Psalm 25:20 Komentář

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 promises. We may learn out of it, I. What it is to pray (Psa 25:1, Psa 25:15). II. What we must pray for, the pardon of sin (Psa 25:6, Psa 25:7, Psa 25:18), direction in the way of duty (Psa 25:4, Psa 25:5), the favour of God (Psa 25:16), deliverance out of our troubles (Psa 25:17, Psa 25:18), preservation from our enemies (Psa 25:20, Psa 25:21), and the salvation of the church of God (Psa 25:22). III. What we may plead in prayer, our confidence in God (Psa 25:2, Psa 25:3, Psa 25:5, Psa 25:20, Psa 25:21), our distress and the malice of our enemies (Psa 25:17, Psa 25:19), our sincerity (Psa 25:21). IV. What precious promises we have to encourage us in prayer, of guidance and instruction (Psa 25:8, Psa 25:9, Psa 25:12), the benefit of the covenant (Psa 25:10), and the pleasure of communion with God (Psa 25:13, Psa 25:14). It is easy to apply the several passages of this psalm to ourselves in the singing of it; for we have often troubles, and always sins, to complain of at the throne of grace. A psalm of David.

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 every verse begins with the letters of the Hebrew alphabet in order, though it is not strictly and regularly observed; the reason of this manner of writing is not very obvious; the (r) Jews confess their ignorance of it; it may be to engage the attention to what is said, or to assist the memory in laying it up, and retaining it there. The occasion of the psalm seems to be the troubles David was in on account of an unnatural rebellion raised against him by some of his subjects, at the head of which was his own son Absalom; he speaks of himself as in a net, and in great affliction, distress, and trouble, by reason of his enemies, Psa 25:15; and as being brought to a sense of his former sins, for which he desires pardon, Psa 25:7. (r) Kimchi in loc.

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. (n) "animam meam", i.e. "vitam meam", Gejerus.

"Keep my soul, and deliver me." Keep my soul, that I turn not aside to imitate them; and draw me out from the confusion wherein they are mingled with me. "Let me not be confounded, for I have put my trust in You" [Psalm 25:20]. Let me not be confounded, if haply they rise up against me: for not in myself, but in You have I put my trust.

Hope does not shame. She is the daughter of uprightness, and uprightness is the offspring of patience, and patience is birthed really in trials that the virtues receive from the enemy and by which the understanding of God is cut off.

"Guard." Here he asks for help against enemies, because they are many and wicked; therefore he asks for a twofold help. First, that God guard him in persecutions lest they prevail temporally or spiritually, or that he guard him lest he fall into sin. Second, that he free him from evils; hence he says, "and rescue me," namely from evils entirely, so that he may enjoy abundance in the homeland. The first reason is presented when he says, "Let me not be put to shame"; because if you do not free and guard me, I shall come to confusion. And this ought not to be, because "I have hoped in you": Dan. 3: "There is no confusion for those who trust in you."

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

keep my soul-- (Psa 16:1). put my trust--flee for refuge (Psa 2:12).

He entreats for preservation and deliverance from God; and that He may not permit his hope to be disappointed (אל־אבושׁ, cf. Ch1 21:13, instead of אל־אבושׁה which is usual in other instances). This his hope rests indeed in Him: he has taken refuge in Him and therefore He cannot forsake him, He cannot let him be destroyed.