Exegetical and Hermeneutical Commentary of Psalms 25:4
Show me thy ways, O LORD; teach me thy paths.
4. Shew me thy ways ] Lit. make me to know thy ways: the prayer of Moses in a moment of perplexity (Exo 33:13). Cp. Psa 27:11. God’s ‘ways’ and ‘paths are the purposes and methods of His Providence; or more specifically, the course of life and conduct which He prescribes for men. Cp. Psa 27:11; Psa 143:8.
Fuente: The Cambridge Bible for Schools and Colleges
Show me thy ways, O Lord – The ways of God are His methods of administering the affairs of the world; His dispensations; the rules which He has prescribed for Himself in the execution of His plans; the great laws by which He governs the universe. Deu 32:4, all his ways are judgment; a God of truth and without iniquity, just and right is he. The prayer of the psalmist is, that he may be able to understand the methods of the divine government; the principles upon which God bestows happiness and salvation; the rules which He has been pleased to prescribe for human conduct; the arrangements by which He confers favors upon mankind; the scheme by which He saves people. The idea evidently is that he might understand so much of this as to regulate his own conduct aright; that he might not lean upon his own understanding, or trust to His own guidance, but that He might always be under the guidance and direction of God.
Teach me thy paths – The paths which thou dost take; to wit, as before, in administering the affairs of the world. The prayer is expressive of a desire to be wholly under the direction of God.
Fuente: Albert Barnes’ Notes on the Bible
Psa 25:4
Shew me Thy ways, O Lord; and teach me Thy paths.
Divine authority upon earth
All right-minded men will agree with Matthew Arnolds famous saying, that Conduct is three-fourths of human life. It will be also admitted that the professed aim of all Churches and religious societies is to regulate and improve conduct. Sometimes, alas! orthodoxy, or right opinion, has been put not merely first, but by itself alone as the one chief aim to be enforced by the clergy, and to be accepted by the laity. But it seems only fair to say that these were examples of departure from the original ideal of a Church and its purpose. The claim of Divine authority to control the minds, hearts, and lives of the people, and to interfere even forcibly with individual freedom of thought and action, was designed, in the first instance, for the welfare of society and the moral elevation of its various members, and in that light must not be ruthlessly condemned. But the principle was liable to abuse, and the mischiefs wrought by its abuse have been terrible. They have been the cause of conflict which will continue as long as the claim of Divine authority is made on the one hand, and the sense of a God-given right to individual freedom remains on the other. What is the mischief that we want to remedy? It is the belief in the Divine authority of that which is but human; and as a consequence, the separation of the human soul from personal and direct intercourse with God–the substitution, in short, of the human for the Divine. We have these objections to it which are fatal.
I. That it is false. It is sufficient to expose the fallacy of the argument by which the claim of Divine authority is defended. And nothing is easier than this. The Church of Rome asserts, without proof, that God Himself lived on earth in the Person of Jesus, who transmitted, or delegated, His Divine power and authority first to the apostles, and subsequently to the Church founded by them, and to every succeeding head or pope of that Church; and that this Divine authority extends to matters of faith, i.e. doctrines to be believed, to rites and ceremonies, and to discipline and morals. Over all these, at least, the authority of the Church is claimed to be identical with the authority of God. But when we reverently ask on what ground we must accept the alleged Divine authority of Jesus, in the first instance, we are distinctly told that we must take all that on the authority of the Church. This is arguing in a circle.
II. The claim is needless. That is to say, men would get on in all things good, in the attainment of truth, in the adoption of religious ceremonies, and in the practice of virtue, quite as well without a divinely instituted Church as with it. It is not hard to show that the absence of belief in the claim to Divine authority has not been generally followed by any detrimental results either to religion or virtue. What is true and good and useful is entirely discoverable without the aid of miraculous revelation. It may be argued, this claim is needful, because the mass of men will not, or cannot, think for themselves; and the vast majority crave for certainty in things Divine, which certainly they cannot attain without the intervention of a divinely appointed authority upon earth. Because men crave for an external authority in matters of faith and duty, does not involve that they really need the authority they desire. (Charles Voysey, B. A.)
A prayer for Divine enlightenment
The text expresses the sincere desire of every Christian. He feels that he needs a Divine Teacher to enable him to understand Divine truth and obey the Divine precepts. Hence he approaches the fountain of all wisdom with the prayer of the text.
I. A prayer for Divine enlightenment.
1. The importance of a knowledge of Gods ways.
2. A willingness to follow Divine teaching. Every Christian is a learner, conscious of his own ignorance, and anxious to be divinely taught, he is prepared to renounce everything in his creed and conduct not in harmony with the Word of God.
3. A willingness to obey Divine teachings. Lead me in Thy paths. We must first know Gods will, then do it.
II. God is the Teacher of His people. How does He teach? Human spirit can speak with human spirit. Who shall dare to say that the human spirit cannot be communicated with by the Divine?
1. By His Word.
2. By His Spirit.
3. By His providence.
III. The Psalmists method of obtaining the Divine teaching. On Thee do I wait all the day.
1. Wait humbly.
2. Wait earnestly.
3. Wait believingly.
4. Wait perseveringly.
5. Gods response to prayer is certain.
Let us have confidence in God. If the greatest Being deserves the profoundest reverence; if the kindest Being deserves the heartiest thanks; and if the best of Beings deserves the warmest love, then our highest reverence, thanks, and love are due to God. (H. Woodcock.)
Taught in Gods ways
In this verse are contained–
1. The Person whom he implores, Jehovah; whom he describeth, leading him, teaching him, receiving him in favour, and nourishing him (Psa 25:4-6; Psa 7:1-17).
2. What he seeks. Gods ways.
3. By what means? Teach me, and lead me.
4. The reason. Because Thou art my God, and I trust in Thee. So should pastors do. Who would be a good master, let him be a good apprentice; and this same should all private Christians desire, that God would teach them that way which will please Him best, even His own ways. (A. Symson.)
The knowledge of God in His ways
Two ways in which we may understand this Psalm. The writer may mean it as a prayer for direction, that he may be taught what to do, how to walk so as to please God. Or that God would declare Himself to the petitioner, and manifest to him what he is doing; that God would show His own ways to David, and teach him the issue of the hidden paths in which he was walking towards Him; not the paths the writer ought to follow, but those which the Almighty was pursuing. Consider this latter view. Such petitions and such complaints are common in the Scriptures, and natural to the heart of man. They are found in the secret thoughts, and not seldom in the expressed prayers of experienced and advanced Christians. Job was no common adept in the use of grace, and yet he earnestly begs, Show me wherefore Thou contendest with me. Jeremiah was a deeply exercised man, yet he could plainly perceive the difference in his own mind between belief and faith, between principle and practice. He says to God, Let me talk with Thee of Thy judgments. In the text the Psalmist appears to have the natural feeling more subdued. He cannot tell what God is doing. It is all dark and mysterious, and probably he thought that on that account he could not learn any lesson of wisdom from it: a conclusion which does by no means follow. It is not, Show me Thy way, O Lord, but ways; plural, not singular, not as though it were one and definite. What is mysterious, but intricate and manifold, often crossing one another, and apparently inexplicable, on account of seeming contradictions; not merely such as we do not understand on account of our ignorance, but such as seem impossible to be explained, because of their contrariety in themselves. And in very deed this is often the appearance of the ways of God. They are not only so plural, but so infinite in their plurality; so intertwined with and intersecting each other that there is reason to believe that if they were fully laid open to our view we would not be able to understand them, so intricate is their network. There is not a circumstance that occurs to ourselves or to others that is not an organised part of Gods instrumentality for bringing His purposes to pass. Consider the ways in which God deals with a soul in mercy.
1. In awakening, warning, and opening the eyes.
2. Gods ways in securing to Himself the heart of His child on earth are oftentimes perplexing. Discipline may succeed when love fails.
3. The ways in which a soul is led to feel after and find the Lord. No one can tell beforehand of another or of himself what will be the effective way, or what will fail.
4. It is the same in the teaching and building up of a soul. (G. Jeans, M. A.)
Davids desire in the time of trouble
I. The petition. David may have meant, Show me Thy ways, O Lord, in Thy providence. He may have wished a clearer insight into the great ways of God in His grace. He may have desired to know more distinctly the path in which he should walk. See how earnestly he urges his plea: he has every sort of motive in it. There is the plea of blindness, of ignorance, of utter weakness.
II. The plea.
1. Thou art the God of my salvation.
2. It is the God of my salvation.
3. He says, On Thee do I wait all the day, that is, throughout the whole day. Points for consideration. See what the true mark of a spiritual man is. See that Gods ways are always deep. His providence–how often it is intricate. The administrations of His grace–how profound they are.
4. See the humbleness of sanctified affliction. Sanctified affliction, because it is quite a mistake to suppose that all affliction is blessed to a child of God. It may ultimately tend to good, but there are many afflictions that are not immediate blessings to him. (J. H. Evans, M. A.)
O Lord, teach me Thy loaths.—
The Lords path
The wicked say to God, Depart from us, we desire not the knowledge of Thy ways; the good man acknowledges God in everything, and he commits himself entirely to His guidance and guardian care.
I. The prayer. The subject of the prayer–Lords paths.
1. Paths of Divine providence. Often dark, mysterious–always wise and right and good.
2. Paths of grace. Way of holiness, happiness, etc. Way through the desert to Canaan. Sometimes obscure and clouded. Pillar of cloud necessary.
3. Paths of duty. Lord, what wouldest Thou have me to do? Duty and ease, duty and interest, duty and desires, often at variance.
The prayer itself is for Divine teaching–Lord, teach me. Here is an admission of ignorance, of insufficiency, of anxiety, and of application to the right source. Lord, teach me–
1. Clearly to understand Thy paths.
2. Heartily to approve of them.
3. Constantly to walk in them. Notice–
II. The importance of this prayer. It is important to our intellectual and spiritual improvement. To grow in knowledge, path shine more and more, etc. (2Pe 1:5). (J. Burns, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. Show me thy ways] The psalmist wishes to know God’s way, to be taught his path, and to be led into his truth. He cannot discern this way unless God show it; he cannot learn the path unless God teach it; and he cannot walk in God’s truth unless God lead him: and even then, unless God continue to teach, he shall never fully learn the lessons of his salvation; therefore he adds, “Lead me in thy truth, and teach me;” Ps 25:5.
That he may get this showing, teaching, and leading, he comes to God, as the “God of his salvation;” and that he may not lose his labour, he “waits on him all the day.” Many lose the benefit of their earnest prayers, because they do not persevere in them. They pray for a time; get remiss or discouraged; restrain prayer; and thus lose all that was already wrought for and in them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thy ways, i.e. the way of thy precepts, which I ought to do in my circumstances and difficulties; by what methods I may obtain thy favour and help. Whatsoever thou dost with me as to other things, grant me this favour, teach me my duty, and cause me to keep close to it, notwithstanding all temptations to the contrary.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4, 5. On the ground of formerfavor, he invokes divine guidance, according to God’s gracious waysof dealing and faithfulness.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Show me thy ways, O Lord,…. Either those which the Lord himself took and walked in; as those of creation and providence, in which he has displayed his power, wisdom, and goodness; and which are desirable to be known by his people, and require divine instruction and direction; and particularly his ways of grace, mercy, and truth, and the methods he has taken for the salvation of his people, both in eternity and in time; or those ways which he orders and directs his people to walk in; namely, the paths of duty, the ways of his worship and ordinances; a greater knowledge of which good men desire to have, as well as more grace to enable them to walk more closely and constantly in them;
teach me thy paths; a petition the same with the other, in different words.
Fuente: John Gill’s Exposition of the Entire Bible
Recognising the infamy of such black ingratitude, he prays for instruction as to the ways which he must take according to the precepts of God ( Psa 18:22). The will of God, it is true, lies before us in God’s written word, but the expounder required for the right understanding of that word is God Himself. He prays Him for knowledge; but in order to make what he knows a perfect and living reality, he still further needs the grace of God, viz., both His enlightening and also His guiding grace.
Fuente: Keil & Delitzsch Commentary on the Old Testament
4. O Jehovah! make me to know thy ways. By the ways of the Lord, David sometimes means, as we have seen in another place, the happy and prosperous issue of affairs, but more frequently he uses this expression to denote the rule of a holy and righteous life. As the term truth occurs in the immediately following verse, the prayer which he offers up in this place is, in my opinion, to this effect: Lord, keep thy servant in the firm persuasion of thy promises, and do not suffer him to turn aside to the right hand or to the left. When our minds are thus composed to patience, we undertake nothing rashly or by improper means, but depend wholly upon the providence of God. Accordingly, in this place David desires not merely to be directed by the Spirit of God, lest he should err from the right way, but also that God would clearly manifest to him his truth and faithfulness in the promises of his word, that he might live in peace before him, and be free from all impatience. (554) If any one would rather take the words in a general sense, as if David committed himself wholly to God to be governed by him, I do not object to it. As, however, I think it probable, that, under the name of truth in the next verse, he explains what he means by the ways and paths of God, of which he here speaks, I have no hesitation in referring the prayer to this circumstance, namely, that David, afraid of yielding to the feeling of impatience, or the desire of revenge, or some extravagant and unlawful impulse, asks that the promises of God may be deeply impressed and engraven on his heart. For I have said before, that as long as this thought prevails in our minds, that God takes care of us, it is the best and most powerful means for resisting temptations. If, however, by the ways and paths of God, any would rather understand his doctrine, I, nevertheless, still hold this as a settled point, that in the language of the Psalmist there is an allusion to those sudden and irregular emotions which arise in our minds when we are tossed by adversity, and by which we are precipitated into the devious and deceitful paths of error, till they are in due time subdued or allayed by the word of God. Thus the meaning is, Whatever may happen, suffer me not, O Lord, to fall from thy ways, or to be carried away by a wilful disobedience to thy authority, or any other sinful desire; but rather let thy truth preserve me in a state of quiet repose and peace, by an humble submission to it. Moreover, although he frequently repeats the same thing, asking that God would make him to know his ways, and teach him in them, and lead him in his truth, there is no redundancy in these forms of speech. Our adversities are often like mists which darken the eyes; and every one knows from his own experience how difficult a thing it is, while these clouds of darkness continue, to discern in what way we ought to walk. But if David, so distinguished a prophet and endued with so much wisdom, stood in need of divine instruction, what shall become of us if, in our afflictions, God dispel not from our minds those clouds of darkness which prevent us from seeing his light? As often, then, as any temptation may assail us, we ought always to pray that God would make the light of his truth to shine upon us, lest, by having recourse to sinful devices, we should go astray, and wander into devious and forbidden paths.
(554) “ Et sans estre trouble d’impatience.” — Fr.
Fuente: Calvin’s Complete Commentary
4. Show me thy ways Thy methods of grace and judgment with man, thy plan of government and salvation. Knowing these, he desired to adjust himself to them, and act in harmony with God.
Fuente: Whedon’s Commentary on the Old and New Testaments
A Plea For Guidance For Himself, and that YHWH Will Remember His Covenant Promises And Covenant Love, And That He Will Not Remember His Sins (4-7).
This is the first section in a three stage pattern, the first two stages of which can be illustrated as follows:
Show me Your ways, O YHWH.———- Good and upright is YHWH. Teach me Your paths. ———————- Therefore will He instruct sinners in the way.’ Guide me in Your truth, ——————- The meek will He guide in justice, And teach me. ——————————- And the meek will He teach his way
For you are the God of my salvation, —- All the paths of YHWH are For You do I wait all the day. Remember, O YHWH, Your tender mercies, — lovingkindness and truth And Your lovingkindness, for they have been ever of old — To such as keep His covenant and His testimonies.
Do not remember the sins of my youth, — Pardon my iniquity, for it is great. Nor my transgressions (or ‘rebellions’). According to Your lovingkindness remember you me, For the sake of Your goodness, O YHWH.’—- For Your name’s sake, O YHWH.
We will now consider it in detail.
Psa 25:4
D ‘Show me your ways, O YHWH.
Teach me your paths.’
The Psalmist knows that if his ‘waiting’ is to result in a successful outcome it must be connected with living in accordance with God’s ways, and walking in His paths, and so he asks that YHWH will show him His ways, and will teach him His paths. For this is his longing, to walk in the way of righteousness, the way of full obedience to YHWH. Compare Psa 27:11, ‘teach me your way, O YHWH, and lead me in a plain path’; Psa 143:8, ‘cause me to know the way in which I should walk’. It is the heart cry of all who truly know God.
‘Show me your ways’ was the prayer of Moses when he was in perplexity and was not clear about the way ahead (Exo 33:13). And God’s final reply to him was to show him His glory. Once he had experienced His glory he knew that he could trust God in the way ahead, and he did not need to know any more. And for us that glory is revealed in the face of Jesus Christ (2Co 4:4-6). It is from knowing Jesus more fully in His glory (by meditation on His word and through prayer) that we will know His ways. If we neglect Him, we will soon neglect His ways.
Psa 25:5
H ‘Guide me in your truth (or ‘trustworthiness’),
And teach me.
For you are the God of my salvation,
For you do I wait all the day.’
So he prays that YHWH will guide him in His truth and teach him. He wants to know the true way of God. This is important to him because while he knows that God is his saving God, his Saviour, and he is waiting on him for deliverance, he also knows that parallel with God saving him must be his own obedience to His truth. What God is working in him to will and to do of His good pleasure, he must work out with greatest care (Php 2:12-13). Total confidence in God must go along with full obedience to His truth. We cannot look to Christ as our Saviour if our desire is not to be guided into His truth.
But the word for ‘truth’ (’emeth) can also mean ‘trustworthiness’, and this translation provides a better parallel to the second line in the stanza.. So it may be that what the Palmist means is ‘let me become more aware of Your total trustworthiness’, thus indicating his desire to have an increasing confidence in God. This would tie in with the fact that he has already prayed in the previous verse that he might be taught His paths, so that he does not need to pray it again. On the other hand we should note Psa 25:9-10 where again the emphasis is on knowing and following God’s ways. Both attitudes are of course necessary for the believer, that of trusting and having confidence in God, and that of obedience to His word. That is what this Psalm makes clear. Note Psa 25:3, and Psa 25:6 concerning having confidence in God, and Psa 25:4 and Psa 25:9-10 about walking in His ways.
Psa 25:6
Z ‘Remember, O YHWH, your tender mercies,
And your lovingkindness, for they have been ever of old (or ‘from everlasting’).’
But in seeking God with his whole heart the Psalmist is reminded of how he has failed God in the past, and so now he calls on Him to remember that He is a God of tender mercies, a God Whose lovingkindness and ‘covenant love’ has been manifested from of old, even from everlasting. He is the unchanging God (Mal 3:6) who has drawn him, and has loved him with an everlasting love (Jer 2:2; Jer 31:3). He does not want God to look on whether he is worthy or not, for he knows that he is not. He wants Him to be loving and merciful towards him, in terms of the covenant of love that He had made towards him and towards His people. The word translated ‘lovingkindness’ (chesed) basically means ‘covenant love’. He wants Him to remember that ‘the mercy of YHWH is from everlasting to everlasting on those who fear Him’ (Psa 103:17), because He Himself is from everlasting (Psa 90:2; Psa 93:2). Then he will be caught up in that everlasting mercy. He will know that ‘the eternal God is your refuge, and underneath are the everlasting arms’ (Deu 33:27). In the same way we also must come to our Heavenly Father, and to Jesus Christ our Lord, pointing not to ourselves but to His covenant of mercy towards us established through the cross (Col 2:14; Heb 8:6-13). We come claiming no merit of our own, but openly admitting our sinfulness, as the Psalmist did, knowing that the blood of Jesus Christ His Son, cleanses us from all sin (1Jn 1:7).
Psa 25:7
CH ‘Do not remember the sins of my youth,
Nor my transgressions (or ‘rebellions’).
According to your lovingkindness remember you me,
For the sake of your goodness, O YHWH.’
So he prays that YHWH will not remember the sins of his youth, how he had failed God in the past, nor remember his recent transgressions, but will rather remember him in terms of His loving covenant towards His people, because He is truly good. He throws himself on the goodness and lovingkindness of God. He knows that if that is his hope and his confidence he has nothing to be afraid of. This is something that all of us must do. For this is the evidence of our genuine relationship with Him. Admitting and turning from our sin daily (compare Mat 6:12), we must daily allow it to drive us to an awareness of the love and compassion of God, knowing that our sin has been wholly dealt with in the cross, and we are now walking in newness of life.
The word for ‘sins’ indicates a missing of the mark, a losing of the way. It expresses an awareness of coming short, an awareness that ‘all have sinned and come short of the glory of God’ (Rom 3:23), including ourselves. The word for ‘transgressions’ contains within it the element of rebellion. It is an indication of the rebellious spirit. For in the end that is what our sin is, rebellion against God and His ways, rebellion against His love.
Fuente: Commentary Series on the Bible by Peter Pett
There is a beautiful order in these expressions; first to be shown, then to be taught, and then to be led, in the path of grace. How, blessed it is to have the Spirit to teach, the Spirit to lead, and Jesus himself to be the way. And all this because God in Christ is every poor sinner’s salvation that trusteth in him.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 25:4 Shew me thy ways, O LORD; teach me thy paths.
Ver. 4. Show me thy ways, O Lord ] q.d. However other men walk towards me, yet my desire is to keep touch with thee; for which purpose I humbly beg thy best direction. See Exo 33:13 Isa 2:3 .
Teach me thy paths
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 25:4-7
4Make me know Your ways, O Lord;
Teach me Your paths.
5Lead me in Your truth and teach me,
For You are the God of my salvation;
For You I wait all the day.
6Remember, O Lord, Your compassion and Your lovingkindnesses,
For they have been from of old.
7Do not remember the sins of my youth or my transgressions;
According to Your lovingkindness remember me,
For Your goodness’ sake, O Lord.
Psa 25:4-7 Notice the string of powerful emphatic imperatives which requests YHWH’s action on behalf of the one who trusts in Him.
1. know (BDB 393, KB 390, Hiphil imperative) His ways (BDB 202, cf. Psa 25:4; Psa 25:8-9; Psa 25:12)
2. teach (BDB 540, KB 531, Piel imperative) him His paths (BDB 73, cf. Psa 25:4; Psa 25:10)
3. lead (BDB 201, KB 231, Hiphil imperative) him in His truth (BDB 54, see Special Topic: Believe, Trust, Faith, and Faithfulness in the Old Testament )
4. teach (BDB 540, KB 531, Piel imperative) me
The one who trusts (and waits, Psa 25:5 c, 21b) wants to know YHWH in both personal fellowship and revelatory truth. Based on this truth and lifestyle obedience, he then requests that YHWH
1. remember His character (cf. Psa 25:7 b,c), see Special Topic: CHARACTERISTICS OF ISRAEL’S GOD
a. compassion BDB 933 (Psa 25:5)
b. lovingkindness BDB 338 (cf. Psa 25:6-7), see Special Topic: Lovingkindness
c. goodness BDB 375 (Psa 25:7)
2. do not remember the sins (BDB 308) of his youth (cf. Job 13:26)
3. do not remember his transgressions (BDB 833)
Psa 24:4 ways. . .paths The revelatory truths of YHWH were viewed as a well marked/worn road or trail (see note at Psa 1:1). There was no confusion about what to do, only the need for obedience to the well-marked path (cf. Psa 139:24). God’s path is often described as level, straight, unobstructed, clearly visible.
Psa 24:6 For they have been from of old The psalmist is asking YHWH to act towards him (and Israel, cf. Psa 25:22) in the consistent ways that He has displayed in the past (cf. Psa 89:49). In essence the psalmist wants the covenant God to remember His covenant promises. He has acted in the past, now please act again for Your people and purposes. Even though the psalmist and Israel have sinned foolishly, please let Your covenant love (hesed, i.e., covenant loyalty) and Your basic character (i.e., goodness and mercy, cf. Psa 23:6), forgive the humble sinner (cf. Psa 25:8-11).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Psa 5:1, Psa 5:8, Psa 27:11, Psa 86:11, Psa 119:27, Psa 143:8, Exo 33:13, Pro 8:20, Isa 2:3, Jer 6:16
Reciprocal: Exo 4:12 – General 2Sa 2:1 – inquired 1Ki 8:36 – thou teach 2Ch 6:27 – when thou hast Job 34:32 – which Psa 43:3 – lead Psa 51:13 – ways Psa 119:7 – when Psa 119:12 – teach Psa 119:26 – teach Psa 143:10 – Teach Pro 2:3 – if Pro 4:11 – led Pro 20:24 – how Jer 42:3 – General Act 2:28 – made Gal 5:18 – if
Fuente: The Treasury of Scripture Knowledge
Psa 25:4. Show me thy ways, O Lord That is, the way or thy precepts, what I ought to do in my circumstances and difficulties; by what methods I may obtain thy favour and help. Whatsoever thou doest with me, as to other things, grant me this favour, teach me my duty, and cause me to keep close to it, notwithstanding all temptations to the contrary. Reader, art thou a traveller to heaven? Remember, then, thou art in danger of being drawn aside and losing thy way. The way is marked out in the word of God, and to walk according to that is to walk in the way. God only can put thee in the way, and preserve and forward thee therein, for which purpose continue instant in prayer, after the example of David, to the God of thy salvation, that he would teach thee to know and do his will.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
25:4 {c} Shew me thy ways, O LORD; teach me thy paths.
(c) Retain me in the faith of your promise that I swore not on any side.
Fuente: Geneva Bible Notes
The psalmist sensed his need for divine guidance and instruction. He wanted to walk in the Lord’s righteous ways but needed help in discerning them. He also requested forgiveness for the sins of his youth, asking God to remember His compassion and loyal love, but not to remember his transgressions.