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Teks -- Psalms 25:1-22 (NET)

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Konteks
Psalm 25
25:1 By David. O Lord, I come before you in prayer. 25:2 My God, I trust in you. Please do not let me be humiliated; do not let my enemies triumphantly rejoice over me! 25:3 Certainly none who rely on you will be humiliated. Those who deal in treachery will be thwarted and humiliated. 25:4 Make me understand your ways, O Lord! Teach me your paths! 25:5 Guide me into your truth and teach me. For you are the God who delivers me; on you I rely all day long. 25:6 Remember your compassionate and faithful deeds, O Lord, for you have always acted in this manner. 25:7 Do not hold against me the sins of my youth or my rebellious acts! Because you are faithful to me, extend to me your favor, O Lord! 25:8 The Lord is both kind and fair; that is why he teaches sinners the right way to live. 25:9 May he show the humble what is right! May he teach the humble his way! 25:10 The Lord always proves faithful and reliable to those who follow the demands of his covenant. 25:11 For the sake of your reputation, O Lord, forgive my sin, because it is great. 25:12 The Lord shows his faithful followers the way they should live. 25:13 They experience his favor; their descendants inherit the land. 25:14 The Lord’s loyal followers receive his guidance, and he reveals his covenantal demands to them. 25:15 I continually look to the Lord for help, for he will free my feet from the enemy’s net. 25:16 Turn toward me and have mercy on me, for I am alone and oppressed! 25:17 Deliver me from my distress; rescue me from my suffering! 25:18 See my pain and suffering! Forgive all my sins! 25:19 Watch my enemies, for they outnumber me; they hate me and want to harm me. 25:20 Protect me and deliver me! Please do not let me be humiliated, for I have taken shelter in you! 25:21 May integrity and godliness protect me, for I rely on you! 25:22 O God, rescue Israel from all their distress!
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · David a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king of Israel
 · Israel a citizen of Israel.,a member of the nation of Israel


Topik/Tema Kamus: Pods | Poetry | ACROSTIC | PSALMS, BOOK OF | God | Wisdom | Afflictions and Adversities | Righteous | Faith | Waiting | Sin | Fear of God | PATH; PATHWAY | Truth | Prayer | Seekers | Desire | Peace | Intercession | Obedience | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

Lainnya
Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 25:2 - Ashamed Disappointed of my hope.

Disappointed of my hope.

Wesley: Psa 25:3 - Cause Without any provocation of mine.

Without any provocation of mine.

Wesley: Psa 25:4 - Teach Teach me my duty, and cause me to keep close to it, notwithstanding all temptations.

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

Wesley: Psa 25:8 - Upright Holy and true, in all his declarations and offers of mercy to sinners.

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

Wesley: Psa 25:8 - Therefore He will not be wanting to such poor sinners as I am, but will guide them into the way of life and peace.

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

Wesley: Psa 25:9 - The meek Such as meekly submit themselves to God, and are desirous to be directed and governed by him.

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

Wesley: Psa 25:9 - Judgment In the paths of judgment, in the right way.

In the paths of judgment, in the right way.

Wesley: Psa 25:10 - Paths All the dealings of God with them, yea even those that are afflictive, are done in kindness and faithfulness to them.

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

Wesley: Psa 25:11 - For Or, though (as this particle is often rendered) it be great. Possibly he speaks of his sin against Uriah and Bathsheba.

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

Wesley: Psa 25:11 - Great Or, much or manifold. For the Hebrew word signifies both great and much.

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

Wesley: Psa 25:12 - Chuse Which God appointeth.

Which God appointeth.

Wesley: Psa 25:13 - At ease Heb. in Good; in the possession and enjoyment of the true good.

Heb. in Good; in the possession and enjoyment of the true good.

Wesley: Psa 25:13 - The land Canaan; which was given as an earnest of the whole Covenant of Grace, and all its promises.

Canaan; which was given as an earnest of the whole Covenant of Grace, and all its promises.

Wesley: Psa 25:14 - The secret His love and favour, which is called his secret, Job 29:4; Pro 3:32, because it is known to none but him that enjoyeth it.

His love and favour, which is called his secret, Job 29:4; Pro 3:32, because it is known to none but him that enjoyeth it.

Wesley: Psa 25:14 - Will shew He will make them clearly to understand it, both its duties and its blessings; neither of which ungodly men rightly understand.

He will make them clearly to understand it, both its duties and its blessings; neither of which ungodly men rightly understand.

Wesley: Psa 25:15 - Pluck He will deliver me out of all my troubles.

He will deliver me out of all my troubles.

Wesley: Psa 25:20 - Soul My life.

My life.

Wesley: Psa 25:22 - Israel If thou wilt not help me, yet spare thy people who suffer for my sake, and in my sufferings.

If thou wilt not help me, yet spare thy people who suffer for my sake, and in my sufferings.

JFB: Psa 25:1 - -- The general tone of this Psalm is that of prayer for help from enemies. Distress, however, exciting a sense of sin, humble confession, supplication fo...

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

JFB: Psa 25:1 - lift up my soul (Psa 24:4; Psa 86:4), set my affections (compare Col 3:2).

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

JFB: Psa 25:2 - not be ashamed By disappointment of hopes of relief.

By disappointment of hopes of relief.

JFB: Psa 25:3 - The prayer generalized as to all who wait on God That is, who expect His favor. On the other hand, the disappointment of the perfidious, who, unprovoked, have done evil, is invoked (compare 2Sa 22:9)...

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

JFB: Psa 25:4-5 - -- On the ground of former favor, he invokes divine guidance, according to God's gracious ways of dealing and faithfulness.

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

JFB: Psa 25:6-7 - -- Confessing past and present sins, he pleads for mercy, not on palliations of sin, but on God's well-known benevolence.

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

JFB: Psa 25:8-9 - upright Acting according to His promise.

Acting according to His promise.

JFB: Psa 25:8-9 - sinners The general term, limited by the

The general term, limited by the

JFB: Psa 25:8-9 - meek Who are penitent.

Who are penitent.

JFB: Psa 25:8-9 - the way And his way--God's way of providence.

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

JFB: Psa 25:9 - in judgment Rightly.

Rightly.

JFB: Psa 25:10 - paths Similar sense--His modes of dealing (compare Psa 25:4).

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

JFB: Psa 25:10 - mercy and truth (Job 14:1-22), God's grace in promising and faithfulness in performing.

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

JFB: Psa 25:11 - -- God's perfections of love, mercy, goodness, and truth are manifested (his name, compare Psa 9:10) in pardoning sin, and the greatness of sin renders p...

God's perfections of love, mercy, goodness, and truth are manifested (his name, compare Psa 9:10) in pardoning sin, and the greatness of sin renders pardon more needed.

JFB: Psa 25:12-13 - -- What he asks for himself is the common lot of all the pious.

What he asks for himself is the common lot of all the pious.

JFB: Psa 25:13 - inherit the earth (compare Mat 5:5). The phrase, alluding to the promise of Canaan, expresses all the blessings included in that promise, temporal as well as spiritual.

(compare Mat 5:5). The phrase, alluding to the promise of Canaan, expresses all the blessings included in that promise, temporal as well as spiritual.

JFB: Psa 25:14 - The reason of the blessing explained The pious enjoy communion with God (compare Pro 3:21, Pro 3:12), and, of course, learn His gracious terms of pardon.

The pious enjoy communion with God (compare Pro 3:21, Pro 3:12), and, of course, learn His gracious terms of pardon.

JFB: Psa 25:15 - -- His trust in God is fixed.

His trust in God is fixed.

JFB: Psa 25:15 - net Is frequently used as a figure for dangers by enemies (Psa 9:15; Psa 10:9).

Is frequently used as a figure for dangers by enemies (Psa 9:15; Psa 10:9).

JFB: Psa 25:16-19 - -- A series of earnest appeals for aid because God had seemed to desert him (compare Psa 13:1; Psa 17:13, &c.), his sins oppressed him, his enemies had e...

A series of earnest appeals for aid because God had seemed to desert him (compare Psa 13:1; Psa 17:13, &c.), his sins oppressed him, his enemies had enlarged his troubles and were multiplied, increasing in hate and violence (Psa 9:8; Psa 18:48).

JFB: Psa 25:20 - keep my soul (Psa 16:1).

JFB: Psa 25:20 - put my trust Flee for refuge (Psa 2:12).

Flee for refuge (Psa 2:12).

JFB: Psa 25:21 - In conscious innocence of the faults charged by his enemies, he confidently commits his cause to God. Some refer

JFB: Psa 25:21 - integrity, &c. To God, meaning His covenant faithfulness. This sense, though good, is an unusual application of the terms.

To God, meaning His covenant faithfulness. This sense, though good, is an unusual application of the terms.

JFB: Psa 25:22 - -- Extend these blessings to all Thy people in all their distresses.

Extend these blessings to all Thy people in all their distresses.

Clarke: Psa 25:1 - Do I lift up my soul Do I lift up my soul - His soul was cast down, and by prayer and faith he endeavours to lift it up to God.

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

Clarke: Psa 25:2 - I trust in thee I trust in thee - I depend upon thy infinite goodness and mercy for my support and salvation

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

Clarke: Psa 25:2 - Let me not be ashamed Let me not be ashamed - Hide my iniquity, and forgive my guilt.

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

Clarke: Psa 25:3 - Let none that wait on thee be ashamed 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 intercess...

Let none that wait on thee be ashamed - Though he had burden enough of his own, he felt for others in similar circumstances, and became an intercessor in their behalf

Clarke: Psa 25:3 - Transgress without cause Transgress without cause - Perhaps בוגדים bogedim may here mean idolatrous persons. "Let not them that wait upon and worship thee be ashame...

Transgress without cause - Perhaps בוגדים bogedim may here mean idolatrous persons. "Let not them that wait upon and worship thee be ashamed: but they shall be ashamed who vainly worship, or trust in false gods."See Mal 2:11-16. The Chaldeans have evil entreated us, and oppressed us: they trust in their idols, let them see the vanity of their idolatry.

Clarke: Psa 25:4 - Show me thy ways 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 unle...

Show me thy ways - The psalmist wishes to know God’ s way, to be taught his path, and to be led into his truth. He cannot discern this way unless God show it; he cannot learn the path unless God teach it; and he cannot walk in God’ s truth unless God lead him: and even then, unless God continue to teach, he shall never fully learn the lessons of his salvation; therefore he adds, "Lead me in thy truth, and teach me;"Psa 25:5

That he may get this showing, teaching, and leading, he comes to God, as the "God of his salvation;"and that he may not lose his labor, he "waits on him all the day."Many lose the benefit of their earnest prayers, because they do not persevere in them. They pray for a time; get remiss or discouraged; restrain prayer; and thus lose all that was already wrought for and in them.

Clarke: Psa 25:5 - On thee do I wait On thee do I wait - This is the line in which ו vau , the sixth letter in the order of the alphabet, is lost; for the line begins with א aleph ,...

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

Clarke: Psa 25:6 - Remember, O Lord, thy tender mercies, and thy loving-kindness Remember, O Lord, thy tender mercies, and thy loving-kindness - The word רחמים rachamim , means the commiseration that a man feels in his bowe...

Remember, O Lord, thy tender mercies, and thy loving-kindness - The word רחמים rachamim , means the commiseration that a man feels in his bowels at the sight of distress. The second word, חסדים chasadim , signifies those kindnesses which are the offspring of a profusion of benevolence

Clarke: Psa 25:6 - They have been ever of old They have been ever of old - Thou wert ever wont to display thyself as a ceaseless fountain of good to all thy creatures.

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

Clarke: Psa 25:7 - Remember not the sins of my youth Remember not the sins of my youth - Those which I have committed through inconsiderateness, and heat of passion

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

Clarke: Psa 25:7 - According to thy mercy According to thy mercy - As it is worthy of thy mercy to act according to the measure, the greatness, and general practice of thy mercy; so give me ...

According to thy mercy - As it is worthy of thy mercy to act according to the measure, the greatness, and general practice of thy mercy; so give me an abundant pardon, a plentiful salvation

Clarke: Psa 25:7 - For thy goodness’ sake For thy goodness’ sake - Goodness is the nature of God; mercy flows from that goodness.

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

Clarke: Psa 25:8 - Good and upright is the Lord Good and upright is the Lord - He is good in his nature, and righteous in his conduct

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

Clarke: Psa 25:8 - Therefore will he teach sinners Therefore will he teach sinners - Because he is good, he will teach sinners, though they deserve nothing but destruction: and because he is right, h...

Therefore will he teach sinners - Because he is good, he will teach sinners, though they deserve nothing but destruction: and because he is right, he will teach them the true way.

Clarke: Psa 25:9 - The meek will he guide The meek will he guide - ענוים anavim , the poor, the distressed; he will lead in judgment - he will direct them in their cause, and bring it ...

The meek will he guide - ענוים anavim , the poor, the distressed; he will lead in judgment - he will direct them in their cause, and bring it to a happy issue, for he will show them the way in which they should go.

Clarke: Psa 25:10 - All the paths of the Lord All the paths of the Lord - ארחות orchoth signifies the tracks or ruts made by the wheels of wagons by often passing over the same ground. M...

All the paths of the Lord - ארחות orchoth signifies the tracks or ruts made by the wheels of wagons by often passing over the same ground. Mercy and truth are the paths in which God constantly walks in reference to the children of men; and so frequently does he show them mercy, and so frequently does he fulfill his truth that his paths are earnestly discerned. How frequent, how deeply indented, and how multiplied are those tracks to every family and individual! Wherever we go, we see that God’ s mercy and truth have been there by the deep tracks they have left behind them. But he is more abundantly merciful to those who keep his covenant and his testimonies; i.e. those who are conformed, not only to the letter, but to the spirit of his pure religion.

Clarke: Psa 25:11 - For thy name’ s sake, O Lord, pardon For thy name’ s sake, O Lord, pardon - I have sinned; I need mercy; there is no reason why thou shouldst show it, but what thou drawest from th...

For thy name’ s sake, O Lord, pardon - I have sinned; I need mercy; there is no reason why thou shouldst show it, but what thou drawest from the goodness of thy own nature.

Clarke: Psa 25:12 - That feareth the Lord That feareth the Lord - Who has a proper apprehension of his holiness, justice, and truth; and who, at the same time, sees himself a fallen spirit, ...

That feareth the Lord - Who has a proper apprehension of his holiness, justice, and truth; and who, at the same time, sees himself a fallen spirit, and a transgressor of God’ s holy law, and consequently under the curse. That is the person that truly and reverently fears God

Clarke: Psa 25:12 - Him shall he teach Him shall he teach - Such a person has a teachable spirit

Him shall he teach - Such a person has a teachable spirit

Clarke: Psa 25:12 - The way that he shall choose The way that he shall choose - The way that in the course of Providence he has chosen, as the way in which he is to gain things honest in the sight ...

The way that he shall choose - The way that in the course of Providence he has chosen, as the way in which he is to gain things honest in the sight of all men; God will bless him in it, and give him as much earthly prosperity as may be useful to his soul in his secular vocation.

Clarke: Psa 25:13 - His soul shall dwell at ease His soul shall dwell at ease - בטוב תלין betob talin , "shall lodge in goodness;"this is the marginal reading in our version; and is prefer...

His soul shall dwell at ease - בטוב תלין betob talin , "shall lodge in goodness;"this is the marginal reading in our version; and is preferable to that in the text

Clarke: Psa 25:13 - His seed shall inherit His seed shall inherit - His posterity shall be blessed. For them many prayers have been sent up to God by their pious fathers; and God has register...

His seed shall inherit - His posterity shall be blessed. For them many prayers have been sent up to God by their pious fathers; and God has registered these prayers in their behalf.

Clarke: Psa 25:14 - The secret of the Lord is with them The secret of the Lord is with them - טוד sod , the secret assembly of the Lord is with them that fear him; many of them have a Church in their ...

The secret of the Lord is with them - טוד sod , the secret assembly of the Lord is with them that fear him; many of them have a Church in their own house

Clarke: Psa 25:14 - He will show them his covenant He will show them his covenant - He will let them see how great blessings he has provided for them that love him. Some refer this to the covenant of...

He will show them his covenant - He will let them see how great blessings he has provided for them that love him. Some refer this to the covenant of redemption by Christ Jesus.

Clarke: Psa 25:15 - Mine eyes are ever toward the Lord Mine eyes are ever toward the Lord - All my expectation is from him alone. If I get at any time entangled, he will pluck my feet out of the net.

Mine eyes are ever toward the Lord - All my expectation is from him alone. If I get at any time entangled, he will pluck my feet out of the net.

Clarke: Psa 25:16 - Turn thee unto me Turn thee unto me - Probably the prayer of the poor captives in Bablyon, which is continued through this and the remaining verses.

Turn thee unto me - Probably the prayer of the poor captives in Bablyon, which is continued through this and the remaining verses.

Clarke: Psa 25:17 - The troubles of may heart are enlarged The troubles of may heart are enlarged - The evils of our captive state, instead of lessening, seem to multiply, and each to be extended.

The troubles of may heart are enlarged - The evils of our captive state, instead of lessening, seem to multiply, and each to be extended.

Clarke: Psa 25:18 - Look upon mine affliction Look upon mine affliction - See my distressed condition, and thy eye will affect thy heart

Look upon mine affliction - See my distressed condition, and thy eye will affect thy heart

Clarke: Psa 25:18 - Forgive all my sins Forgive all my sins - My sins are the cause of all my sufferings; forgive these This is the verse which should begin with the letter ק koph ; but...

Forgive all my sins - My sins are the cause of all my sufferings; forgive these

This is the verse which should begin with the letter ק koph ; but, instead of it, we have ר resh both here, where it should not be, and in the next verse where it should be. Dr. Kennicott reads קומה kumah , "arise,"and Houbigant, קצר ketsar , "cut short."The word which began with ק koph has been long lost out of the verse, as every version seems to have read that which now stands in the Hebrew text.

Clarke: Psa 25:19 - Consider mine enemies Consider mine enemies - Look upon them, and thou wilt see how impossible it is that I should be able to resist and overcome them. They are many, the...

Consider mine enemies - Look upon them, and thou wilt see how impossible it is that I should be able to resist and overcome them. They are many, they hate me, and their hatred drives them to acts of cruelty against me.

Clarke: Psa 25:20 - O keep my soul O keep my soul - Save me from sin, and keep me alive

O keep my soul - Save me from sin, and keep me alive

Clarke: Psa 25:20 - Let me not be ashamed Let me not be ashamed - He ends as he began; see Psa 25:2 : "Let me not be confounded, for I put my trust in thee."

Let me not be ashamed - He ends as he began; see Psa 25:2 : "Let me not be confounded, for I put my trust in thee."

Clarke: Psa 25:21 - Let integrity and uprightness Let integrity and uprightness - I wish to have a perfect heart, and an upright life. This seems to be the meaning of these two words.

Let integrity and uprightness - I wish to have a perfect heart, and an upright life. This seems to be the meaning of these two words.

Clarke: Psa 25:22 - Redeems Israel, O God Redeems Israel, O God - The people are prayed for in the preceding verses as if one person; now he includes the whole, lest his own personal necessi...

Redeems Israel, O God - The people are prayed for in the preceding verses as if one person; now he includes the whole, lest his own personal necessities should narrow his heart. and cause him to forget his fellow sufferers

This verse stands out of the order of the Psalm; and does not appear to have formed a part of the alphabetical arrangement. It is a general prayer for the redemption of Israel from captivity; and may well be applied to those of the true Israel who are seeking for complete redemption from the power, the guilt, and the pollution of sin; and from all the troubles that spring from it. And let it be ever known, that God alone can redeem Israel

Calvin: Psa 25:1 - Unto thee, O Jehovah! etc 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 ...

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

Calvin: Psa 25:2 - O my God! I have put my trust in thee 2.O my God! I have put my trust in thee By this verse we learn, (what will appear more clearly afterwards,) that David had to do with men; but as he ...

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

Calvin: Psa 25:3 - Yea, none of those, etc 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...

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

Calvin: Psa 25:4 - O Jehovah! make me to know thy ways 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 is...

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

Calvin: Psa 25:5 - NO PHRASE At the same time, we ought to observe the argument which David here employs to enforce his prayer. By calling God the God of his salvation, he does...

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

Calvin: Psa 25:6 - Remember, O Jehovah; 6.Remember, O Jehovah; From this it appears, in the first place, that David was grievously afflicted and tried, so much so that he had lost all sense...

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

Calvin: Psa 25:7 - Remember not the sins of my youth 7.Remember not the sins of my youth As our sins are like a wall between us and God, which prevents him from hearing our prayers, or stretching forth ...

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

Calvin: Psa 25:8 - Good and upright is Jehovah 8.Good and upright is Jehovah Pausing for a little as it were in the prosecution of his prayer, he exercises his thoughts in meditation upon the good...

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

Calvin: Psa 25:9 - He will guide the poor in judgment 9.He will guide the poor in judgment The Psalmist here specifies the second manifestation of his grace which God makes towards those who, being subdu...

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

Calvin: Psa 25:10 - All the ways of Jehovah 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,...

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

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

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

Calvin: Psa 25:11 - For thy name’s sake, O Jehovah! 11.For thy name’s sake, O Jehovah! As in the original text the copulative and is inserted between the two clauses of this verse, some think that ...

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

Calvin: Psa 25:12 - Who is the man 12.Who is the man By again recalling to his mind the character in which God manifests himself towards his servants, he derives new strength and coura...

12.Who is the man By again recalling to his mind the character in which God manifests himself towards his servants, he derives new strength and courage. For we have said, that nothing more readily occurs than a relaxation in earnest and attentive prayer, unless it be sustained by the recollection of God’s promises. There can, however, be no doubt, that David both accuses himself, and by entertaining a better hope, takes encouragement to continue in the fear of God. In the first place, by intimating that men are destitute of right understanding and sound judgment, because they yield not themselves to be governed by God with reverence and fear, he imputes it to his own indolence, that by reason of the darkness of his mind, he had wandered so far astray after his own lusts; and yet, on the other hand, he promises himself the guidance and direction of the Holy Spirit, if he only yield himself wholly to God, and show that he is willing to learn. Moreover, the interrogatory style of speaking, which he here employs, seems designed to show how few there are who fear God: for, although all men in general pray, and manifest some appearance of piety, yet where is there one among so many who is really in earnest? Instead of this, almost all men indulge themselves in their own drowsiness. The fear of God, therefore, is very rare; and on this account it is that the world, for the most part, continues destitute of the Spirit of counsel and wisdom.

Some interpreters render the word choose in the present tense, instead of the future, shall choose; as if it had been said, that God shows the way which he approves, and in which he wishes men to walk. With this interpretation I cannot agree; for, in my judgment, the word choose rather refers to every individual; as if it had been said, Provided we are disposed to fear God, he will not be wanting on his part, but will always direct us by the Spirit of wisdom to choose the right way. When we are called upon to adopt some particular course in life, we find ourselves as it were placed between two ways, and know not which of them to follow; 560 nay, in almost all our affairs we are held in suspense and doubt, unless God appear to show us the way. David therefore says, that although men know not what is right, and what they ought to choose, yet provided they submit to God with pious docility of mind, and are willing to follow him, he will always manifest himself towards them as a sure and faithful guide. As, however, the fear of God is not naturally in us, it were foolish for any man to argue from this place, that God does not begin to take care of men until, by their own previous efforts, they insinuate themselves into his favor, that he may aid them in their pious endeavors. David has just declared, that this grace comes directly from God, when he says that God teaches the transgressors: and now he adds, in the second place, that after men have once been subdued and moulded to meekness of spirit, God still takes them under his charge, guiding and directing them till they are able, by the illumination of the Holy Spirit, to know what is their duty.

Calvin: Psa 25:13 - His soul shall dwell in good 13.His soul shall dwell in good If the supreme felicity of man consists in undertaking or attempting nothing except by the warrant of God, it follows...

13.His soul shall dwell in good If the supreme felicity of man consists in undertaking or attempting nothing except by the warrant of God, it follows that it is also a high and incomparable benefit to have him for our conductor and guide through life, that we may never go astray. But, in addition to this, an earthly blessing is here promised, in which the fruit of the preceding grace is distinctly shown, as Paul also teaches,

“Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” (1Ti 4:8,)

The sum is, that those who truly serve God are not only blessed as to spiritual things, but are also blessed by him as to their condition in the present life. It is indeed true, that God does not always deal with them according to their desires, and that the blessings which they would wish do not always flow in a certain and uniform manner. On the contrary, it often happens that they are tossed with sickness and trouble, whilst the wicked enjoy prosperity. But we must know, that as often as God withdraws his blessing from his own people, it is for the purpose of awakening them to a sense of their condition, and discovering to them how far removed they still are from the perfect fear of God. And yet, in so far as it is expedient for them, they now enjoy the blessings of God, so that, in comparison of worldly men, and the despisers of God, they are truly happy and blessed, because, even in their greatest poverty, they never lose the assurance that God is present with them; and being sustained by this consolation, they enjoy peace and tranquillity of mind. It is indeed true, that all our miseries proceed from this one source — that by our sins we prevent the divine blessing from flowing down in a uniform course upon us; and yet, amidst such a state of confusion, his grace never ceases to shine forth, so that the condition of the godly is always better than that of others: for although they are not satiated with good things, yet they are continually made to experience a sense of the fatherly favor of God. And to this I am willing to refer the word soul, namely, that, in the reception of the gifts of God, they do not devour them without feeling a sense of their sweetness, but really relish them, so that the smallest competency is of more avail to satisfy them than the greatest abundance is to satisfy the ungodly. Thus, according as every man is contented with his condition, and cheerfully cherishes a spirit of patience and tranquillity, his soul is said to dwell in good. Some interpreters apply this word to dwell or abide to the time of death; but this interpretation is more subtle than solid. The inspired penman rather speaks, as we have already said, of the condition of the present life. 561 He adds, in the second place, by way of illustration, that the posterity of the faithful shall inherit the land, and from this it follows, that God continues to extend his favor towards them. Hence we may again infer, that the death of God’s servants does not imply their utter destruction, and that they do not cease to exist when they pass out of this world, but continue to live for ever. It would be absurd to suppose that God would totally deprive of life those for whose sake he does good even to others. As to what is here said, that the children of the saints shall inherit the land, it has been touched upon elsewhere, and it will be shown still more fully on the thirty-seventh Psalm, in what respects, and how this is accomplished.

Calvin: Psa 25:14 - The counsel of Jehovah 14.The counsel of Jehovah The Psalmist here confirms what he had just said in a preceding verse, namely, that God will faithfully discharge the offic...

14.The counsel of Jehovah The Psalmist here confirms what he had just said in a preceding verse, namely, that God will faithfully discharge the office of a teacher and master to all the godly; and, after his usual manner, he repeats the same sentiment twice in the same verse for the covenant of God is nothing else than his secret or counsel. By the use of the term secret, he means to magnify and extol the excellency of the doctrine which is revealed to us in the law of God. However much worldly men, through the pride and haughtiness of their hearts, despise Moses and the prophets, the faithful nevertheless acknowledge, that in the doctrine which they contain, the secrets of heaven, which far surpass the comprehension of man, are revealed and unfolded. Whoever, therefore, desires to derive instruction from the law, let him regard with reverence and esteem the doctrine which it contains. We are, farther, by this place admonished to cultivate the graces of meekness and humility, lest, in reliance upon our own wisdom, or trusting to our own understanding, we should attempt, by our own efforts, to comprehend those mysteries and secrets, the knowledge of which David here declares to be the prerogative of God alone. Again, since the fear of the Lord is said to be the beginning, and as it were the way that leads to a right understanding of his will, (Psa 111:10,) according as any one desires to increase in faith, so also let him endeavor to advance in the fear of the Lord. Moreover, when piety reigns in the heart, we need have no fear of losing our labor in seeking God. It is indeed true, that the covenant of God is a secret which far exceeds human comprehension; but as we know that he does not in vain enjoin us to seek him, we may rest assured that all those who endeavor to serve him with an upright desire will be brought, by the teaching of the Holy Spirit, to the knowledge of that heavenly wisdom which is appointed for their salvation. But, in the meantime, David indirectly rebukes those who falsely and groundlessly boast that they are interested in the covenant of God, while they rest merely in the letter of the law, and have no saving impressions of the fear of God. God, it is true, addresses his word indiscriminately to the righteous and the wicked; but men do not comprehend it, unless they have sincere piety; just as Isa 29:11, says, that as regards the ungodly, the law is like “a book that is sealed.” And, therefore, it is no wonder that there is here made a distinction between those who truly serve God, and to whom he makes known his secret, and the wicked or hypocrites. But when we see David in this confidence coming boldly to the school of God, and leading others along with him, let us know, as he clearly shows, that it is a wicked and hateful invention to attempt to deprive the common people of the Holy Scriptures, under the pretense of their being a hidden mystery; as if all who fear him from the heart, whatever their state or condition in other respects may be, were not expressly called to the knowledge of God’s covenant.

Calvin: Psa 25:15 - Mine eyes are continually towards Jehovah 15.Mine eyes are continually towards Jehovah David here speaks of his own faith, and of its perseverance, not in the way of boasting, but to encourag...

15.Mine eyes are continually towards Jehovah David here speaks of his own faith, and of its perseverance, not in the way of boasting, but to encourage himself in the hope of obtaining his requests, so that he might give himself the more readily and cheerfully to prayer. As the promise is made to all who trust in God, that they shall not be disappointed of their hope, and that they shall never be put to shame, the saints often make this their shield of defense. Meanwhile, David shows to others, by his own example, the right manner of prayer, telling them that they should endeavor to keep their thoughts fixed upon God. As the sense of sight is very quick, and exercises an entire influence over the whole frame, it is no uncommon thing to find all the affections denoted by the term eyes. The reason which immediately follows shows still more plainly, that in the mind of David hope was associated with desire; as if he had said, That in resting his confidence in the help of God, he did so, not in doubt or uncertainty, but because he was persuaded that he would be his deliverer. The pronoun He, it ought to be observed, is also emphatic. It shows that David did not gaze around him in every direction, after the manner of those who, being in uncertainty, devise for themselves various methods of deliverance and salvation, but that he was contented with God alone.

Calvin: Psa 25:16 - Have respect unto me 16.Have respect unto me As the flesh is ever ready to suggest to our minds that God has forgotten us, when he ceases to manifest his power in aiding ...

16.Have respect unto me As the flesh is ever ready to suggest to our minds that God has forgotten us, when he ceases to manifest his power in aiding us, David here follows the order which nature dictates, in asking God to have respect unto him, as if he had altogether neglected him before. Now, it appears to me that the words might be explained thus: Have respect unto me, in order to pity me. He accounts it at once the cause and the source of his salvation to be regarded of God; and then he adds the effect of it: for as soon as God, of his own good pleasure, shall vouchsafe to regard us, his hand also will be ready to help us. Again, in order to excite the compassion of God, he sets forth his own misery, expressly stating that he is alone, that is to say, solitary; 564 and then he describes himself as poor. There can be no doubt that, in speaking thus, he alludes to the promises in which God declares that he will be always present with the afflicted and oppressed, to aid and help them.

Calvin: Psa 25:17 - The troubles of my heart are enlarged 17.The troubles of my heart are enlarged In this verse he acknowledges not only that he had to contend outwardly with his enemies and the troubles wh...

17.The troubles of my heart are enlarged In this verse he acknowledges not only that he had to contend outwardly with his enemies and the troubles which they occasioned him, but that he was also afflicted inwardly with sorrow and anguish of heart. It is also necessary to observe the manner of expression which he here employs, and by which he intimates that the weight and number of his trials had accumulated to such an extent that they filled his whole heart, even as a flood of waters bursting every barrier, and extending far and wide, covers a whole country. Now, when we see that the heart of David had sometimes been wholly filled with anguish, we need no longer wonder if at times the violence of temptation overwhelm us; but let us ask with David, that even whilst we are as it were at the point of despair, God would succor us.

Calvin: Psa 25:18 - Look upon mine affliction 18.Look upon mine affliction By repeating these complaints so frequently, he plainly shows that the calamities with which he was assailed were not so...

18.Look upon mine affliction By repeating these complaints so frequently, he plainly shows that the calamities with which he was assailed were not some slight and trivial evils. And this ought to be carefully marked by us, so that when trials and afflictions shall have been measured out to us after the same manner, we may be enabled to lift up our souls to God in prayer; for the Holy Spirit has set before our view this representation, that our minds may not fail us under the multitude or weight of afflictions. But in order to obtain an alleviation of these miseries, David again prays that his sins may be pardoned, recalling to his recollection what he had already stated, that he could not expect to enjoy the divine favor, unless he were first reconciled to God by receiving a free pardon. And, indeed, they are very insensible who, contented with deliverance from bodily affliction, do not search out the evils of their own hearts, that is to say, their sins, but as much as in them lies rather desire to have them buried in oblivion. To find a remedy, therefore, to his cares and sorrows, David begins by imploring the remission of his sins, because, so long as God is angry with us, it must necessarily follow, that all our affairs shall come to an unhappy termination; and he has always just ground of displeasure against us so long as our sins continue, that is to say, until he pardons them. 565 And although the Lord has various ends in view in bringing his people under the cross, yet we ought to hold fast the principle, that as often as God afflicts us, we are called to examine our own hearts, and humbly to seek reconciliation with him.

Calvin: Psa 25:19 - Behold mine enemies 19.Behold mine enemies In this verse David complains of the number and cruelty of his enemies, because the more the people of God are oppressed, the ...

19.Behold mine enemies In this verse David complains of the number and cruelty of his enemies, because the more the people of God are oppressed, the more is he inclined to aid them; and in proportion to the magnitude of the danger by which they are surrounded, he assists them the more powerfully. The words, hatred of violence, 566 are here to be understood of a cruel and sanguinary hatred. Now, as the rage of David’s enemies was so great, that nothing short of his death would satisfy them, he calls upon God to become the guardian and protector of his life; and from this it may be inferred, as I have already said, that he was now placed in extreme danger. The clause which immediately follows, That I may not be ashamed, may be understood in two ways. Some retain the future tense, I shall not be ashamed, as if David felt assured that he was already heard by God, and as the reward of his hope promised himself a gracious answer to his prayers. I am rather inclined to the opposite opinion — to consider these words as still forming a part of his prayer. The amount of what is stated therefore is, that as he trusts in God, he prays that the hope of salvation which he had formed might not be disappointed. There is nothing better fitted to impart a holy ardor to our prayers, than when we are able to testify with sincerity of heart that we confide in God. And, therefore, it behoves us to ask with so much the greater care, that he would increase our hope when it is small, awaken it when it is dormant, confirm it when it is wavering, strengthen it when it is weak, and that he would even raise it up when it is overthrown.

Calvin: Psa 25:21 - Let integrity and uprightness preserve me 21.Let integrity and uprightness preserve me Some are of opinion, that in these words David simply prays that he may be preserved from all mischief, ...

21.Let integrity and uprightness preserve me Some are of opinion, that in these words David simply prays that he may be preserved from all mischief, on the ground that he had conducted himself inoffensively towards others, and had abstained from all deceit and violence. Others make the words to contain a twofold subject of prayer, and understand them as including at the same time a desire that God would bestow upon him a sincere and upright purpose of heart; and all this lest he should break forth into revenge, and other unlawful means of preserving his life. Thus the meaning would be: Lord, although my flesh may urge me to seek relief from whatever quarter it may appear, and mine enemies also may constrain me to it by their importunity, yet do thou subdue within me every sinful passion, and every perverse desire, so that I may always exercise over my mind a pure and entire control; and let integrity and uprightness suffice as two powerful means of preserving me. We prefer the first interpretation, because he immediately subjoins a proof of his integrity. Whosoever waits upon God with a meek and quiet spirit, will rather suffer any thing which men can inflict, than allow himself to contend unrighteously with his enemies. In my opinion, therefore, David protests that such was the rectitude of his behavior amongst men, that the persecution of his enemies was wholly unmerited and unjust; and being conscious of having given no offense to any, he calls upon God as the protector of his innocence. But as he has already, in three different places, acknowledged that he was justly visited with affliction, it may seem strange that he should now glory in his integrity. This apparent inconsistency has already been explained in another place, where we have shown that the saints, in respect of themselves, always come into the presence of God with humility, imploring his forgiveness: and yet this does not prevent them from setting forth before him the goodness of their cause, and the justice of their claims. At the same time, in saying that he trusted in God, he only states what indeed is essentially necessary; for, in undertaking our defense, it is not enough that we have justice on our side, unless depending upon his promises, we rely with confidence upon his protection. It often happens, that men of firmness and prudence, even when their cause is good, do not always succeed in its defense, because they confide in their own understanding, or rely upon fortune. In order, therefore, that God may become the protector and defender of our innocence, let us first conduct ourselves uprightly and innocently towards our enemies, and then commit ourselves entirely to his protection.

Calvin: Psa 25:22 - Do thou, O God! redeem Israel 22.Do thou, O God! redeem Israel By this conclusion David shows of what character the enemies were of whom he complained. From this it would appear t...

22.Do thou, O God! redeem Israel By this conclusion David shows of what character the enemies were of whom he complained. From this it would appear that they were domestic enemies, who, like some disease raging within the bowels, were now the cause of trouble and vexation to the people of God. By the word redeem, which he here employs, we may infer that the Church was at that time oppressed with hard bondage; and, therefore, I have no doubt that in this psalm he alludes to Saul and others who reigned with him in a tyrannical manner. At the same time, he shows that he has respect not merely to his own benefit, but that he comprehends in his prayer the state of the whole realm, just as the mutual communion and connection which subsist among the saints require that every individual, deeply affected by a sense of the public calamities which befall the Church at large, should unite with all the others in lamentation before God. This contributed in no small degree to confirm the faith of David, when, regarding himself as in all things connected with the whole body of the faithful, he considered that all the afflictions and wrongs which he endured were common to himself with them. And we ought to regard it as of the greatest importance, that in accordance with this rule, every one of us, in bewailing his private miseries and trials, should extend his desires and prayers to the whole Church.

Defender: Psa 25:1 - Unto thee, O Lord Psalm 25 is essentially an acrostic poem with each of its twenty-two verses beginning with the successive twenty-two letters of the Hebrew alphabet."

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

Defender: Psa 25:10 - mercy and truth God's mercy must be in harmony with His truth for both will endure forever (Psa 100:5). Mercy and truth are also mentioned together in Psa 40:11; Psa ...

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

Defender: Psa 25:10 - his covenant This is the first of twenty-one references in the book of Psalms to God's covenant with His people."

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

TSK: Psa 25:1 - do I am cir, 3463, bc cir, 541 do I : Psa 24:4, Psa 86:4, Psa 143:8; 1Sa 1:15; Lam 3:41

am cir, 3463, bc cir, 541

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

TSK: Psa 25:2 - O // let not O : Psa 7:1, Psa 18:2, Psa 22:1, Psa 22:5, Psa 22:8, Psa 31:1, Psa 34:8, Psa 37:40, Psa 71:1; Isa 26:3, Isa 28:16, Isa 41:16; Isa 49:23; Rom 5:5, Rom ...

TSK: Psa 25:3 - wait // be ashamed // let // without 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 asha...

TSK: Psa 25:4 - -- Psa 5:1, Psa 5:8, Psa 27:11, Psa 86:11, Psa 119:27, Psa 143:8; Exo 33:13; Pro 8:20; Isa 2:3; Jer 6:16

TSK: Psa 25:5 - Lead // teach // God // on thee Lead : Psa 25:8, Psa 25:10, Psa 43:3, Psa 43:4, Psa 107:7; Isa 35:8, Isa 42:16, Isa 49:10; Jer 31:9; Joh 8:31, Joh 8:32; Joh 14:26, Joh 16:13; Rom 8:1...

TSK: Psa 25:6 - Remember // thy tender mercies // for they Remember : Psa 98:3, Psa 106:45, Psa 136:23; 2Ch 6:42; Luk 1:54, Luk 1:71, Luk 1:72 thy tender mercies : Heb. bowels, Psa 40:11, Psa 69:13, Psa 69:16,...

TSK: Psa 25:7 - Remember // the sins // according // for thy Remember : Psa 79:8, Psa 109:14, Psa 109:16; Isa 38:17, Isa 43:25, Isa 64:9; Heb 8:12, Heb 10:16-18 the sins : Job 13:26, Job 20:11; Pro 5:7-14; Jer 3...

TSK: Psa 25:8 - Good // upright // teach Good : Psa 119:68 upright : Psa 92:15; Isa 26:7 teach : Pro 1:20-23, Pro 2:1-6, Pro 9:4-6; Mic 4:2; Mat 9:13, Mat 11:29, Mat 11:30; Luk 11:13; Joh 6:4...

TSK: Psa 25:9 - meek // guide // his way meek : Psa 22:26, Psa 76:9, Psa 147:6, Psa 149:4; Isa 11:4, Isa 61:1; Zep 2:3; Mat 5:5; Gal 5:23; Jam 1:21; 1Pe 3:4, 1Pe 3:15 guide : Psa 23:3, Psa 32...

TSK: Psa 25:10 - the paths // mercy // keep 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 4...

TSK: Psa 25:11 - thy // for it thy : Psa 31:3, Psa 79:9, Psa 109:21, Psa 143:11; Isa 43:25, Isa 48:9; Eze 20:9, Eze 36:22; 1Jo 2:12 for it : Num 14:17-19; Rom 5:15, Rom 5:20, Rom 5:...

TSK: Psa 25:12 - What // him What : Psa 111:10; Pro 1:7, Pro 2:5, Pro 15:33, Pro 16:6; Ecc 12:13; Isa 50:10; Act 10:2, Act 10:22; Act 13:26 him : Psa 32:8, Psa 37:23; Isa 35:8; Jo...

TSK: Psa 25:13 - His soul // dwell at ease // his seed // inherit His soul : Deu 33:12, Deu 33:26-29; Pro 1:33, Pro 19:23, Pro 29:25; Eze 34:25-28; Mat 11:28, Mat 11:29 dwell at ease : Heb. lodge in goodness, Psa 31:...

TSK: Psa 25:14 - secret // he will secret : Gen 18:17-19; Jer 13:18; Pro 3:32; Mat 13:11, Mat 13:12; Joh 7:17; Joh 14:17, Joh 14:21-23, Joh 15:15, Joh 17:6; 1Co 2:14; Eph 1:9, Eph 1:18;...

TSK: Psa 25:15 - Mine // pluck // out Mine : Psa 121:1, Psa 121:2, Psa 123:2, Psa 141:8 pluck : Heb. bring forth out : Psa 31:4, Psa 124:7, Psa 124:8; Jer 5:26; 2Ti 2:25, 2Ti 2:26

TSK: Psa 25:16 - Turn // for I Turn : Psa 60:1, Psa 69:16, Psa 86:16; Mic 7:19 for I : Psa 69:14-20, Psa 88:15-18, Psa 143:4; Dan 9:17; Mar 15:33-35

TSK: Psa 25:17 - -- Psa 34:19, Psa 38:1-8, Psa 42:7, Psa 77:2-4; Hab 3:17-19; 1Co 4:11-13; 2Co 4:8, 2Co 4:9

TSK: Psa 25:18 - Look // forgive Look : Psa 119:132, Psa 119:153; 1Sa 1:11; 2Sa 16:12; Lam 5:1; Luk 1:25 forgive : Psa 32:1-5, Psa 51:8, Psa 51:9; Mat 9:2

TSK: Psa 25:19 - Consider // cruel hatred Consider : Psa 3:1, Psa 3:2, Psa 27:2, Psa 27:12, Psa 38:19, Psa 56:2, Psa 57:4, Psa 138:7, Psa 143:3; 2Sa 16:11, 2Sa 17:2-4; Luk 22:2, Luk 23:5, Luk ...

TSK: Psa 25:20 - O // let O : Psa 17:8, Psa 22:20, Psa 22:21, Psa 121:7; Luk 23:46; Act 7:59 let : Psa 71:1, Psa 71:2; Joe 2:26, Joe 2:27

TSK: Psa 25:21 - -- Psa 7:8, Psa 18:20-24, Psa 26:1, Psa 26:11, Psa 41:12; 1Sa 24:11-13, 1Sa 26:23; Pro 11:3, Pro 20:7; Dan 6:22; Act 24:16, Act 25:10, Act 25:11

TSK: Psa 25:22 - -- Psa 14:7, Psa 51:18, Psa 51:19, Psa 122:6, Psa 130:8

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Poole: Psa 25:2 - Ashamed Ashamed i.e. disappointed of my hope, which will be reproachful to me, not without reflection upon thee, of whose power and faithfulness I have made ...

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

Poole: Psa 25:3 - Let none that wait on thee be ashamed // Let them be ashamed // Which transgress // Without a cause 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 ex...

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

Let them be ashamed blast their wicked designs and hopes.

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

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

Poole: Psa 25:4 - Thy ways 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. Wh...

Thy ways i.e. the way of thy precepts, which I ought to do in my circumstances and difficulties; by what methods I may obtain thy favour and help. Whatsoever thou dost with me as to other things, grant me this favour, teach me my duty, and cause me to keep close to it, notwithstanding all temptations to the contrary.

Poole: Psa 25:5 - In thy truth // The God of my salvation In thy truth i.e. in the true and right way prescribed in thy word, which is oft called truth, as Psa 119:30 Joh 8:45,46 16:13 , &c. Or, by or bec...

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

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

Poole: Psa 25:6 - -- O consider thy own merciful nature, and thy former manifold favours vouchsafed to me, and to other miserable sinners, and do like thyself. Thou hast...

O consider thy own merciful nature, and thy former manifold favours vouchsafed to me, and to other miserable sinners, and do like thyself. Thou hast been gracious to such as I am from the beginning of the world to this day, and to me in particular from my very infancy, as he oft acknowledgeth in this book; yea, from all eternity thou hast had a good will to me, and therefore do not now desist and desert me.

Poole: Psa 25:7 - Remember not // Nor my transgressions Remember not so as to lay to my charge, the sins committed in my young and tender years, Ecc 11:9,10 which God frequently puntsbeth in riper age, Jo...

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

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

Poole: Psa 25:8 - Good // Upright Good i.e. bountiful and gracious to sinners, ready to do good, and delighting in it. Upright or, right , i.e. holy and true, sincere in making pro...

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

Upright or, right , i.e. holy and true, sincere in making promises, and in all his declarations and offers of mercy to sinners, and faithful in fulfilling them. Being such a one, he will not be wanting to such poor sinners as I am, but will guide them by his word, and Spirit, and gracious providence into the way of life and peace. By

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

Poole: Psa 25:9 - The meek // In judgment // His way The meek i.e. the humble and lowly, such as meekly submit themselves to God’ s hand and word, and are willing and desirous to be directed and go...

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

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

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

Poole: Psa 25:10 - His covenant 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 ...

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

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

Poole: Psa 25:11 - For thy name’ s sake // For it is great For thy name’ s sake i.e. for the honour of thy goodness and truth, which is concerned herein. For it is great and therefore none but such a G...

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

For it is great and therefore none but such a God can pardon it, and nothing but thy own name can move thee to do it; and the pardoning of it will well become so great and good a God, and will tend much to the illustration of thy glory, as the greatness and desperateness of the disease advanceth the honour and praise of the physician. Or this may be urged, not as an argument to move God, but as the reason that moved him to pray so earnestly, and that for God’ s name’ s sake. Or, though (as this particle is oft rendered, as Exo 34:9 Psa 41:4 , and elsewhere) it be great . Possibly he speaks of his sin against Uriah and Bathsheba. Or, for or though it be much or manifold ; for the Hebrew word signifies both great and much .

Poole: Psa 25:12 - What man is he // That he shall choose What man is he i.e. whosoever he be, whether Jew or Gentile, whether more innocent, or a greater sinner, which is my case. That he shall choose i.e...

What man is he i.e. whosoever he be, whether Jew or Gentile, whether more innocent, or a greater sinner, which is my case.

That he shall choose i.e. which God appointeth or approveth. Or, which he , i.e. such person, should choose; for the future tense is oft put potentially, and so as to express a man’ s duty, as Gen 20:9 Mal 1:6 2:7 .

Poole: Psa 25:13 - Shall dwell // At ease // The earth Shall dwell Heb. shall lodge , i.e. continue, as this word signifies, Job 17:2 Pro 19:23 . It notes the constancy and stability of his happiness, bo...

Shall dwell Heb. shall lodge , i.e. continue, as this word signifies, Job 17:2 Pro 19:23 . It notes the constancy and stability of his happiness, both whilst he lives, and when he is dead; which the next clause seems to suppose.

At ease Heb. in good , i.e. in the possession and enjoyment of the true good.

The earth or, the land , to wit, Canaan; which was promised and given, as an earnest of the whole covenant of grace, and all its promises, and therefore is synecdochically put for all of them. The sense is, his seed shall be blessed.

Poole: Psa 25:14 - The secret of the Lord // he will show them his covenant // He will show them his covenant // his covenant The secret of the Lord either, 1. His word and counsel, to direct and guide them in the right way, which he oft mentions here as a singular blessing...

The secret of the Lord either,

1. His word and counsel, to direct and guide them in the right way, which he oft mentions here as a singular blessing, Psa 25:8,9,12 , to show them their duty in all conditions, and the way to their eternal salvation. And so this may seem to be explained by the following words,

he will show them his covenant And this, though it was revealed, yet might be called a secret, because of the many and deep mysteries in it, and because it is said to be hid from many of them to whom it was revealed, Mat 11:25 2Co 3:13-15 4:3 ; and it is not to be understood to any purpose without the illumination of their minds by God’ s Spirit, as is manifest from Psa 119:18,19 , and many other places of Scripture. Or rather,

2. His love and favour, which is called his secret , Job 29:4 Pro 3:32 , and that very fitly, because it is known to none but him that enjoyeth it, Pro 14:10 Rev 2:17 . Or his gracious and fatherly providence, which is here said to be with them ; or, as it is in the Hebrew, towards them , taking care of them, and working for them; even then when God seems to frown upon them.

He will show them his covenant or, and he will make them to know (for the infinitive is here thought to be put for the future tense of the indicative, as it is Ecc 3:14,15,18 Ho 9:13 12:3 )

his covenant i.e. he will make them clearly to understand it, both its duties or conditions, and its blessings or privileges; neither of which ungodly men rightly understand. Or, he will make them to know it by experience, or by God’ s making it good to them; as, on the contrary, God threatens to make ungodly men to know his breach of promise , Num 14:34 . Or, as it is in the margin of our Bibles, and his covenant (is, i.e. he hath engaged himself by his promise or covenant) to make them know it , to wit, his secret, i.e. that he will manifest either his word or his favour to them.

Poole: Psa 25:15 - -- i.e. My trust is in him, my expectation of relief is from him only, and he will deliver me out of all my temptations and tribulations.

i.e. My trust is in him, my expectation of relief is from him only, and he will deliver me out of all my temptations and tribulations.

Poole: Psa 25:16 - Turn thee unto me // I am desolate Turn thee unto me turn thy face and favour to me, O thou who now hast turned thy back upon me, and forsaken me. I am desolate destitute of all othe...

Turn thee unto me turn thy face and favour to me, O thou who now hast turned thy back upon me, and forsaken me.

I am desolate destitute of all other hopes and succours; persecuted by mine enemies, and forsaken by the most of my friends; as he was in Absalom’ s rebellion.

Poole: Psa 25:17 - The troubles of my heart The troubles of my heart my outward troubles are accompanied with grievous torments of my mind and heart for my sins, which have procured them, and t...

The troubles of my heart my outward troubles are accompanied with grievous torments of my mind and heart for my sins, which have procured them, and thy great displeasure manifested in them.

Poole: Psa 25:18 - Look upon with compassion // My sins Look upon with compassion as Exo 3:7,8 Ps 31:7 106:44 . My sins the procuring and continuing causes of my trouble.

Look upon with compassion as Exo 3:7,8 Ps 31:7 106:44 .

My sins the procuring and continuing causes of my trouble.

Poole: Psa 25:19 - Consider // Cruel Consider Heb. look upon , as Psa 25:18 , to wit, with a revengeful eye, as Exo 14:24 1Ch 12:17 Psa 104:32 . For this general expression of looking ...

Consider Heb. look upon , as Psa 25:18 , to wit, with a revengeful eye, as Exo 14:24 1Ch 12:17 Psa 104:32 . For this general expression of looking upon is taken several ways in Scripture, and is to be determined by the context.

Cruel Heb. violent or injurious , either without any cause given by me; or without any bounds, or in an implacable manner.

Poole: Psa 25:20 - My soul My soul i.e. myself or my life, as that word is commonly taken; for his soul was out of his enemies’ reach, who could only kill his body , Luk...

My soul i.e. myself or my life, as that word is commonly taken; for his soul was out of his enemies’ reach, who could only kill his body , Luk 12:4 .

Poole: Psa 25:21 - -- Though I have greatly offended thee, yet remember that I have dealt honestly and sincerely with mine enemies, whilst they have dealt falsely and inj...

Though I have greatly offended thee, yet remember that I have dealt honestly and sincerely with mine enemies, whilst they have dealt falsely and injuriously with me; and therefore judge between them and me, and deal with me according to the righteousness of my cause, and carriage towards them.

Poole: Psa 25:22 - -- If thou wilt not pity and help me, yet spare thy people. who suffer for my sake, and in my sufferings.

If thou wilt not pity and help me, yet spare thy people. who suffer for my sake, and in my sufferings.

Haydock: Psa 25:1 - -- David's prayer to God in his distress, to be delivered, that he may come to worship him in his tabernacle.

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

Haydock: Psa 25:1 - David // Innocence // Weakened David. Hebrew and the most correct copies of the Septuagint, &c., have only "Of David." (Haydock) --- The Complutensian and Aldine editions add in...

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

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

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

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

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

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

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

Haydock: Psa 25:2 - Burn Burn, like gold in the furnace. (Berthier) --- Purify all my affections and thoughts with the fire of divine love. (St. Augustine; St. Jerome) ---...

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

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

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

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

Haydock: Psa 25:3 - Truth Truth. Before such a judge, I fear no calumny. I have always endeavoured to imitate these divine perfections. (Calmet) --- Hebrew, "I have walked...

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

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

Haydock: Psa 25:4 - Council // Doers Council. Hebrew, "men." --- Doers. Hebrew, "men of darkness;" which means the wicked, (Berthier) who love darkness. Protestants, "dissemblers." ...

Council. Hebrew, "men." ---

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

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

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

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

Haydock: Psa 25:6 - Innocent Innocent. Hebrew, "in innocence," avoiding every thing which may defile and render me unfit to approach thy holy altar. Many things (Calmet) of the...

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

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

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

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

Haydock: Psa 25:7 - Hear // Thy praise Hear. Hebrew with points, "publish." (Berthier) --- St. Jerome agrees with the Septuagint. --- Thy praise. The former word is not expressed in ...

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

St. Jerome agrees with the Septuagint. ---

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

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

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

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

Haydock: Psa 25:8 - Beauty // Mehon Beauty. The ark, 1 Kings iv. 22. Symmachus, "the palace." (Calmet) --- Hebrew, "the dwelling." The psalmist desires to imitate those fervent Lev...

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

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

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

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

Haydock: Psa 25:9 - Take // O God Take; literally, "destroy," (Haydock) or suffer me not to be contaminated or lost. (Worthington) --- Hebrew, "gather." Protestants, or "take not a...

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

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

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

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

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

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

But it is understood. (Haydock)

Haydock: Psa 25:10 - Gifts // Est munus a lingua....a manu....et ab obsequio Gifts, to bribe; or rather, which the judges have received. (Berthier) Shochad is always used in a bad sense for "a bribe." (Calmet) --- Est mu...

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

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

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

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

Haydock: Psa 25:11 - Innocence Innocence. He opposes the integrity of his proceedings to that of the wicked. (Calmet) --- Yet still calls for mercy. (Haydock) --- Every one sh...

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

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

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

Haydock: Psa 25:12 - Direct // Thee Direct, ( directo. ) Protestants, "in an even place," (Haydock) in the court where the Levites sung. (Vatable) --- I have followed the paths of ju...

Direct, ( directo. ) Protestants, "in an even place," (Haydock) in the court where the Levites sung. (Vatable) ---

I have followed the paths of justice, and hope soon to be able to praise thee in thy temple. (Calmet) ---

These seven last verses are daily recited at Mass. But do we reflect what innocence and fervour are required of the sacred ministers? I cannot assert that my paths have never strayed from the right way. Pardon my transgressions, and enable me henceforth to live so that I may be worthy to sound forth thy praise, and to appear in thy sanctuary. (Berthier) ---

Thee. Hebrew, "the Lord." (Haydock) ---

The psalms of David are now used in every Christian Church. (Euthymius; Menochius)

Gill: Psa 25:1 - Unto thee, O Lord, do I lift up my soul. 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...

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

Gill: Psa 25:2 - O my God, I trust in thee // let me not be ashamed // let not mine enemies triumph over me O my God, I trust in thee,.... He claims his interest in God, and expresses his faith and confidence in him, in the midst of all his troubles; See Gil...

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

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

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

Gill: Psa 25:3 - Yea, let none that wait on thee be ashamed // let them be ashamed which transgress without cause 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 the...

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

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

Gill: Psa 25:4 - Show me thy ways, O Lord // teach me thy paths 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 h...

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

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

Gill: Psa 25:5 - Lead me in thy truth, and teach me // for thou art the God of my salvation // on thee do I wait all the day Lead me in thy truth, and teach me,.... Meaning the word of God, the Scriptures of truth; and the Gospel, which is the word of truth, and truth itself...

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

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

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

Gill: Psa 25:6 - Remember, O Lord, thy tender mercies and thy loving kindnesses // for they have been ever of old Remember, O Lord, thy tender mercies and thy loving kindnesses,.... Not the providential mercy and kindness of God, in the care of him in his mother's...

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

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

Gill: Psa 25:7 - Remember not the sins of my youth // nor my transgressions // according to thy mercy remember thou me, for thy goodness' sake, O Lord Remember not the sins of my youth,.... Original sin, in which he was born, and the breakings forth of corrupt nature in infancy, he brought into the w...

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

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

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

Gill: Psa 25:8 - Good and upright is the Lord // therefore will he teach sinners in the way Good and upright is the Lord,.... He is essentially, originally, and independently good of himself in his own nature, and he is providentially good t...

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

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

Gill: Psa 25:9 - The meek will he guide in judgment // and the meek will he teach his way The meek will he guide in judgment,.... Or "the miserable" z and afflicted; such as see themselves to be wretched and miserable, lost and undone; and ...

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

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

Gill: Psa 25:10 - All the paths of the Lord are mercy and truth // unto such as keep his covenant and his testimonies 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 g...

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

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

Gill: Psa 25:11 - For thy name's sake, O Lord, pardon mine iniquity // for it is great For thy name's sake, O Lord, pardon mine iniquity,.... Which to do is one of the promises and blessings of the covenant. The psalmist may have referen...

For thy name's sake, O Lord, pardon mine iniquity,.... Which to do is one of the promises and blessings of the covenant. The psalmist may have reference to his sin with Bathsheba, as Kimchi observes; since it was foretold to him, that, on account of that sin, evil should arise to him out of his own house, 2Sa 12:11; meaning that his son should rise up in rebellion against him; which was now the case, and which, no doubt, brought afresh this sin to his mind; and the guilt of it lay heavy upon his conscience; and therefore he prays for an application of pardoning grace and mercy; or he may have respect to original sin, the sin of his nature, which so easily beset him; the loathsome disease his loins were filled with; the law in his members warring against the law of his mind; and which a view of every actual sin led him to the consideration and acknowledgment of, as did that now mentioned, Psa 51:4; or, "iniquity" may be put for "iniquities", and the sense be, that he desired a manifestation of the pardon of all his sins; for when God forgives sin, he forgives all iniquities: and David here prays for pardon in a way of mercy, and upon the foot of satisfaction; for he prays that God would "mercifully pardon" a, as the word signifies; or, according to his tender mercies, blot out his transgressions, and cleanse him from his sins; or that he would be "propitious" b to him; or forgive him in a propitiatory way, or through the propitiation of Christ, whom God had set forth in his purposes and promises to be the propitiation for the remission of sins; and therefore he entreats this favour "for his name's sake"; not for his own merits and good works, but for the Lord's sake, for his mercy's sake, or for his Son's sake; see Isa 43:25; compared with Eph 5:32. The argument or reason he urges is,

for it is great; being committed against the great God, against great light and knowledge, and attended with very aggravating circumstances; or "much" c, he being guilty of many sins; his sins were great, both as to quality and quantity: this seems to be rather a reason against than a reason for the pardon of sin; it denotes the sense the psalmist had of his iniquity, and his importunity for the pardon of it; just as a person, sensible of the violence and malignity of his disease, entreats the physician with the greater eagerness and importunity to do his utmost for him; see Psa 41:4; or the words may be rendered, "though it is great" d; so Aben Ezra understands them;

"though it is so very heinous and provoking, yet since forgiveness is with thee, and thou hast promised it in covenant, and hast proclaimed thy name, a God gracious and merciful, pardon it;''

unless the words are to be connected, as they are by some Jewish e interpreters, with the phrase "thy name's sake, for it is great"; that is, thy name is great, and that it may appear to be so, as it is proclaimed, forgive mine iniquity.

Gill: Psa 25:12 - What man is he that feareth the Lord // him shall he teach in the way that he shall choose What man is he that feareth the Lord? That is, how happy a man is he! and one that fears the Lord is one that has the fear of God put into his heart,...

What man is he that feareth the Lord? That is, how happy a man is he! and one that fears the Lord is one that has the fear of God put into his heart, as a blessing of the covenant of grace before spoken of; who fears the Lord, not on account of the punishment of sin, but under the influence of the pardon of it, and for his goodness's sake; who loves the Lord, trusts in him, is careful not to offend him, hates sin, and avoids it, and has a strict regard to the worship of God in all its parts and branches, and performs it in fear; or who serves the Lord with reverence and godly fear. The description of this man's happiness follows in this verse and Psa 25:12,

him shall he teach in the way that he shall choose; either which the man that fears God shall choose, which is the way of truth and duty, Psa 119:30; or the way which God prescribes to him, and is well pleasing in his sight, who teaches to profit, and leads in the way his people should go; and a great happiness it is for a man to have his steps ordered by the Lord and his goings directed by him.

Gill: Psa 25:13 - His soul shall dwell at ease // and his seed shall inherit the earth His soul shall dwell at ease,.... Or in "goodness" f, enjoying an affluence of good things, of spiritual blessings in Christ, in whom he dwells by fai...

His soul shall dwell at ease,.... Or in "goodness" f, enjoying an affluence of good things, of spiritual blessings in Christ, in whom he dwells by faith; and where he has peace and safety, amidst all the troubles, afflictions, and exercises, he meets with; and where with godliness he has contentment, which is great gain indeed; for, though he may seem to have nothing, he possesses all things; and has all things given him richly to enjoy, even all things pertaining to life and godliness; and at death, when his soul is separated from his body, it shall enter into rest, and be in perfect peace; it shall lie in Abraham's bosom, and in the arms of Jesus, during the night of the grave, until the resurrection morn, when the body will be raised and united to it, and both will dwell in perfect happiness to all eternity;

and his seed shall inherit the earth; that is, those who tread in the same steps, and fear the Lord as he does; these shall possess the good things of this world, which is theirs, in a comfortable way, as their Father's gift, as covenant mercies, and in love; though it may be but a small portion that they have of them; or rather they shall inherit the new heavens and earth, wherein will dwell only righteous persons, meek ones, and such as fear the Lord, Mat 5:5; and this they shall inherit for a thousand years, and afterwards the land afar off, the better country, the ultimate glory to all eternity.

Gill: Psa 25:14 - The secret of the Lord is with them that fear him // and he will show them his covenant The secret of the Lord is with them that fear him,.... The secret of his purposes with them; as his purpose according to election; his resolution to ...

The secret of the Lord is with them that fear him,.... The secret of his purposes with them; as his purpose according to election; his resolution to redeem his chosen ones by his Son; his design to call them by his grace; his predestination of them to the adoption of children, and eternal life; which are the deep things of God the Spirit of God reveals; and all which are made manifest to them in effectual calling; and the secret of his providences is with them; some are made known to them that fear the Lord before they come to pass; as the destruction of Sodom and Gomorrah to Abraham, with many other instances in the Old Testament; see Amo 3:7; and what is the book of the Revelation but a revelation of the secrets of Providence, from the time of Christ and his apostles, to the end of the world? some they observe and take notice of while they are performing, and see the gracious designs of God in them, for their good and his glory; and though some of his ways of Providence are past finding out, and his footsteps are not known as yet; hereafter his judgments will be made manifest, and the whole scene will be opened to the saints, and be clear to their view: the secret of his love, free grace, and favour, is with them, which was in his heart from everlasting, and lay hid in his thoughts, which are as much higher than ours as the heavens are higher than the earth; and which is made manifest in regeneration, and then shed abroad in the hearts of his people: secret communion with God is enjoyed by those that fear him, which is what the world knows nothing of, and the joy that results from it is what a stranger intermeddles not with; the Lord has his chambers and secret places, into which he brings them, and where they dwell. The secret of his Gospel is with them; and the mysteries of it, which were kept secret since the world began; as the mystery of a trinity of Persons in the Godhead; the union of the two natures in Christ; the regeneration of the Spirit; the union of the saints to Christ, and their communion with him; the calling of the Gentiles; the resurrection of the dead; and the change of living saints;

and he will show them his covenant: the covenant of grace, which was made with Christ for them from eternity, is made known to them in time, when they are called by the grace of God, and made partakers of the grace of the covenant, then the Lord reveals himself as their covenant God and Father; shows them that his Son is their surety, Mediator, Redeemer, and Saviour; puts his Spirit into them to implant covenant grace in them, to seal up the blessings of it to them, and bear witness to their interest in them, as pardon, justification, and adoption; and to apply the exceeding great and precious promises of it to them.

Gill: Psa 25:15 - Mine eyes are ever towards the Lord // for he shall pluck my feet out of the net Mine eyes are ever towards the Lord,.... Not only as the God of nature and providence, for his daily support and supply, in which sense the eyes of a...

Mine eyes are ever towards the Lord,.... Not only as the God of nature and providence, for his daily support and supply, in which sense the eyes of all creatures wait upon him; but as his covenant God and Father, having the eyes of his understanding opened to see and know him as such, and the eye of his faith directed to him, to believe in him, and make him his hope and trust; and his eye was single to him; it was to him, and him only, that he looked; and it was constant, it was ever to him, he set the Lord always before him; and such a look was well pleasing to God: it may also respect the lifting up of his eyes to God in prayer for all mercies temporal and spiritual, and his prayer was the prayer of faith; as follows:

for he shall pluck my feet out of the net; of the corruption of nature, and the lusts of it, as Aben Ezra interprets it; by which the saints are sometimes ensnared and taken captive, and out of which they cannot make their escape of themselves; but there is a deliverance from it by Jesus Christ their Lord: or out of the temptations of Satan, called his devices, and wiles, and the snares of the devil; and as the Lord knows how to deliver his out of temptations, he does deliver them in his own time; or rather out of the nets and snares laid for him by wicked men; as by his son Absalom, Ahithophel, and others, in which his feet were as a bird in the snare of the fowler; but he believed the net, or snare, would be broken, and he should escape, as he did.

Gill: Psa 25:16 - Turn thee unto me, and have mercy upon me // for I am desolate and afflicted Turn thee unto me, and have mercy upon me,.... Or "look unto me", or "upon me" f; which suggests that the Lord had turned himself, and hid his face fr...

Turn thee unto me, and have mercy upon me,.... Or "look unto me", or "upon me" f; which suggests that the Lord had turned himself, and hid his face from him; and expresses a desire that he would look upon him with a look of love and mercy, and arise to help and deliver him out of the hands of his enemies; he pleads no merits nor works of righteousness of his, but casts himself upon the mercy of God;

for I am desolate and afflicted; or "alone and poor" g; not that he was quite alone, and had none with him; for though he was obliged to quit his palace, and the city of Jerusalem, yet he was accompanied by his servants, and a large number of his people; and could not be poor, in a literal sense, being king of Israel; yet he put no trust in men, nor in riches, but wholly depended on the Lord, as if he had none with him, nor anything to subsist with: and his case was indeed very deplorable, and called for pity and assistance; his own son was risen up against him, and the hearts of the men of Israel went after him; and he was obliged to flee from the city, and leave his house and family.

Gill: Psa 25:17 - The troubles of my heart are enlarged // O bring thou me out of my distresses The troubles of my heart are enlarged,.... His enemies being increased, which troubled him; the floods of ungodly men made him afraid; the waters of a...

The troubles of my heart are enlarged,.... His enemies being increased, which troubled him; the floods of ungodly men made him afraid; the waters of affliction were come into his soul, and spread themselves, and threatened to overwhelm him: or it may be rendered, as by some, "troubles have enlarged my heart" h; made him wiser, increased his knowledge and experience; see Psa 119:67; but the former seems better to agree with what follows;

O bring thou me out of my distresses; or "straits" i; for the enlargement of his troubles was the straitening of his heart; and therefore he applies to the Lord to bring him out of his afflicted circumstances, in which he was penned up, as in a strait place, on every side, and which were such that he could not free himself from; but he knew that God could deliver him.

Gill: Psa 25:18 - Look upon mine affliction and my pain // and forgive all my sins Look upon mine affliction and my pain,.... The "affliction" was the rebellion of his subjects against him, at the head of which was his own son; and t...

Look upon mine affliction and my pain,.... The "affliction" was the rebellion of his subjects against him, at the head of which was his own son; and the "pain" was the uneasiness of mind it gave him; or the "labour" k, as the word may be rendered; the toil and fatigue of body he was exercised with, he flying from place to place; and he desires that God would look upon all this with an eye of pity and compassion to him, and arise to his help and deliverance; as he looked upon the affliction of the children of Israel in Egypt, and delivered them, Exo 3:7;

and forgive all my sins; or "lift up", "bear", or "take away" l, as the word signifies; sins are burdens, and they lay heavy at this time on David's conscience, being brought to mind by the affliction he laboured under, not only his sin with Bathsheba, but all others; and these were on him as a heavy burden, too heavy to bear; wherefore he entreats that the Lord would lift them off, and take them away from him, by the fresh discoveries of pardoning grace to him. The sins of God's people are removed from them to Christ, by his Father, on whom they have been laid by his act of imputation; and he has bore them, and all the punishment due unto them, and, has taken them away, and made an end of them; and through the application of his blood, righteousness, and sacrifice, they are caused to pass from the consciences of the saints, and are removed as far from them as the east is from the west; and this is what the psalmist here desires, and this he requests with respect to all his sins, knowing well that, if one was left upon him, it would be an insupportable burden to him.

Gill: Psa 25:19 - Consider mine enemies // for they are many // and they hate me with cruel hatred Consider mine enemies,.... Or "look" m upon them; but with another kind of look; so as he looked through the pillar of fire upon the Egyptians, and tr...

Consider mine enemies,.... Or "look" m upon them; but with another kind of look; so as he looked through the pillar of fire upon the Egyptians, and troubled them, Exo 14:24; with a look of wrath and vengeance. The arguments he uses are taken both from the quantity and quality of his enemies, their number and their nature;

for they are many; the hearts of the people of Israel, in general, being after Absalom, 2Sa 15:12; and so the spiritual enemies of the Lord's people are many; their sins and corruptions, Satan, and his principalities and powers, and the men of this world;

and they hate me with cruel hatred; like that of Simeon and Levi, Gen 49:7; their hatred broke out in a cruel manner, in acts of force and cruelty; and it was the more cruel, inasmuch as it was without cause: and such is the hatred of Satan and his emissaries against the faithful followers of Christ; who breathe out cruelty, thirst after their blood, and make themselves drunk with it; even their tender mercies are cruel, and much more their hatred.

Gill: Psa 25:20 - O keep my soul // and deliver me // let me not be ashamed; for I put my trust in thee O keep my soul,.... Or "life" n, which was in danger, his enemies seeking for it; wherefore he applies to God that gave it, and who had hitherto held ...

O keep my soul,.... Or "life" n, which was in danger, his enemies seeking for it; wherefore he applies to God that gave it, and who had hitherto held him in it, to preserve it. God is the keeper of has people in a spiritual sense; they cannot keep themselves from sin, Satan, and the world; but he is able to keep them from falling, and therefore they pray to him that he would keep them; and they have reason to believe they shall be kept by his power, through faith, unto salvation;

and deliver me; as out of the hands of his present enemies, so from all evil, from the evils of the world, from the evil one, Satan, from the evil of sin, and out of all affliction and troubles;

let me not be ashamed; for I put my trust in thee; See Gill on Psa 25:2.

Gill: Psa 25:21 - Let integrity and uprightness preserve me // for I wait on thee Let integrity and uprightness preserve me,.... Meaning either his own, as in Psa 7:8; and then the sense is, either that God would preserve him, seein...

Let integrity and uprightness preserve me,.... Meaning either his own, as in Psa 7:8; and then the sense is, either that God would preserve him, seeing he had acted the faithful and upright part in the government of the people of Israel, and they had rebelled against him without a cause; see Psa 78:72; or that those might be continued with him, that he might not be led aside by the corruptions of his heart, and the temptations of Satan, and by the provocations of his rebellious subjects, to act a part disagreeable to his character, as a man of integrity and uprightness; but that these remaining with him, might be a means of keeping him in the ways of God, Pro 13:6; or else the integrity and uprightness of God are designed, which are no other than his goodness and grace to his people, and his faithfulness in his covenant and promises, or his lovingkindness and his truth; see Psa 40:11;

for I wait on thee: in the use of means for deliverance and safety; the Targum is, "for I trust in thy word".

Gill: Psa 25:22 - Redeem Israel, O God, out of all his troubles. Redeem Israel, O God, out of all his troubles. David was not only concerned for himself, but for the whole nation of Israel, which was involved in tro...

Redeem Israel, O God, out of all his troubles. David was not only concerned for himself, but for the whole nation of Israel, which was involved in trouble through this unnatural rebellion of his son, and many of his subjects; and no doubt he may have a further view to the redemption of the church of God, the spiritual Israel, by the Messiah; and his sense may be, that God would send the promised Redeemer and Saviour, to redeem his people from all their iniquities; from the law, its curses and condemnation; to ransom them out of the hands of Satan, that is stronger than they; and to deliver them from all their enemies, and from death itself, the last enemy, which will put an end to all their troubles, Isa 35:10.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 25:1 Heb “to you, O Lord, my life I lift up.” To “lift up” one’s “life” to the Lord means to express one’s ...

NET Notes: Psa 25:3 Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably r...

NET Notes: Psa 25:4 Teach me your paths. In this context the Lord’s “ways” and “paths” refer to the moral principles which the Lord prescrib...

NET Notes: Psa 25:5 The Lord’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will.

NET Notes: Psa 25:6 Heb “for from antiquity [are] they.”

NET Notes: Psa 25:7 Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O Lord.”

NET Notes: Psa 25:8 Heb “teaches sinners in the way.”

NET Notes: Psa 25:9 The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).

NET Notes: Psa 25:10 Heb “to the ones who keep his covenant and his testimonies.”

NET Notes: Psa 25:11 Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.

NET Notes: Psa 25:12 Heb “Who is this man, the one who fears the Lord? He will instruct him in the way he should choose.” The singular (note “man”)...

NET Notes: Psa 25:13 Or “earth.”

NET Notes: Psa 25:14 Heb “and his covenant, to make them know.”

NET Notes: Psa 25:15 Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).

NET Notes: Psa 25:16 That is, helpless and vulnerable.

NET Notes: Psa 25:17 Heb “from my distresses lead me out.”

NET Notes: Psa 25:18 Heb “lift up all my sins.”

NET Notes: Psa 25:19 Heb “see my enemies for they are numerous, and [with] violent hatred they hate me.”

NET Notes: Psa 25:20 Or “my life.”

NET Notes: Psa 25:22 O God, rescue Israel from all their distress. It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another op...

Geneva Bible: Psa 25:1 "[A Psalm] of David." Unto thee, ( a ) O LORD, do I lift up my soul. ( a ) I did not put my trust in any worldly thing.

Geneva Bible: Psa 25:2 O my God, I ( b ) trust in thee: let me not be ashamed, let not mine enemies triumph over me. ( b ) That you will take away my enemies, which are you...

Geneva Bible: Psa 25:4 ( c ) Shew me thy ways, O LORD; teach me thy paths. ( c ) Retain me in the faith of your promise that I swore not on any side.

Geneva Bible: Psa 25:5 Lead me in thy truth, and teach me: for thou [art] the God of my salvation; on thee do I wait ( d ) all the day. ( d ) Constantly and against all tem...

Geneva Bible: Psa 25:7 Remember not the ( e ) sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O LORD. ( e ) He conf...

Geneva Bible: Psa 25:8 Good and upright [is] the LORD: therefore will he ( f ) teach sinners in the way. ( f ) That is, call them to repentance.

Geneva Bible: Psa 25:9 The meek will he ( g ) guide in judgment: and the meek will he teach his way. ( g ) He will govern and comfort them that are truly humbled for their ...

Geneva Bible: Psa 25:11 For thy ( h ) name's sake, O LORD, pardon mine iniquity; for it [is] great. ( h ) For no other respect.

Geneva Bible: Psa 25:12 What ( i ) man [is] he that feareth the LORD? him shall he teach in the way [that] he shall ( k ) choose. ( i ) Meaning, the number is very small. (...

Geneva Bible: Psa 25:13 His soul shall dwell at ( l ) ease; and his seed shall inherit the earth. ( l ) He will prosper both in spiritual and corporal things.

Geneva Bible: Psa 25:14 The ( m ) secret of the LORD [is] with them that fear him; and he will shew them his covenant. ( m ) His counsel contained in his word, by which he d...

Geneva Bible: Psa 25:17 The troubles of my heart ( n ) are enlarged: [O] bring thou me out of my distresses. ( n ) My grief is increased because of my enemies cruelty.

Geneva Bible: Psa 25:19 Consider mine ( o ) enemies; for they are many; and they hate me with cruel hatred. ( o ) The greater that his afflictions were and the more that his...

Geneva Bible: Psa 25:21 Let ( p ) integrity and uprightness preserve me; for I wait on thee. ( p ) As I have behaved myself uprightly toward my enemies, let them know that y...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Psa 25:8-9 - A Libation To Jehovah Guidance In Judgment Good and upright is the Lord; therefore will He teach sinners in the way. 9. The meek will- He guide in judgment; and the meek w...

Maclaren: Psa 25:11 - A Libation To Jehovah A Prayer For Pardon And Its Plea For Thy name's sake, O Lord, pardon mine iniquity; for it is great.'--Psalm 25:11. THE context shows us that this' i...

MHCC: Psa 25:1-7 - --In worshipping God, we must lift up our souls to him. It is certain that none who, by a believing attendance, wait on God, and, by a believing hope, w...

MHCC: Psa 25:8-14 - --We are all sinners; and Christ came into the world to save sinners, to teach sinners, to call sinners to repentance. We value a promise by the charact...

MHCC: Psa 25:15-22 - --The psalmist concludes, as he began, with expressing dependence upon God, and desire toward him. It is good thus to hope, and quietly to wait for the ...

Matthew Henry: Psa 25:1-7 - -- Here we have David's professions of desire towards God and dependence on him. He often begins his psalms with such professions, not to move God, but...

Matthew Henry: Psa 25:8-14 - -- God's promises are here mixed with David's prayers. Many petitions there were in the former part of the psalm, and many we shall find in the latter;...

Matthew Henry: Psa 25:15-22 - -- David, encouraged by the promises he had been meditating upon, here renews his addresses to God, and concludes the psalm, as he began, with professi...

Keil-Delitzsch: Psa 25:1-2 - -- The Psalm begins, like Psa 16:1-11; Psa 23:1, with a monostich. Psa 25:2 is the ב strophe, אלהי (unless one is disposed to read בך אלה...

Keil-Delitzsch: Psa 25:3 - -- That wherewith the praying one comforts himself is no peculiar personal prerogative, but the certain, joyous prospect of all believers: ἡ ἐλ...

Keil-Delitzsch: Psa 25:4 - -- Recognising the infamy of such black ingratitude, he prays for instruction as to the ways which he must take according to the precepts of God ( Psa ...

Keil-Delitzsch: Psa 25:5 - -- His truth is the lasting and self-verifying fact of His revelation of grace. To penetrate into this truth and to walk in it (Psa 26:3; Psa 86:11) wi...

Keil-Delitzsch: Psa 25:6 - -- The supplicatory reminiscere means, may God never forget to exercise His pity and grace towards him, which are (as the plurals imply) so rich and s...

Keil-Delitzsch: Psa 25:7 - -- May Jahve not remember the faults of his youth ( חטּאות ), into which lust and thoughtlessness have precipitated him, nor the transgressions (...

Keil-Delitzsch: Psa 25:8 - -- The בּ with הורה denotes the way, i.e., the right way ( Job 31:7), as the sphere and subject of the instruction, as in Psa 32:8, Pro 4:11; Jo...

Keil-Delitzsch: Psa 25:9 - -- The shortened form of the future stands here, according to Ges. §128, 2, rem., instead of the full form (which, viz., ידרך , is perhaps meant)...

Keil-Delitzsch: Psa 25:10 - -- The paths intended, are those which He takes with men in accordance with His revealed will and counsel. These paths are חסד loving-kindness, mer...

Keil-Delitzsch: Psa 25:11 - -- The perf. consec. is attached to the יהי , which is, according to the sense, implied in למען שׁמך , just as in other instances it follo...

Keil-Delitzsch: Psa 25:12 - -- The question: quisnam est vir , which resembles Psa 34:13; Psa 107:43; Isa 50:10, is only propounded in order to draw attention to the person who b...

Keil-Delitzsch: Psa 25:13 - -- The verb לין ( לוּן ), probably equivalent to ליל (from ליל ) signifies to tarry the night, to lodge. Good, i.e., inward and outward...

Keil-Delitzsch: Psa 25:14 - -- The lxx renders סוד , κραταίωμα , as though it were equivalent to יסוד . The reciprocal נוסד , Psa 2:2 (which see), leads ...

Keil-Delitzsch: Psa 25:15 - -- He who keeps his eyes constantly directed towards God (Psa 141:8; Psa 123:1), is continually in a praying mood, which cannot remain unanswered. תּ...

Keil-Delitzsch: Psa 25:16 - -- The rendering "regard me,"so far as פּנה אל means God's observant and sympathising turning to any one (lxx ἐπιβλέπειν ), corres...

Keil-Delitzsch: Psa 25:17 - -- The Hiph . הרחיב signifies to make broad, and as a transitive denominative applied to the mind and heart: to make a broad space = to expand o...

Keil-Delitzsch: Psa 25:18-19 - -- The falling away of the ק is made up for by a double ר strophe. Even the lxx has ἴδε twice over. The seeing that is prayed for, is in bo...

Keil-Delitzsch: Psa 25:20 - -- He entreats for preservation and deliverance from God; and that He may not permit his hope to be disappointed ( אל־אבושׁ , cf. 1Ch 21:13, in...

Keil-Delitzsch: Psa 25:21 - -- Devoutness that fills the whole man, that is not merely half-hearted and hypocritical, is called תּם ; and uprightness that follows the will of G...

Keil-Delitzsch: Psa 25:22 - -- His experience is not singular, but the enmity of the world and sin bring all who belong to the people of God into straits just as they have him. An...

Constable: Psa 25:1-22 - --Psalm 25 David appealed to God for wisdom and forgiveness because of His goodness to Israel. This is one...

Constable: Psa 25:1-7 - --1. Requests for guidance and pardon 25:1-7 25:1-3 David lifted up his soul to Yahweh in trust confident that God would not let him down or let his ene...

Constable: Psa 25:8-22 - --2. Repetition of the request 25:8-22 The same petitions for guidance and pardon recur but this time the basis of David's request is the character of G...

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Tafsiran/Catatan -- Lainnya

Evidence: Psa 25:12-14 Look at what wonderful fruit comes from the fear of the Lord: God Himself will teach us. We will dwell in prosperity. Our descendants will be blessed,...

Evidence: Psa 25:13 Who wrote the Bible—God or men? See 2Pe 2:21 footnote.

Evidence: Psa 25:14 Samuel Morse, famous for his invention of the telegraph, gave God the glory for his inventions. It’s fitting that the first message he ever sent ove...

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Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Garis Besar) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Pendahuluan Kitab) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 25 (Pendahuluan Pasal) Overview Psa 25:1, David’s confidence in prayer; Psa 25:7, He prays for remission of sins; Psa 25:16, and for help in affliction.

Poole: Psalms (Pendahuluan Kitab) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 25 (Pendahuluan Pasal) THE ARGUMENT This Psalm seems to have been composed when David was under some straits and pressures, when his outward afflictions were accompanied ...

MHCC: Psalms (Pendahuluan Kitab) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 25 (Pendahuluan Pasal) (Psa 25:1-7) Confidence in prayer. (Psa 25:8-14) Prayer for remission of sins. (Psa 25:15-22) For help in affliction.

Matthew Henry: Psalms (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 25 (Pendahuluan Pasal) This psalm is full of devout affection to God, the out-goings of holy desires towards his favour and grace and the lively actings of faith in his p...

Constable: Psalms (Pendahuluan Kitab) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Garis Besar) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Pendahuluan Kitab) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Pendahuluan Kitab) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 25 (Pendahuluan Pasal) INTRODUCTION TO PSALM 25 A Psalm of David. This is the first of the psalms which is written in an alphabetical order, or in which the first word of...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


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