Exegetical and Hermeneutical Commentary of Psalms 25:3
Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.
3. Render with R.V.
Yea, none that wait on thee shall be ashamed:
They shall be ashamed that deal treacherously without cause.
The words are not a prayer, but the expression of a conviction corresponding to and justifying the prayer of Psa 25:2. Cp. Rom 5:3-5. It certainly gains in point if the last clause of Psa 25:5 is joined to Psa 25:1, and the Psalmist has already spoken of himself as one of “those who wait on Jehovah.”
which transgress ] Rather as R.V., that deal treacherously: a word used of faithless, treacherous conduct towards men (Jdg 9:23), or God (Jer 3:20): here of the faithless desertion of God which is the opposite of patiently waiting upon Him. Cp. Psa 119:158.
without cause ] Or, to no purpose, without result.
Fuente: The Cambridge Bible for Schools and Colleges
Yea, let none that wait on thee be ashamed – To wait on the Lord is an expression denoting true piety, as indicating our dependence on him, and as implying that we look to Him for the command that is to regulate our conduct and for the grace needful to protect and save us. Compare Isa 40:31. See also Isa 8:17; Isa 30:18; Psa 40:1; Psa 69:3. This petition is indicative of the wish of the pious heart that none who profess to serve God may ever be put to shame; that they may never be overcome by sin; that they may never fall under the power of temptation; that they may not fail of eternal salvation.
Let them be ashamed which transgress without cause – This does not imply that any sinners transgress otherwise than without cause, or that they have any good reason for sinning; but it brings into view a prominent thought in regard to sin, that it is without cause. If the wicked had any good reason for their course of life – if they were compelled to do wrong – if the temptations under which they act were so powerful that they could not resist them – if they were not voluntary in their transgressions – then true benevolence would demand of us the prayer that they might not be confounded or put to shame. However, since none of these circumstances occur in the case of the sinner, there is no lack of benevolence in praying that all the workers of evil may be put to confusion; that is, that they may not triumph in an evil course, but that their plans may be defeated, and that they may be arrested in their career. There is no benevolence in desiring the triumph of wickedness; there is no lack of benevolence in praying that all the plans of wicked men may be confounded, and all the purposes of evil be frustrated. True benevolence requires us to pray that all their plans may be arrested, and that the sinner may not be successful in his career. A person may be certain that he is acting out the principles of benevolence when he endeavors to prevent the consummation of the plans and the desires of the wicked.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. Let none that wait on thee be ashamed] Though he had burden enough of his own, he felt for others in similar circumstances, and became an intercessor in their behalf.
Transgress without cause.] Perhaps bogedim may here mean idolatrous persons. “Let not them that wait upon and worship thee be ashamed: but they shall be ashamed who vainly worship, or trust in false gods.” See Mal 2:11-16. The Chaldeans have evil entreated us, and oppressed us: they trust in their idols, let them see the vanity of their idolatry.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let none that wait on thee be ashamed, with me and for me; for if I be frustrated, all that trust in thee will be discouraged and upbraided with my example.
Let them be ashamed; blast their wicked designs and hopes.
Which transgress, or prevaricate, or deal perfidiously with me, violating their faith given to me.
Without a cause; without any provocation of mine, or without any sufficient reason.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. The prayer generalized as toall who wait on Godthat is, who expect His favor. On theother hand, the disappointment of the perfidious, who, unprovoked,have done evil, is invoked (compare 2Sa22:9).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Yea, let none that wait on thee be ashamed,…. David not only prays for himself, but for other saints, as it becomes the people of God to do; for them they waited on the Lord in public worship, attended his house and ordinances, and waited on him for the discoveries of his love, the enjoyment of his voracious presence, and were looking for his salvation, for the Messiah; for those the psalmist prays, that they might not be ashamed of their expectation and hope, by the delay of those things, or the denial them;
let them be ashamed which transgress without cause; or “act treacherously without cause” w; as David’s subjects did, who were risen up in rebellion against him, and acted the perfidious part, contrary to their allegiance, and without any just reason, they not being ruled with rigour, and oppressed; but were guided and governed by him according to the laws of God, in the integrity of his heart, and by the skilfulness of his hands; he being a king that reigned in righteousness, and a prince that decreed judgment: and such are those who are now risen up against our rightful sovereign King George x, a parcel of perfidious treacherous wretches; some of them who were in the last rebellion, and obtained his father’s pardon; others that have partook yearly of his royal bounty, for the instruction of their children; and all have enjoyed the blessings of his mild and gentle government; and therefore are without cause his enemies: and for such we should pray, as David did for his enemies, that they might be ashamed; that they may fail in their attempts and designs, and be brought to deserved punishment; see Ps 7:4; or “let transgressors be ashamed”, and be empty y; in a state of emptiness and want; lose their wealth, honour, and credit.
w “qui perfide agunt”, Junius Tremellius, Piscator, Cocceius, Michaelis so Amama & Ainsworth. x This was written December 2, 1745. y “in statu vacuitatis ac egestatis”, Gussetius, p. 790.
Fuente: John Gill’s Exposition of the Entire Bible
That wherewith the praying one comforts himself is no peculiar personal prerogative, but the certain, joyous prospect of all believers: , Rom 5:5. These are called ( participle to ot elp , just as is the participle to ). Hope is the eye of faith which looks forth clear and fixedly into the future. With those who hope in Jahve, who do not allow themselves to be in any way disconcerted respecting Him, are contrasted those who act treacherously towards Him (Psa 119:158, Aq., Symm., Theodot. ), and that , i.e. – and it can only mean this-from vain and worthless pretexts, and therefore from wanton unconscientiousness.
Fuente: Keil & Delitzsch Commentary on the Old Testament
3. Yea, none of those, etc. If these words should be explained in the form of a desire, as if David had said, Let none who wait on thee be put to shame, (553) then, in this verse, he continues his prayer, and extends to all the faithful in common what he had spoken of himself alone. But I am rather inclined to understand the words in a different sense, and to view them as meaning that David shows the fruit of divine grace which should proceed from his deliverance. And there is peculiar force in the word yea; for as he knew that he was seen by many, and that the report of his confidence in God was widely spread, his meaning is, that what shall be done in his person shall extend far and wide, as an example to others, and shall have the effect of reviving and animating all the children of God, on the one hand, and of casting to the ground the arrogance of the wicked, on the other. The words might also be understood in another sense, namely, that David, for the strengthening of his faith, sets before himself a promise which God frequently makes in his word. But the sense in which I have interpreted them seems to be more suitable. By the wicked that deal falsely without cause, he no doubt means especially his enemies. Accordingly, he declares that when he is delivered he will not enjoy exclusively the benefit of it; but that its fruit shall extend to all true believers; just as on the other hand, the faith of many would have been shaken if he had been forsaken of God. In the last clause of the verse, which he puts in opposition to the first, he argues that when the wicked lie confounded, it redounds to the glory of God, because the vaunting in which they indulge in their prosperity is an open mockery of God, while, in despite of his judgment, they break forth more boldly in doing evil. When he adds, without cause, it only tends to show the aggravated nature of the offense. The wickedness of a man is always the more intolerable, when, unprovoked by wrongs, he sets himself, of his own accord, to injure the innocent and blameless.
(553) “ Que tons ceux qui s’attendant a toy ne soyent point confus.” — Fr.
Fuente: Calvin’s Complete Commentary
(3) Wait on thee.More literally, as in LXX., wait for thee, with idea of strong endurance. The root means to make strong by twisting. (Comp. Psa. 25:5; Psa. 25:21, where the same word occurs, though in a different conjugation.) The Vulgate has qui sustinent te, who maintain thee, i.e., as their God. The Authorised Version is in error in following the imperative of the LXX. in this verse. It should run, none that wait for thee shall be ashamed.
Transgress without cause.Better, practise treachery in vain. The Hebrew word is translated dealt treacherously, Jdg. 9:23.
Without cause.Literally, empty.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Without cause Spontaneously, as if they delighted in it.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 25:3. Which transgress without cause Who deal perfidiously in vain. Psa 25:13. His soul shall dwell at ease] Shall abide in good. Or, His own self shall rest quiet in plenty, and his seed shall inherit the land. Mudge.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 25:3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.
Ver. 3. Yea, let none that wait on thee be ashamed ] Be nosed and twitted with my disappointments, as they are sure to be if I be repulsed by thee and worsted by mine enemies; all thy praying people shall have it cast in their teeth and laid in their dish.
Let them be ashamed which transgress without cause
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
let none. Hebrew “none with (lo; Greek. ou, objective) them”. Compare “not”, Psa 25:2.
transgress = act treacherously. Hebrew. bagad.
Fuente: Companion Bible Notes, Appendices and Graphics
wait: Psa 27:14, Psa 33:20, Psa 37:34, Psa 40:1-3, Psa 62:1, Psa 62:5, Psa 123:2, Gen 49:13, Isa 25:9, Isa 40:31, Lam 3:25, Mic 7:7, Rom 8:25
be ashamed: Psa 69:6
let: Psa 6:10, Psa 31:17, Psa 35:26, Psa 40:14, Psa 40:15, Psa 70:2, Psa 70:3, Psa 71:13, Psa 132:18, Jer 20:11
without: Psa 7:4, Psa 7:5, Psa 59:2-5, Psa 69:4, Psa 109:3, Psa 119:78, Joh 15:25
Reciprocal: Gen 2:25 – ashamed 1Sa 19:5 – without a cause Job 9:17 – without cause Psa 22:5 – and were Psa 35:7 – without Psa 119:80 – that I be Isa 33:2 – be thou Isa 45:17 – ye shall not Isa 49:23 – for they Isa 52:4 – without Jer 14:22 – wait Jer 17:18 – but let not me be confounded Joe 2:26 – and my Mat 5:22 – without Rom 9:33 – and whosoever Gal 5:5 – wait