Psalms 25

An alphabet of prayer and meditation, the utterance of a humble, yet confident faith. It falls into three equal divisions. i. Prayer for protection, guidance, and pardon (Psalms 25:1-7). ii. Reflections on the character of God (Psalms 25:8-10) and on His dealings with those who fear Him (12–14), separated by a prayer for pardon, which springs naturally out of Psa 25:10. iii. Renewed prayer for deliverance in distress (Psalms 25:15-21). Psalms 25:22 is a supernumerary verse, probably a later addition. Thus the Psalmist begins and ends with prayer, and sustains and kindles faith and devotion by meditating on the truths of revelation. The speaker is hardly “pious Israel personified.” He is an individual, and speaks for and of individuals. Yet it may well be the case that he feels the sins and sufferings of his nation in some measure as though they were his own (e.g. Psalms 25:11; Psalms 25:19), and that his prayer for pardon and deliverance reaches beyond his own personal needs. Thought and language shew the influence of the ‘Wisdom,’ or religious philosophy of Israel, embodied in the Book of Proverbs. But the Psalm has no distinct historical background, and might belong to almost any age. It is one of the nine alphabetic Psalms (see Introd. p. lxiv). Each verse, usually consisting of two lines, begins with a letter of the alphabet. But as the text stands at present, a word (O my God) precedes the Bηth with which the second line should begin; Vβu is omitted, or only represented by the second line of Psa 25:5, instead of having a separate verse to itself; Qτph is wanting, and instead two verses (18, 19) begin with Rηsh; and a supernumerary verse beginning with Pη is added at the end. Some of these irregularities may be due to corruption of the text; but it is a curious fact that two of them, the absence of a separate verse for Vav, and the supernumerary Pη verse, are found again in Psalms 34. The two Psalms are clearly related; the one is a prayer, the other a thanksgiving; and they are probably by the same author.

Psalms 25:1-7

1–7. Petition for protection, guidance, and pardon.

Psalms 25:2

2. This verse should begin with the letter Beth in the word for in thee. It has been suggested that the first word O my God was disregarded in the alphabetic arrangement; but it is more probable that it originally belonged to the second line of the preceding verse (so codd. àBA of the LXX), which has now been lost or misplaced. Otherwise it must be omitted. Psalms 25:2 then forms a proper distich: In thee have I trusted, let me not be ashamed: Let not mine enemies triumph over me. Cp. Psalms 25:20; Psalms 22:5; Psalms 31:1; Psalms 31:17.

Psalms 25:3

3. Render with R.V. Yea, none that wait on thee shall be ashamed: They shall be ashamed that deal treacherously without cause. The words are not a prayer, but the expression of a conviction corresponding to and justifying the prayer of Psa 25:2. Cp. Romans 5:3-5. It certainly gains in point if the last clause of Psa 25:5 is joined to Psalms 25:1, and the Psalmist has already spoken of himself as one of “those who wait on Jehovah.” which transgress] Rather as R.V., that deal treacherously: a word used of faithless, treacherous conduct towards men (Judges 9:23), or God (Jeremiah 3:20): here of the faithless desertion of God which is the opposite of patiently waiting upon Him. Cp. Psalms 119:158. without cause] Or, to no purpose, without result.

Psalms 25:4

4. Shew me thy ways] Lit. make me to know thy ways: the prayer of Moses in a moment of perplexity (Exodus 33:13). Cp. Psalms 27:11. God’s ‘ways’ and ‘paths are the purposes and methods of His Providence; or more specifically, the course of life and conduct which He prescribes for men. Cp. Psalms 27:11; Psalms 143:8.

Psalms 25:5

5. Lead me &c.] R.V., Guide me in thy truth: not, as at first sight would seem to be the meaning, into a fuller knowledge of revealed truth. Jehovah’s truth, so often coupled with His lovingkindness, means His faithfulness; and the sense is either ‘guide me in virtue of thy faithfulness’; or ‘let me live in the experience of thy faithfulness’ (Psalms 26:3).

Psalms 25:6

6. An appeal to Jehovah’s unchangeableness (Malachi 3:6). The love of ancient days cannot be exhausted (Jeremiah 2:2; Jeremiah 31:3). For they have been ever of old] Lit., for they have been from everlasting. Cp. Psalms 103:17; Psalms 93:2.

Psalms 25:7

7. The word translated sins is derived from a root meaning to miss the mark or lose the way. It denotes primarily the failures, errors, lapses, of frailty; and so is naturally applied to the thoughtless offences of youth. The word for transgressions means literally rebellions, and denotes the deliberate offences of riper years. according to thy mercy] According to thy lovingkindness, as in Psalms 25:6; Psalms 25:10. for thy goodness’ sake] When Moses desired a revelation of God’s glory, he was granted a revelation of His goodness (Exodus 33:19). Cp. Psalms 27:13; Romans 2:4; Romans 11:22.

Psalms 25:8-14

8–14. The Psalmist’s petitions are grounded upon the revealed character of Jehovah.

Psalms 25:9

9. The meek] The humble-minded. See note on Psalms 9:12. Humility is indispensable for God’s scholars. Cp. 1 Peter 5:5. in judgment] The practice of right; often coupled with righteousness and equity; e.g. Proverbs 1:3.

Psalms 25:10

10. In all His dealings Jehovah proves His loving purpose and His faithfulness to His promises to those who on their part are faithful to Him, keeping the covenant inaugurated by circumcision (Genesis 17:2 ff.), and ratified at Sinai (Exodus 19:5; Exodus 24:7-8); of which the Ark of the Covenant (Numbers 10:33) was the outward sign, and the Ten Words written on the Tables of the Covenant were the fundamental charter (Deuteronomy 9:9). Jehovah’s testimonies are His commandments, as witnessing to His will. See note on Psalms 19:7. mercy and truth] R.V. lovingkindness and truth. So He proclaimed Himself to Moses, as a God ‘plenteous in lovingkindness and truth’ (Exodus 34:6).

Psalms 25:11

11. The thought of God’s requirements (Psalms 25:10) makes him feel his own shortcomings, and prompts this prayer for pardon. He appeals to Jehovah’s revelation of Himself as the God of mercy. The verse combines Psalms 25:5; Psalms 25:9 of Exodus 34. Cp. Psalms 23:3, note; Isaiah 43:25; Jeremiah 14:7.

Psalms 25:12

12. What man &c.] A rhetorical question, equivalent to whosoever. Cp. Psalms 34:12. him shall he teach] R.V., him shall he Instruct, as in Psalms 25:8. in the way that he shall choose] In the course of life which His Providence chooses for him: or, in the way that he should choose; what course to take in circumstances of doubt or difficulty; or, in the way that he chooseth; he chooses ‘the fear of the Lord’ which is ‘the way of truth,’ and Jehovah instructs him in it. This is most in accordance with Psalms 119:30; Psalms 119:173; Proverbs 1:29; Proverbs 3:31.

Psalms 25:13

13. Temporal blessings are in store for him. He himself shall continue in prosperity; and his posterity after him shall inherit the land (R.V.), in accordance with the promise to Abraham (Genesis 15:7-8), and Israel (Exodus 20:12; Leviticus 26:3 ff.; Deuteronomy 4:1; Deuteronomy 4:40; &c.). Cp. Psalms 37:11; Proverbs 2:21-22; and the N.T. counterpart, Matthew 5:5.

Psalms 25:14

14. Mysterious spiritual blessings await him too. To those who fear Him Jehovah reveals His secret counsel. Cp. Proverbs 3:32; Psalms 111:10; Proverbs 1:7; Matthew 11:25. For secret R.V. marg. gives alternatives counsel or friendship, ideas included in the word, which denotes the confidential intercourse of intimate fellowship. For examples see Genesis 18:17; Amos 3:7. and he will shew them] Lit. make them to know (as in Psalms 25:4), to experience, in ever fuller and deeper measure, the meaning and blessedness of His covenant. We may also render, and his covenant is to give them knowledge.

Psalms 25:15-21

15–21. Renewed prayer, for deliverance and preservation.

Psalms 25:16

16. Turn thee] Or, look: the opposite of ‘hiding the face’ (Psalms 22:24). Cp. Psalms 86:16; Psalms 119:132. have mercy upon me] Be gracious unto me. See Psalms 4:1, note. desolate] Solitary; without other friend or helper.

Psalms 25:17

17. The verb rendered are enlarged cannot mean ‘augmented.’ It is all but certain that the consonants should be divided and vocalised differently, giving the appropriate sense, The straitnesses of my heart enlarge thou, and bring me &c.: i.e. relieve my distress. Cp. Psalms 18:36; Psalms 119:32.

Psalms 25:18

18. Look upon &c.] Behold my affliction and my travail. Cp. Psalms 9:13. and forgive] Lit. take away, sin being regarded as a burden. Cp. Psalms 32:1. This verse ought to begin with the letter Qôph, and various emendations have been proposed with the object of restoring it. The simplest change is to add arise (Psalms 3:7) at the beginning of the verse.

Psalms 25:19

19. Consider] Behold, the same word as in Psalms 25:18. with cruel hatred] Lit. a haired of violence, hatred inspired by and leading to cruelty. Cp. Psalms 11:5; Psalms 27:12.

Psalms 25:20

20. O keep &c.] Preserve my soul. Cp. Psalms 16:1; Psalms 86:2. for I put my trust in thee] For I have taken refuge in thee. Cp. Psalms 7:1; Psalms 2:12, note.

Psalms 25:21

21. Let integrity and uprightness guard me. May single-hearted devotion to God and honourable behaviour to men be as it were guardian angels at my side (Psalms 61:7). He prays thus, not on the ground of his own merits, but in virtue of his patient dependence on God. Cp. Psalms 40:11. ‘Integrity’ is the virtue of the ‘perfect’ man. See Psalms 15:2; Psalms 18:23; cp. Psalms 7:8. Job was “perfect and upright” (Psalms 2:3). Cp. Psalms 37:37.

Psalms 25:22

22. A concluding prayer for the nation. The alphabet has been completed, and this is a supplementary distich beginning with Pç, which has already been represented in Psalms 25:16. Psalms 34 has the same peculiarity. Lagarde has ingeniously conjectured that these verses contain a reference to the names of the authors, Pedael and Pedaiah. But this is very doubtful; and this verse at any rate is probably a liturgical addition to the original Psalm. The absolute use of God instead of Jehovah is contrary to the usage of the Psalm, and rare in the First Book of Psalms generally. See Introd. p. lv.