psa 25:19 makes clear that the opposition is both fierce and intense. ‘They are many, and they hate me with cruel hatred’. This is a heartfelt plea, not just a general request. Along with the reference to ‘those who deal treacherously’ it may well indicate a time when an anti-YHWH party were conspiring to overthrow his own stress on YHWH as Israel’s God. For having become ‘a priest after the order of Melchizedek’ on his capturing Jerusalem David had subsumed that priesthood to an intercessory role looking to YHWH. But the opposition would not necessarily lie down. It is a reminder to us that we must stand firm for the truth about God, and mot let those who would debase Him from achieving their aims.
Psa 25:3
G ‘Yes, none who wait for you will be put to shame.
They will be put to shame who deal treacherously without cause.’
Having first committed himself to YHWH he now asserts his full confidence in Him. His prayer was not in doubt but in faith. He wants YHWH to know that he has no doubt of the fact that no one who waits on YHWH will be disappointed. They will not have cause for being ashamed of trusting in Him. Rather it is those who deal treacherously, when there are no real grounds for them to do so, who will be put to shame. This idea of ‘waiting’ in expectancy is repeated in Psa 25:21, ‘let integrity and uprightness preserve me for I wait on you’. So those who wait on Him must do so in total integrity and uprightness (in contrast with the treacherous) if they are to expect a response.
The treacherous are those who deal treacherously with His word. ‘I beheld the treacherous dealers and was grieved, because they observed not your word’ (Psa 119:158). They put on an outward show of piety and religion, but they do not really observe God’s instruction. They seek their own ways, and plot against the truth. Compare also Jer 3:20, ‘as a wife treacherously departs from her husband, so have you dealt treacherously with Me, O house of Israel’. Like faithless wives they have deserted YHWH. We are reminded here of Jesus’ condemnation of the Scribes and Pharisees for the same reason (Mar 7:8; Mar 7:13). How careful we must be that we do not forsake the living God, by allowing a false image of Him to replace what He really is.
And what will be the result of his waiting on YHWH, his looking constantly to YHWH? ‘Those who wait on YHWH will renew their strength, they will mount on wings as eagles, they will run and not be weary, they will walk and will not faint’ (Isa 40:31). He will find his inner strength daily renewed. Compare also Psa 130:5, ‘I wait for YHWH and my soul waits, and in His word do I hope. My soul looks for the Lord more than watchmen look for the morning.’ The idea is of an expectant and confident waiting that looks with determined faith to the response that it will receive, and is closely connected with prayer.
Fuente: Commentary Series on the Bible by Peter Pett
A Prayer For Protection And Guidance From YHWH ( Psa 25:1-7 ).
In Psa 25:1-2 the Psalmist lifts up His soul to God, and prays that his cause might be upheld, and then in Psa 25:3 he asserts his confidence that God will indeed hear his prayer. This is followed in Psa 25:4-5 by a request to be taught by YHWH because He is his saving God for whom he continually waits, and a plea in Psa 25:6-7 that YHWH will remember His own tender mercies rather than the Psalmist’s sins. Thus it follows the pattern of: dependence on God (1-2), confidence in God (3), a desire to obey God (4-5), and a longing that God will deal with him in mercy rather than in accordance with his past sins (6-7).
Fuente: Commentary Series on the Bible by Peter Pett
Psalms 25
Introduction Psalms 25 is an alphabetical acrostic poem, though slightly incomplete. In other words, the first letter of each verse of this Psalm is a succession of the Hebrew alphabet. However, this succession is incomplete in the fact that two of the Hebrew letters, and , are not placed at the beginning of a verse, but rather, within the verses, yet still in the order of the alphabet.
Literary Structure Psalms 25 contains an inclusio structure in that the opening Psa 25:1-2 are restated in Psa 25:20, one of the closing verses. In both verses, the psalmist asks that he not be shamed as he puts his trust in God and that he would triumph over his enemies. Although Psa 25:19-20 does not restated the opening verses word-for-word, the same concepts are clearly expressed.
Psa 25:7 Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness’ sake, O LORD.
Psa 25:7
Job 13:26, “For thou writest bitter things against me, and makest me to possess the iniquities of my youth .”
Psa 25:8 Good and upright is the LORD: therefore will he teach sinners in the way.
Psa 25:8
Psa 25:13 His soul shall dwell at ease; and his seed shall inherit the earth.
Psa 25:13
Psa 25:14 The secret of the LORD is with them that fear him; and he will shew them his covenant.
Psa 25:14
Abraham:
Gen 18:17-19, “And the LORD said, Shall I hide from Abraham that thing which I do; Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.”
Prophets:
Amo 3:7, “Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets.”
The Apostles:
Joh 15:15, “Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.”
Psa 25:14 “and he will shew them his covenant” – Comments – God will demonstrate His covenant in the lives of His children. Others will see God at work in their lives, but will not understand why they are blessed.
The Lord progressively revealed His divine names to the patriarchs of the Old Testament. Within these names were revealed His character. In His character is seen His covenant promises. There are many aspects to God’s covenant with men. These aspects are not revealed quickly and at one time in our lives today. His progressive revelation will work in our lives today as we serve the Lord. As we walk with the Lord, we see His faithfulness and His ability to work in every area of our lives in bringing us to perfection. We will learn the manifold aspects of His divine covenant with those who love Him and serve Him.
Psa 25:14 Comments The Lord has revealed to me a number of truths from His Word that most believers do not understand. These “secrets” have given me victory time and again. He reveals insights in the principles of the Kingdom of God, aspects of His divine covenant with His children. I have written perhaps all of these insights in my spiritual diary.
Psa 25:22 Redeem Israel, O God, out of all his troubles.
Psa 25:22
Fuente: Everett’s Study Notes on the Holy Scriptures
A Prayer for Merciful Protection and Guidance.
v. 1. Unto thee, O Lord, v. 2. 0 my God, I trust in Thee, v. 3. Yea, let none that wait on Thee be ashamed, v. 4. Show me Thy ways, O Lord, v. 5. Lead me in Thy truth, v. 6. Remember, O Lord, Thy tender mercies and Thy loving kindnesses, v. 7. Remember not the sins of my youth nor my transgressions, v. 8. Good and upright is the Lord, v. 9. The meek, v. 10. All the paths of the Lord, v. 11. For Thy name’s sake, O Lord, v. 12. What man is he that feareth the Lord, v. 13. His soul shall dwell at ease, v. 14. The secret of the Lord, v. 15. Mine eyes are ever toward the Lord v. 16. Turn Thee unto me, v. 17. The troubles of my heart are enlarged, v. 18. Look upon mine affliction and my pain, v. 19. Consider mine enemies, v. 20. O keep my soul and deliver me, v. 21. Let integrity and uprightness, v. 22. Redeem Israel, O God,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THIS is the second of the “alphabetic psalms.” It is not so irregular as Psa 9:1-20; but still is defective in some respects, the letters beth and vav being omitted in their proper place, resh being substituted for koph, and a second he being addled at the end. Some of these variations may be accidental, but others would seem to have been intentional, being found also in Psa 34:1-22. The psalm consists of a number of prayers, reflections, and pious ejaculations, not drawn up in any systematic order, and not very clearly connected by any single line of thought. The separate portions have, however, in many cases much beauty; and it is observed that “some of the most precious spiritual treasures of the Church have been drawn from tiffs psalm” (Kay). The thoughts are quite worthy of the writer to whom it is attributed in the title, viz. David; and the alphabetic arrangement, which has been urged against David’s authorship, is scarcely conclusive on the point. Many of the best critics regard Psa 9:1-20. and 34; which, like this, are imperfectly alphabetic, as David’s.
The metrical arrangement is not very marked. Some divide the psalm into five unequal strophesPsa 9:1-7, Psa 9:8-10, Psa 9:11-15, verses 16-21, and verse 22; others see no divisions beyond those of the Hebrew verses, which are followed in our Authorized Bible.
Psa 25:1
Unto thee, O Lord, do I lift; up my soul (comp. Psa 86:4; Psa 143:8). The Hebrew phrase does not mean a temporary raising of the heart to God, but a permanent setting of the affections on him (see Deu 24:15; and comp. Psa 24:4).
Psa 25:2.
O my God, I trust in thee (comp. Psa 7:1; Psa 11:1; Psa 31:1-24. I, 6, etc.). Let me not be ashamed; i.e. do not disappoint my trust, and thereby bring me to shame (comp. Job 6:20). Let not mine enemies triumph over me. It does not appear whether the “enemies” intended are domestic or foreign foes. Either would triumph were David disappointed of a confident expectation.
Psa 25:3
Yea, let none that wait on thee be ashamed. The prayer passes from the particular to the universal. What David desires for himself he desires also for all the true servants of Godall who wait on him, look to him, seek for indications of his will (comp. Psa 123:2). Let them he ashamed which transgress without cause. Let shame be the portion, not of thy servants, but of thy adversariesof those who transgress (or rebel) without reasonable cause. Such persons deserve to be brought to shame.
Psa 25:4
Show me thy ways, O Lord; teach me thy paths. An echo of the prayer of Moses when his people were rebellious at Sinai (Exo 33:13), reiterated by David in Psa 27:11, and perhaps again in Psa 86:11 (see also Psa 119:33). Man is so wanting in spiritual understanding, so morally blind and ignorant, that, unless enlightened from on high, he cannot discern aright the “way of godliness;” he does not know at any given moment what God would have him to do. Hence it is the constant prayer of every religious man that God will “lighten his darkness;” “make his way plain before his face;” “show him the path that he should walk in;” enable him to see, if no more, at any rate the next step which it is his duty to take. The idea has been beautifully expressed by a modern poet
“Lead, kindly Light, amid the encircling gloom
Lead thou me on.
The night is dark, and I am far from homo;
Lead thou me on.
Keep thou my feet; I do not ask to see
The distant scene; one step enough for me.”
Psa 25:5
Lead me in thy truth, and teach me. “Thy truth” would seem to mean here “the true, right path”the “way of godliness.” The prayer is that God will both teach this to the psalmist and “lead him in it”cause him, i.e; to walk in it, and never stray from it, so long as he lives. For thou art the God of my salvation. Thou art the God from whom alone I obtain salvation, and to whom alone, therefore, I am bound to pray for everything on which salvation dependsas, for instance, light and guidance. On thee do I wait all the day. In prayer for these blessings, I wait on thee all the day long.
Psa 25:6
Remember, O Lord, thy tender mercies, and thy loving-kindnesses. Past mercies form a ground for the expectation of future blessings. God’s character cannot change; his action as one time will always be consistent and harmonious with his action at another. If he has been kind and merciful to David in the past, David may count on his continuing the same in the future. For they have been ever of old. Not lately only, or to David only, have his mercies been shown, but through all past time, to all his servants, from of old.
Psa 25:7
Remember not the sins of my youth, nor my transgressions. Job thought that God counted against him the “iniquities of his youth” (Job 13:26); David, with greater faith and a deeper insight into the true character of God, can ask with confidence that his may not be reckoned against him. An earthly father does not remember them against his son. How much less will our heavenly Father! According to thy mercy remember thou me, for thy goodness’ sake, O Lord! Still, put me not from thy mind. “Remember thou me” alwaysbut in the light of thy tender mercy, with the rays of thy love streaming over me and hiding the deformities of my transgressions. Do this “for thy goodness’ sake,” i.e. because thou art essential Goodness, perfect Tenderness, perfect Love.
Psa 25:8
Good and upright is the Lord. A transition. From prayer the psalmist turns to reflection, and meditates awhile (Psa 25:8-10) on the character and ways of God. God is, indeed, “good,” as he has implied in the preceding versei.e; kind, tender, gentle, merciful; hut he is also “upright” ()just, straight, strict, undeviating from the path of right. As Bishop Butler observes, “Divine goodness, with which, if I mistake not, we make very free in our speculations, may not be a bare single disposition to produce happiness, but a disposition to make the good, the faithful, the honest man happy”s disposition, i.e; to be just as well as merciful to distribute happiness by the canon of right. Therefore will he teach sinners in the way. He will not abandon sinnersthis is his “goodness;” but will reclaim them, chasten them, make them to walk in his waythis is his uprightness.
Psa 25:9
The meek will he guide in judgment. It is only such sinners as are “meek”i.e.. humble, submissive, contrite, teachablethat God will take in hand and teach. The proud and perverse he will leave to their own devices, but the meek he will guide in the paths of righteousness, and the meek will he teach his way.
Psa 25:10
All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies. Mercy and truth will meet together (Psa 85:10) in the case of those who, however they may have sinned, meekly submit themselves to God’s guidance, and thenceforth keep his covenant and his testimonies.
Psa 25:11
For thy Name’s sake, O Lord, pardon mine iniquity. The psalmist here resumes the attitude of prayer, which he had laid aside in Psa 25:8. The” sins of his youth,” and his other “transgressions,” which he had asked God to forget (Psa 25:7), rankle in his own memory, and force him to cry out again and again for pardon (see Psa 25:18; Psa 32:5; Psa 38:18; Psa 39:8; Psa 41:4, etc.). Here he beseeches God to pardon him “for his Name’s sake,” i.e. for the honour of his Name, that his mercy may Be known far and wide, and his goodness cause all the world to praise him. He enforces his plea by the confession, For it (i.e. his iniquity) is great; so great, that his need of forgiveness is excessive: so great, that to forgive it will be truly Godlike; so great, that, unless forgiven, he must be lost. (For his “great sin,” see 2Sa 11:4-17.)
Psa 25:12
What man is he that feareth the Lord? Once more we have a series of reflections (Psa 25:12-15)first, with respect to the God-fearing man. Every such man shall have favour shown him by Godhim shall he (i.e. God) teach in the way that he shall choose. This is, of course, the right waythe way of God’s commandments (Psa 119:30, Psa 119:173). God shall make his way plain to the God-fearing man.
Psa 25:13
His soul shall dwell at case; rather, his soul shall dwell in bliss; i.e. he shall enjoy, while on earth, blessings of every kind. And his seed shall inherit the earth. His posterity after him shall be continued upon the earth, and shall prosper (comp. Psa 37:11, Psa 37:22, Psa 37:29). There is a tendency in righteousness to “inherit the earth,” only held in check by accidental and temporary circumstances.
Psa 25:14
The secret of the Lord is with them that fear him. God favours those who fear him with secret and confidential communion (comp. Pro 3:32). He “comes unto them, and makes his abode with them” (Joh 14:23), and “teaches them” (Joh 14:26), and enlightens them, and leads them in his way, and learns them (Psa 25:5), and “seals their instruction” (Job 33:16). And he will show them his covenant; i.e. make them see the full force of it, since his “commandment is exceeding broad” (Psa 119:96).
Psa 25:15
Mine eyes are ever toward the Lord. David is always looking to God (Psa 141:8), waiting for him (Psa 40:1; Psa 62:1, Psa 62:5; Psa 69:3, etc.), expecting his providences, anticipating his deliverances (Psa 3:7; Psa 5:11; Psa 7:1; Psa 9:3, etc.). He is now, apparently, in some danger or difficulty, and in need of the Divine succour (comp. Psa 25:2). For he shall pluck my feet out of the net (comp. Psa 9:15; Psa 10:10; Psa 31:5; Psa 35:7, etc.).
Psa 25:16
Turn thee unto me, and have mercy upon me. The approach of peril is regarded as a sign that God has “turned away his face.” He is besought, therefore, to turn towards one who needs his aid. For I am desolate and afflicted (comp. Psa 25:17, Psa 25:18). The affliction evidently comes from enemies, either foreign or domestic (Psa 25:2, Psa 25:19); but its nature is not further indicated.
Psa 25:17, Psa 25:18
The troubles of my heart are enlarged: O bring thou me out of my distresses. Look upon mine affliction and my pain; and forgive all my sins. The affliction, of whatever kind it may have been, was regarded by David as a punishment sent on him for his sins. Of his sins he was at this time deeply conscious (Psa 25:7, Psa 25:11) and deeply repentant. Probably they included his great sin (see the comment on Psa 25:11).
Psa 25:19
Consider ,nine enemies; for they are many (comp. Psa 3:7; Psa 5:8; Psa 6:7, Psa 6:10; Psa 7:1, Psa 7:6; Psa 17:9; Psa 18:2, Psa 18:17); and they hate me with cruel hatred. This would appear to point to domestic rather than foreign foes (see 2Sa 16:6-8).
Psa 25:20
O keep my soul, and deliver me (comp. Psa 6:4; Psa 17:3; Psa 22:20, etc.): let me not be ashamed; for I put my trust in thee (see comment on Psa 25:2).
Psa 25:21
Let integrity and uprightness preserve me. Scarcely his own inherent integrity and uprightness, the want of which he has deplored when confessing that his iniquity is great (Psa 25:11). Rather an integrity and uprightness whereto he hopes to attain, by the grace of God, in days to comean integrity and uprightness for which he “waits” For I wait on thee.
Psa 25:22
Redeem Israel, O God, out of all his troubles. It is supposed by some that this verse was added during the “trouble” of the Captivity; and certainly its stand-lug outside the alphabetical arrangement favours this view; but the similar irregularity at the close of Psa 34:1-22, rather makes against it. David evidently was not a slave to a mechanical arrangement; and any pious Israelite, at any age (therefore certainly David) might naturally append a prayer for his people to an outpouring of prayer for himself. Moreover, redemption is an idea familiar to David (Psa 19:14; Psa 26:11; Psa 31:5; Psa 34:22).
HOMILETICS
Psa 25:4, Psa 25:5
Show me thy ways, etc.
Prayer ought to be the most natural, as it is the noblest, form of speech. It would be if human nature were not off its balance, out of tune, morally crippled and disjointed. In extremity of peril or grief, the instinct of prayer often wakes up even in godless hearts
And lips say, ‘God be merciful!’
That ne’er said, ‘God be praised!'”
But no godless lips would be surprised by danger or stung by pain into uttering such a prayer as this (Rom 8:26). The Book of Psalms abounds in prayers like this, or like verses 6, 7, 11, which bear the stamp of the Holy Spirit’s teaching.
I. THESE WORDS TEACH OUR URGENT NEED OF GOD‘S TEACHING.
1. Concerning himself. Nature is a revelation of God; a lesson-book stored with Divine meaning (Psa 19:1; Rom 1:19, Rom 1:20). His existence; his infinite wisdom and goodness in design, power in execution, ruling, upholding; unchanging faithfulness;these are lessons we may read, if we have eyes, in this glorious universe. But nature has no message to the individual; no answer to this petition, “Show me, teach me, lead me.“ Like a machine, it is guided by fixed laws; all is universal, calculable, relentless. The knowledge of God the heart needs is personal. Does he care for me, love me, invite my love? Have I sinned against him? and, if so, will he pardon? Will he listen if! speak, answer if I pray? Is that Arctic creed true, that he
“Sees with equal eye, as God of all,
A hero perish or a sparrow fan”?
Or that blessed faith, that, while not a sparrow dies without the will of my heavenly Father, I count for more in his reckoning “than many sparrows”?
2. Concerning curatives. Our life, duty, salvation. This is the teaching the psalmist asks for: “thy ways;” “thy paths;” “Lead me in thy truth.” The revelation of Scripture in a sense resembles that of nature. It is universalfor mankind (“all nations,” Mat 28:19; Luk 24:47). The individual soul needs more than revelationinspiration, the light and leading of the Holy Spirit.
II. THIS DIVINE TEACHING IS TO BE SOUGHT AND OBTAINED BY PRAYER.
1. Not as a substitute for Scripture. The inward light is not to supersede the written Word. God has given us there, so far as words can convey it, all the knowledge we need of himself, and of our duty, salvation, and destiny.
2. Nor yet to make us independent of human teaching. God does not bestow equal light on all Christians; but larger, deeper, clearer knowledge and wisdom to some, that they may impart to others. A mind too proud to learn from man is not in a fit state to be taught of God (1Co 12:8; Eph 4:11, Eph 4:12).
3. But the capacity to apprehend Divine truth is from God. So is a right disposition of heartfaith, humility, sympathy, desire for holiness, love God. The Bible is a sealed book to the understanding as long as the heart is closed against the gospel (Mat 13:13-15; 1Jn 2:20, 1Jn 2:27). The Spirit of God can teach us more in a single verse or sentence of a sermon, book, or letter, than we can gain without his teaching from whole volumes (Act 16:14; 1Th 1:5),
Remark: This truth is vital to Protestantism. Private judgment apart from Divine teaching would mean only the right to err. Daily experience shows the adequacy of the Scriptures, studied with earnest prayer for the Holy Spirit apart from human teaching, to convert the heart and bless and guide the life (Joh 6:45). Without such prayer and Divine teaching the most learned biblical scholar may utterly fail to reach the hidden heart of Scripture.
Psa 25:10
Glorious prospect of God’s dealings.
“All the paths” etc. The spirit of this psalm is lowly but tranquil faith. Lowly, because of deep sense of sin (Psa 25:7, Psa 25:11, Psa 25:18)and experience of sorrow (Psa 25:2, Psa 25:15-17); tranquil, because resting in God (Psa 25:1, Psa 25:6, Psa 25:8, Psa 25:12). Like a flower rooted in a rock-cleft, that shivers with every breeze, hut which you may tear to pieces but not uproot. This tenth verse contains an answer to the prayer of Psa 25:4. Starting from his own experience, the psalmist is elevated to this glorious universal prospect of God’s dealings. Consider
(1) the features here selected as characteristic of God‘s dealings: “mercy and truth;”
(2) the assurance that these are never wanting in any instance: “all the paths,” etc.
I. THE FEATURES CHARACTERISTIC OF GOD‘S DEALINGS.
1. “Mercy;” or, “loving-kindness,” as the same Hebrew word is often rendered. (In Pro 31:26 and some other places, “kindness.”) Although it is a useful general rule to employ one English. word constantly to represent one Hebrew or Greek word, yet we could not afford to spare either of these words from our English Bible. Rules must not be pressed with pedantic strictness when they hurt in place of helping. Mercy, or loving-kindness, means goodness, and something morea personal reference, inviting personal trust and thankfulness. You show goodness, large-hearted bounty, if you set up a public fountain where one is needed. But if you are journeying through the desert, and. share your own scanty supply with a traveller ready to die of thirst, that is mercy, loving-kindness. When Israel dwelt in Goshen, God’s goodness was shown in every ripening fruit and bending ear of corn. But perhaps the poor slaves forgot to praise the bountiful hand which fed their oppressors as richly. But when a table was spread for them morning by morning in the desert, and water gushed out of the rock, Israel learned the lesson they were brought there to learn, and praised the Lord, “for he is good; his mercy endureth for ever.” So with God’s greatest Gift: “God so loved the world, that he gave his only begotten Son” (Joh 3:16; 1Jn 3:9, 1Jn 3:10). But it is in the personal reception of this universal gift that “whosoever believeth” really learns its value. The sense of personal sin and unworthiness is indispensable to any adequate sense of God’s mercy (comp. Gen 32:10).
2. Truth is the other great feature of God’s character here set forth. These two are inseparable (Psa 85:10). Neither apart from the other would furnish a gospel. God’s mercy is the matter and motive of our faith; his truth its warrant and assurance (1Jn 5:9-11). Among men one would rather trust a hard-hearted but incorruptibly truthful man, than one full of kind feeling but faithless. In God the two are as inseparable as the form and the colour which make to our view one image.
II. THESE GLORIOUS ATTRIBUTES OF GOD ARE CONSTANT, because he is unchangeable. They characterize all his dealings without exception, for God is always himself “All the paths of the Lord are mercy and truth.” The psalmist adds, “unto such,” etc. This twofold description of God’s written Word corresponds with the two features we have been contemplating of the Divine character. “His covenant,” including all his promises (2Co 1:20), is the expression of his mercy; “his testimonies,” the utterance of his truth. Inseparable, like the glories of his nature. They also correspond with the twofold nature of faithpersonal trust in God, and intelligent belief o! Divine truth. Why this limitation”unto such,” etc.? Are not God’s mercy and truth his free gift to all menthe charter from which none may bar them? Surely, if they will receive them. Truth is not truth to one who refuses to believe ittreats it as a fancy or a lie. A promise is no promise to one who rejects it (1Jn 5:10). Such limitation lies in the nature of things, not in any arbitrary appointment. All are included who are willing to be included. None are shut out but those who shut themselves out (1Ti 2:4-6). Does any child of God, sorely tried in mind, body, or estate, find it hard to hold fast this faith? Are you tempted to think some of God’s ways unmercifulthat some of his promises fail? Rest assured this is your ignorance and weakness, not God’s harshness or forgetfulness. This was Asaph’s temptation, so pathetically recorded in Psa 77:1-20; so triumphantly overcome. When “the end of the Lord” comes to be known, every one who has “kept his covenant and his testimonies” shall find that “hope maketh not ashamed;” and shall confess, “He hath done all things well.”
Psa 25:11
For thy Name’s sake.
The distinction between “natural religion” and “revealed religion,” which makes a great figure in theological writings, finds no place in Scripture. Religion, as set forth in the Bible, is alike natural and revealed. Air nature, human nature above the rest, bears witness to God. Ignorant of God, and separated from him either by ignorance or by want of natural affection, man is in an unnatural conditionout of harmony with his native surroundings. But just as it is not enough for vision that we have eyes, or for hearing that we have earswe need light and soundso if religion is to have any reality and worth, it is not enough that our nature cries out for God; we must have the light of Divine truth, the voice of Divine teaching. This, in a word, is just what is meant by this phrase, so constantly employed in Scripture, “The Name of God.” It stands for all that God has made us capable of knowing of him, and all that he has actually made known of himself. This plea, “for thy Name’s sake,” is accordingly an appealfirst, to God’s manifestation (or revelation) of himself to men; and then, further, to his unchangeableness; and to his pledged word of promise.
I. To GOD‘S MANIFESTATION OF HIMSELF. In other words, to his recorded dealings with mankind. Our knowledge here, as elsewhere, rests on experience. When we speak of the Bible as “a revelation,” we express but half the truth. It is the history of revelationthe record of God’s progressive manifestation of himself to mankind. Speech is a powerful revealer of character. But words must be accompanied or backed up by deeds, if we are to trust them fully. Conduct reveals character as words cannot. And these, conduct and speech combined, cannot give full, intimate knowledge of any one without conversepersonal communion and sympathy. Accordingly, this threefold cord is woven right through the Bible:
(1) the revelation of God in his Wordlaw, instruction, promise, warning;
(2) the revelation of God in his public dealings with nations and with individuals; and
(3) the revelation of God by his Spirit in personal communion with the soul that seeks and loves him. It is little to say that, outside the Bible, in the religions and religious books of the heathen world, there is no such record, nor any semblance of it. There is nothing from which the very imagination of it could be drawn. To illustrate this threefold manifestation of God would be to go through the whole Bible. The light which dawns in Genesis shines brighter and brighter, till in the gospel we have the perfect day (1Jn 2:8). The words of Jesus tell all that words can express of God. His atoning death is everywhere in the New Testament declared to be the highest, deepest, most convincing revelation of both God’s love and righteousnessthe two main features of his character. And personal communion with God cannot possibly go beyond our Saviour’s promise to his disciples (Joh 14:7, Joh 14:10, Joh 14:21), combined with the promise of the indwelling presence of God’s Spirit (verses 16, 17).
II. AN APPEAL TO GOD‘S UNCHANGEABLENESS. In other words, to what in men we call consistency and stability of character. This is all-important; yet in the case of men we must rest content with something short of complete certainty. The best of men may change or break down. We may say
“He was a gentleman on whom I built
An absolute trust.”
But temptation may find some weakness in him. Disappointment may sour his spirit. Some secret sin may undermine his virtue and piety. Circumstances, if they cannot conquer his will, may destroy his power to make good his word. But God cannot change (2Ti 2:13; Mal 3:6). The revelation of God in Scripture is progressive but consistent. His Name is, as it were, spelled out letter by letter; but no letter once written is ever erased. In this sense, therefore, our knowledge of God has greater certainty than of our fellow-men. What is true of them to-day may not hold good this day year. But 1Jn 4:16 is true for all time, for all eternity.
III. AN APPEAL TO GOD‘S WORD OF PROMISE. When an honest man puts his name to a promise or engagement, he is bound by a tie stronger than iron. God has condescended to give us this security. Purblind critics may call this “anthropomorphism;” it is what the Bible calls “the grace of God” the settled plan and effort of the Father of spirits, by coming near to us to draw us home to him. Glimpses of this sublime idea, irrevocable Divine promise, may be found in heathen literature (‘Homer,’ e.g.)a religion based on God‘s promise will be found nowhere but in the Bible. Fear not, then, to use this plea, which God himself puts in thy mouth, “For thy Name’s sake!”
HOMILIES BY C. CLEMANCE
Psa 25:1-22
Prayer: its warrant, petitions, and arguments.
It is thought by some that this prayer belongs to the Exile period; but by whomsoever it may have been penned, or at whatsoever age, matters little. There is nothing in it which depends on known historic incident for its elucidation. And whoever desires to dive into the depths of its meaning will find the habit of waiting on God the best key to its words and phrases. No merely natural man can possibly unravel spiritual things, and he who is a stranger to prayer will get no help whatever in the understanding of this psalm from all the scholastic critics in the world. There are a few doubtful phrases, on which Perowne’s notes will throw some light; but, speaking generally, this is one of the psalms on which Calvin and Matthew Henry will furnish adequately suggestive remarks. Reserving all dealing with specific texts in it for other writers in this Commentary, we propose to survey the psalm as a whole, though it may be that each heading thereon might furnish a theme for separate discourse. This prayer of an Old Testament saint suggests
I. THAT WE KNOW ENOUGH OF GOD TO FURNISH US WITH A SOUND BASIS FOR PRAYER. Interspersed among the several petitions there are here several statements of exquisite beauty (cf. verses 8, 9, 10, 12, 14, 3, 13). These may be thus set forth:
1. God is good and upright; therefore will he teach and guide those who seek him. Good, so that he delights to do it; upright, so that he will be true to his promise.
2. This guidance he vouchsafes to the meek (verse 9). Taken in a physical sense, the word translated “meek” is equivalent to “afflicted;” in a moral sense its meaning is as given here (cf. Jas 1:21; Jas 4:6; Mat 11:25).
3. To loyal souls all his ways are mercy and truth (verse 10); hence he cannot shut his ear to their prayer (see also verse 12). “Him shall he teach in the way that he shall choose;” Luther, “Er wird ihn unterweiseuden besten Weg.”
4. He will give such souls a rest and refuge in himself (verse 13).”His soul shall lodge in goodness” (Hebrew cf. Psa 91:1 Hebrew).
5. To such God will open up the heavenly secrets of his covenant love. A glorious anticipation, By spiritual intuition, in Old Testament times, of Joh 15:15.
6. He will never put to shame those that wait on him (Joh 15:3, Revised Version; see Perowne’s note thereon). As followers of our Lord Jesus, we may add to all this the amazing statement, “The Father seeketh such to worship him.” God is not only willing to receive their worship, but he eagerly desires it (Joh 4:23).
II. THAT PRAYER IS THE HIGHEST EFFORT OF MAll. It is described in the first verse as “lifting up the soul to God” (cf. Psa 121:1; Psa 143:8). This the psalmist did
(1) in the morning (Psa 5:3);
(2) at noon and at evening (Psa 55:17);
(3) seven times a day (Psa 119:164);
(4) all the day (Psa 25:5);
(5) Perpetually (Psa 25:15).
The psalmist prayed not only when trouble came, but always. His heart spontaneously went up ever to God, as to the Friend without whose smile he could not live, and without whose protection he dared not move. Note: For elevation of life our spirits must be ever looking above and beyond themselves. An upward look will uplift character; the downward look will degrade.
III. THAT INWARD CONFLICTS AND OUTWARD CIRCUMSTANCES OFTEN GIVE SPECIAL INTENSITY TO PRAYER. Glancing over the varied forms of expression which indicate the psalmist’s mental state and his surroundings, we shall see this:
1. The remembrance of past sins troubles him. Oh that the young would beware of sin! Long, long after it is forgiven by God, it will poison and worry the memory (Joh 15:7). So much so, that only as the sinning one flings himself on mercy, can he have any rest at all.
2. The psalmist is desolate, afflicted (Joh 15:16), troubled in heart (Joh 15:17), in a net (Joh 15:15), surrounded with bitter enemies (Joh 15:19). What a burden of care and grief he has to roll over upon God] Note: It is an infinite mercy to be Permitted to tell God exactly what we feel, and all that we feel, knowing that we shall never be misunderstood, but that we shall be laying open all our griefs only before infinite goodness and mercy.
IV. THE SPECIFIC PETITIONS IN PRAYER MAY BE VARIED AS OUR NEED. The petitions specified in this psalm are mainly for himself, but not exclusively. Those for himself are such as any child of God may present at any time. The special colouring given to each must need be the reflection of hues of his own, “fresh borrowed from the heart.” The psalmist’s petitions for himself may be grouped under eight heads.
1. That God would not put him to shame before his enemies (Joh 15:2).
2. He prays for light (Joh 15:4).
3. For teaching in the way in which he should go (Joh 15:4, Joh 15:5).
4. That he may have experience in God’s faithfulness (Joh 15:5; see notes, ‘Variorum Bible’).
5. For loving-kindness and mercy (Joh 15:6).
6. For forgiveness (Joh 15:11).
7. For Divine guardianship (Joh 15:20).
8. For a gracious, compassionate look (Joh 15:18).
9. That amidst all temptations to wander from the way, he may be kept in integrity and uprightness (Joh 15:21, Joh 15:22).
But the pleading one cannot close without one prayer for the Church of God (Joh 15:22; cf. Psa 51:18, Psa 51:19). A noble, pious, public spirit existed in the Old Testament saints. Such a one as the writer of this psalm cannot forget his people at a throne of grace. Well would it be if such earnest public spirit were possessed by Christian people everywhere, so that, as priests unto God, they would never enter the holy of holies save with the names of the twelve tribes of Israel graven on their breast.
V. THE PRAYING ONE MAY USE MANIFOLD ARGUMENTS IN PLEADING WITH HIS GOD. There is a blending of simplicity, boldness, and grandeur in the pleas of this prayer.
1. “I trust in thee” (Joh 15:2). When there is trust on one side, we may be sure it is reciprocated by love and pity on God’s side.
2. “Thou art the God of my salvation” (Joh 15:5). Thou hast undertaken to deliver me, and thou wilt be true to thine own promises. God loves to be reminded of his promises. He has never said in vain to the seed of Jacob, “Seek ye me.”
3. “Remember thy tender mercies,” etc. (Joh 15:6). David’s past experience of God’s mercy was a pledge that God would not forget him.
4. “For thy Name’s sake” (Joh 15:11). Gracious answers to his people’s prayer magnify God’s Name; they reveal his grace and love. And the psalmist, in holy daring, pleads with God to magnify his own Name in hearing him. Yea, more; a more startling argument still is used.
5. “For it [mine iniquity] is great” (Joh 15:11)! Who but those who know bow God delights to forgive, and even to multiply pardons, could ever venture to plead for forgiveness because their sin was so great? Yet surely the meaning is, “Lord, though my sin is great, the greater will thy mercy be, and the more lustrously thy pardoning love will shine forth on the background of my guilt!” Such prayers and such pleadings as these are not learnt in a day nor in a year. They can come only from one whose eyes are ever towards the Lord.
VI. SUCH TRUSTING AND PRAYING ONES WILL NOT BE PUT TO SHAME. (Joh 15:3, Revised Version.) They never have been. They never will be. They cannot be. The revealed character and attributes of God assure us of this. The opening up of the new and living way to God, which our great High Priest has consecrated for ever for our use, ensures it. The blood of Christ seals the same; it is the “blood of the everlasting covenant.” The love of God shed abroad in the heart by the Holy Ghost is another pledge of the efficacy of prayer. Yea, the immutability of God himself confirms this; not only that prayer will avail, but also that without prayer we have no right to expect the blessings we need. Our Lord has said, “Ask, and ye shall receive.” Thus he teaches the Divine rule for us. If, then, it is God’s will to give us blessing when we ask, it is useless for us to think to change the mind of God, and to expect the blessing without asking for it.C.
HOMILIES BY W. FORSYTH
Psa 25:1-7
Onward and upward.
There are different stages in the life of godliness. Hence experiences vary. Some are but babes, others are strong men. Some have only started in the race, others are nearing the goal. Some have only put on their armour, while others have borne themselves bravely in many a fight and are waiting the crown. Some have only entered by the wicket-gate, while others have gone through most of their pilgrimage; they have climbed the Hill Difficulty, have passed safely through the Valley of Humiliation and Vanity Fair; have stood on the Delectable Mountains, and are now resting in the pleasant Land of Beulah, till called home to the heavenly city. The psalmist here speaks like a man of matured wisdom and piety. His voice is not that of one beginning the spiritual life, but rather of one who, like “Paul the aged,” has seen many days, and has gathered large stores of experience. We find here
I. HOLY ASPIRATION. The psalmist was a man of prayer. His yearnings were ever towards God. There was much to weigh him down; but against all obstacles he pressed upward and onward. “Nearer my God, nearer to thee,” was his cry.
II. APPROPRIATING FAITH. There is not only faith in God as God, but the higher and nobler faith of appropriation. “My God.” This implied knowledge and personal trust. But while the confession is boldly made, it is accompanied by true lowliness of heart. The sense of weakness; the danger of yielding to false shame; the possibility of being overborne, as others had been, by the might and craftiness of the toe,constrain the soul to cling the more closely to God.
III. LOVING SELF–SURRENDER. Here is the spirit of the learner (Psa 25:4), humble and trustful, willing to be led and to be taught of God. It is what we find in Paul, who cried, “Lord, what wilt thou have me to do?” and then, in obedience to the heavenly vision, was content to sit at the feet of the humble Ananias of Damascus. We must feel ourselves simply and unreservedly in the hands of God, if we are to learn aright. If we trust to our own wisdom, we shall go astray, if we take counsel of men, we are in danger of being led into by-paths and devious ways; but if we commit ourselves to God, he will guide us into all the truth, and lead us in the way everlasting.
IV. LOYAL SERVICE. “Waiting” does not imply inaction. It is not resting in ease, or folding the hands in idleness, or holding back from effort, as if we could do nothing. Rather it implies faith and work (Psa 123:2). We see also that there is no limit or stop to the service. It is not for an, hour, but “all the day,” So it was with our blessed Lord (Joh 11:9); so it should be with us.
V. QUICKENING MEMORIES. The mercies of the past are pledges of mercies in the future (Psa 25:6). “Of old” reaches far back. Imagination looks to the beginnings when God first showed mercy to sinful man; while memory recalls the special tokens and proofs of Divine kindness to ourselves. God’s mercies always flow in the channel of his righteousness.
VI. INSPIRING HOPES. Memory has its pains as well as its pleasures. As the psalmist looks back, the “sins of his youth” come up before him. But God is merciful. Other sins also rise in dread array; not only errors, but “transgressions,” wherein he had wilfully offended. Again the only refuge is in God. The worse our case, the greater our need of mercy. God’s Name inspires hope, and assures us not only of forgiveness, but of grace to sanctify and sustain our souls till the conflict closes in victory, and our prayers end in praise.W.F.
Psa 25:7
Sins of youth.
“Remember not the sins of my youth.” This prayer implies
I. PAINFUL MEMORIES. Brought up under the eye of God, our life should have been pure. It is our shame that it has been otherwise. Looking back, we are distressed at the remembrance of our follies and offences. Oh that we had hearkened unto God! then it might have been with us as with the holy Child Jesus
“A son that never did amiss,
That never sham’d his mother’s kiss,
Nor cross’d her fondest prayer.”
II. DEEPENING SENSE OF RESPONSIBILITY. Life is one whole. Amidst all changes personal identity remains. The present is linked to the past. We are answerable, not only for what we do to-day, but for what we have done in our earliest days. The sins of our youth are “ours.” They form part of our burden, and press upon us the more heavily because of the added sins of riper years.
III. GROWING CONSCIOUSNESS OF THE EVIL OF SIN. Once, perhaps, we thought lightly of the sins of youth. They were but errors and faults common to allthe inevitable result of ignorance and inexperience at the worst. We were only sowing our wild oats. But now we look at things differently. We have seen not only the seed, but the fruit (Rom 6:21). We have, besides, gained insight, and our consciences have become more tender from living near to God. We judge, therefore, not only with better evidence, hut by a higher standard.
IV. MISERABLE SENSE OF HELPLESSNESS. We see and deplore the evil, but cannot remedy it. We are like one standing by a house on fire. There was a time when we could have stopped the flame, but it is now too late. Perhaps some brother or sister has erred through our fault. If counsel could avail, we would give it. If tears and repentance on our part could atone, they would not be wanting. But no; it is too late; our only help is in God.
V. TERRIBLE FOREBODINGS. Think how distressing it must be to see the bad results of our sins in others. Some have died who had been hurt by us; others are living now in sin, whom we had helped to lead astray. Our own sins are reflected in the sins of others. Of Jeroboam it is said, “Who sinned, and made Israel to sin.” Alas! he has had many followers. The sins of youth may become the groans of age (Job 13:26).
VI. FAITH IN THE MERCY AND POWER OF GOD. In our distress we turn to God. We cannot hope that he will forget; but he can forgive. We must not think that he will alter his lawthat “whatsoever a man seweth, that shall he also reap;” but he is able to change our minds and hearts, so that we shall accept his law as holy and just and good; and then what we have regarded as stern rebuke will be turned into loving discipline, and our severest chastisements will end in our highest good. What a blessed change it makes, when into the confusions and the miseries and the sorrows of this world we bring the light and the love of God! We make our confession to him, and find peace. We cast our burden upon him, and are sustained.W.F.
Psa 25:8-14
Here we may learn somehing as to
God’s revelation to man.
I. That God’s revelation MUST BE IN HARMONY WITH HIS CHARACTER. With God there can be no contradiction. What he does shows what he is. His words and his works agree. If we were created in the image of God, then we reasonably infer that, when God makes a special revelation to us, it will be in accord with our moral nature. This is what gives the gospel its preciousness and its power. “God was in Christ.”
II. That God’s revelation IS MADE TO THE SPIRITUALLY SUSCEPTIBLE. (Psa 25:8, Psa 25:9.) In this there is nothing arbitrary or strange. It must be so, from the very nature of things. As Coleridge sings
“O lady, we receive but what we give,
And in our lives alone does nature live.”
And a greater authority has said, “The natural man receiveth not the things of the Spirit of God, neither can he know them, because they are spiritually discerned” (1Co 2:14). “To many among us neither heaven nor earth has any revelation till some personality touches ours with a peculiar influence, subduing them into receptiveness.”
III. That God’s revelation CAN ONLY BE RECEIVED IN ITS FULNESS BY THE OBEDIENT. (Psa 25:10-14.) The question is asked, “Who is the man that feareth the Lord?” and this is as good as saying, “Find me such a man, and I will tell you how it will fare with him. God will reveal himself to him otherwise than he does to the world. Between them there is sympathy and sweet accord.” God opens his mind to those who love him. He lets them into his secrets. They are in the way of light, and evermore, as they advance, the light shines on them more fully. The word of the psalmist is confirmed and completed in the teaching of our Lord (Joh 15:7-15). This has been the experience of God’s people in all ages. Abraham in his tent (Gen 18:17), David with his flocks, Daniel in the king’s palace, the apostle in the dungeon at Philippi,all have felt alike that God reveals himself to those who truly serve him.W.F.
Psa 25:15-22
There are three stages deicted here
In the godly man’s life.
I. THE GODLY MAN IN FEAR. Trouble comes. Perhaps there has been over-confidence, or unwatchfulness, or entanglement with the things of the world. Our feet are caught in the net. Enemies scoff. We are harassed and perplexed. Our efforts to relieve ourselves may make things worse. It is hard to be alone when one falleth; hut it is harder when troubles increase till they are heavier than can be borne, and there seems no eye to pity nor arm to bring deliverance.
II. THE GODLY MAN CRYING FOR RESCUE. (Psa 25:16-22.) Prayer is a sure resource in trouble. To whom but God can we lay bare our hearts? and who is there but God that can bring help when the help of man faileth? He loves us; therefore we can cry to him with hope. We can weary him with our sins, but never with our prayers. The very greatness of our need is our best plea for God’s doing great things for us. Our cause is his care; our relief is his pleasure; our salvation is his glory.
III. THE GODLY MAN REJOICING FOR DELIVERANCE. (Psa 25:20-22.) The prayer implies the performance. The hope which God begets he will never betray. The consciousness of integrity, of simple faith and willingness to submit to God’s guidance, without byways or secret ways, gives the assurance that God will save. “They shall not be ashamed that wait for me,” is the promise. Having this confidence, we can rejoice, not only in deliverance for ourselves, but in like deliverances for others, whose needs are like ours. As it was in the past, so shall it be to the end. From many a land, and in many a tongue, the cry will go up, “The troubles of my heart are enlarged.” But let us be of good cheer. Christ lives. He has not only overcome the world, but he promises the victory to his people also. He has not only ascended to heaven, but he has engaged to bring his people there also, “where there shall be no more death, neither sorrow, nor crying” (Joh 14:3; Rev 21:4).W.F.
HOMILIES BY C. SHORT
Psa 25:1-7
Trust in God.
“Belongs probably to the time of the Exile. Its prevailing thought is that God is the Teacher of the afflicted and the Guide of the erring; and this is constantly repeated, either in the way of statement or of prayer.” The first seven verses contain three things.
I. ASPIRING TRUST IN GOD. (Psa 25:1-3.) Seeking, drawn towards, lifting himself up towards God, waiting upon him,all signify the earnest, confident trust in God, which is the highest act of the soul towards the great Invisible Being. This is associated with obedience; for transgressors will be confounded; they have no ground for expecting salvation, and will be made ashamed.
II. EARNEST PRAYER FOR GUIDANCE. (Psa 25:4, Psa 25:5.) “Show me thy ways;” “Teach me thy paths;” “Lead me in thy truth.”
(1) Help me to understand thy providence or government, for I am often perplexed by it.
(2) Teach me the paths in which thou wouldst have me walk.
(3) Let me live in the experience of thy faithfulness.
(1) Enlighten my thoughts, and give me the power to interpret thy ways of acting.
(2) Control my conduct, move me to duty, and give me an obedient heart.
(3) Help me to trust in the truth of thy Word and thy ways. For thou art saving me, and I am waiting on thee to this end.
III. A CRY FOR GOD‘S UNCHANGEABLE MERCY. (Psa 25:6, Psa 25:7.) God’s mercy is called “tender mercy” and “loving-kindness,” to indicate its qualities and its source. And it is everlasting and unchangeable, because God cannot be unlike himself; he cannot change his nature nor his conduct. The cry here is for mercy upon the sins of his youth.
1. The sins of youth are the sins of impulse, of inconsideration. Not deliberate sins, but better remembered than sins of later life.
2. The sins of inexperience and ignorance. We know not what we dolike Christ’s murdererswhen we transgress. The plea is, “According to thy loving-kindness,” etc. For the sake of thy goodness, because thou art love, because thou art good, do these favours for me. This is the everlasting plea with God that sinners must use; not that God can be made propitious towards us, but that he is propitious, has been, and will always remain so, “not willing that any should perish.”S.
Psa 25:8-14
The supreme importance of Divine interposition.
The main subject of these verses is the Divine teaching, help, and guidance. Men are ignorant and erring, and the supreme importance of Divine interposition is here recognized and unfolded.
I. THE PERSONS WHOM GOD ENLIGHTENS AND HELPS.
1. He instructs sinners. Shows them the right way, and helps them to walk in it. He helps his people, though they are sinners, and in spite of it (Psa 25:8). The ground of this conduct is givenbecause he is good and righteous, or upright. It becomes his nature to act thus.
2. He leads the lowly or meek; or those who are lowly because of oppression. He leads them in righteousness; i.e. he gives to them, who do not oppose might with might, justice against their oppressors. The right is sure to triumph in the end.
3. He reveals himself to his faithful, obedient people. (Psa 25:10.) Shows to them that all his ways are gracious and faithful. Human faithfulness discovers Divine faithfulness, and is the organ through which it is revealed.
4. He teaches them that fear him. (Psa 25:12-14.) Only those who fear God are anxious to know the right path; and even God can teach only those who are anxious to find the way of life.
II. THE BENEFIT AND THE BLESSING OF DIVINE GUIDANCE.
1. He who feels guided by God is emboldened to cry for pardon for his sins. His argument for pardon is twofold. “For thy Name’s sake,” etc.; “For mine iniquity is great,” etc. I shall sink under it unless it be pardoned.
2. He shall knew how to choose wisely his own way. (Psa 25:12.) Acquires an inherent, constant wisdom, as the fruit of Divine teaching, and is raised above the power of changing human opinion.
3. He shall enjoy enduring prosperity (Psa 25:13), and his seed by way of natural consequence. The path of righteousness is the only “way everlasting.”
4. Only those who live and walk with God know his will. (Psa 25:14.) “The secret of the Lord” is hidden from the eyes and hearts of the disobedient. God himself is hidden; but the secret of his love is further off still from their perceptions. God’s “covenant” with man through Christ surpasses in glory all his former covenants with man.S.
Psa 25:15-22
The troubles of the righteous.
The two previous sections of the psalm express trust in the Divine help and prayer for guidance. From the fifteenth verse we see the reasons of the urgency of his prayer. The friends and the enemies of God are in conflict in this world, and the psalmist is suffering at the hands of the wicked, and needs the interposition of God. The troubles of the righteous.
I. EVIL COUNSELS ARE SET IN MOTION AGAINST HIM. (Psa 25:15.) “A net is laid for his feet.” This may mean physical or moral danger, putting in peril his life or his character, aiming either at his death or drawing him into evil courses. Evil men rejoice if they can prevail upon a good man to abandon his principles or sacrifice his character. His danger is not from open temptation, but from artful sophistries, making the worse appear the better reason; plots against his honour.
II. HE IS IN SPECIAL NEED OF DIVINE SYMPATHY. (Psa 25:16.) On account of his loneliness in his troubledesolate. He is isolated from sympathy and companions, and cast upon God’s companionship. We are often thus tried if we are faithful to God and our workas Christ was, and our consolation was his, “I am not alone; for the Father is with me.”
III. HE HAD MANY INWARD AS WELL AS OUTWARD TROUBLES. (Psa 25:17, Psa 25:18.) He suffered pain and affliction, and an intense consciousness of sinfulness. Either of these experiences, separately, is hard enough to bear; but when both have to be endured at the same time, there is no greater misery. We can but cry and pray as the psalmist did.
IV. HE DREADED THAT THE ACTIVE HATRED OF Ills MANY ENEMIES WOULD BRING HIM TO OPEN SHAME. (Psa 25:19, Psa 25:20.) He was afraid that the Divine cause, as represented in his person, might appear, in some way, to be worsted; and if so, he would feel the deepest humiliation. “Let me not be ashamed, for I put my trust in thee.” If God disappointed his hope, his enemies would pour derision on his trust in God, and that would be a deep calamity, if men proclaimed that faith in God was a vain thing. But God is not unfaithful; it is we who are faithless, and expose ourselves to shame.
V. HE CONCLUDES WITH A PRAYER FOR INTEGRITY AND UPRIGHTNESS AS HIS DEFENCE. (Psa 25:21.) He desires to have these as his guardians, because his way is perilous from inward and outward foes. The effect of deep trouble is sometimes to make us reckless, and to forfeit steadfast perseverance; to unstring and relax our moral nature. And sometimes it braces us up to the highest aim and the strongest effort, as here, to realize our trust in God and to seek for the whole armour of righteousness, that “we may withstand in the evil day, and, having done all, to stand.” The twenty-second verse was added when this psalm came to be used in public worship.S.
Fuente: The Complete Pulpit Commentary
Psalms 25.
David’s confidence in prayer: he prayeth for remission of sins, and for help in affliction.
A Psalm of David.
Title. ledavid. This is one of the alphabetical or acrostic psalms, so called because every verse (in the Hebrew) begins with a different letter of the alphabet in their order. But it is to be noted that three of the letters are wanting. The last verse but one begins with tau, the last letter of the Hebrew alphabet: whence we may conclude, either that the last verse was added by some other person, or that the two last verses must be read as one. This psalm was written by David in some great distress, after the assassination of Uriah, as it is commonly thought; because, in all his distresses before that event, the Psalmist speaks with great confidence in his innocence; but after it with great humility, contrition, and sometimes with dejection. See Hare and Pilkington.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 25
A Psalm of David
1Unto thee, O Lord, do I lift up my soul.
2O my God, I trust in thee: let me not be ashamed,
Let not mine enemies triumph over me.
3Yea, let none that wait on thee be ashamed:
Let them be ashamed which transgress without cause.
4Shew me thy ways, O Lord;
Teach me thy paths.
5Lead me in thy truth, and teach me:
For thou art the God of my salvation;
On thee do I wait all the day.
6Remember, O Lord, thy tender mercies and thy loving-kindnesses;
For they have been ever of old.
7Remember not the sins of my youth, nor my transgressions;
According to thy mercy remember thou me,
For thy goodness sake, O Lord.
8Good and upright is the Lord:
Therefore will he teach sinners in the way.
9The meek will he guide in judgment:
And the meek will he teach his way.
10All the paths of the Lord are mercy and truth
Unto such as keep his covenant and his testimonies.
11For thy names sake, O Lord, pardon mine iniquity;
For it is great.
12What man is he that feareth the Lord?
Him shall he teach in the way that he shall choose.
13His soul shall dwell at ease;
And his seed shall inherit the earth.
14The secret of the Lord is with them that fear him;
And he will shew them his covenant.
15Mine eyes are ever toward the Lord;
For he shall pluck my feet out of the net.
16Turn thee unto me, and have mercy upon me;
For I am desolate and afflicted.
17The troubles of my heart are enlarged:
O bring thou me out of my distresses.
18Look upon mine affliction and my pain;
And forgive all my sins.
19Consider mine enemies; for they are many;
And they hate me with cruel hatred.
20O keep my soul, and deliver me:
Let me not be ashamed; for I put my trust in thee.
21Let integrity and uprightness preserve me;
For I wait on thee.
22Redeem Israel, O God,
Out of all his troubles.
EXEGETICAL AND CRITICAL
Its Form and Contents.This is one of the nine alphabetical Psalms, resembling in most respects Psalms 34.; for in both Psalms the strophe with is missing, both have an additional strophe with and resemble one another in thought and expression in corresponding strophes. It is uncertain whether some inaccuracies (the absence of the and the use of twice) are due to the author or the copyist, since they are easily obviated, as in Psa 25:2. There is not the least occasion for the supposition of a subsequent addition of a closing strophe (Rosenm.). The alphabetical form is regarded by many, without reason, as a subsequent refinement. There is nothing to favor this but the loose connection of the clauses. Yet there is not perceptible here a mere wreath of prayers, which have been gathered together by an alphabetical arrangement of current proverbs, but there is an advance in the different phases of the fundamental thought that God helps the pious. For the Psalmist turns to Jehovah in prayer (Psa 25:1), and bases his trust in Gods help against his enemies (Psa 25:2) on the general experience of the Divine treatment of those who trust in God and those who are faithless (Psa 25:3). Therefore he prays for instruction and guidance in the ways of Jehovah, the God of his salvation, in whom he trusts (Psa 25:4-5), and this mercy which has been shown to men from of old, he now implores (Psa 25:6), with confession of sin (Psa 25:7), and with an appeal to the nature of God, and His dealings, which have originated from His nature (Psa 25:8-9), with sinners and the wretched, as well as with those who observe His law (Psa 25:10). And he refers back to his personal needs (Psa 25:11), the satisfaction of which is confidently expected, since he has the necessary prerequisites and conditions (Psa 25:12-15). The importunate prayer for immediate help rises on this foundation in connection with all the motives previously adduced (Psa 25:16-21) and ends with the closing sigh for the deliverance of all the people from all their needs (Psa 25:22).Even this turn of thought does not necessarily lead to a later period of composition. On the other hand the individual features are not concrete enough, to refer them directly to historical events in the life of David.This Psalm has especial significance to the Church from the fact that the name of the 2d Sunday in Lent has originated from the Latin word which begins Psa 25:6 [Reminiscere Sunday], the name of the 3d Sunday from Psa 25:15 [Oculi]; and that Selnekkers dying hymn, Allein nach dir, Herr Jesu Christ. has originated from Psa 25:1, and the whole Psalm has been given in Gerhardts hymn. Nach dir, o Golt, verlanget mich.
[Str. I. Psa 25:1. Unto Thee, Jehovah.Perowne: This is emphatic, not to any false god, or to any human deliverer. Similarly Psa 25:2; Psa 25:5.Do I lift up my soul.Delitzsch: In need of help and longing for salvation he lifts his soul, withdrawn from all earthly desires, to Jehovah; the God who alone can grant that which truly satisfies. His Ego, which has the soul in itself, gives to it the direction upward to Him, whom he names my God [Psa 25:2], because he cleaves fast to Him and is united to Him in the confidence of faith.
Psa 25:3. Yea, none that wait on Thee shall be ashamed.Perowne: The writer passes from the optative, with (), Psa 25:2, to the future, with (). He here expresses not so much a general truth as his own individual conviction, and includes tacitly himself in the number of those who thus hope. The Sept. is mistaken, in returning, in the second clause of the verse, to the optative [So A. V.]. For the sentiment, comp. Rom 5:5, .Delitzsch: Hope is the eye of faith, which looks clearly and fixedly into the future.Ashamed shall be the traitors without cause.Alexander: The position of the verbs, at the end and the beginning of the successive clauses, give a peculiar turn to the sentence, which is lost in some translations.Without cause qualifies the word immediately preceding, and describes the enemy not only as perfidious, but as acting so gratuitously and without provocation.C. A. B.]
[Str. II. Psa 25:4. Thy ways, Jehovah, make me to know.Barnes: 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.
Psa 25:5. Lead me in Thy truth.Alexander: The obvious meaning of this verse, interpreted according to New Testament and modern usage, would be that of prayer for Divine instruction in religious truth or doctrine. But the usage of the Psalms, and the preceding context, are in favor of explaining truth to mean the veracity of God, or the faithful performance of His promises. See Psa 30:9; Psa 71:22; Psa 91:4. The teaching asked is then experimental teaching or the actual experience of Gods faithfulness.God of my salvationBarnes: 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 deliverancedeliverance from danger and death.C. A. B.]
[Str. III. Psa 25:6. For from everlasting are they.Hupfeld: The grace of God is often thus designated, e.g.Psa 100:5; Psa 103:17, especially in the refrain which has become a formula, for His mercy endureth forever, Psalms 136, et al. The remembrance of this and appeal to this is especially appropriate in times of trouble, when God hides His face and seems to have forgotten His suppliant.
Psa 25:7. The sins of my youth and my transgressions.Hupfeld: Sins of youth, because youth, as the time of hot sensuousness and passion, is especially inclined to such errors as those designated by , whilst the are more appropriate to the cold and reflective age of manhood. The mention of both together, that is, the sins of youth and manhood, shows that in praying for forgiveness he thinks not only of the more recent sins, but is conscious of having heaped sin upon sin from the earliest times, and he bows under this burden (Calvin).C. A. B.]
[Str. IV. Psa 25:9. He will guide the humble,etc.Alexander: The common version of , meek, is too restricted and descriptive of mere temper. The Hebrew word is the nearest equivalent to humble in its strong religious sense. The omission of the article may be explained as a poetic license, and the word translated the humble so as to include the whole class. But the intimate connection between this verse and the one before it makes it more natural to take as a description of the sinners mentioned in Psa 25:8, who are then of course to be regarded as penitent, believing sinners, i.e. as true converts.C. A. B.]
[Str. V. Psa 25:10. Grace and truth.Delitzsch: These paths are , for the salvation of men is their end, and , for they confirm at every step the reliability of His promises. But only those who were true and obedient to His covenant and testimonies, were partakers of such grace and truth. The name of Jehovah, which unfolds in grace and truth, is dear to the Psalmist.C. A. B.]
Str. VI. [Psa 25:12. The way that he should choose (A. V., shall choose.).This is the rendering of Moll, Hupf., Perowne, et al., and is better. Luther, followed by Ewald, translates, den beaten Weg.
Psa 25:13. His soul shall dwell in good (A. V., at ease).Perowne: Literally, to pass the night, but used in the more extended sense as in Psa 49:12; Psa 91:1; Pro 19:23.Alexander: In good, not goodness, but good fortune or prosperity.His seed shall possess the land.Alexander: The verb translated shall possess, denotes specifically to inherit or possess as an inheritance, i.e. from generation to generation, in perpetual succession.The land, to wit, the land of Canaan; and as this was the standing promise of the law, uttered even in the decalogue (Exo 20:12), it became a formula for all the blessings implicitly embraced in the promise of Canaan to the ancient Israel, and is so used even by our Lord Himself (Mat 5:5).C. A. B.]
Psa 25:14. The friendship of Jehovah.The Hebrew word , sd, which is very obscure in its etymology, has this meaning Pro 3:22; Job 29:4. [So Alexander and Barnes. Hupfeld renders friendship, but gives secret in the margin.C. A. B.]. Others, after Theodot., prefer the meaning, secret [A. V., so also Delitzsch and Perowne.29C. A. B.], because in intimate association, Psa 55:14 sq., there is a free expression and sharing of secrets (Job 19:19). Symmach. renders it ; Aquil. , after the meaning which became usual only afterwards; Sept. (Vulg. firmamentum), confounding it with
[Psa 25:15. My eyes ever towards Jehovah.Hupfeld: We must supply either , I lift,Psa 123:1 (comp. Psa 121:1), or look, as Psa 33:18. It indicates looking out for help from God, whether in anxiety (comp. Psa 121:1), or, as here, confidently=with hope and trust in Him.From the net.Alexander: The figure of a net is a favorite one for dangers arising from the craft and spite of enemies. Vid.Psa 9:15; Psa 10:9.C. A. B.]
Str. VIII. Psa 25:17. Distresses have extended themselves over my heart.Since to enlarge ones self, likewise=to add to ones extent, it is unnecessary to depart from the interpretation which prevailed among all ancient interpreters, of the extending of distresses, which is likewise indicated by the vowel points. Most recent interpreters, however, change the reading by connecting the with the following word, and thus by changing the vowel points get the imperative form harchibh. Thus they gain a complete parallelism with the following member of the verse.30
[Str. IX. Let integrity and uprightness preserve me.Delitzsch: That piety which fills the whole man and not that which divides his heart or is hypocritical, is called , and that honesty which goes after the Divine will, without going astray or in crooked ways, is called these two fundamental virtues (comp. Job 1:1) he wishes to be the guardians of his way, which is dangerous, not only on account of external enemies, but likewise on account of his own sinfulness: they are not to let him go out of their sight, that he may not withdraw himself from them (comp. Psa 40:12; Pro 20:28). He can claim this for himself, because the object of his hope is God, from whom and go forth as good angels.C. A. B.]
DOCTRINAL AND ETHICAL
1. Where the soul is really directed towards God, it is full of seeking for help and longing for salvation. In this is the warrant of deliverance, as the conditions of salvation and the certainty of answer to prayer, consist in trust in God, which does not ask that God should make this special case an exception, but rather relies upon the sureness and faithfulness of God, which are manifested and proved in His government, which is always the same, in the deliverance of the pious, and the punishment of the faithless, who break the covenant without cause.
2. It is necessary, on this account, to walk in the ways of God and pray for enlightenment and guidance, because His ways are grace and truth (Psa 25:10; comp. Psa 26:3; Psa 86:11; Joh 1:17). Accordingly they cannot be known or found without God, neither can any one walk in them or remain in them without Him. Yet those who hope continually and uninterruptedly in God may expect such gracious help from the God of salvation.
3. However, we must not only pray for assisting grace, but likewise for pardoning mercy. For we may say on the one hand: Because our sins set up a partition between us and God, so that He does not hear our wishes, or stretch forth His hand to help us, David now takes this hindrance away; he confesses that he cannot share in the grace of God except by having his sins blotted out (Calvin). On the other hand, the forgiveness of sins is that declaration of Divine grace by which the mercy of God has from the earliest times been historically made known to sinners as proper to the being of God, and which as the expression of His favor and love accomplishes the salvation of men. This the Psalmist claims for himself, on this account, partly by appealing to the remembrance of God; partly by referring to his own personal previous transgressions, particularly to the sins of his youth; for where there is forgiveness of sins, there is life and blessedness (Luther); and if our sins are many, His grace is much more.
4. Now as sure as the safe direction of sinners and guidance in the right not only come from God, but likewise, as based upon the Being of God, give expression to the excellence of His Being; so, moreover, it is just as sure that it is necessary that there should be a corresponding behaviour on the part of those who would attain the salvation to which grace points and leads, and would experience in themselves the truth, that is, the reliability of the Divine declarations and actions, at every step of the way. It is not the greatness and grievousness of the sins that in themselves exclude from salvation, but the lack of forgiveness of sins when it is neither sought nor found. Therefore we must hold fast to the covenant and testimonies of God. For though they disclose the misery of man, yet they likewise unveil the depths of the Divine mercy, reveal the name of God, whose ways are grace and truth, and offer the means of atonement and forgiveness to those who would use them. Therefore, this is our Theology, which we pray in the Lords prayer; forgive us our debts in order that we may know that we live under grace alone. Grace, moreover, not only takes away sins, but likewise endures them and bears them (Luther).
5. But all this is said not that we may sin wantonly, but that we may not despair with the knowledge of the greatness and grievousness of our sins, in the feeling of our weakness and our misery, under the chastisements and sufferings which arise from our guilt. It is that we may be comforted by the grace of God, invoke the mercies of the Lord, and lay hold of and use the means of salvation offered in the gracious covenant, in order that we may walk in the right ways pointed out to us. Thus we are to attain that fear of the Lord, which is the beginning of all wisdom, and which finally leads to the friendship of Jehovah and to that love which is the fulfilment of the law (Rom 13:10; comp. Eccl. 13:12). This brings blessings to our own persons and to our posterity (Deu 5:3; Deu 11:21).
6. Thus the soul of the pious may at times be overwhelmed with anxiety of heart as with a flood and may feel itself solitary and wretched, especially when the snares in which he has become entangled are about to be drawn together as a net; yet he is never really forsaken and hopeless, so long as he can lift up his eyes to the Lord and bring before God in prayer and supplication the condition of his heart and take refuge against the assaults of all his enemies in faith in the Almighty as His Helper. Oculi mei ad te, oculs ergo tui vicissim ad me; respice in me, ut suspicio in te (Gassiodor). There is an interchange between trust and faithfulness, as between uprightness and salvation.
7. Within the covenant of grace the individual feels not only in communion and intercourse with God, but likewise united as a member of the people of the covenant. From his personal needs his individual feeling of pain is enlarged so that he sympathizes with the troubles of the congregation, and from this arises comprehensive love, in like trust in the God of the community and often indeed at the same time in supplication that the general as well as the particular distress may be removed. The prayer has accordingly become intercession, and remains, likewise in this respect, directed to the God of the covenant. It may address Him, moreover, with the universal name of God (Elohim), because it has to do with the Divine help as such.
HOMILETICAL AND PRACTICAL
We can never do better than: 1) trust the faithfulness of God; 2) look to Gods truth; 3) build on Gods grace.It is good in trouble to take refuge with God; but it is not enough to implore deliverance from earthly need, we must likewise pray for forgiveness of sins, for the cause of all misery is in sin.To lift up the soul to God is to begin the lifting of the entire man out of all need.He who would obtain salvation must walk in the ways of God, but he needs for this Divine instruction and guidance; both he will gain by praying for them as a needy suppliant.However tar back we may look, we find human sin and Divine mercy; and it is necessary and good for us to be reminded of both in our misery, but likewise to think of this, that Gods mercy extends still farther back and springs from the perfect Being of God.How it will fare with us, depends finally upon the ways in which we walk.Those who fear God obtain the friendship of God and an abiding blessing for themselves and their posterity.There are three things which are most oppressive and often prepare great anxiety of heart: 1) many and unrighteous enemies; 2) many and grievous sins; 3) many and well-deserved troubles. Against this anxiety there is, however, a threefold remedy: 1) trust in the assistance of the Almighty God; 2) the comfort of forgiveness of sins by Gods grace; 3) the prayer for redemption by the God of salvation.Grace and truth on the part of God, bad and right on the part of men, this is the best meeting, the most powerful blessing, and the surest preserving.He who would fare well let him remain: 1) walking in the ways of God; 2) holding to the law and testimonies of God; 3) trusting in the name of God.Let us not forget in our particular troubles the general need, but rather hold in close connection our own personal salvation with the welfare of our people and the congregation of God, and by prayer and intercession bear witness to the communion in which God has placed us, strengthen and enlarge it.God is the best treasure and the best protection.
Starke: The true lifting of the heart to God is the true worship of God in the spirit and the chief power of the life of true faith.True living hope in God is the sure and only ground of true consolation, by which the spirit rests in God and His promises as a ship at anchor.The ways and stairs of God are known to no creature so well as to Himself; therefore He can give us the best instruction in them.It is not enough to be taught of men, we must go to school to God, that is, resign ourselves obediently to the guidance and training of the Holy Spirit.God would justify sinners, but likewise sanctify them.God will not lead the strong, who regard themselves as able, but the weak and miserable, who recognize their weakness and inability.All true penitents regard their sins as great; and all believers regard the name of the Lord, that is, His grace, as still greater.He who will not fear the Lord, cannot enjoy His gracious guidance in the blessed way.The blessing of a believer does not die with him, but rests certainly on his posterity, provided that they follow his faith.The cross has this advantage among others, that we are thereby more occupied with God.The snares which Satan and the world put about the Christian are innumerable, and, without the assistance of God, unavoidable; therefore it is necessary to watch and pray.The communion of saints demands that we always include in our prayers the affairs of all the children of God.
Luther: If we forget our sins, grace will be little thought of by us (1Pe 1:9). Moreover, we do not thank God if we forget our sins. Moreover, if we do not thank God, then we feel safe, and are bold to commit grievous sins and blasphemies.Osiander: The impenitent cannot comfort themselves with Divine help, but the penitent are never to despair of His grace.The cross and trouble are very good to induce us to leave off sin and lead an honorable life.It is simple paternal faithfulness, what God does with us poor sinners, although at times it has a different appearance to our mind.Selnekker: The lamentation of the saints is, half a saint and entirely a sinner. There is now no other counsel than to own and confess our sins and pray for their forgiveness; we are and live under grace.Renschel: Confess your guilt; trust in Gods mercy; wait with patience; hold fast to the Word, the refuge of the soul; pray always.Frisch: The praying Psalmist, 1) testifies his faith, a) by longing after God, b) by trust in God; 2) he seeks Gods grace, a) to govern him, b) to forgive him; 3) he praises a) Gods goodness, and b) the welfare of the pious; 4) he implores help, a) for himself, b) for the whole Church.Herberger: The deeper the source of prayer within the heart, the stronger is its impulse upwards through the clouds of heaven.If God is your God, then all that God is is yours, His grace, His help, His heaven; therefore you may be glad.Two kinds of ways belong to Christianity: 1) the thankful way of life and virtue, 2) the right stairway of faith and heaven.Von Gerlach: Grace and truth are the two stars, which David had constantly in view in his walk.Tholuck: As fire must be kept up by coals, so the flames of our prayers need constant invigoration by keeping before us the universal truths of our religion, in which we believe.The way of the fear of God is the best of all ways; by it the soul reaches its true home and takes possession of it forever.Umbreit: God teaches sinners His way by righteousness and goodness. Righteousness must punish them in order to make known the wickedness of their way; goodness leads them back in contrition and penitence to that which they have renounced in their own wicked wills.Baihinger: Salvation and happiness from Jehovah are the inseparable companions of the fear of God.Taube: The ways of God are of two kinds: the one in which He goes to us and with us; and the one in which we must go to Him.The true desire after God is when His glory draws and your need drives you to Him.
[Matth. Henry: Prayer is the ascent of the soul to God; God must be eyed, and the soul employed; sursumcorda,up with your hearts, was anciently used as a call to devotion.Those are the worst transgressors that sin for sinnings sake.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.It is Gods 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.The devil leads men blindfold to hell; but God enlightens mens eyes, sets things before them in a true light, and so leads them to heaven.They that receive the truth in the love of it, and experience the power of it, best understand the mystery of it.Sincerity will be our best security in the worst of times.Integrity and uprightness will be a mans preservation more than the wealth and honor of the world can be.In heaven, and in heaven only, will Gods Israel be perfectly redeemed from all troubles.Barnes: It is always true that we are dependent on God for everything; it is not true that we always feel this.Religion is not selfish. The mind under the influence of true piety, however intensely it may feel its own trouble, and however earnestly it may pray for deliverance, is not forgetful of the troubles of others; and prayers for their comfort and deliverance are freely mingled with those which the afflicted children of God offer for themselves.Spurgeon: It is the mark of a true saint that his sorrows remind him of his sins, and his sorrow for sin drives him to his God.Faith is the cable which binds our boat to the shore, and by pulling at it we draw ourselves to the land; faith unites us to God, and then draws us near to Him. As long as the anchor of faith holds there is no fear in the worst tempest; if that should fail us there would be no hope left.Suffering enlarges the heart by creating the power to sympathize.We ought to be grateful for occasional griefs, if they preserve us from chronic hard-heartedness; for of all afflictions, an unkind heart is the worst, it is a plague to its possessor, and a torment to those around him.If the Lord will only do unto us in the future as in the past, we shall be well content. We seek no change in the Divine action, we only crave that the river of grace may never cease to flow.Proud of their own wisdom, fools will not learn, and therefore miss their road to heaven, but lowly hearts sit at Jesus feet, and find the gate of glory. Blessed teacher! Favored scholar! Divine lesson! My soul, be thou familiar with the whole.Keepers of the covenant shall be kept by the covenant; those who follow the Lords commands shall find the Lords mercy following them.We all wish to choose our way; but what a mercy is it when the Lord directs that choice, and makes free-will to be good-will! If we make our will Gods will, God will let us have our will.Saints have the key of heavens hieroglyphics; they can unriddle celestial enigmas. They are initiated into the fellowship of the skies; they have heard words which it is not possible for them to repeat to their fellows.Blessed is the man to whom sin is more unbearable than disease, he shall not be long before the Lord shall both forgive his iniquity and heal his diseases. Men are slow to see the intimate connection between sin and sorrow, a grace-taught heart alone feels it.C. A. B.]
Footnotes:
[29][Perowne: As God said, Gen 18:17, Shall I hide from Abraham that thing which I do? Or the word may mean close and intimate communion, in which God makes Himself known to the soul. See Psa 55:14; Pro 3:22; Job 29:4. God alone possesses the truth, for He is the truth, and therefore He alone can impart it, and He impart, it only to them that fear Him. So Wordsworth: He sits, as it were, as a guest and friend, and converses familiarly with them. Comp. Joh 14:23, If any man love Me, he will keep My words, and My Father will love him, and we will come unto him, and make our abode with him; and see Rev 3:20.C. A. B.]
[30][Perowne: As the text now stands, we can only render Distresses have enlarged my heart, i.e. have made room for themselves, as it were, that they might come in and fill it; or have rushed in like a flood of water, swelling the stream till it overflows its banks, and so spreads itself over a wider surface. Unless, indeed, we take the word in the same meaning as in Psa 119:32, where to enlarge the heartto open it to instruction. But that sense is scarcely suitable here. Most modern editors read (imperat.). The rendering then is: My heart is troubled (i.e. is nothing but troubles, is full of troubles), O set it at liberty! And out of my distresses, etc.C. A. B.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
We have here expressed the state and fervour of the soul towards God; suited strength and help is earnestly desired, and that upon the promise of the covenant.
A Psalm of David.
Psa 25:1
We shall enjoy the spiritual sense of this beautiful Psalm still more if we behold Christ in it as the great Intercessor. For who, but Jesus, could undertake to say, I lift my soul unto thee? Who is this that engaged his heart to approach unto me? saith the Lord. Jer 30:21 . And this view of Christ, as our High Priest, will by no means lessen, but rather heighten our confidence in those devout exercises.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 25:7
Pico della Mirandola quotes this text in a letter to his nephew in which he advises him with regard to daily prayer. ‘When I stir thee up to prayer,’ he wrote, ‘I stir thee not to the prayer that standeth in many words, but to that prayer which in the secret chamber of the mind, in the privy-closet of the soul, with very affect speaketh unto God, and in the most lightsome darkness of contemplation, not only presenteth the mind to the Father, but also uniteth it with Him by unspeakable ways, which only they know that have assayed. Nor I care not how long nor how short thy prayer be, but how effectual, how ardent…. Let no day pass, then, but thou once at the least-wise present thyself to God by prayer, and falling down before Him flat to the ground, with an humble affect of devout mind, not from the extremity of thy lips but out of the inwardness of Thine heart, cry these words of the prophet, “The offences of my youth and mine ignorances, remember not, good Lord, but after Thy goodness remember me”.’
References. XXV. 7. T. G. Selby, Comradeship and Character, p. 269. M. R. Vincent, Gates Into the Psalm, Country, p. 75. XXV. 8, 9. A. Maclaren, After the Resurrection, p. 203. XXV. 9. E. Bersier, Sermons, vol. i. p. 237. Homiletic Magazine, vol. lx. p. 257.
Mercy and Truth
Psa 25:10
So it lies for all time, the elementary law of theology. What does it mean?
I. It means of course, first of all that God’s nature is mercy, and to this nature He is consistent, true to Himself; but it means also, and more especially, that in His merciful dealings with us He has respect to the truth of our nature. What this truth is we learn on the first page of Genesis: God said, ‘Let us make man in our image’. There is at once something more than mercy: there is an ideal set up, a standard, a type for the race. And if you will ponder the history of man since, as the great Hebrews have written it for us in the Bible, you will see that the whole history of its course is but, on the one hand the persistency with which the God of Truth has kept before men’s eyes His original creative purpose, has refused to abate one jot of His lofty ideal for mankind.
( a ) Look at the ideal Christ proposed to mankind. Is it not the old creative promise that man should be conformed to God’s image? Christ is Himself the express image of God, and nothing short of that image will satisfy Him in us.
( b ) Contemplate the miracles of mercy. Merciful indeed He is, but there is a note about Him that seems more than mere compassion. What is this faith He requires? How often were the miracles of healing at the same time miracles of conversion. Here, too, then in the miracles we see that the grace of our Lord Jesus Christ is plainly Divine grace, is mercy and truth, is that love of God which is bent upon creating His own image in us.
( c ) But again you will recollect that it was this very forgiveness of sins which to the righteous of the time seemed to argue insensibility, as though our Lord were being falsely merciful ministering mercy at the expense of morality. And the charge is sometimes repeated still. How can we test Christ’s mercy to men’s souls to see it it be true mercy which considers the next? We must try it by its effect on character. The story of Zaccheus will suffice.
( d ) Similarly we might make our appeal to Christ’s teaching, to His simple parable, or His paradoxical epigrams, and show how their glorious web is woven of the same two strands. For the occasion let that one word suffice in which more than any other He summed up for us His revelation of the Creator I mean the word Father. No word will so well bring home to us the essential nature of the Divine mercy and truth.
II. It is of supreme importance to the reality of our Christian life that we should refuse to separate between these Divine attributes of Mercy and Truth, that we should not say simply ‘God loves us,’ without drawing out the implicit truth ‘and wishes us to be like Himself. The true test of our theology is worship.
III. Not only have we to acknowledge God’s mercy and truth, we have to display it in relation to our fellows.
( a ) Consider, for example, those great typical Christian actions of forgiveness and judgment. If we forgive anything, or if we condemn anything, it can only be ‘in the person of Christ,’ by sharing both His hatred of sin and His love for the sinner.
( b ) Consider the question of veracity and compliment which, slight as it may appear, fills our social lines. If we are apt to give our criticisms without mercy let us take to heart St. Paul’s maxim ‘Speaking the truth in love’. If on the other hand we find it only too easy to be gracious, let us remember that other great word of his: ‘Let your speech be always with grace, seasoned with salt’.
( c ) If our mercy to the poor is the true mercy it must never be separated from a consideration of their high welfare.
( d ) We must bring under the same Divine law our conduct to ourselves.
H. C. Beeching, Inns of Court Sermons, p. 22.
References. XXV. 11. Preacher’s Monthly, vol. iii. p. 145. XXV. 13. J. Keble, Sermons for the Christian Year, p. 343. Ibid. Sermons for Ascension Day to Trinity Sunday, p. 343.
The Secret of the Lord
Psa 25:14
I. The secret of the Lord, that is, His fellowship or friendship, His secret operations on the soul, which waken, comfort and support the believer, are hidden from all others, and are understood only by those who depend upon the influence of the Holy Spirit. Our Lord Himself said, when His disciples asked Him for an explanation of a parable, ‘Unto you it is given to know the mystery of the Kingdom of God, but to them that are without all these things are done in parables, that seeing they may see and not perceive, and hearing they may hear and not understand’.
II. These ways of God are not hidden from any of His true people.
( a ) When a soul is agitated with deep convictions, these convictions being the fruit of the spirit, God will eventually show to such an one His covenant whereby pardon and grace, through Christ, are secured to the self-convicted sinner.
( b ) Or see that same man in a more advanced state of religious impression, see him softened with godly sorrow and saving repentance. The secret of the Lord is with him.
( c ) Or if we view the soul of such an one as he advances in grace, and is enabled to estimate with something of a proper value the efficacy of Christ’s redeeming sacrifice, he can say to any former companions in sin and folly, as Jesus said to His disciples, ‘I have meat to eat that ye know not of.
III. The secret of the Lord is not only with His people individually but among them that fear Him. This is the ground of that communion of saints, that mutual fellowship of sorrows and joys which binds all true believers together in one, that is in Christ Jesus. And the secret of the Lord is among them collectively, they experience the same feelings, the same trials, the same victories. This communion has never been interrupted, never can be destroyed, but is maintained amidst all the jarring elements of the world, a world which comprehends it not, and whose enmity can neither destroy nor weaken it.
E. J. Brewster, The Shield of Faith, p. 56.
Psa 25
Touching words in themselves, and surely never more so than when they began the dying-song of Margaret Wilson, while the sea was rising round her at the mouth of the water of Blednoch, by Wigtown. She was twenty years of age, blameless and gentle, but had been in the habit of attending field and house conventicles, and refused to take the test. For these things she was condemned to be drowned along with an elderly woman, named Margaret Lachlan, accused of the same offences. They were tied to stakes within the tide-mark, where the waters of the Solway come up swift and strong into the channel of the Blednoch. The older woman was placed farther from the bank that the sight of her struggles might terrify the younger, and cause her to give way. But she was faithful to the death.
John Ker.
References. XXV. 14. G. W. Brameld, Practical Sermons (2nd Series), p. 122. C. J. Vaughan, Memorials of Harrow Sundays, p. 263. J. J. West, Penny Pulpit, No. 1678, p. 463. W. A. Essery, Christian World Pulpit, vol. i. p. 182. XXV. 18. Spurgeon, Sermons, vol. xiii. No. 741. Ibid. Evening by Evening, p. 102. XXV. International Critical Commentary, vol. i. p. 219. XXVI. 2. H. Bushnell, Sermons on Living Subjects, p. 224. XXVI. 3. Spurgeon, Sermons, vol. xvi. No. 956. XXVI. 6. C. G. Finney, Penny Pulpit, No. 1668, p. 383. XXVI. 6, 7. G. Brooks, Outlines of Sermons, p. 253. XXVI. 8. A. C. Tait, Christian World Pulpit, vol. iv. p. 33. J. Baldwin Brown, The Sunday Afternoon, pp. 133, 141, 150. XXVI. 9. C. Perren, Revival Sermons, p. 299. Spurgeon, Sermons, vol. ix. No. 524. W. T. Hamilton, American Pulpit, p. 193. XXVI. International Critical Commentary, vol. i. p. 229. XXVII. 1. E. B. Pusey, Sermons Preached Before the University of Oxford, p. 52. H. P. Liddon, Christian World Pulpit, vol. xxviii. p. 24. J. Baldwin Brown, The Higher Life, p. 114. Spurgeon, Evening by Evening, p. 168.
Fuente: Expositor’s Dictionary of Text by Robertson
XVI
THE MESSIANIC PSALMS AND OTHERS
We commence this chapter by giving a classified list of the Messianic Psalms, as follows:
The Royal Psalms are:
Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;
The Passion Psalms are:
Psa 22 ; Psa 41 ; Psa 69 ;
The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;
The Missionary Psalms are:
Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .
The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.
The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.
The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).
The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).
It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.
The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:
1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .
2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .
3. They sang after the Supper in fulfilment of Psa 22:22 .
4. Piercing his hands and feet, Psa 22:16 .
5. They cast lots for his vesture in fulfilment of Psa 22:18 .
6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .
7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .
8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”
9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .
10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .
11. He is represented as dead, buried, and raised in Psa 16:10 .
12. His suffering as a substitute is described in Psa 69:9 .
13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .
The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.
The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”
There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:
1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.
2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.
3. The third theory is that the thought in these psalms advances by degrees.
4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.
Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.
Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.
Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.
David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .
A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.
The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.
On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.
Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
QUESTIONS
1. What are the Royal Psalms?
2. What are the Passion Psalms?
3. What are the Psalms of the Ideal Man?
4. What are the Missionary Psalms?
5. What are the predictions before David of the coming Messiah?
6. What are the prophecies of history concerning the Messiah?
7. Give a regular order of thought concerning the messianic offices as taught in the psalms.
8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?
9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.
10. Name the Penitential Psalms and show their occasion.
11. What are the Pilgrim Psalms?
12. What is this section of the Psalter called?
13. When and under what conditions were these psalms collected?
14. Who is the author of the central psalm of this collection?
15. What Davidic Psalms are in this collection?
16. When were the others written?
17. What are they called in the Septuagint?
18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?
19. What scriptures give the true idea of these titles?
20. Give proof of their singing as they went.
21. To what feasts did they go singing these Psalms?
22. What was the special use made of Psa 121 and Psa 122 ?
23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?
24. Expound Psa 133 .
25. What is an alphabetical psalm, and what are the several kinds?
26. Who originated these Alphabetical Psalms?
27. What are the most complete specimen?
28. Of what is it an expansion?
29. Why is a certain group of psalms called the Hallelujah Psalms?
30. What are the Hallelujah Psalms?
31. Which of the Hallelujah Psalms was a doxology?
32. Which of these were used as anthems?
33. Which psalm calls on all creation to praise God?
34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?
35. Which of these psalms calls for all varieties of instruments?
36. What is the Egyptian Hallel?
37. What is their special use and how were they sung?
38. Then what hymns did Jesus and his disciples sing?
39. At what other feasts was this sung?
40. Why was the name of God delayed so long in Psa 114 ?
41. What are the characteristics of Psa 115 ?
42. What is the theme and special use of Psa 116 ?
43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.
44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.
45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 25:1 [A Psalm] of David. Unto thee, O LORD, do I lift up my soul.
A Psalm of David ] An excellent psalm; the second of those seven called by the ancients penitential; and such as may well serve us for a pattern of our daily prayers; as wherein David beggeth three things (answerable to those two last petitions in the Lord’s prayer), first, pardon of sin; secondly, guidance of God’s good Spirit; thirdly, defence against his enemies (Beza). It appeareth that this psalm was made by David when he was well in years, Psa 25:7 , after his sin in the matter of Uriah (that great iniquity, as he calleth it, Psa 25:11 , saith Vatablus), and some gather, from Psa 25:19 , that he framed this psalm when Absalom was up in arms against him, Psa 25:19 (compared with Psa 3:1 ). See also Psa 25:15 ; Psa 25:22 . It may seem therefore that when he came to Mahanaim, 2Sa 17:24 ; 2Sa 17:27 (where God showed him marvellous lovingkindness in a strong city, Psa 31:21 , and wherehence he was at the people’s request to help them, or to cause them to be helped, viz. by his hearty prayers for God’s assistance, 2Sa 18:3 ), he composed this psalm with more than ordinary artifice, viz. in order of alphabet, as he hath done also some few others, both for the excellency of the matter and likewise for help of memory; for which cause also St Matthew summeth up the genealogy of Christ into three fourteens; all helps being but little enough. Nazianzen and Sedulius have done the like; the former in his holy alphabet, A , &c., and the latter in his hymn, A Solis ortus cardine Beatus auctor saeculi, &c.
Ver. 1. Unto thee, O Lord, do I lift up my soul ] i.e. Praeparo cor meum, saith R. Solomon. My heart maketh its faithful addresses to thee (and not any other), with strength of desire and delight, with earnest expectation and hope of relief. Ad te orando non ad idola. See Jer 22:27 Deu 24:15 Psa 86:5 , Cyprian saith, that in the primitive times the minister was wont to prepare the people’s minds to pray by prefacing Sursum corda, Lift up your hearts. The Jews at this day write upon the walls of their synagogues these words, Tephillah belo cavannah ceguph belo neshamah; that is, a prayer without the intention of the affection, is like a body without a soul; and yet their devotion is a mere outside, saith one, a brainless head, and a soulless body; Antiquum obtinent, Isa 29:13 , Buxtorf. Abbreviat. This people draweth nigh to me with their lips, but their heart is far from me. A carnal man can as little lift up his heart in prayer as a mole can fly. A David finds it a hard task; since the best heart is lumpish, and naturally beareth downward, as the poise of a clock, as the lead of a net. Let us, theretbre, lay aside every weight, and the sin that doth so easily beset us; and pray God to draw us up to himself, as the loadstone doth the iron, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
In vers. 1-5 is the introduction: the God-fearing wait on Jehovah, in contrast with the deceitful who shall know shame and everlasting contempt. Then follows the plea of mercy to ver. 11. Can anything surpass this in the confidence of divine peace? It is the prospect by faith of Messiah suffering for sin that casts wholly on God’s mercy; and the very greatness of the sin is openly urged as the reason for His pardon Whose thoughts are not ours, any more than our ways are His. He can well afford through that cross which emboldens the believer. Man’s sin is too great for any one but the God that saves through Christ dead and risen.
The sinners whom Jehovah guides and teaches, as He forgives, are the meek who are to inherit the earth, as they only have uprightness and integrity. This last is the burden of the companion psalm that follows.
Psa 25 is the first of the alphabetical psalms, though not strictly such; for two verses begin with the first letter (Aleph), and two with our R, two being omitted, and the last as well as the title being outside this order.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 25:1-3
1To You, O Lord, I lift up my soul.
2O my God, in You I trust,
Do not let me be ashamed;
Do not let my enemies exult over me.
3Indeed, none of those who wait for You will be ashamed;
Those who deal treacherously without cause will be ashamed.
Psa 25:1-3 The psalmist fears being ashamed by his enemies but in the midst of his fear he expresses his faith in YHWH’s promised victory.
He characterizes himself as one who
1. lifts his soul to YHWH BDB 669, KB 724, Qal imperfect, which denotes continual action (cf. Psa 86:4; Psa 143:8)
2. trusts in YHWH BDB 105, KB 120, Qal perfect, which denotes a settled action/condition
3. waits for YHWH BDB 875, KB 1082, Qal participle, AB (p. 155) suggests it is from another root with the same letters that means to call or to invoke
Because of this he is confident that he will not be
a. ashamed (inclusio, cf. Psa 25:20; Psa 31:1)
b. exulted over (cf. Psa 41:11)
but that his enemies will be (cf. Psa 25:3 b). In a sense those who trust in YHWH are witnesses of His character (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL’S GOD ). How they live and trust gives powerful evidence of the reality and character of YHWH.
Psa 25:3
NASB, NKJV,
NRSV, REBwithout cause
NRSV, LXXwantonly
NJBgroundlessly
JPSOAdisappointed, empty-handed
NET Biblethwarted
PESHITTAvanity
This adjective (BDB 938, KB 1229) can be understood in two ways.
1. without cause (cf. Psa 7:4)
2. to no effect (cf. Isa 55:11; Jer 50:9)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
The second Acrostic Psalm (see App-63.) The omission of (Koph) makes twenty-one letters (7×3) instead of twenty-two, and marks off one verse (Psa 25:11) as central, which is the first confession of sin in the Psalms; thus linking on Repentance to Suffering and Resurrection (Psa 16:22), as in Luk 24:44-47. The double (Heb. character) (A=Aleph) in Psa 25:1-2 connects the looking up of the worshipper with the double (Heb. character) (R=Resh) of Psa 25:18-19, which speaks of the looking down of Jehovah. These two are linked on to Psalm 25 by the Selah of Psa 24:10 and Psa 24:4. See note on Selah (Psa 24:10).
Title. of David = by David, or pertaining to the true David.
lift up. Psa 25:1-2 are connected with verses: Psa 25:18, Psa 25:19, the double Aleph, with the double Resh connecting David’s looking up with Jehovah’s looking down.
soul. Hebrew. nephesh. App-13.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 25:1-22
Psa 25:1-22 :
Unto thee, O LORD, do I lift up my soul. O my God, I trust in thee: let me not be ashamed, let not my enemies triumph over me. Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause. Show me thy ways, O LORD; teach me thy paths. Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all day. Remember, O LORD, thy tender mercies and thy loving-kindnesses; for they have been ever of old. Remember not the sins of my youth, nor my transgressions: according thy mercy remember thou me for thy goodness’ sake, O LORD ( Psa 25:1-7 ).
Now David is changing his tune. Earlier he was saying, “Lord, remember my righteousness, and do good to me for my righteousness’ sake.” And now as he is growing a little older, and he is looking back in retrospect, he is saying, “Lord, don’t remember the sins of my youth. According to Your mercy remember me. When You think about me, Lord, let it be covered with Your mercy. And for Your goodness’ sake, O Lord.”
Good and upright is the LORD: therefore will he teach sinners in the way. The meek will he guide in judgment: and the meek will he teach his way. The paths of the LORD are mercy and truth [all of the paths of the Lord are mercy and truth] unto such as keep his covenant and his testimonies ( Psa 25:8-10 ).
So all of God’s ways towards you are mercy and truth if you keep His covenant and walk in His testimonies.
For thy name’s sake ( Psa 25:11 ),
Remember we were dealing with this this morning. “For thy name’s sake.” He leads me in the path of righteousness for His name’s sake. Now David is saying,
For thy name’s sake, O LORD, pardon mine iniquity; for it is great. What is man that he fears the LORD? him shall he teach in the way that he shall choose. His soul shall dwell at ease; and his seed shall inherit the earth. The secret of the LORD is with them that reverence him; and he will show them his covenant ( Psa 25:11-14 ).
God’s secret. Oh, the glorious mysteries. What is the secret of the Lord? Paul tells us the secret of the Lord. It is Christ in you, the hope of glory. That is God’s secret. It is a mystery hid from the beginning of the world now revealed to the church, Christ in you, the hope of glory. He reveals it to those who keep His covenant.
“
Fuente: Through the Bible Commentary
Psa 25:1. Unto thee, O LORD, do I lift up my soul.
It is down; and I would fain lift it up; yet I am powerless to do so if I am left to myself. When the soul cleaves to the earth, who but God can lift it up? Yet it must be our desire and object to seek to lift up our soul unto God.
Psa 25:2. O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.
Whatever happens to me, I trust in thee. Down goes the anchor; that ship will never drift far out to sea. O my God, I trust in thee. Can you say that, dear friends? Then, if you are in the dark, you are as safe as if you were in the light, for still this anchor holds: O my God, I trust in thee. Let not mine enemies triumph over me. They will do so, if they can get me back into the world. If they can seduce me from the paths of holiness, what shouts of joy there will be in the camp of the enemy! Hold thou me up, and I shall be safe.
Psa 25:3. Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.
When good men are in earnest on their own account, they soon begin to pray for others; and the evil which they dread for themselves, they are sure to dread for their brethren. David first prayed, Let me not be ashamed; and then he added, Let none that wait on thee be ashamed. The only shame that is worth having is a blessed shame, the shame of true repentance, which sorrows over past sin, of which it is ashamed. Alas!
there will be an eternal shame, which shall cover those who choose the ways of sin.
Psa 25:4. Shew me thy ways, O LORD; teach me thy paths.
That is the prayer of one who is tight of the Spirit, for, by nature, our desire is to have our own way; and if we can have our own way, we are satisfied. But when the Lord has taught us better, our prayer is, Shew me thy ways, O Lord; teach me thy paths.
Psa 25:5. Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.
We need not only to have the path shown to us, but to be led into it, for we are like babes just learning to walk, we must have a finger that we may hold, or a hand that we may lean upon: Lead me in thy truth, and teach me. That is the second time that David has prayed for the Lord to teach him; and as long as we are here, we also shall each one need to pray, Teach me. What is a disciple but as learner? His daily cry must be, Teach me: for thou art the God. of my salvation. There is another grip of the hand of faith. I have taken thee to be my salvation, O my God! I trust nowhere else, On thee do I wait all the day, expecting everything from thee,tarrying thy leisure, but tarrying hopefully, expecting to be blessed.
Psa 25:6. Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old.
Thy saints knew them before I was born, and I have known them since I have been born again. By the constancy of thy kindness to me hitherto, continue still to bless me, for art thou not an unchanging God?
Psa 25:7. Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness sake, O LORD.
In this verse and the preceding one, there are three remembers erst, that God would remember his tender mercies and his lovingkindnesses; next, that he would not remember our sins and our transgressions; and, then, that he would remember us according to his mercy and goodness.
This last request may remind us of the prayer of the dying thief, Lord, remember me; and it may serve for us as a repenting prayer: According to thy mercy remember thou me for thy goodness sake, O Lord.
Psa 25:8. Good and upright is the LORD: therefore will he teach sinners in the way.
If good men endeavor to make others good, much more will the good God do so. A good man will seek to lead sinners in the right way; and. much more will our good Saviour, and God, and Helper do so. Only let us be willing to be taught, and come to him confessing our ignorance, and.
asking to be led and instructed. This Psalm, you see, dear friends, is all about teaching; and as David needed instruction, so also do we. The next verse deals with the same subject:
Psa 25:9. The meek will he guide in judgment: and the meek will he teach his way.
Not the proud man, but the meek, the learners, the teachable ones; those who, like little children, are willing to believe what they are told upon true authority. Oh, that we all may be among the meek! The tender-mouthed horse is easy to drive; but some people are so stubborn and obstinate that they are as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle. Oh, that we were sensitive to the slightest touch of the divine hand, and always ready and anxious to be instructed by the Lord.
Psa 25:10. All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies.
Do you believe that, you who have been sorely tried? If you are resting in covenant love, and find your hope in covenant blood and covenant promises, you must believe that everything God does to you is done in mercy and truth. Ay, though he strikes till every blow of the rod leaves a blue wound behind, yet we rejoice in these tokens of his fatherly love and desire for our highest good, for he has said, As many as I love, I rebuke and chasten. The word love in that passage conveys the idea of a very tender and ardent auction.
Psa 25:11. For thy names sake, O LORD, pardon mine iniquity; for it is great.
Those who are not taught of God pray very differently from that, for their prayer is, O Lord, pardon mine iniquity, for it is little; but he who is graciously instructed confesses the greatness of his guilt, and out of that he draws a plea for mercy, for is not God a great God, and is it not greatly to his glory to pardon great sinners; and when they are pardoned, are they not filled with a great love, and a great zeal, so that they are greatly serviceable to their Lord and toaster?
Psa 25:12. What man is he that feareth the LORD? him shall he teach in the way that he shall choose.
True reverence for God, a holy fear of him, is a quality that God delights to see; and wherever he finds it, there he gives further instruction.
Psa 25:13. His soul shall dwell at ease; and his seed shall inherit the earth.
The secret of the LORD is with them that fear him; and he will shew them his covenant.
Are you one of those trembling ones who fear to offend God? Well, I daresay that you sometimes envy those who are very boisterous in their joy. Do not envy them; you have something better in having that holy, filial fear that trembles at Gods Word; and you shall have the secret of the Lord with you, and he will show you his covenant.
Psa 25:14-15 The secret of the LORD is with them that fear him; and he will shew them his covenant. ine eyes are eyes toward the LORD; for he shall pluck my feet out of the net.
When they get into it, he will pluck them out of it. When Satan seems to cast a net over me, God will come and pull me out. There is force in that word pluck denoting swiftness and energy; perhaps, also, there is a little idea of roughness, but Gods roughness is true tenderness.
Psa 25:16. Turn thee unto me, and have mercy upon me; for I am desolate and afflicted.
If you pass that dish round, there are some who will not help themselves from it, for they are not desolate and afflicted. But I know that there are some, even here, who are both desolate and afflicted. Be sure, dear friends, that you make this prier your own: Turn thee unto me, and have mercy upon me; for I am desolate and afflicted.
Psa 25:17-18. The troubles of my heart are enlarged: O bring thou me out of any distresses. Look upon mine affliction and my pain;
And what follows? Take the affliction and the pain away? No.
Psa 25:18. And forgive all my sins.
David will be quite content if God will but look with pitying eyes upon his sufferings; but, as for his sins, he must be clean rid of them, he cannot be happy until he has the answer to this petition, Forgive all my sins.
Psa 25:19. Consider mine enemies; for they are many; and they hate me with cruel hatred.
The better the man, the more bitterly is he hated by the ungodly. It is not by holiness that you will escape the hatred of the world, it is by that very thing that you will arouse its malice. Do not wish to have it otherwise; but remember your Lords own words, Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets. But, Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of mans sake. Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. If we live near to God, and are truly the seed of the woman, the seed of the serpent will be constantly nibbling at our heel; some little viper or other will be sure to be there. As the great serpent seeks to do us injury, so will his seed.
Psa 25:20. O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee.
Do you notice how David gets back to his key-note? Almost at the beginning of the Psalm, he said, O my God, I trust in thee; now he says I put my trust in thee. Let faith in God be the key-note of your life-psalm.
At another time, David wrote, Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. That is the motto for all Christians,Trust, trust, TRUST. When there is nothing to be seen, when you are in thick Egyptian darkness, let Jobs confident declaration be the resolve of your spirit, Though he slay me, yet will I trust in him.
Psa 25:21. Let integrity and uprightness preserve me; for I wait on thee.
The child of God cannot hope to pass through the world safely unless he is careful to keep his integrity and his uprightness. There are some who profess to be Christians, who try to get on in trade by various tricks, and they hope to win the favor of men by just bending a little to their ways. Never do so, beloved; if you give way an inch, you will have to give way a yard or a mile before long.
Psa 25:22. Redeem Israel, O God, out of all his troubles.
God did so to Israel himself. Jacob, whose name was also Israel, said, All these things are against me; yet God redeemed him out of his troubles; and so will the Lord do for all his people in due time, glory be unto his name, world without end! Amen.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 25:1-7
A PRAYER FOR FORGIVENESS
We have entitled this psalm “A Prayer for Forgiveness,” because of the triple plea to that effect in the psalm. Halley called it, “The Prayer of a Sin-oppressed Soul, which is also a very appropriate title.
Some writers have supposed that the author of this psalm was not, in any sense, writing it as a personal prayer for himself, but as a prayer suggested for others who might need to pray such a prayer. As Taylor expressed it, “The writer is not composing an address to God on his own behalf but constructing, rather, a form of prayer for the use of anyone who in a time of distress seeks divine help.
We reject such a notion altogether. McCaw entitled this psalm, “A Personal Prayer, and we believe that is exactly what it is.
As for who is the author here, the ancient inscriptions ascribe it to David, the king of Israel: “And there is nothing that stands in the way of accepting the claim that stands in the heading that David was the author; nor is there any need of departing from a purely personal interpretation of it.
Some critics date the psalm “in post-exilic times, but they do so upon very insufficient evidence. As Leupold said, “That claim is based upon two factors, (1) that the psalm is an acrostic (imperfect), and (2) that Psa 25:4-5; Psa 25:12-14 contain motifs identified with the wisdom literature (which critics claim was unknown in the days of David and Solomon). Leupold rejected both reasons as unproved.
“The fact that wisdom literature had not been developed in the days of David and Solomon is one of many unproved assertions; and besides, we know too little about the acrostic form to ascribe only late dates to it.
Spurgeon’s comment was that, “This is evidently a composition from David’s later days; he mentions the sins of his youth; and from the craft and cruelty of many foes, it seems to refer to the times of the rebellion of Absalom. This has been styled one of the seven Penitential Psalms. It is the mark of a true saint that his sorrows remind him of his sins, and his sorrow for sin drives him to God in prayer.
As DeHoff pointed out, “This is also one of the nine acrostic psalms. Taylor enumerated the imperfections in the acrostic pattern. The perfect acrostic begins each line or each section of a composition with the successive letters of the Hebrew alphabet from Aleph to Tav; but as Taylor noted, some letters are omitted and some are used twice in this psalm.
Rhodes divided the psalm into three paragraphs: (1) A prayer for Protection, Guidance and Forgiveness (Psa 25:1-7); (2) God’s Dealings with his People (Psa 25:8-15); and (3) A renewed prayer for Protection and Forgiveness.
Psa 25:1-7
“Unto thee, O Jehovah, do I lift up my soul.
O my God, in thee have I trusted,
Let me not be put to shame;
Let not mine enemies triumph over me.
Yea, none that wait for thee shall be put to shame:
They shall be put to shame who deal treacherously without cause.
Show me thy ways, O Jehovah;
Teach me thy paths. Guide me in thy truth, and teach me;
For thou art the God of my salvation;
For thee do I wait all the day.
Remember, O Jehovah, thy tender mercies and thy lovingkindnesses;
For they have been ever of old.
Remember not the sins of my youth, nor my transgressions:
According to thy lovingkindness remember thou me,
For thy goodness sake, O Jehovah.”
“Let me not be put to shame” (Psa 25:2). The distress of the petitioner is evident throughout the psalm. He is acutely conscious of his enemies and the treachery of those whom he has trusted. He is oppressed by the consciousness that he does not really know what to do under the distressing circumstances, hence the cry:
“Show me… guide me” (Psa 25:4-5). “Man is so wanting in spiritual understanding, so morally blind and ignorant, that, unless enlightened from on high, he cannot discern `the way of godliness.’ He does not know at any given moment what God would have him do.
The distress and uncertainty send the psalmist to God for sure and certain answers. He is acutely conscious of sins in his life reaching all the way back to his youth; and there is an instinctive reaction to this in that all suffering, disease, sorrows and distresses are associated in the human mind with sins. True, they are not always directly related, as in the case of the man born blind (John 9); but there is a sub-conscious reaction of the human race which does not fail to relate sin and suffering as cause and effect, whether true or not.
This is the background that prompts the psalmist to pray for the forgiveness of the sins of his youth.
“Remember thy mercies … lovingkindness … thy goodness” (Psa 25:6-7). It is significant that David here based his plea that God “Remember not” the sins of his youth, not upon the basis of any merit of his own, but solely upon the goodness, kindness and mercy of God.
“Remember… remember not …” (Psa 25:6-7). Only God can “forget” sins, an achievement of which men are incapable. The promise that God would both forgive and forget sins was revealed by the prophet Jeremiah as the outstanding characteristic of the New Covenant. “I will forgive their iniquity, and their sin will I remember no more” (Jer 31:34).
All of the forgiveness available under the Old Covenant fell short of the absolute sense of it in the New Testament, because the Atonement of Christ was yet in the future. In the practical sense, however, a type of forgiveness was granted to Old Testament saints in the action of God whose “passing over of the sins done aforetime” (Rom 3:25) may be viewed as a practical equivalent of New Testament forgiveness “in Christ.”
“Sins of my youth, nor my transgressions” (Psa 25:7). There are two classes of sins here, concerning which the psalmist pleaded that God would not remember them. (1) These were the “sins of his youth,” and (2) his “transgressions.” Perhaps he had found, as so many others have discovered, that “the sins of youth” are never terminated automatically with the arrival of maturity. On the other hand, sins have a way of fastening themselves upon the sinner and increasing as the years go by. An apostle warned us that “wickedness shall wax worse and worse.”
E.M. Zerr:
Psa 25:1. To lift up the soul means to pray with the soul to God.
Psa 25:2. Not be ashamed means not to be debased by the defeat from his enemies. We should keep constantly in mind the fact that David was actively at war most of the time. That made him many enemies among the heathen. Besides this, he had been given the kingdom in preference to Saul which brought him the enmity of Saul’s family.
Psa 25:3. The thought is significant that David considered the service to God as a just condition for escaping confusion. On the other hand, if a man transgressed the law of God he was worthy to be made ashamed.
Psa 25:4-5. As a man in distress David prayed the Lord to show him the right way of life. As an inspired man he pointed out that way himself (Psa 37:23; Psa 119:133).
Psa 25:6. God never forgets, as David knew. The statement is a form of request for God to renew his favors of the past.
Psa 25:7. David was always open and fair with the Lord. He never tried to shield himself in wrong, but humbly and frankly came to the Lord for pardon. Such is the meaning of this verse, and not that God would remember a man’s sins against him after having forgiven them.
Fuente: Old and New Testaments Restoration Commentary
The sob of a great sorrow sounds throughout this psalm. The circumstances of its writing were those of desolation, affliction, distress, travail, as the latter part especially shows. Yet the main content is one full of help to all who are in sorrow. It is far more than a wail saddening all who read it. It is the voice of hope and confidence, and tells of succour and of strength.
It has three movements in it. The first (vv. Psa 25:1-7), and the last (vv. Psa 25:16-22) are prayers uttered out of great need. The central (vv. Psa 25:8-15) is contemplation and declaration of the goodness of God. Thus structurally the psalm is beautiful. Its central glory is a revelation of Gods goodness and patience (vv. Psa 25:8-10). Then a sob at the heart of everything (v. Psa 25:11). Immediately an account of the blessedness of the man who trusts. The opening verses contain the prayer of a distressed soul, whose thought of God is revealed in the central portion. The closing verses are the earnest cry of that soul to such a God, and in such confidence the details of the experience of suffering are named.
Fuente: An Exposition on the Whole Bible
a Prayer for Pardon and Protection
Psa 25:1-22
This is an acrostic or alphabetical psalm. The verses begin with the successive letters of the Hebrew alphabet, to aid the memory. So also in Psa 9:1-20; Psa 10:1-18; Psa 34:1-22; Psa 37:1-40; Psa 111:1-10; Psa 112:1-10; Psa 119:1-176; Psa 145:1-21. It repeats the same expressions several or more times, such as wait, Psa 25:3; Psa 25:5; Psa 25:21; ashamed, Psa 25:2-3; Psa 25:20; and teach, Psa 25:4-5; Psa 25:8-9; Psa 25:12.
Lift up your soul to God, that its darkness may flee before His light and your maladies be healed by His saving health. If you pray to be led and taught, be quiet and wait all the day, Psa 25:5. The anointing that you have received is all that you require, 1Jn 2:27. Gods holiness is no barrier but an encouragement to repentant sinners. Notice therefore, Psa 25:8, and compare with Mat 9:13 and Luk 15:1. What will not God do for the Name! Isa 63:14; Isa 63:16; Eze 36:22-23. For Gods secrets, see Gen 18:17; 1Co 2:9-10. Entrust God with the keeping of your soul and you will never be ashamed, Isa 49:23.
Fuente: F.B. Meyer’s Through the Bible Commentary
We have been noticing in studying this book how very frequently a number of Psalms are intimately linked together. Beginning with Psalm 25 and going on through Psalm 39 we have a little group of fifteen Psalms all of which deal with the same general subject, that is, the spiritual exercises of the people of God, particularly the coming remnant of Israel in the days of the great tribulation, but also the exercises that the people of God in general, pass through in this world while waiting for the coming again of our Lord Jesus Christ.
Of course we need to remember in studying the Psalms that we are not actually on Christian ground. The disciples of our blessed Lord were never definitely known as Christians until the present glorious dispensation of the grace of God came to us. Of old they were children of God but waiting for the full knowledge of redemption. They had real faith, and so they were born again; but they did not know what we know, an accomplished redemption and the veil rent so that believers may go right into the presence of God. By and by, after the Church of God has been taken out of this scene, there will be what Scripture calls the tribulation, when our Lord turns again to Israel to take out a remnant from among them, to open their eyes and to prepare them for the coming of the King, when He begins His glorious reign. During that time they will be in great measure in the same state of soul as believers were of old before the Cross, because, while they will have learned from the study of the Scriptures that Jesus, the Jesus whom their fathers rejected, was really Messiah, it will not be until He actually appears that they will enter into the full knowledge of redemption. And so we do not find that their worship rises to the full height of Christian worship. There is always with them a certain measure of uncertainty of things. They do not have the clear, definite knowledge of justification from all things that is given to the Church of God today. They are groping largely, and yet their hearts are yearning after God.
When we come to consider these fifteen Psalms we find that they all have to do with the exercises of Gods people; and yet they fall into three groups. The first five of them, Psalms 25 to 29, deal largely with the basis or the ground of the souls confidence as they look up to God because they are conscious of His abiding love and of the integrity of their own hearts. That is, they know that they are seeking to do the will of God. Then in the second section, Psalms 30 to 34, we seem to move on a step and find these Psalms occupied with the hearts appropriation of Gods salvation. They seem to have risen largely above themselves and the question of their own personal integrity to realize that salvation rests entirely upon the matchless grace of God. And then in the third section, Psalms 35 to 39, they are occupied largely with the question of personal holiness. They are brought consciously into the presence of God, and as they realize His infinite holiness there is on their part a yearning desire to be more and more like Him. So we can see that believers who used the book of Psalms in the old days before the veil was rent and believers who will use the book in the coming day of the great tribulation have not the same light that we have today. Yet the moral order is the same. When we first come to Christ, if we come to Him sincerely and seek honestly to walk with Him, the moment the soul becomes conscious of failure, of sin, there is a cloud on the sense of assurance. As we go on and learn to turn from self altogether and to be occupied with Christ and His finished work, and as we progress in the Christian life we are occupied not so much with the question of the putting away of our sin and our final salvation, but, as a sense of His infinite holiness becomes more real to us, we find our hearts crying out for holiness of heart and cleanness of life.
Look then at Psalm 25. Here we find a sense of Gods righteousness and grace leading the heart out to Him. This is divided in a rather striking way. First, in verses 1 to 7 we have a prayer; in verses 8 to 10 we have the souls recognition of Gods goodness, and again in verse 11 there is a prayer. Then in verses 12 to 15 we get the souls testimony, and verses 16 to 22 close the Psalm with another prayer. Look at the first prayer, Unto thee, O Lord, do I lift up my soul. O my God, I trust in Thee: let me not be ashamed, let not mine enemies triumph over me. Yea, let none that wait on Thee be ashamed: let them be ashamed which transgress without cause. Somebody has very well said that David might have written this Psalm when he was fleeing from Absalom, when perfectly conscious of his own integrity of heart, though he could not forget the sins of years ago, and he was able to trust Him in spite of his difficult circumstances. You remember how beauti- fully that came out in his case when Shimei, the Benjamite, threw stones at David and cried, Thou bloody man, and thou man of Belial (2Sa 16:7), and Abishai, one of Davids friends, said, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head (2Sa 16:9). But David said, Let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so? And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the Lord hath bidden him (2Sa 16:10-11). The Lord can turn the curse into a blessing, David realized deep in his heart that the suffering was to a certain extent the result of that sin of so long ago in the case of Bathsheba. God was still visiting that sin upon him governmentally, but David could just accept it as from God, for he was conscious that he had judged his sin and was seeking to walk faithfully with the Lord, and so he could look up to God and plead, in that sense, his own integrity. If we think of David as in those circumstances when he wrote these words it may help us to understand them better. We cannot say positively that they were written at that time, but they would fit that occasion in a wonderful way.
Shew me Thy ways, O Lord; teach me Thy paths. Lead me in Thy truth, and teach me: for Thou art the God of my salvation; on Thee do I wait all the day. How proper it is that such a prayer should be on our lips and in our hearts! We who have been redeemed to God, can we not take our place with David and pray the same words? Is not this what we want above everything else? But mark this, God will never answer this prayer unless we give much time to the reverent study of His Word. He is not going to teach us His paths; He is not going to make known His truth by some wonderful revelation to us. He has given us all that we need for guidance and direction here in the Book, and He commands us to Search the Scriptures. Our Lord Jesus prayed, Sanctify them through Thy truth, Thy word is truth. Is it not a lamentable fact that we let our Bibles lie unopened upon the desk or the shelf or table day by day and hardly ever look into them unless it be when we come to a service? We do so little real waiting on God over His Word and yet we cry, Show me Thy ways, O Lord; teach me Thy paths. He will never teach us His ways, He will never show us His paths if we neglect our Bibles. It is as we study the Word that He makes known His truth.
Then the Psalmist looks over the past, and three times he uses the word, remember. Remember, O Lord, Thy tender mercies and Thy lovingkindnesses; for they have been ever of old. As much as to say, Lord, I am in deep distress, but remember how Thou didst take me up in my great need, Thou didst not save me because of any goodness Thou sawest in me; Thou didst take me up in grace. Remember all Thy past dealings; now deal with me still in mercy. Then he thinks of failures, of sins committed long ago which he has confessed and judged but which often came to his mind in after years, and he says, Remember not the sins of my youth, nor my transgressions: according to Thy mercy remember Thou me for Thy goodness sake, O Lord.
About twenty years ago I was called to see an aged saint of about ninety years of age whom we had known as a very godly man. I went into the room where he lay upon his bed and started to speak to him of the goodness of the Lord through all the years, but he stopped me and said, I wonder whether you can help me; everything seems so dark.
Dark? I said, you have known the Lord for nearly seventy years, and you have been such a help and blessing to others.
Yes, but in my illness, since I have been lying here so weak my memory keeps bringing up the sins of my youth, and I cannot get them out of my mind. They keep crowding in upon me, and I cannot help thinking of them; they make me so miserable and wretched.
I turned to this passage, Remember not the sins of my youth, nor my transgressions: according to Thy mercy remember me for Thy goodness sake, O Lord, and I pointed out to him that all those sins were long since put away. I said, You came to God seventy years ago; you confessed the sins of your youth, did you not?
I am afraid, he said, that I forgot some of them.
I said, It is not a question of being able to remember every individual sin. You acknowledged that your life had been a life of sin, and do you not remember what happened then? His mind was very weak, and I said, Dont you remember that when you confessed your sins, God said, Their sins and iniquities will I remember no more? If God has forgotten them, why should you think about them?
He looked at me and smiled and said, I am an old fool remembering what God has forgotten. So he rested on the word of the Lord and was at peace.
In verses 8 and 9 David gives his testimony, Good and upright is the Lord: therefore will He teach sinners in the way. The meek will He guide in judgment: and the meek will He teach His way. All the paths of the Lord are mercy and truth unto such as keep His covenant and His testimonies. And he just rests upon the covenant of God. God has given His Word, and we can depend on it. We can count on it. But notice how he puts the emphasis on the right state of the soul if one would enjoy the favor of God, The meek will He guide in judgment. Do you know why so many of us miss our way? It is because we are not meek enough to be guided. Judgment here means discernment. Do you know why so many of us blunder? It is because we are so self-sufficient. Meekness is not natural to the human heart. It is a grace communicated to those who walk in fellowship with God. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart (Mat 11:29). In one of the Minor Prophets we read, Seek righteousness [discernment], seek meekness (Zep 2:3). If you want the mind of God, if you want to understand His will, there must be an end to self-sufficiency. God hates pride; He hates self-sufficiency. There must be a sense of brokenness and lowliness in order that we may hear His voice.
David offers a wonderful prayer in the next verse. For Thy names sake, O Lord, pardon mine iniquity; for it is great. You might have expected him to have put it in the opposite way and to have said, O Lord, pardon mine iniquity; for it is not very great. I was really entrapped into this. A lot of people do that; they make excuses for their iniquity and hope in that way to escape the punishment due to sin, but when a man takes his place honestly before God and says, I have no excuses to make; my iniquity is great, he finds a great Saviour. People come to me and ask me to pray with them about some failure, and then they begin to explain that they did not really mean to do it and that their purpose was all right. That is not facing things honestly with God. Some one tells of a woman who went to Charles Wesley and said, I want you to pray for me. I am really a great sinner.
He stopped her and said, Let us pray, and he began to pray, O Lord, we pray for this poor sister. She is a great sinner.
She got so indignant and caught him by the arm and said, Stop! who has been telling you about me?
I was just saying what you yourself told me.
People like to excuse themselves, but the great Saviour delights to reveal Himself to great sinners. O Lord, pardon mine iniquity; for it is very great. Do not try to excuse it; do not try to minimize it. Let it appear at its worst, and He is there at once to deal with you in grace.
In verses 12 to 15 you get the souls expression of trust and confidence, What man is he that feareth the Lord [the one who stands in awe before God, who approaches Him reverently]? him shall He teach in the way that He shall choose. His soul shall dwell at ease; and his seed shall inherit the earth.
And now verse 14 contains a very wonderful truth, The secret of the Lord is with them that fear Him; and He will shew them His covenant. The secret of the Lord is the cov- enant of grace, and He says that covenant of grace is with them that fear Him. He makes known His secret to those who stand in awe in His presence. Mine eyes are ever toward the Lord; for He shall pluck my feet out of the net.
He closes the Psalm with another prayer, beginning with verse 16, Turn Thee unto me, and have mercy upon me; for I am desolate and afflicted. The troubles of my heart are enlarged: O bring Thou me out of my distresses. Look upon mine affliction and my pain; and forgive all my sins. Just think of him fleeing from Absalom, all the pain and grief that is rending his heart, his own son having proven so unworthy. Is there anything that a father feels more than that? He pours out everything to God and does not attempt to justify himself and so pleads with God, Forgive all my sins. And then he puts God between the enemy and himself, Consider mine enemies; for they are many; and they hate me with cruel hatred. O keep my soul, and deliver me: let me not be ashamed; for I put my trust in Thee. It is the expression of absolute confidence in God. Let integrity and uprightness preserve me; for I wait on Thee. I have no one else to whom I can turn, and so I wait on Thee.
Redeem Israel, O God, out of all his troubles. You can see how beautifully these words will fit the lips of the remnant in the days of the great tribulation as they are waiting on God for deliverance from the power of the antichrist.
Fuente: Commentaries on the New Testament and Prophets
Psa 25:7
The true significance of the present is not revealed in the present. Only the lapse of years makes us dispassionate judges of our earlier selves. The text is the utterance of a man who is letting a sorrowful and faultful past come home to his matured judgment to be tried by its higher standards and its clearer discrimination.
I. “Remember not the sins of my youth.” The truth assumed in these words is one which concerns the character of God, the truth, namely, that God cannot be passive in any moral relation. For God to remember sin is to assume an active and hostile relation to sin.
II. In answer to such an appeal as this, we are not to expect either that God will shut sin out of His remembrance, or change His attitude towards sin. But His remembrance of the sinner involves all the infinite activity of His love towards the sinner. It is on this relation of God to the sinner that David throws himself.
III. How then, in answer to this prayer, will man stand related to the follies and sins of his past life? (1) He will not be entirely rid of their consequences, especially of their physical consequences. (2) Nor will God cease to use the faultful past in the new man’s education. (3) In the heart will come a tranquil rest, founded simply upon the conviction that God has taken the whole sadly confused and stained life into His own hands. (4) With this conviction there will come a turning with fresh zest to redeem the time which remains.
M. R. Vincent, Gates into the Psalm Country, p. 75.
Reference: Psa 25:8.-J. Irons, Thursday Penny Pulpit, vol. xvi., p. 81.
Psa 25:9
I. Humility dates from Jesus Christ. At the feet of Jesus Christ, at the feet of Him whom St. John calls the Light, worldly virtues grow dim and are effaced, as the brilliancy of the most cleverly imitated jewels grows dim near the lustre of a pure diamond. But there is something more efficacious than the sight of the perfection of Jesus Christ to produce humility; it is the sight of His love. It is at the foot of the Cross humility is born; that Divine flower, hitherto unknown by the world, came out of the earth moistened by the blood of Christ. That is its natural soil. Elsewhere it can only perish and dry up.
II. Christian humility should penetrate our entire being. Since all parts of our being have participated in the revolt of sin, all must bow before God. (1) Our intelligence must be humble. A great Christian has said, “I love a shadow at the side of God much better than a light at the side of men.” It is good for the soul to sit down in that shadow, to breathe the air of the mysteries which humble us and sanctify us. (2) Humbleness of the intelligence is blended with humbleness of the heart, and the humility of the heart should pass into the life.
III. Consider the promise which God makes to Christian humility in the text: “The meek will He teach His way.” These words bind earth to heaven. There is here below therefore a way which leads to God, a way where we can walk with God; in the midst of all these roads which cross each other, and which nearly all lead to vanity, there is a way which ends in no abyss, and which crosses victoriously the valley of the shadow of death. Would you know the way that leads to God? Be humble. Pride wants to see God face to face, and His splendour blinds it. Humility bends itself before Him, and sees its path all flooded by His light. The Lord teaches His way to the humble.
E. Bersier, Sermons, vol. i., p. 237.
References: Psa 25:9.-Homiletic Magazine, vol. ix., p. 257. Psa 25:11.-Preacher’s Monthly, vol. iii., p. 145. Psa 25:13.-J. Keble, Sermons for the Christian Year: Ascension Day to Trinity, p. 343.
Psa 25:14
I. The secret of the Lord must be a secret of knowledge.
II. The secret of the Lord must be a secret of safety.
III. The secret of the Lord is a secret of strength.
IV. God’s secret is a secret of peace.
The secret of the Lord is with them that fear Him. The fear of God, like everything else, must come instrumentally by practice.
C. J. Vaughan, Memorials of Harrow Sundays, p. 263.
References: Psa 25:14.-W. A. Essery, Christian World Pulpit, vol. i., p. 182; W. Logan, Ibid., vol. xxi., p. 291. Psa 25:18.-Spurgeon, Sermons, vol. xiii., No. 741; Ibid., Evening by Evening, p. 102. Psalm 25-I. Williams, The Psalms Interpreted of Christ, p. 438.
Fuente: The Sermon Bible
Psalm 25-39
The fifteen Psalms which follow give the deep soul exercise of the godly. All fifteen, except the thirty-third, are marked as Psalms of David. Much of it expresses undoubtedly his own individual experience during the days of his suffering and at other occasions. Prophetically these Psalms give again the experience of the godly remnant of Israel in the time of trouble, preceding the coming of the King. We also can trace in these experiences much which concerns our Lord in His earthly life, when as the Holy One He lived that perfect life of obedience and trust, suffering too among the ungodly. But great caution is needed in the application of these Psalms to our Lord. Here we find expressions which could never be true of Him, who knew no sin. For instance some have applied Psa 38:7: for my loins are filled with a loathsome disease and there is no soundness in my flesh to the Lord Jesus, simply to sustain the theory that He carried literally our diseases in His body. This is positively wrong. His body was a holy body. Death had no claim on it nor could disease lay hold on that body. But many of these experiences are unquestionably the experiences of the Perfect and Righteous Man, the second Man, walking in the midst of sinners.
These fifteen Psalms are rich in spiritual food, yet it must always be remembered that strictly speaking it is not Christian experience, but the experience of Jews under the Law dispensation, and it needs spiritual discernment in using these utterances for ourselves with our heavenly calling and spiritual blessings in Christ Jesus. We give but one illustration of what we mean.
The much beloved thirty-seventh Psalm with its blessed promises which we as Christian believers have a right to enjoy and to claim contains the promise, But the meek shall inherit the earth; and shall delight themselves in the abundance of peace (Psa 37:2). This is promised to the godly Jews who will inherit the earth. The Church does not inherit the earth, but hers is a heavenly possession. When our Lord in the kingly proclamation, the sermon on the mount, said, Blessed are the meek, for they shall inherit the earth, He quoted from the thirty-seventh Psalm. This promise has therefore nothing whatever to do with the Church, but is a kingdom promise for the godly in Israel.
(It is deplorable that of late not a few of Gods people have been confused by new light concerning the kingdom. This theory claims that John the Baptist and the Lord Jesus never offered the promised kingdom to Israel, but that the kingdom of heaven is equivalent with the present dispensation.)
The scope of our work does not permit a detailed exposition of these fifteen beautiful Psalms. We must leave it to the reader to ponder over them prayerfully and to enjoy their blessed comfort, yet always dividing the Word of Truth rightly.
Psalm 25
Prayer for Mercy and Deliverance
1. Dependence on the Lord (Psa 25:1-7)
2. Confidence and assurance (Psa 25:8-14)
3. The Lord the refuge in trial and distress (Psa 25:15-22)
Psa 25:1-7. This is another alphabetical Psalm, though not perfect in structure as two letters of the Hebrew alphabet (v and k) are missing. This great prayer-psalm begins with the expressions of trust in Jehovah. The soul is uplifted and calm in His presence. Depending on the Eternal One, the soul knows that none that wait on Him shall be ashamed. David found this true in his own experience; so have generations upon generations of His people, and the godly of Israel in the future will make the same experience. They will turn to Him and inquire for His ways, His paths and His truth. Here are their prayers: Show me–lead me–teach me–remember Thy mercies–remember not my sins–remember me. And He will answer, yea, He will remember their sins and iniquities no more and remember them in mercy. Our prayer as Christian believers is also for guidance, but we know that our sins are put away, that He hath saved us.
Psa 25:8-14. Here we find expressions of confidence and assurance. He guides the humble in judgment, He teaches the humble His way, a truth which all His people may well remember. The godly in Israel, fearing the Lord, express their confidence that their seed shall inherit the earth and that all the paths of the LORD are mercy and truth unto such as keep His covenant and His testimonies. Yea, they know His secrets through His Word; this godly remnant will see and enjoy His covenant, the new covenant. (See Jer 31:31-34.)
Psa 25:15-20. They are in distress, a net has entangled their feet; they are desolate and afflicted, in affliction and pain, the burden of sin is upon them, enemies hate them with cruel hatred. They look away from self and from man and are turning their eyes only to the Lord. From Him their deliverance must come. Redeem Israel, O God, out of all his troubles. And that prayer will be answered.
Fuente: Gaebelein’s Annotated Bible (Commentary)
am cir, 3463, bc cir, 541
do I: Psa 24:4, Psa 86:4, Psa 143:8, 1Sa 1:15, Lam 3:41
Reciprocal: Deu 24:15 – setteth his heart upon it 1Sa 1:13 – spake Job 22:26 – lift up Hos 4:8 – set their heart on their iniquity
Fuente: The Treasury of Scripture Knowledge
Psalms 24
Proper Psalm for Ascension Day (Evening).
Psalms 24-26 = Day 5 (Morning).
Fuente: Church Pulpit Commentary
Righteousness in grace.
[A psalm] of David.
God’s grace apprehended by the soul brings it the light which manifests it to itself, and opens the heart for its reception. So “grace and truth came by Jesus Christ” (Joh 1:17). And so in the thirty-second psalm we find the one “to whom the Lord will not impute sin” is (as a consequence) one “in whose spirit there is no guile.” This is simple enough to understand: we cannot refuse confidence, where love like this invites it. And thus it is that in this psalm first we find the full and unreserved confession of sin. God, it is seen, acts “for His name’s sake,” to declare what He is: and it can thus be pleaded, “Pardon mine iniquity: for it is great.” The greatness of the iniquity will only magnify the grace that puts it away. He to whom much is forgiven, the same will love much. Thus fullest grace is what does -and alone does -the work of holiness: the heart set free is bound forever to God by the deliverance.
The psalm is alphabetic, two letters being omitted, however, -vau and koph, answering numerically to 6 and 100*; in place of which resh (200) has two verses, and one verse with pe is added at the end; or else tau, the final letter, is to be taken as a two-versed section. But we shall be better able probably to inquire as to the significance of these changes, as we go through the psalm. Meanwhile the imperfect alphabet may remind us of the imperfection cleaving to all human apprehension of divine grace, and which is manifest in the psalm itself, while a defective life will be the sure accompaniment of this defective apprehension. All human failure -all the blots and disfigurements of a Christian life -are traceable to this: as surely as it is written, Sin shall not have dominion over you, because ye are not under the law, but under grace” (Rom 6:14). Most important it is to realize this.
{*Each letter in the Hebrew standing also for a numeral, as in the Greek alphabet.}
A common thought is that at least the unbalanced apprehension of grace tends to license; and in proof they would quote Jude’s comment upon those who “turn the grace of our God into lasciviousness.” But Jude’s word is better translated “changing the grace of God;” and he is speaking, not of erring saints, but of “ungodly men.” The common conception is that it is grace itself which, by an unguarded use of it, -a want of putting it under due conditions, -becomes thus capable of injuring the soul that too frankly and unreservedly commits itself to it. This is a great error, and one that leads to most mischievous results. One might as well think that too much holiness leads to wickedness, or too entire love to God to the casting off of holy fear of Him.
When the apostle speaks of the dominion of sin being taken away from the soul under grace, he is clearly speaking of this very apprehension of grace. He goes on to show us the contrary effect of law, and plainly to one apprehending himself under it. The effect is the discovery of a law of sin to which he is in bondage: thus sin has dominion for the man under law.
Grace is the opposite of law, and the effect is therefore the exact opposite. It is the antidote to the law of sin, the setting free from bondage to it: it is power for holiness, inasmuch as it establishes the sovereignty of God over us: God who is “love,” and whose kingdom in the heart can only be realized as the heart is laid hold of for Him -is bound to Him by every faculty of its being. This is what faith produces -the response of the heart to the grace that seeks us, -the grace that in Christ has revealed God in His glory to us, so that He should be God: the light in which we see light evermore.
“Grace reigns” -is sovereign, absolute, to the children of God. Not to the setting aside of government, of holy government, but the very contrary. Grace, declared to us in Christ: in the awful, glorious atonement through the cross, secures to us even the needed discipline of a Father’s hand, by which He shows Himself as such: for “what son is he whom the Father chasteneth not?” This too is grace, divine favor, taking account of all that it sees in us that is contrary to God; not to bring it against us, but to separate us from it, and work in us conformity to His nature and will. Nothing else would be grace but this sweet, holy, divine action of a Love, for us, just while against the evil in us, wise beyond all our apprehensions of it, strong, so as never to be defeated in its purpose, which is perfect unending blessing. How could any one imagine ill to come, or unholiness to be the fruit, of entire self-committal to such a grace as this? Ungodly men they are, and must be, that change this into licentiousness. Grace needs no balancing with conditions, no modification with another principle, to make it holy: it is that in its essential nature.
1. The psalm is throughout a prayer, except in the third section, which is almost entirely statement, a declaration of what Jehovah is, in those dealings with men which make known the glory of His name. Jehovah is, as that, the God of redemption and of covenant, the living, unchanging God whom man in his feebleness and inconstancy needs so to be with him. All the way through this first book of the Psalms, this Name therefore is pre-eminent. Faith anchors itself in this fastness, and the great mountains of God’s faithfulness rise all around its shelter. He so far above, to Him the soul lifts up itself, with felt distance enough to make it yearn, and yet while and because it knows Him after whom it yearns. Enemies too are in view, but faith says and sings that it shall not be ashamed; yea, that none that wait on Jehovah shall be ashamed, while it sees in God’s holiness the doom of transgressors. For itself it can only say, (and it is enough to say,) that it “trusts” and “waits.”
2. The second section is still prayer; and in the nature of this it reveals that difference between the old dispensation and the new which is so often facing us. The consciousness of sin and need, however, is met by the assurance of God’s mercy, which in the third section is expanded into a much fuller and more satisfying statement.
In the first verse here the spirit of obedience is expressed, the necessary effect of divine grace, and of any true and living faith in the soul. Even when, in darkness yet as to the gospel, it makes its vows and resolutions of service to the Lord, with all the deplorable self-righteousness that is in this, yet, if truly seeking after God, this spirit will be found. The legality in it will be purged out; but the spirit of obedience will grow and develop just in proportion as God Himself is known and the freed heart rests and delights itself in Him.
“Make me to know Thy ways, Jehovah! teach me Thy paths!” These are not simply ways in which He would have us walk, but ways which are in principle His own ways. We are called and privileged to “be imitators of God, as dear children” (Eph 5:1, Gk.). And even the obedience,” which is for us an essential element in this, the Son of God has “learned,” and learned in suffering, too, down here among us (Heb 5:8). What an incentive and encouragement for us!
And this God, whose ways we are called to know, is the “God of salvation.” This is the spring of worship, as the Lord showed at the well of Sychar (Joh 4:22); and the spirit of worship is of necessity the spirit of obedience also. This needs no demonstration. Nay, the salvation itself is, of course, a salvation from sin, or it were none at all. How suitable then is the argument, “Direct me in Thy faithfulness, and teach me; for Thou art the God of my salvation”! Faithful He must be to this purpose of His heart; and the glad soul may without weariness “wait upon Him all the day long.” Thus it gathers strength, for waiting on Him is itself rest: His patience is that of Almighty power, to which nothing can be ever lacking.
The next verse breathes of the freedom of soul resulting from such knowledge. The psalmist can venture to put God in mind of those unchanging loving-kindnesses which are but the display therefore of His own nature. And thus it may seem but childishness to be putting Him in mind at all. Will the Unchangeable change? Can the Eternal forget? The very prayer avows itself to be mere human weakness, which, however, itself so strongly appeals to these “tender compassions” of God. Nor are we to make His perfections a restraint upon our prayers, but the contrary, -our encouragement to them. Otherwise all prayer would cease at once: for think of influencing the Unchangeable, or even of telling anything to the Omniscient! And yet He must be both of these, or the wings on which we rise would be crippled at once.
How truly we may be thankful then for these prayers, taught of that Spirit who “maketh intercession for the saints according to God!” He then “maketh intercession”! and perhaps in the feebleness even of a “groaning which cannot be uttered” -to us, of course, unintelligible (Rom 8:26). We are not competent to argue in this way from infinity; and for us what a loss it would be to stifle the utterance which presses so to be uttered, and which, if it be the “fervent, effectual prayer of the righteous, availeth much” (Jam 5:16). So the word of God itself assures us.
Let then our prayers bear witness of our feebleness, yet may we, with crippled Jacob, have “power with God and prevail.” It were the destruction of freedom to restrain with His perfection the pouring out of our hearts before Him to which we are invited. He knows all that is in ours, who yet invites us.
But how good to have the requests to make of Him, which, if He but remember His own perfections, He will surely grant! And in all the matter of salvation, which is the matter here, this is assuredly the case. Salvation is the issue of His own counsels, the outflow of His love, the very display of His own righteousness and holiness. Thus all that He is, pledges itself at once to the lost one who puts himself as such into His hands for the fulfillment to him of this glorious purpose. This we shall find directly more fully expressed.
And now comes the confession. There are “sins and revoltings” not to be remembered: and we know the provision which divine mercy, in the new covenant, has made for this. In Israel, year by year, the scapegoat carried away the sins of the people into a place cut off; and the new covenant, in the mouth of Jeremiah, explicitly declares, “Their sins and iniquities will I remember no more.” No specifications here, -no exceptions: how blessed the wide sweep of a statement like this! the universality from which nothing is excluded. Thus well may the soul say, “According to thy mercy remember me, for thy goodness’ sake, Jehovah!” The thief on the cross could say as much; and the Lord more than answers that bold, confiding prayer: “Verily I say unto thee, today shalt thou be with Me in paradise.” When ever did the answer come from God: “You have counted on Me too much: you have imagined in Me a mercy that I have not”?
3. Now therefore the soul can confess something more than its “sins.” It can speak of the “virtues of Him who hath called it out of darkness into His marvelous light” (1Pe 2:9). God in the salvation He has provided manifests Himself; for He has indeed acted for Himself, to satisfy Himself, to give way to His love; and this is the power of the gospel to reconcile -strange words as to the relation between a creature and its God! -to reconcile the heart to Him. The work of the Cross itself is not to present a motive to save, but to enable Him to do it consistently with His own righteousness. God acts for His own Name: to display Himself, which is just the supreme blessing of His creatures, that we should know Him. To “know Him, and Jesus Christ whom He hath sent” (Joh 17:3) is the true pulse-wave in our souls of eternal life.
Thus the psalmist now begins: “Good and upright is Jehovah: therefore will He guide sinners in the way.” If there be but the least real desire after that which is good, it is impossible for Him to be indifferent to it. The need of atonement is not spoken of here, nor indeed, as we shall see, in the whole psalm, but the provision of atonement only shows how thoroughly God is for the soul that turns to him. But there is none the less a condition required upon man’s part: “the humble will He guide in judgment; the humble He will teach His way.” This is as right as the other, and it accounts for our being such poor learners at the best. Humility is the necessary condition of learning in every department of knowledge. To know that we know not marks and makes the true inquirer. And above all must we come to God, not as critics or philosophers, but as babes and weaklings: and this is the plainest judgment of reason itself. Yet this does not mean that He disregards or confounds the faculties He has given. He is light; and He leads in the light. Even so, we have to remember, not our littleness only, but our sinfulness, which tends largely to pervert reason itself. But God does not on this account set aside these enfeebled powers; He does not in this sense “lead the blind by a way they know not” -which is true of providential guidance only: here, on the other hand, He “opens the blind eyes”, purges and rectifies the vision of those that wait on Him; and even the depths that transcend our knowledge are seen not as if filled with a fog that shuts out vision, but as the infiniteness between the stars, where the sight itself -welcomed while it lasts -fails through feebleness, because of the greatness of what it surveys.
For “the humble will He guide in judgment” -discernment, that is, of difference. The understanding is opened; as it was said to the disciples, “then opened He their understandings, that they might understand the Scriptures.” Ignorance is not for us the “mother of devotion”; no, nor the child either: it is true that for superstition it is mother and child both; but sanctification is through the truth, and therefore by what is known as truth. Ah, in this way, we may easily indeed dishonor our faculties, and dishonor God in them; yea, dishonor Him of whom it has been said, “He shall lead you into all truth” (Joh 16:13). So then as Christians to doubt our capacity for this, is to doubt the promise of Christ, and the power of the Holy “Spirit of truth.”
The moral character of such guidance distinguishes it from the mere working of the natural intellect. “The knowledge of the holy” it is that “is understanding” (Pro 9:10). And so here: “all the paths of Jehovah are mercy and truth toward those who observe His covenant and His testimonies.”
Here indeed was a serious difficulty for the Israelite -the nature of that “covenant” under which he was with God. The law, as the apostle declares (2Co 3:1-18) and the experience of every honest-hearted man confirms, was but the “ministration of death” and “condemnation.” None could face its requirements without the cry which we find in the Psalms themselves, “Enter not into judgment with Thy servant, O Lord; for in Thy sight shall no man living be justified.” (Psa 143:2.) If then the law as thus confessed could justify no one, plainly faith, to find courage or comfort at all, must draw this from the foresight of Him whose image was in the sacrifices which the law itself ordained. The believers of those days were, as we are told, “kept under the law, shut up unto the faith which should afterward be revealed” (Gal 3:23), with a certain knowledge surely, though variable and fluctuating, of the grace that was to come. This we shall be able to estimate better in the future. Meanwhile the “covenant” -whatever supplement might by and bye be made to it -remained the expression of relationship to Jehovah, their heart able even to delight in the law as holy, just, and good, spite of the certainty that by it they could not stand before God. The condition was an anomalous one; but the practical state of many a child of God today is not less anomalous, and depends too upon the same thing, the mingling together of contradictory elements, which will not really mingle, -a law by which God” can by no means clear the guilty,” and a grace in which He “justifieth the ungodly.”
For us, however, the perplexity is gone, for the old covenant is gone; and for Israel, when once more they become the people of God, it will be under that new covenant which is grace absolute and unclouded. The remnant, however, for whom these psalms make specific provision will inherit the perplexities of preceding generations, and here they will find how mercy has anticipated their need, and furnished them with the “steps” needed by which they will be able to pass the “slough of despond,” and reach the firmer ground beyond. They will find here expressions of confidence in God on the part of those owning themselves sinners in the fullest way, and who could speak, as in this case, at the same time of the “covenant.” They will have also -as David had not -Jeremiah’s announcement of a future “new covenant.”
Whatever the darkness, the faith that clings to God makes no mistake, nor can He be wanting to it. And so this verse itself declares. “Mercy” is pledged to, as it is needed by, those who in their hearts “observe Jehovah’s covenant and His testimonies.” Holiness is thoroughly maintained, while grace is manifested. “Mercy” leads to and introduces “truth”; and “all the paths of Jehovah” declare these things unitedly. “Mercy and truth” thus “met together”, “righteousness and peace” will “kiss each other.” The eighty-fifth psalm shows this accomplished.
It is in confidence then that the prayer is uttered: “for Thy name’s sake, Jehovah, pardon mine iniquity, for it is great.” Great sin is great need; great sin pardoned is great grace; consciousness of great sin pardoned makes the heart love much. All this the Lord has Himself shown out in the case of the sinful woman in the Pharisee’s house. The fullest gospel we thus find to be the holiest gospel. Grace we see to be the effectual conqueror of sin. Thus, even, the Lord makes known and glorifies His Name in its forgiveness.
We must not expect the Psalms to go beyond this. Justification and the place in Christ were as yet unknown: even in the New Testament we have to wait for the apostle Paul and his gospel to find these developed; but the consideration of what is involved in all this will more naturally come before us when we reach the nearest point of view from which to contemplate it: and that will be found in the thirty-second psalm.
The fear of Jehovah is the next thing dwelt upon, and is that to which the knowledge of His grace, where real, will surely lead. “There is forgiveness with Thee, that Thou mayest be feared.” We might imagine, perhaps, that it would be rather said “loved;” but we may be assured that there is no mistake. The intimacy to which grace leads -the knowledge of God thus acquired by one brought to Him -dispels, of course, not produces, slavish fear. And so it is written: “There is no fear in love; but perfect love casteth out fear, because fear hath torment: he that feareth is not made perfect in love” (1Jn 4:18): he is like a scholar with an ill-learned lesson, not perfect in that which God in the gospel has been teaching us earnestly.
On the other hand, the light and flippant carelessness by which some would show us their intimacy with God, their knowledge of His grace, proves to absolute demonstration their ignorance of what they profess. He who has seen the Alps but at a distance, may think but little of their majestic height. The nearer we approach, the more they put on grandeur; at their very foot, they tower up in masses which scale the heavens, and make us realize our utter insignificance. How much more, then, will the awful majesty of God be felt by one who has stood in His presence! The little reverence shown today, even by Christians, the freedom of their bold speculations, their critical proficiency in sacred things, the prominence assigned to the “human element” everywhere, reveal plainly enough the citizen of the world’s cities, rather than the one who in the stillness of the desert or the mountain top has drawn near, with unshod feet, to God. And thus the man who professedly has the fear of the Lord, cares little to be guided “in the way HE chooseth.” He must walk, as he recognizes, in ways morally right; nay, what is this must be estimated from a general Christian stand-point, which means perhaps even something somewhat higher than the average conscience of the special Christian community to which he is attached; but “the way HE chooseth,” -how little is this anywhere regarded! how little is even the lack of it known!
Take the Word as guiding: how generally -almost universally -is it too accepted just as interpreted by the people among whom we are (I may say) thrown; how few venture to differ from the fashion in which it is read by these! And the personal guidance day by day as to the details of life, how little, it is to be feared, is this found by “watching daily at the gates” of infinite Wisdom, “waiting at the posts of her doors” (Pro 8:34)! Yet of such is it said that the man is “blessed.” For each of us there is individual guidance: God loving to have us thus apart for Himself; to each one of us the Lord says, “Follow thou Me!” Real communion with the Lord involves this necessarily.
The connection of the next verse with this seems to be what stamps it with its number 6, which must here speak of mastery. For Israel the possession of the land was originally to be won from the Canaanites, and much of it slipped shortly out of their hands after being thus won. Philistines and Amorites pushed back Dan into the mountains; Hazor became after Joshua’s time the seat of the kingdom of another Jabin; Reuben lost his cities to Moab. After David and Solomon, the broken kingdom began gradually to yield piecemeal to its foes, until first Assyria and then Babylon carried the whole people captive. After the return, but a fragment of the land was repossessed. The Assyrian captives did not return at all. Samaria was schismatic and hostile. Galilee remained characteristically “Galilee of the Gentiles.” Then at last came One who would have gathered them, and they would not, and they bought Aceldama with the price of their Lord’s betrayal. Again they were scattered, and the whole world has been to them since, according to the terms of their dread purchase, “a burial-ground for strangers.” Thus the possession of the land has been for Israel more plainly than for any other people, a question of mastery, but in which the fear of Jehovah was ever the real condition. Did they fear Him, their fear was upon their enemies. When finally their heart turns to the Lord, and the veil upon it is removed, then the word will be fulfilled, “I will give her her vineyards from thence, and the valley of Achor” -of self-judgment -“for a door of hope” (Hos 2:15).
All this has an application for us also, and a present application, just as Ephesians, interpreting the book of Joshua, has shown us a present possession of our land which is to be made good by faith, and against the might of banded enemies. Israel’s history has here its solemn instruction for us. Never yet has the full extent of the divine gift been realized by them, and for the most part they came sadly short. Have Christians done better as to their spiritual inheritance? Yet not for discouragement, but for encouragement, would one urge this. “There remaineth very much land to be possessed”; and the promise here is strictly individual: what may not faith, in any one of us, even now attain to? what mines of treasure unworked, what fields ready to be harvested, await the man earnest enough to press on after them, whole-hearted enough to take possession!
And again the word pursues us here: “The secret of Jehovah is with them that fear Him; and His covenant, to show it to them.” Think of being, as it were, the bosom friends of God, to whom He can speak freely of what is hidden from the rest of men! Here is surely complete blessing. Herein is communion perfected. “Surely the Lord God will do nothing, but He revealeth His secrets unto His servants the prophets.” (Amo 3:7.) Is it of Him if we should have to say, “We see not our signs; there is not a prophet any more”? (Psa 74:9.) Is there no connection with this when the apostle exhorts us all to “covet to prophesy”? (1Co 14:39.)
4. And now we are to face the way of trial. The world is unfailingly that, and Satan himself the sifter of God’s wheat. Here we find it, and find it, spite of all that has been said, a very real thing. Indeed it must be felt; for trial that is not felt is not trial; and God has a work to be wrought in us by this, “tribulation worketh patience, and patience experience, and experience hope” (Rom 5:3-4). And James urges, Count it all joy when ye fall into divers temptations, knowing this, that the trying of your faith worketh patience; but let patience have her perfect work, that ye may be perfect and entire, wanting nothing.” (Jam 1:2-4.)
“Sweet,” then indeed, “are the uses of adversity,” if they can accomplish for us anything like this. And we see clearly what the great use is. “Patience” -the subjection of our wills, “man’s weakness waiting upon God,” is the unfailing argument to bring Him in. Only to learn this, this is to be perfect and entire! How easy, one would think, if this be all, just to abide in the place of nothingness, and let God care and minister and show His wisdom and His power and love! Blessed it is, and should be easy; but here it is we prove the will that works in us, the lack of faith which allows will to work. Faith is, in all of us, the great worker of all good: it is no wonder if God try it, call for it, ordain the path to be such as shall require it constantly; while yet He encourages, sustains, answers it with a love which more and more makes the experience of the way an experience that works hope. “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit which is given unto us.”
The pathway of the remnant of Judah in that day towards which prophecy so often turns is one of peculiar trial. “It is the time of Jacob’s trouble,” revealed thus as special discipline: a time of trouble “such as was not since the beginning of the world to this time, no, nor ever shall be” (Mat 24:21). We can understand therefore the character of what follows here, even while the first words declare the blessing it is working for them: “Mine eyes are constantly toward Jehovah; for He shall bring my feet out of the net.” This constant look upwards: how much blessing does it import, whatever the stress of circumstance that produces it! The net is at the feet, and yet the eyes are not there, but constantly above. A brighter object is before them than the earth can furnish, and the heart is steadied and brightened by it. The feet also are better kept than by any possible human wisdom: “He shall bring” rings cheerily out from a man not ignorant of his danger, but who has learned how much more positive he may be in the third person than in the first.
Yet the evil presses hard, and matters seem as if God were looking away: “Turn thee unto me, and be gracious to me: for I am solitary and afflicted.” Sorrow individualizes us all, and that is part of the good of it: for thus grace and God become individualized also. The evil presses for attention. God suffers it to be felt, and even to increase: enlarged distresses -when working under the good hand of God -purify and enlarge the heart. This is by no means their necessary effect, however: apart from Him, they may harden and narrow it. But then apart from Him, prosperity will do the same: nothing is good, save as He works in it and through it for good.
In result, man is sifted and known: oneself, in whom affliction and travail connect themselves ever more closely with the sins of which the soul is ever more conscious. The enemies also are there, multiplied and violent. Jehovah is besought to regard it all, and not to make ashamed the faith which can find refuge only in Himself.
5. Two verses express finally the principle upon which the blessing comes. Integrity, uprightness, faith on the soul’s part; the redemption from His hand who alone can effect it. In the last verse the speaker links the redemption of Israel with his own.
Fuente: Grant’s Numerical Bible Notes and Commentary
Psalms 25
In the Hebrew this prayer is arranged as an acrostic, i.e., the first word of each verse begins with a letter in alphabetical order from A-to-Z.
Hereafter we shall not give as much attention to every psalm as we have thus far, but trust the reader to do the analyzing after the examples given. The purpose of this book is not so much textual explanation as a stimulus to Bible study in a broader sense, and it is assumed that the reader has been studying the Bible side by side with the Commentary from the beginning.
The more difficult psalms, some of the more familiar and popular, and those distinctively Messianic and millennial may be treated more at length, but others must be passed over.
In the present instance the prayer is for defense (Psa 25:1-3), guidance (Psa 25:4-5), forgiveness (Psa 25:6-11), etc., intermingled with testimony to the divine goodness (Psa 25:12-15).
Psalms 26
Another appeal to God on the basis of avowed integrity and innocence of the charges of enemies. Note the features of righteous character of which the psalmist speaks, as well as the description of his enemies. The Modem Readers Bible names this psalm, Searchings of heart before worship.
Psalms 27
An Anthem of Deliverance. Throughout it exhibits confidence, hope and joy, in Gods worship, with prayer for help and guidance in danger. The secret of the psalmists confidence is given in verse four as his delight in divine fellowship expressed in worshipping in Gods tabernacle. God will protect and deliver him (Psa 27:5-6). He will be more to him than earthly parents (Psa 27:10). All he craves is guidance (Psa 27:11). He concludes with counsel to others in a like case (Psa 27:13-14).
Psalms 29
The Song of the Thunderstorm encourages confidence in God by the celebration of His power in His dominion over the natural world. Discovereth the forests (Psa 29:9) means stripping them bare. In the midst of this sublimity Gods worshipers cry, Glory! (RV)
Psalms 30
States its occasion in the title, the reference being to Davids own house or palace (compare Deu 20:5; 2Sa 5:11; 2Sa 7:2).
Psalms 31
A cry of one in distress, which some have referred to as the period of Davids persecution by Saul at Keilah. Read 1Sa 23:1-15, and then note in the Psa 31:4; Psa 31:8; Psa 31:10-15; Psa 31:20-22.
Psalms 32
Davids Spiritual Biography. It is thought to have been written after his sin with Bathsheba (2 Samuel 11-12). He has been brought to repentance for that sin and forgiven (Psalms 51), and now is praising God for that forgiveness, and telling what led up to it. It opens with a general declaration of his blessedness and why (Psa 32:1-2). This is followed by his experience before forgiveness and when he was undergoing conviction of sin (Psa 32:3-4). Confession brought forgiveness (Psa 32:5). Let others act similarly in the same circumstances (Psa 32:6). See what God is to him now (Psa 32:7). The psalm takes the form of a dialogue at this point, and God speaks at verses eight and nine, which should be read in the Revised Version. The whole concludes with a warning and exhortation (Psa 32:10-11).
Psalms 33
A psalm of praise. It opens with a general chorus (Psa 33:1-3), followed by a semi-chorus (Psa 33:4-11), a second semi-chorus (Psa 33:12-19), and a final chorus (Psa 33:20-22). To follow this division is to obtain a good idea of the several subjects.
Psalms 34
Has its occasion indicated in the title which refers to 1Sa 21:13. The name there is Achish, but some think Abimelech was the general name given the sovereigns of Gath at that time (Gen 20:2). This is also an acrostic, and from a musical point of view consists of an introduction (Psa 34:1-2), solos and choruses. For one solo, see Psa 34:3-6, and for another Psa 34:11-14.
Psalms 35
May be read in connection with 1 Samuel 24, which some regard as its occasion. A comparison of that chapter will throw light on the meaning of several of its expressions.
Psalms 37
Is one of the most popular of the psalms of trust and confidence, whose contents are illustrated in Davids personal history. It is an acrostic, which requires little in the way of explanation to any heart who really knows God through Jesus Christ. The theme is the prosperity of the wicked with counsel as to how the child of God should act in regard to it.
QUESTIONS
1. What is an acrostic psalm?
2. What earlier psalm is suggested by the theme of Psalms 26?
3. Point out the poetic descriptions of a thunder-storm in Psalms 29.
4. What experience is Psalms 31 thought to describe?
5. Have you again read 1Sa 23:1-15?
6. Give a title of Psalms 32, and a reason for it.
7. What idea is conveyed by semi-chorus?
8. Memorize Psa 37:1-9.
Fuente: James Gray’s Concise Bible Commentary
Psa 25:1-3. Unto thee do I lift up my soul That is, I direct my prayers to thee with hope of a gracious answer. Let me not be ashamed That is, disappointed of my hope, which will be reproachful to me, and not without reflection upon thee, of whose power and faithfulness I have made my boast. Let none that wait on thee be ashamed With me and for me: for if I be frustrated, those that trust in thee will be discouraged, and upbraided with my example. Let them be ashamed Blast their wicked designs and hopes, who transgress Hebrew, , ha-bogedim, who prevaricate, or deal perfidiously, namely, with me, violating their faith given to me; without a cause Without any provocation of mine, or without any sufficient reason. Or, by transgressing without a cause; or vainly, or rashly, as , reikam, signifies; he may mean, 1st, Transgressing upon no provocation; and may intend to describe those that revolt from God and their duty, without any occasion given them, not being able to pretend that they have found any iniquity in God, or that in any thing he hath wearied them. The weaker the temptation is, by which men are induced to sin, the stronger the corruption is by which they are drawn thereto. Those are the worst sinners that sin for sinnings sake: or, 2d, To no purpose: they know their attempts against God, and his cause and people, are fruitless, and therefore they will soon be ashamed of them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Psa 25:1. To thee, oh Lord, do I lift up my soul anew, now in this time of war and danger.
Psa 25:5. On thee do I wait all the day. David speaks of his blessing the Lord seven times a day; probably four times in secret, and three times in household devotion. And how can any man be accounted truly devout and pious without doing so.
Psa 25:14. The secret of the Lord. Chaldaic, sod, the secret. Vulgate, firmamentum, foundation, strength, &c., designating that the Lords counsel is sure, as well as secret. He told Noah of the deluge, and Abraham of the burning of Sodom. This is an expression full of confidence and grace, implying that the secret of his covenant, and knowledge of his word, are with the faithful worshipper. Job uses the word, Job 29:4 : When the secret of God was on my tabernacle, his light and joyful presence. The secret communications of his peace, of joy and comfort, called the hidden manna, which the natural man cannot receive. This secret of the Lord is at all times the glorious high throne where we can run for particular directions and support in all duties and difficulties; for he will guide the meek in judgment, and the meek will he teach his way: Psa 25:9.
Psa 25:20. Oh keep my soul. Here, and in many other places, it is a prayer for God to preserve Davids life from the sword: and can a man who so prays engage in offensive wars? His enemies have equal right to address the same prayer to the same God. He speaks more plainly in Psa 26:9. When one nation robs another, a war may be just and necessary. The bible remedy consists in filling the earth with the knowledge of the Lord, as the waters cover the sea.
REFLECTIONS.
We are here instructed most earnestly to pray that we may be filled with the knowledge of God; that he would teach us to walk in his way, and grant us pardon for all the sins we have committed. We also learn how advantageous it is to fear God. David has told us that God makes known his ways to the meek and humble, that he shows them that fear him the way that they should choose, that to them he reveals his secrets and his covenant; that he blesses them and their posterity exceedingly; and when they are in affliction he protects and delivers them out of all their distress. These are instructions of the greatest use and importance; carefully reading and meditating on these things, and frequently offering up to God the excellent prayers contained in this psalm, is one of the best things we can do to strengthen us more and more in the fear of the Lord, and secure our eternal welfare.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
XXV. An acrostic poem composed of religious maxims and prayers which have little or no connexion with each other. The text is imperfect, for in Psa 25:18 f. the letter Q is omitted and R is repeated twice.
Psa 25:9. In post-exilic times the pious Jews were usually poor. Hence the favourite virtue of the good Jews was submission to God, gentleness, resignation; such are the persons here called meek. See Psalms 62 for the estimate of riches in later times.
Psa 25:11. for it is great: and so too hard for me.
Psa 25:14. The secret of Yahweh is His purpose of exalting the meek.
Psa 25:22 is an addition to the original acrostic.
Fuente: Peake’s Commentary on the Bible
PSALM 25
The confidence of the godly remnant is the goodness and righteousness of the Lord, manifested by the confession of sins, and the unburdening of the heart before God.
In former groups of psalms there had been set forth the experiences of the godly in circumstances of trial, and in the presence of their enemies, in the coming day of antichrist. In this and the following psalms, the experiences of the godly remnant are again presented, but with a difference. Between these psalms and the former, Christ has been presented in Psalms 20 to 24, and therefore the exercises of soul depicted in this fresh series of psalms are the outcome of the knowledge of the grace of God acting in righteousness on the ground of the work of Christ. Thus the exercises take a more spiritual form, and for the first time there is the confession of sins.
(vv. 1-3) The psalm opens with the expression of subjection to the Lord – Unto thee, O Lord, do I lift up my soul; confidence in the Lord – I trust in thee; and dependence upon the Lord – wait on thee. There is the assurance that such will never be ashamed.
(vv. 4-7) This expression of confidence in the Lord is followed by the prayer that the soul may be guided and led in a way that is in accordance with God’s own nature. Thus it is the soul speaks of thy ways; thy paths; thy truth; thy tender mercies; thy loving kindnesses; thy mercy and thy goodness.
(vv. 8-10) In verses 8 to 10 the soul recognizes that all God’s dealings with sinners are according to His own nature, and therefore will be in goodness combined with uprightness: as we should say in the clear light of Christianity, grace reigns through righteousness. Those who receive the blessing are the meek and the obedient.
(v. 11) On the ground of these ways of God with sinners, the soul confesses its sins, and appeals to God for pardon on the ground of all that God is – thy name’s sake.
(vv. 12-15) Led by the Spirit the godly soul anticipates the answer to the confession of sins. He who owns his sin is one that fears God, and will be led in the way of God’s choice. He will enjoy soul prosperity; inherit earthly blessing; know the secret of the Lord and escape the snares of the enemy.
(vv. 16-22) In the closing verses there is the unburdening of the heart before the Lord. Desolate, heart burdened, and in deep soul exercise; afflicted, pained and conscious of failure; surrounded by enemies that hate with cruel hatred, the soul, as in the beginning of the psalm, again expresses its confidence in God – I put my trust in thee; and its dependence upon God – I wait on thee; and again looks to God that it may not be ashamed while waiting for God to redeem Israel and end all his troubles.
Fuente: Smith’s Writings on 24 Books of the Bible
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.
Fuente: Geneva Bible Notes
Psalms 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. Two verses begin with the letter resh, the letters waw and qof are absent, and the last verse begins with the letter pe, which is out of normal alphabetical order. The psalm is an individual lament that transforms at the end into a communal lament (cf. Psalms 34). It pictures life as a difficult journey that we cannot make successfully by ourselves. [Note: Wiersbe, The . . . Wisdom . . ., p. 140.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Requests for guidance and pardon 25:1-7
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
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.
"The mood changes from confidence in God’s justice to submission to God’s guidance. The heart of the believer is never confident without also being submissive to his God." [Note: VanGemeren, p. 228.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 25:1-22
THE recurrence of the phrase “lift up the soul” may have determined the place of this psalm next to Psa 24:1-10. It is acrostic, but with irregularities. As the text now stands, the second, not the first, word in Psa 25:2 begins with Beth; Vav is omitted or represented in the “and teach me” of the He verse (Psa 25:5); Qoph is also omitted, and its place taken by a supernumerary Resh, which letter has thus two verses (Psa 25:18-19); and Psa 25:22 begins with Pe, and is outside the scheme of the psalm, both as regards alphabetic structure and subject. The same peculiarities of deficient Vav and superfluous Pe verses reappear in another acrostic psalm (Psa 34:1-22), in which the initial word of the last verse is, as here, “redeem.” Possibly the two psalms are connected.
The fetters of the acrostic structure forbid freedom and progress of thought, and almost compel repetition. It is fitted for meditative reiteration of favourite emotions or familiar axioms, and results in a loosely twined wreath rather than in a column with base, shaft, and capital. A slight trace of consecution of parts may be noticed in the division of the verses (excluding Psa 25:22) into three sevens, of which the first is prayer, the second meditation on the Divine character and the blessings secured by covenant to them who fear Him, and the third is bent round, wreath-like, to meet the first, and is again prayer. Such alternation of petition and contemplation is like the hearts beat of the religious life, now expanding in desire, now closing in possession. The psalm has no marks of occasion or period. It deals with the permanent elements in a devout mans relation to God.
The first prayer section embraces the three standing needs: protection, guidance, and forgiveness. With these are intertwined their pleas according to the logic of faith-The suppliants uplifted desires and Gods eternal tenderness and manifested mercy. The order of mention of the needs proceeds from without inwards, for protection from enemies is superficial as compared with illumination as to duty, and deeper than even that, as well as prior in order of time (and therefore last in order of enumeration), is pardon. Similarly the pleas go deeper as they succeed each other; for the psalmists trust and waiting is superficial as compared with the plea breathed in the name of “the God of my salvation”; and that general designation leads to the gaze upon the ancient and changeless mercies, which constitute the measure and pattern of Gods working (according to, Psa 25:7), and upon the self-originated motive, which is the deepest and strongest of all arguments with Him (for Thy goodness sake, Psa 25:7).
A qualification of the guest in Gods house was in Psa 24:1-10, the negative one that he did not lift up his soul-i.e., set his desires-on the emptinesses of time and sense. Here the psalmist begins with the plea that he has set his on Jehovah, and, as the position of “Unto Thee, Jehovah,” at the beginning shows, on Him alone. The very nature of such aspiration after God demands that it shall be exclusive. All in all or not at all is the requirement of true devotion, and such completeness is not attained without continual withdrawal of desire from created good. The tendrils of the heart must be untwined from other props before they can be wreathed round their true stay. The irregularity in Psa 25:2, where the second, not the first, word of the verse begins with Beth, may be attenuated by treating the Divine name as outside the acrostic order. An acute conjecture, however, that the last clause of Psa 25:5 really belongs to Psa 25:1 and should include “my God” now in Psa 25:2, has much in its favour. Its transposition restores to both verses the two-claused structure which runs through the psalm, gets rid of the acrostical anomaly, and emphasises the subsequent reference to those who wait on Jehovah in Psa 25:3.
In that case Psa 25:2 begins with the requisite letter. It passes from plea to petition: “Let me not be shamed.” Trust that was not vindicated by deliverance would cover the face with confusion. “Hopes that breed not shame” are the treasure of him whose hope is in Jehovah. Foes unnamed threaten; but the stress of the petitions in the first section of the psalm is less on enemies than on sins. One cry for protection from the former is all that the psalmist utters, and then his prayer swiftly, turns to deeper needs. In the last section the petitions are more exclusively for deliverance from enemies. Needful as such escape is, it is less needful than the knowledge of Gods ways, and the man in extremest peril orders his desires rightly, if he asks holiness first and safety second. The cry in Psa 25:2 rests upon the confidence nobly, expressed in Psa 25:3, in which the verbs are not optatives, but futures, declaring a truth certain to be realised in the psalmists experience, because it is true for all who, like him, wait on Jehovah. True prayer is the individuals sheltering himself under the broad folds of the mantle that covers all who pray. The double confidence as to the waiters on Jehovah and the “treacherous without cause” is the summary of human experience as read by faith. Sense has much to adduce in contradiction, but the dictum is nevertheless true, only its truth does not always appear in the small arc of the circle which lies between cradle and grave.
The prayer for deliverance glides into that for guidance, since the latter is the deeper need, and the former will scarcely be answered unless the suppliants will docilely offers the latter. The soul lifted to Jehovah will long to know His will and submit itself to His manifold teachings. “Thy ways” and “Thy paths” necessarily mean here the ways in which Jehovah desires that the psalmist should go. “In Thy truth” is ambiguous, both as to the preposition and the noun. The clause may either present Gods truth (i.e., faithfulness) as His motive for answering the prayer, or His truth (i.e., the objective revelation) as the path for men. Predominant usage inclines to the former signification of the noun, but the possibility still remains of regarding Gods faithfulness as the path in which the psalmist desires to be led, i.e., to experience it. The cry for forgiveness strikes a deeper note of pathos, and, as asking a more wondrous blessing, grasps still more firmly the thought of what Jehovah is and always has been. The appeal is made to “Thy compassions and lovingkindnesses,” as belonging to His nature, and to their past exercise as having been “from of old.” Emboldened thus, the psalmist can look back on his own past, both on his outbursts of youthful passion and levity, which he calls “failures,” as missing the mark, and on the darker evils of later manhood, which he calls “rebellions,” and can trust that Jehovah will think upon him according to His mercy, and for the sake of His goodness or love. The vivid realisation of that Eternal Mercy as the very mainspring of Gods actions, and as setting forth, in many an ancient deed, the eternal pattern or His dealings, enables a man to bear the thought of his own sins.
The contemplation of the Divine character prepares the way for the transition to the second group of seven verses, which are mainly meditation on that character and on Gods dealings and the blessedness of those who fear Him (Psa 25:8-14). The thought of God beautifully draws the singer from himself. How deeply and lovingly he had pondered on the name of the Lord before he attained to the grand truth that His goodness and very uprightness pledged Him to show sinners where they should walk! Since there is at the heart of things an infinitely pure and equally loving Being, nothing is more impossible than that He should wrap Himself in thick darkness and leave men to grope after duty. Revelation of the path of life in some fashion is the only conduct consistent with His character. All presumptions are in favor of such Divine teaching: and the fact of sin makes it only the more certain. That fact may separate men from God, but not God from men, and if they transgress, the more need both in their characters and in Gods. is there that He should speak. But while their being sinners does not prevent His utterance, their disposition determines their actual reception of His teaching, and “the meek” or lowly of heart are His true scholars. His instruction is not wasted on them, and, being welcomed, is increased. A fuller communication of His will rewards the humble acceptance of it. Sinners are led in the way; the meek are taught His way. Here the conception of Gods way is in transition from its meaning in Psa 25:4 to that in Psa 25:10, where it distinctly must mean His manner of dealing with men. They who accept His teaching, and order their paths as He would have them do, will learn that the impulse and meaning of all which He does to them are “mercy and truth,” the two great attributes to which the former petitions appealed, and which the humble of heart, who observe the conditions of Gods covenant which is witness of His own character and of their duty, will see gleaming with lambent light even in calamities.
The participators, then, in this blessed knowledge have a threefold character: sinners humble: keepers of the covenant and testimonies. The thought of these requirements drives the psalmist back on himself, as it will do all devout souls, and forces from him a short ejaculation of prayer, which breaks with much pathos and beauty the calm flow of contemplation. The pleas for forgiveness of the “iniquity” which makes him feel unworthy of Jehovahs guidance are remarkable. “For Thy names sake” appeals to the revealed character of God, as concerned in the suppliants pardon, inasmuch as it will be honoured thereby, and God will be true to Himself in forgiving. “For it is great” speaks the boldness of helplessness. The magnitude of sin demands a Divine intervention. None else than God can deal with it. Faith makes the very greatness of sin and extremity of need a reason for Gods act of pardon.
Passing from self, the singer again recurs to his theme, reiterating in vivid language and with some amplification the former thoughts. In Psa 25:8-10 the character of Jehovah was the main subject, and the men whom He blessed were in the background. In Psa 25:12-14 they stand forward. Their designation now is the wide one of “those who fear Jehovah,” and the blessings they receive are, first, that of being taught the way, which has been prominent thus far, but here has a new phase, as being “the way that he should choose”; i.e., Gods teaching illuminates the path, and tells a man what he ought to do, while his freedom of choice is uninfringed. Next, outward blessings of settled prosperity shall be his, and his children shall have the promises to Israel fulfilled in their possession of the land. These outward blessings belong to the Old Testament epoch, and can only partially be applied to the present stage of Providence. But the final element of the good mans blessedness (Psa 25:14) is eternally true. Whether we translate the first word “secret” or “friendship,” the sense is substantially the same. Obedience and the true fear of Jehovah directly tend to discernment of His purposes, and will besides be rewarded by whispers from heaven. God would not hide from Abraham what he would do, and still His friend will know His mind better than the disobedient. The last clause of Psa 25:14 is capable of various renderings. “His covenant” may be in the accusative, and the verb a periphrastic future, as the A.V. takes it, or the former word may be nominative, and the clause be rendered, “And His covenant [is] to make them to know.” But the absolute use of the verb without a specification of the object taught is somewhat harsh, and probably the former rendering is to be preferred. The deeper teaching of the covenant which follows on the fear of the Lord includes both its obligations and blessings, and the knowledge is not mere intellectual perception, but vital experience. In this region life is knowledge, and knowledge life. Whoso “keeps His covenant” (Psa 25:10) will ever grow in appropriation of its blessings and apprehension of its obligations by his submissive will.
The third heptad of verses returns to simple petition, and that, with one exception (Psa 25:18 b), for deliverance from enemies. This recurrence, in increased intensity, of the consciousness of hostility is not usual, for the psalms which begin with it generally pray themselves out of it. “The peace which passeth understanding,” which is the best answer to prayer, has not fully settled on the heaving sea. A heavy ground swell runs in these last short petitions, which all mean substantially the same thing. But there is a beginning of calm; and the renewed petitions are a pattern of that continual knocking of which such great things are said and recorded in Scripture. The section begins with a declaration of patient expectance: “Mine eyes are ever towards Jehovah,” with wistful fixedness which does not doubt though it has long to look. Nets are wrapped round his feet, inextricably but for one hand. We can bear to feel our limbs entangled and fettered, if our eyes are free to gaze, and fixed in gazing, upwards. The desired deliverance is thrice presented (Psa 25:16, “turn unto”; Psa 25:18, “look upon”; Psa 25:19, “consider,” lit. look upon) as the result of Jehovahs face being directed towards the psalmist.
When Jehovah turns to a man, the light streaming from His face makes darkness day. The pains on which He “looks” are soothed; the enemies whom He beholds shrivel beneath His eye. The psalmist believes that Gods presence, in the deeper sense of that phrase, as manifested partly through delivering acts and partly through inward consciousness, is his one need, in which all deliverances and gladnesses are enwrapped. He plaintively pleads, “For I am alone and afflicted.” The soul that has awakened to the sense of the awful solitude of personal being, and stretched out yearning desires to the only God, and felt that with Him it would know no pain in loneliness, will not cry in vain. In Psa 25:17 a slight alteration in the text, the transference of the final Vav of one word to the beginning of the next, gets rid of the incongruous phrase “are enlarged” as applied to troubles (lit. straits), and gives a prayer which is in keeping with the familiar use of the verb in reference to afflictions: “The troubles of my heart do Thou enlarge, {cf. Psa 18:36} and from my distresses,” etc. Psa 25:18 should begin with Qoph, but has Resh, which is repeated in the following verse, to which it rightly belongs. It is at least noteworthy that the anomaly makes the petition for Jehovahs “look” more emphatic, and brings into prominence the twofold direction of it. The “look” on the psalmists affliction and pain will be tender and sympathetic, as a mother eagles on her sick eaglet; that on his foes will be stern and destructive, many though they be. In Psa 25:11 the prayer for pardon was sustained by the plea that the sin was “great”; in Psa 25:19 that for deliverance from foes rests on the fact that “they are many,” for which the verb cognate with the adjective of Psa 25:11 is used. Thus both dangers without and evils within are regarded as crying out by their multitude, for Gods intervention. The wreath is twined so that its end is brought round to its beginning. “Let me not be ashamed, for I trust in Thee,” is the second petition of the first part repeated; and “I wait on Thee,” which is the last word of the psalm, omitting the superfluous verse, echoes the clause which it is proposed to transfer to Psa 25:1. Thus the two final verses correspond to the two initial, the last but one to the first but one, and the last to the first. The final prayer is that “integrity (probably complete devotion of heart to God) and uprightness” (in relation to men) may preserve him, as guardian angels; but this does not assert the possession of these, but is a petition for the gift of them quite as much as for their preserving action. The implication of that petition is that no harm can imperil or destroy him whom these characteristics guard. That is true in the whole sweep of human life, however often contradicted in the judgment of sense.
Like Psa 34:1-22, this concludes with a supplementary verse beginning with Pe, a letter already represented in the acrostic scheme. This may be a later addition for liturgical purposes.