Psalm 25:8 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.

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; and here, in the middle of the psalm, he meditates upon the promises, and by a lively faith sucks and is satisfied from these breasts of consolation; for the promises of God are not only the best foundation of prayer, telling us what to pray for and encouraging our faith and hope in prayer, but they are a present answer to prayer. Let the prayer be made according to the promise, and then the promise may be read as a return to the prayer; and we are to believe the prayer is heard because the promise will be performed. But, in the midst of the promises, we fine one petition which seems to come in somewhat abruptly, and should have followed upon Psa 25:7. It is that (Psa 25:11), Pardon my iniquity. But prayers for the pardon of sin are never impertinent; we mingle sin with all our actions, and therefore should mingle such prayers with all our devotions. He enforces this petition with a double plea. The former is very natural: "For thy name's sake pardon my iniquity, because thou hast proclaimed thy name gracious and merciful, pardoning iniquity, for thy glory-sake, for thy promise-sake, for thy own sake," Isa 43:25. But the latter is very surprising: "Pardon my iniquity, for it is great, and the greater it is the more will divine mercy be magnified in the forgiveness of it." It is the glory of a great God to forgive great sins, to forgive iniquity, transgression, and sin, Exo 34:7. "It is great, and therefore I an undone, for ever undone, if infinite mercy do not interpose for the pardon of it. It is great; I see it to be so." The more we see of the heinousness of our sins the better qualified we are to find mercy with God. When we confess sin we must aggravate it. Let us now take a view of the great and precious promises which we have in these verses, and observe, I. To whom these promises belong and who may expect the benefit of them. We are all sinners; and can we hope for any advantage by them? Yes (Psa 25:8), He will teach sinners, though they be sinners; for Christ came into the world to save sinners, and, in order to that, to teach sinners, to call sinners to repentance. These promises are sure to those who though they have been sinners, have gone astray, yet now keep God's word, 1. To such as keep his covenant and his testimonies (Psa 25:10), such as take his precepts for their rule and his promises for their portion, such as, having taken God to be to them a God, live upon that, and, having given up themselves to be him a people, live up to that. Though, through the infirmity of the flesh, they sometimes break the command, yet by a sincere repentance when at any time they do amiss, and a constant adherence by faith to God as their God, they keep the covenant and do not break that. 2. To such as fear him (Psa 25:12 and again Psa 25:14), such as stand in awe of his majesty and worship him with reverence, submit to his authority and obey him with cheerfulness, dread his wrath and are afraid of offending him. II. Upon what these promises are grounded, and what encouragement we have to build upon them. Here are two things which ratify and confirm all the promises: - 1. The perfections of God's nature. We value the promise by the character of him that makes its. We may therefore depend upon God's promises; for good and upright is the Lord, and therefore he will be as good as his word. He is so kind that he cannot deceive us, so true that he cannot break his promise. Faithful is he who hath promised, who also will do it. He was good in making the promise, and therefore will be upright in performing it. 2. The agreeableness of all he says and does with the perfections of his nature (Psa 25:10): All the paths of the Lord (that is, all his promises and all his providences) are mercy and truth; they are, like himself, good and upright. All God's dealings with his people are according to the mercy of his purposes and the truth of his promises; all he does comes from love, covenant-love; and they may see in it his mercy displayed and his word fulfilled. What a rich satisfaction may this be to good people, that, whatever afflictions they are exercised with, All the paths of the Lord are mercy and truth, and so it will appear when they come to their journey's end. III. What these promises are. 1. That God will instruct and direct them in the way of their duty. This is most insisted upon, because it is an answer to David's prayers (Psa 25:4, Psa 25:5), Show me thy ways and lead me. We should fix our thoughts, and act our faith, most on those promises which suit our present case. (1.) He will teach sinners in the way, because they are sinners, and therefore need teaching. When they see themselves sinners, and desire teaching, then he will teach them the way of reconciliation to God, the way to a well-grounded peace of conscience, and the way to eternal life. He does, by his gospel, make this way known to all, and, by his Spirit, open the understanding and guide penitent sinners that enquire after it. The devil leads men blindfold to hell, but God enlightens men's eyes, sets things before them in a true light, and so leads them to heaven. (2.) The meek will he guide, the meek will he teach, that is, those that are humble and low in their own eyes, that are distrustful of themselves, desirous to be taught, and honestly resolved to follow the divine guidance. Speak, Lord, for thy servant hears. These he will guide in judgment, that is, by the rule of the written word; he will guide them in that which is practical, which relates to sin and duty, so that they may keep conscience void of offence; and he will do it judiciously (so some), that is, he will suit his conduct to their case; he will teach sinners with wisdom, tenderness, and compassion, and as they are able to bear. He will teach them his way. All good people make God's way their way, and desire to be taught that; and those that do so shall be taught and led in that way. (3.) Him that feareth the Lord he will teach in the way that he shall choose, either in the way that God shall choose or that the good man shall choose. It comes all to one, for he that fears the Lord chooses the things that please him. If we choose the right way, he that directed our choice will direct our steps, and will lead us in it. If we choose wisely, God will give us grace to walk wisely. 2. That God will make them easy (Psa 25:13): His soul shall dwell at ease, shall lodge in goodness, marg. Those that devote themselves to the fear of God, and give themselves to be taught of God, will be easy, if it be not their own fault. The soul that is sanctified by the grace of God, and, much more, that is comforted by the peace of God, dwells at ease. Even when the body is sick and lies in pain, yet the soul may dwell at ease in God, may return to him, and repose in him as its rest. Many things occur to make us uneasy, but there is enough in the covenant of grace to counterbalance them all and to make us easy. 3. That he will give to them and theirs as much of this world as is good for them: His seed shall inherit the earth. Next to our care concerning our souls is our care concerning our seed, and God has a blessing in store for the generation of the upright. Those that fear God shall inherit the earth, shall have a competency in it and the comfort of it, and their children shall fare the better for their prayers when they are gone. 4. That God will admit them into the secret of communion with himself (Psa 25:14): The secret of the Lord is with those that fear him. They understand his word; for, if any man do his will, he shall know of the doctrine whether it be of God, Joh 7:17. Those that receive the truth in the love of it, and experience the power of it, best understand the mystery of it. They know the meaning of his providence, and what God is doing with them, better than others. Shall I hide from Abraham the things that I do? Gen 18:17. He call them not servants, but friends, as he called Abraham. They know by experience the blessings of the covenant and the pleasure of that fellowship which gracious souls have with the Father and with his Son Jesus Christ. This honour have all his saints.

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.

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.

"Gracious and upright is the Lord" [Psalm 25:8]. The Lord is gracious, since even sinners and the ungodly He so pitied, as to forgive all that is past; but the Lord is upright too, who after the mercy of vocation and pardon, which is of grace without merit, will require merits meet for the last judgment. "Wherefore He will establish a law for them that fail in the way." For He has first bestowed mercy to bring them into the way.

How is it, if God is naturally loving and merciful, that he allowed some people to be subjected to punishments? David added “and upright” to bring out that justice accompanies goodness. He goes on, in fact, “Hence he will legislate for sinners in the way”: for this reason, that justice also is an attribute of his, “he will legislate for sinners in the way,” that is, he will correct sinners so as to bring them to uprightness. In regard to sinners, he is saying, God gives evidence of justice, whereas in regard to others it is goodness.… Nevertheless, whether people are punished or enjoy happy outcomes, they find everything happening to their own benefit, provided the mind is set on God and does not waver.

If someone has mastered irascibility, he has mastered the demons, but if someone is a slave to this passion, he is a complete … stranger to the ways of our Savior, since the Lord is said to teach the gentle his ways.

Mercy is customary with God; righteousness is his constant concern. Often, in fact, he obscures sin with a show of his goodness, and he does not submit individuals’ behavior to harsh scrutiny; rather, when he sees some people persisting in their errors without amendment, he applies the rigor of justice and chastises them for the purpose of correcting them, and by the bitterness of the blows he brings the errant ones back to a life of discipline.

The Lord is sweet, because while he surpasses all in his kindnesses, he still waits for the sinner’s conversion.… He is upright since, after frequent rebukes and very long periods of waiting, he opposes the wicked and humbles the proud and profane in order that they may at length become wise and regret that they have gone astray. That he established a law was surely in keeping with his sweetness and uprightness, for those whom he did not want to go astray, he preferred to correct through the proclamation of a law. But so that someone might not believe that this came as a punishment derived from God’s harshness, he laid out the purpose of the law that was brought forth, its goodness and sweetness. “On the way,” that is, in the present life, a law is established through which we are admonished to live righteously.

"Sweet." Above, the Psalmist asked that his sins be forgiven through divine mercy; here, however, he presents the confidence conceived from divine mercy. And concerning this he does two things. First, he presents the cause of confidence. Second, he presents the faith itself that was conceived, at "For the sake of your name." Concerning the first he does two things. First, he proposes the cause of confidence regarding divine goodness. Second, he presents the effect of divine goodness, at "Therefore he will give a law," etc. It should be noted that regarding divine goodness he says two things: namely sweetness and uprightness, because "he is sweet and upright." Sweetness properly belongs to bodily things, but is said metaphorically of spiritual things. Hence it is necessary that in spiritual matters sweetness be understood by analogy with the corporeal. Now bodily sweetness has this property, that it refreshes and quiets and delights the bodily taste; similarly, spiritual sweetness also quiets and refreshes and delights the spiritual taste. In God, moreover, there is essential sweetness: Wis. 16: "You showed the sweetness you have toward your children." But among men, sweetness is spoken of insofar as they satisfy either themselves or others in evil things or in sins; but in God there is sweetness only in good things; and therefore he adds, "and the Lord is upright": Ps. 118: "You are just, O Lord, and upright," etc.; so that sweetness is referred to mercy, and uprightness to justice.

"Therefore." Here the effects of divine goodness are presented. Now there are three degrees of men in whom the judgment of divine goodness is found. The first degree is of sinners. The second of penitents. The third of the just. As to sinners, God manifests his goodness by correcting them; hence he says, "therefore," that is, on account of his sweetness and uprightness. "He will give a law to those who go astray on the way": Gal. 3: "The law was established because of transgressions." And therefore it is the goodness of God that he corrects those who go astray. And he says, "to those who go astray," because, as it is said in 1 Tim. 1, "the law is not laid down for the just." Also he says, "on the way," because on the way there is the state of meriting and sinning. Or, "on the way," namely of faith, because it is called a way by which one goes to God: Heb. 11: "He who comes to God must believe." Therefore even if one goes astray in the faith, he is brought back to God through correction. Or, "he will give the law" of charity: Rom. 13: "The fullness of the law is love," so that through charity they may have the forgiveness of sins: Prov. 10: "Charity covers all offenses." Or, "to those who go astray on the way" of justice, correcting them: Bar. 3: "They did not know the way of wisdom"; and concerning these he establishes the law.

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).

upright--acting according to His promise. sinners--the general term, limited by the meek--who are penitent. the way--and his way--God's way of providence.

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; Job 27:11. God condescends to sinners in order to teach them the way that leads to life, for He is טוב־וישׂר; well-doing is His delight, and, if His anger be not provoked (Psa 18:27), He has only the sincerest good intention in what He does.