Exegetical and Hermeneutical Commentary of Psalms 25:10
All the paths of the LORD [are] mercy and truth unto such as keep his covenant and his testimonies.
10. In all His dealings Jehovah proves His loving purpose and His faithfulness to His promises to those who on their part are faithful to Him, keeping the covenant inaugurated by circumcision (Gen 17:2 ff.), and ratified at Sinai (Exo 19:5; Exo 24:7-8); of which the Ark of the Covenant (Num 10:33) was the outward sign, and the Ten Words written on the Tables of the Covenant were the fundamental charter (Deu 9:9). Jehovah’s testimonies are His commandments, as witnessing to His will. See note on Psa 19:7.
mercy and truth ] R.V. lovingkindness and truth. So He proclaimed Himself to Moses, as a God ‘plenteous in lovingkindness and truth’ (Exo 34:6).
Fuente: The Cambridge Bible for Schools and Colleges
All the paths of the Lord – All the ways that the Lord takes; all that He commands; all that He does. The paths of the Lord denote the course in which He himself walks, or His dealings with His creatures. In the previous verse, the psalmist had said that the Lord would teach His way to the meek; he now says that all His ways are ways of mercy and of truth; or that all will be found to be in the direction of mercy and of truth.
Are mercy and truth – In all His dealings with those who keep his covenant He shows Himself to be at the same time merciful and true: compassionate toward their errors; faithful to His own promises.
To such as keep his covenant – To those who are His friends; to those who are faithful to Him. This expression is often used to denote those who are the true people of God, Gen 17:9-10; Exo 19:5; Deu 29:9; Psa 132:12. The word covenant here is equivalent to command or law; and the idea is, that if they keep His laws they will find Him to be merciful and true. On the meaning of the word covenant, see Act 7:8, note; Heb 8:8, note; Heb 9:16-17, note.
And his testimonies – The word testimony in the Scripture, in this connection, refers to that to which God bears witness as true; or that which He has declared to be truth. In this sense, the phrase here means those who maintain His truth; or who abide by what He has pronounced to be true. The word is very often used in the Scriptures to denote the truth of God and the commandments of God. In all such cases, there is the underlying idea that the command or the statement referred to is that to which God bears witness as true or right.
Fuente: Albert Barnes’ Notes on the Bible
Psa 25:10
All the paths of the Lord are mercy and truth unto such as keep His covenant and His testimonies.
The dealings of God with His people
This text is intended to represent a universal attribute of God, in all His ways in His government of the world. As such it sets before us an important element of strength to the Christian. To the saved, every event, of whatsoever kind or magnitude it may be, or seem to be, is under the ordering of one sole guiding hand, and is a token of mercy and truth.
I. The ascription of mercy and truth to all the paths of the Lord. Mercy in sparing and delivering His people when they do not deserve it. Truth, in that it is in accordance with promise. His Word will in the end be found faithful to the letter, and whoever takes his stand on that shall never be ashamed. There is a close connection between the Word of God and His paths. There is a great deal implied in the word paths: in all the events of the world we may see God moving, see by faith, that is; for His paths are in the deep waters, obliterated from view in the very act of making; His footsteps are not known, except as revealed to the spirit by the Spirit. Whatever comes to us is a path of God. For the illustration of this idea, see the evens of Davids history. You cannot unravel the web of Providence; but this is certain, all the paths of the Lord are mercy and truth.
II. The persons in whom this attribute of Gods acts is verified. Unto such as keep His covenant. Hereby is intended such as have come out from their worldly conversation, and are endeavouring to run the race of Gods children as Christians in the world. The lowest may be said in some sense to keep His covenant. The highest do not keep it perfectly. What of the remainder? (G. Jeans, M. A.)
The covenanter
I. The spiritual covenanter. We have heard of the old Covenanters of Scotland. I have a picture of one. But we have to speak of those who at this day keep the covenant of the Lord. The first covenant with our first father Adam shuts up the soul in despair. But there is a new and better covenant. God has shown it to us, and written it on the tablets of our heart. The redeemed man has been the subject of a special call, and is now united to God in Christ Jesus. A true covenanter says, Sooner death than false of faith.
II. The covenanters notable experience. All the paths of the Lord are mercy, etc. So, then, the Lord makes many approaches to covenanting men. I like the word paths, for it seems to say that the Lord has walks of His own. He makes them for Himself, and comes along them quietly, taking us at unawares. And they are all of mercy and truth. That is to say, God has always shown the truth of His Word. To this rule there is no exception. (C. H. Spurgeon.)
The interpretive value of obedience
The text seems, at first, to mean that the Lord is merciful and faithful to such as do His will. They shall have His blessing. As they deal with Him, so will He with them. There is a covenant, a spiritual contract, between them: on the one hand, so much obedience and loyalty; on the other, so much truth and mercy. This conception is drawn from the transactions of the market, and in its lowest terms puts religion on the level of mere sale and barter. There is, indeed, an element of truth in it; see Gal 4:7-8. It is certain, however, that they who work just to be rewarded by God will miss it altogether. The true reward is the approval of God, and they alone will gain it who think more of God than of themselves. This is the distinction made in New Testament between faith and works. The difference is seen by comparing Jacobs bargain with St. Francis Xaviers My God, I love Thee, not because I hope for heaven thereby, etc. The Christian saint gives everything and asks nothing. I do not believe, however, that the text teaches that we are to obey God in order that He may be merciful and true to us, The meaning, I take it, is rather that those who obey Him are thereby enabled to understand His ways, and to see, even when the paths of the Lord are blind and steep, that they are, nevertheless, the paths of mercy and truth. They who keep the covenant and the testimonies of God have their eyes opened to know the purpose and motive of Gods acts. The secret of the Lord, the understanding of His strange dealings with us, is open and plain to those who are near to Him, who fear Him with the fear of devout reverence, and obey Him in the keeping of His covenant and testimonies.
I. This is plain enough in our relation to the world of nature. How shall we come into complete harmony of eye and ear and touch with our environment; how shall we see the desirable, clear light of the new morning, and listen fitly to the music of the brooks; how shall we so conduct ourselves that the sun and the rain, the clouds and trees and stars, the sights and sounds of nature, shall give us the satisfaction and benediction that God intends? The way is as evident as it is simple and homely: we must keep the covenant and the testimonies of God as they relate to our daily health of body; we must sleep and eat and work aright; we must answer the fitting, natural demands of our physical being, and keep ourselves alert and strong and well. Nothing else will avail. No amount of beautiful poetry read by lamplight, and no prayers said behind closed doors, can take the place of that imperative obedience to the primitive laws of bodily health by which alone we may hope to look through clear eyes upon this fair and wonderful world.
II. This everlasting fact of the interpretive value of obedience holds true in religion as in everything else. The Bible is never weary of teaching it. It is one of the eternal principles that lie at the heart of spiritual truth. The ten lepers who are cleansed as they obey are representatives of all of us: as we go along the way on which God sends us, strength and health of soul go with us. The pure in heart shall see God. They who are devoted to God, who hold all else subordinate to their service of Him, whose love of Him is the supreme fact in their lives, who live in His conscious presence, see Him and understand Him. It is as simple and natural as friendship. Their obedience opens their eyes. The chosen disciples of Jesus were able to understand Him better than the crowd, because they were keeping, as best they could, though with many blunders, the eternal laws which expressed His own will and way. He was interpreted to them by their obedience. We, too, if we would knew Him, must approach Him by this way. Not by the path of reason, perplexing ourselves among the arguments of theologians; and not by the path of authority, taking what the ecclesiastics tell us and thinking no more about it, like a blind man trying to understand a sunrise by a formula; but by the path of personal obedience is Christ best sought, so that, doing His will, we come into real sympathy with Him, and of our own selves recognise Him and believe in Him and love Him. So it is with certain hard duties to which He summons us, and which are tests of true discipleship. To love our enemies seems at first not only a difficult but an unnatural and unreasonable affection. It appears like an injustice to our friends. We say flatly, we cannot do it. And the other devout exercises which are of a piece with it, such as speaking as well as we honestly can of those who speak ill of us, and turning the other cheek, and going two miles for those who would compel us to go one, and doing good to those who despitefully use us, the more we simply talk or think about these requirements of Jesus, the more impossible they seem. But when we stop discussing and obey! when in this or that immediate instance we do the Masters will, hard as it is, going out of our way to render a kind service to one who has injured us, forbearing to defend our rights, giving up our own strong case and letting our importunate neighbour have his way, actually permitting him to take advantage of us if he will; when we simply do what Jesus tells us to do, and what He Himself was forever doing, then the blessed light shines out upon us, and we understand how this Christian behaviour is not only the best thing in a vague and general way for society, but is the very best for us in particular, and there is a consciousness of the approbation of God, and a new and consequent joy in living, which is far better than any advantage we might have gained by pushing in ahead. We keep the covenant and the testimonies of God, and our obedience interprets them, and it is made plain and sure to us that His paths are truth and mercy. Or, to take another illustration, misfortune of some kind befalls us, grief attends us, the world goes wrong, the light of life is turned of a sudden into black darkness, and a sore burden, too heavy, we think, for us to bear, is set upon our shoulders, and it is desperately hard to see how the paths of the Lord are mercy. They may be truth, they may be right; we may be punished for our sins; but how they can mean mercy, how there can be any fatherly love in them, as the Gospel tells us, passes our understanding. Then, if we betake ourselves to philosophy, there is but cold and scanty comfort. A wise man wrote a book on the consolations of philosophy, and another wise man advises us to be revenged upon fate by becoming philosophers; excellent counsel for the minor perplexities and vexations that beset us. But under a black sky, when things are not only amiss, but dreadfully and tragically amiss, it is a weary and unsatisfying occupation. We cannot by our understanding find out the ways of God. What shall we do, then? Let us submit and obey. Let us take up the new burden and carry it, facing life anew under these strange and hard conditions, and seeking to do our daily duty in it, keeping the covenant and the testimonies of the Lord. That is the way that leads to light. So it is throughout, in every alternative; everything comes right if we obey God. This very world in which we live our daily lives is already heaven to those who do the will of God as it is done in heaven. Here and today, they who keep the commandments receive the blessing of which Jesus assured us; they enter into life. (George Hodges, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. All the paths of the Lord] orchoth signifies the tracks or ruts made by the wheels of wagons by often passing over the same ground. Mercy and truth are the paths in which God constantly walks in reference to the children of men; and so frequently does he show them mercy, and so frequently does he fulfil his truth, that his paths are earnestly discerned. How frequent, how deeply indented, and how multiplied are those tracks to every family and individual! Wherever we go, we see that God’s mercy and truth have been there by the deep tracks they have left behind them. But he is more abundantly merciful to those who keep his covenant and his testimonies; i.e. those who are conformed, not only to the letter, but to the spirit of his pure religion.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
All the dealings of God with them, yea, even those that are afflictive and grievous to the flesh, are done in kindness and faithfulness to them, as being very necessary for them, and tending to their great advantage.
His covenant, i.e. the laws or conditions required of them by his covenant; or, as it follows, his testimonies, i.e. his precepts, which are the testimonies or witnesses of Gods will, and of mans duty.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. pathssimilar senseHismodes of dealing (compare Ps 25:4).
mercy and truth (Job14:1-22), God’s grace in promising and faithfulness inperforming.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
All the paths of the Lord [are] mercy and truth,…. By which are meant, not the paths in which the Lord would have his people walk; though these are good and gracious, right and true; his commandments are not grievous, his yoke is easy, and burden light; his ways are ways of pleasantness, and his paths, paths of peace: but rather the paths in which the Lord himself walks; not his paths of providence, though these are mercy and truth to his own people; every step he takes is in a way of goodness and kindness to them, and in truth and faithfulness to his promises; but the ways and methods he has taken towards the spiritual and eternal salvation of his people; as in his counsels and purposes, in which there is a large display of his grace and mercy; in the choice of them in Christ, as vessels of mercy, and which is of grace, and not of works; in determining to send his Son to die for them, which springs from the tender mercy of our God; in resolving to call them by his grace, and to adopt them into his family, and at last to glorify them; all which proceed from his merciful lovingkindness; and all these, his counsels of old, are faithfulness and truth, since they can never be frustrated, but are always accomplished; as also in his covenant, which springs from grace, is built upon mercy, and contains the sure mercies of David, and is ever fulfilled; the faithfulness of God is engaged to keep it, and its promises are yea and amen in Christ: and likewise the steps he has taken in Christ, the Mediator of the covenant, who is full of grace and truth; “mercy” appears in the mission of him, and redemption by him; and “truth”, in fulfilling the promise of him; and both mercy and truth meet together in him: and so they do in the various blessings of grace which come by him; as particularly justification and pardon of sin, in both which there is a display of grace and mercy; and also of the truth of holiness and justice: and the mercy and truth of God appear in these paths of his,
unto such as keep his covenant and his testimonies; by which are designed, not the covenant of works, and the precepts of the law, which are sometimes called the testimonies of God, because they testify what is his will that should be done: but these are broke, and not kept perfectly by any; nor is it any favour or high privilege to be shown this covenant and the duties of it, as is suggested of the covenant here meant, as appears from Ps 25:14; wherefore the covenant of grace must be intended, which is made with Christ, and his people in him; and the “testimonies” are the promises of it, which testify of the grace, mercy, truth, and faithfulness of Gods; and the keeping of these is done by faith: faith lays hold on the covenant, its blessings and promises, and claims an interest in them, as David did, 2Sa 23:5; see
Isa 56:4; and it keeps or retains its hold; it will not let go its hold of the covenant and its testimonies, but asserts its interest, even when things are at the worst with it; and it holds fast the rejoicing of the hope firm unto the end; and to such all the steps the Lord takes appear to be in mercy and truth.
Fuente: John Gill’s Exposition of the Entire Bible
The paths intended, are those which He takes with men in accordance with His revealed will and counsel. These paths are loving-kindness, mercy, or grace, for the salvation of men is their goal, and truth, for they give proof at every step of the certainty of His promises. But only they who keep His covenant and His testimonies faithfully and obediently shall share in this mercy and truth. To the psalmist the name of Jahve, which unfolds itself in mercy and truth, is precious. Upon it he bases the prayer that follows.
Fuente: Keil & Delitzsch Commentary on the Old Testament
10. All the ways of Jehovah. This verse is erroneously interpreted by those who think that the doctrine of the law is here described as true and sweet, and that those who keep it feel it indeed to be so, as if this passage were of the same import as that which was spoken by Jesus Christ,
“
My yoke is easy, and my burden is light.” (Mat 11:30)
Such an interpretation is not only strained, but may also be easily disproved by many similar passages in which the expression, The ways of the Lord, is taken in a passive signification, for the paternal manner in which he acts towards those who are his people, in defending and cherishing them; nay, even for his whole conduct in the government and direction of the affairs of this world. The amount of what is said is, that God acts in such a manner towards his people, as that, in all respects, they may find from experience that he is merciful and faithful. David is not here speaking of the character in which God acts towards mankind in general, but what his own children find him to be. We have already seen in Psa 18:26, that he is stern and severe towards the obstinate and rebellious; and even though he act with kindness towards them, in mercifully exercising forbearance towards them notwithstanding their iniquity, yet we find, that so far from seeking their full enjoyment in him, and trusting to his promises, they have no sense of his goodness. Nay, as soon as any adversity befalls them, they either become passionate and fretful, accuse God of acting cruelly towards them, or else complain that he is deaf to their prayers; and when they enjoy prosperity, they despise and neglect him, and as much as they are able flee from his presence. David, therefore, in speaking of the mercy and faithfulness of God, justly describes them as a treasure peculiar to the godly; as if he had said, We have no reason to be afraid that God will deceive us if we persevere in his covenant. These words, covenant and testimony, are of the same import, unless that the second is added as an explanation of the first. They comprehend the whole doctrine of the law, by which God enters into covenant with his chosen people.
Fuente: Calvin’s Complete Commentary
(10) Mercy and truth.Or, grace and truth; recalling Joh. 1:4-17, and showing how the conception of God and His ways was gradually passing over from the domain of the Law to that of the Gospel.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Paths of the Lord His methods or dispensations.
Mercy and truth Thus uniting tenderness with firmness, compassion with immutability, answering to “grace and truth:” Joh 1:17. “Grace is the alpha and truth the omega.” Delitzsch.
Keep his covenant There is here an undertone of warning to such as break his covenant.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 532
GODS PATHS ARE MERCY AND TRUTH
Psa 25:10. All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies.
IT has often been observed, that there is in the world an indiscriminate distribution of good and evil, without any respect to mens moral characters. And this is confirmed by Solomon, who says, All things come alike to all, neither knoweth any man love or hatred by all that is before him. This, however, must be understood with certain limitations and restrictions: for, as in chemical preparations one ingredient will entirely change the qualities of the thing prepared, so in the dispensations of Providence will one single ingredient wholly change their nature, while, in appearance, they remain the same. God often sends temporal blessings to his enemies in anger, as he raised up Pharaoh to a throne, for the purpose of displaying in him the power of his wrath. On the contrary, the bitterest cup that he puts into the hands of his friends is mixed with love. The eye of faith therefore will discern a most essential difference, where sense and reason can see none: it will see, that however God may load the wicked with benefits, he is angry with them every day; and that however he may visit the righteous with the rod, all his paths are mercy and truth unto them. To elucidate this truth, let us consider,
I.
The character of the godly
Among the numberless marks whereby the godly are described in Scripture, there are not any more deserving of our attention than those before us:
1.
They keep Gods covenant
[The covenant here spoken of cannot be the covenant of works, because no man is able to keep that, seeing that it requires perfect and unsinning obedience. We understand it therefore as relating to the covenant of grace, wherein God undertakes to give us pardon, holiness, and glory, for the sake of his dear Son, who is the Mediator of it, and in whose blood it is ratified and confirmed [Note: Compare Jer 31:31-34. with Heb 8:10-12.].
Now this covenant every godly person keeps. He embraces it gladly, being well persuaded, that if the tenor of it were not precisely what it is, he could have no hope. If the covenant required the performance of certain conditions on his part, without providing him with strength to perform those conditions, and pardon for his innumerable failures and defects, he would sit down in despair. But seeing that the covenant is ordered in all things and sure, and that Jesus, the surety of it, has guaranteed to God the accomplishment of its demands, and to us the enjoyment of its blessings, every believer rejoices in it, and cleaves to it steadfastly with his whole heart.]
2.
They keep Gods testimonies
[While the believer is thus attached to the Gospel covenant, he does not relax his obedience to the law. On the contrary, whatever God has testified to be his will, that the believer labours to fulfil. He would not wish to live in sin, though he might do it with impunity: nor does he account one of the commandments grievous: but rather he esteems them all concerning all things to be right [Note: Psa 119:128.]. His complaints are not against the law as too strict, but against his own heart, as treacherous and vile. With respect to the testimonies of God, he says, with David, I claim them as mine heritage for ever; yea, they are the rejoicing of my heart; they are sweeter to me than honey and the honey-comb.
Such, in other parts of Gods word, is the description given of the godly [Note: Isa 56:4-5. Psa 103:17-18.]. We should therefore inquire into our faith and practice, in order that we may ascertain our real character. For if we are harbouring self-righteousness on the one hand, or hypocrisy on the other, we have no part in this covenant, nor any interest in its blessings. Whether we reject the covenant or dishonour it, we are equally destitute of grace, and equally obnoxious to Gods displeasure. To have a good evidence of our acceptance with God, we must trust as simply in the covenant as if no works were required; and be as earnest in the performance of good works, as if works only were required.]
Having delineated the character of the godly, let us next consider,
II.
The dealings of God towards them
It might be supposed that persons so pleasing to God should never suffer affliction: but the contrary is true, as appears, not only from the declarations of Scripture [Note: Zep 3:12. Psa 34:19.], but from the, experience of all that have been most favoured of God [Note: Job, David, Paul, and, above all, Christ himself.]. But all Gods dealings towards them are,
1.
Mercy
[There are no dispensations, however afflictive, which are not sent to them for good. They are all mercy in their source, their measure, their end. Whence do they spring, but from the love of God? for, whom he loveth he chasteneth, and scourgeth every son whom he receiveth. And are they not all mercifully tempered as to their number, weight, and duration? Has there not with every temptation been opened also a way to escape, or strength given according to our day [Note: Heb 12:6. Deu 33:25.]? And have they not all wrought for good, to wean us from the world, to purge away sin, to exercise and increase our grace, to give to us the comfort of grace bestowed, and to God the glory of it? Is there one of us who must not confess, It is good for me that I have been afflicted? And shall we not say that our light and momentary afflictions have been rich mercies, when we find what a weight of glory they have wrought out for us?]
2.
Truth
[Truth has respect to the performance of promises. Now afflictions are expressly promised as much as salvation itself [Note: Jer 30:11.]. When therefore they come, we should regard them as the accomplishment of Gods word, wherein he has said, that he will withhold no good thing from us. It was in this light that David viewed them, when he said, I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me [Note: Psa 119:75.]. And it is in consideration of this, that we are taught to consider, not merely life with all its comforts, but even death also with all its antecedent evils, as a treasure given us by God [Note: 1Co 3:22.].]
Infer,
1.
How excellent a grace is faith!
[It is faith, and faith only, that can enable us to view Gods dispensations in this light. If we are weak in faith, we shall be easily drawn to fretfulness and murmuring; but if we are enabled to see the hand of God in our trials, they will all administer occasions of joy and gratitude. Faith is the philosophers stone, that turns all to gold, and enables us to glory in that, which, to flesh and blood, is a source of sorrow and disquietude. Let us, then, cultivate this grace, and keep it in continual exercise: and, if any thing occurs, the reasons of which we cannot immediately comprehend, let us content ourselves with saying, What I know not now, I shall know hereafter.]
2.
How resigned should the believer be under all his troubles!
[Nothing can come to him which is not the fruit of Gods mercy and truth. Not so much as a hair can fall from his head but by divine appointment. Believer, art thou sick and in pain? God knows that health and ease would have been prejudicial to thy soul. Hast thou sustained some heavy loss? God sees, perhaps, that the thing which thou hast lost might have been a weight about thy feet, and have retarded thee in running thy race. Art thou persecuted by the world, or tempted by Satan? It is a discipline whereby God is preparing thee for future victories, and everlasting triumphs. These may be mercies in disguise; but they are mercies notwithstanding; and therefore should be received with resignation, and improved with diligence.]
3.
How lamentable is the state of unbelievers!
[While we disregard Gods covenant, and his testimonies, we neither enjoy any mercy, nor have an interest in any promise. On the contrary, our very blessings are cursed to us, and every threatening in Gods word is in full force against us. Moreover, our troubles are pledges and earnests of infinitely heavier calamities, that shall come upon us in the eternal world. Let us, then, if we be yet in unbelief, embrace the covenant of grace, and set ourselves diligently to keep the testimonies of our God. So shall the blessings of the covenant flow down upon us, and we shall know by happy experience, that the Lord is gracious, his mercy is everlasting, and his truth endureth from generation to generation.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 25:10 All the paths of the LORD [are] mercy and truth unto such as keep his covenant and his testimonies.
Ver. 10. All the paths of the Lord are mercy and truth ] All the passages and proceedings, both ordinantial and providential, whereby he cometh and communicateth himself to his people, are not only mercy (though that is very sweet), but truth; they come to them in a way of a promise from God, as bound to them by covenant; this is soul-satisfying indeed; this turns all that a man hath to cream, when every mercy is a present sent him from heaven by virtue of a promise.
Unto such as keep his covenant and his testimonies
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
such. The redeemed (Psa 25:22) and righteous worshippers are the subject of this Psalm. See note above.
covenant. The first occurrence in the Psalms.
Fuente: Companion Bible Notes, Appendices and Graphics
the paths: Psa 18:25, Psa 18:26, Psa 28:4-6, Psa 37:23, Psa 37:24, Psa 91:14, Psa 119:75, Psa 119:76, Psa 138:7, Gen 5:24, Gen 17:1, Gen 48:15, Gen 48:16, Isa 43:2, Rom 8:28
mercy: Psa 33:4, Psa 57:3, Psa 85:10, Psa 89:14, Psa 98:3, Gen 24:27, 2Sa 15:20, Isa 25:1, Joh 1:14, Joh 1:17, Jam 5:11
keep: Psa 24:4, Psa 24:5, Psa 50:23, Psa 103:17, Psa 103:18, Isa 56:1-6, Hos 14:9, Zep 2:3, Act 10:35, Rom 2:13, Heb 8:8-12, Heb 12:14
Reciprocal: Gen 17:9 – General Exo 19:5 – keep Deu 29:9 – General 1Ch 16:15 – ye mindful Psa 18:30 – his way Psa 25:5 – Lead Psa 32:8 – I will guide Psa 40:10 – lovingkindness Psa 65:11 – thy paths Psa 71:22 – even Psa 119:2 – keep Psa 119:88 – so shall I Psa 119:129 – doth Pro 3:3 – mercy Pro 3:17 – all Pro 14:22 – but Isa 55:8 – General Isa 64:5 – rejoiceth
Fuente: The Treasury of Scripture Knowledge
Psa 25:10. All the paths of the Lord All the dealings of God with them, yea, even those that are afflictive and grievous to the flesh; are mercy and truth Are in kindness and faithfulness, as being very necessary for them, and tending to their great advantage; unto such as keep his covenant The conditions required of them by his covenant; or, as it follows, his testimonies, or precepts, which are the testimonies or witnesses of Gods will, and of mans duty.