สดุดี 25:12 วิจารณ์

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.

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.

"Who is the man that fears the Lord?" from which fear he begins to come to wisdom. "He shall establish a law for him in the way, which he has chosen" [Psalm 25:12]. He shall establish a law for him in the way, which in his freedom he has taken, that he may not sin now with impunity.

He now comes to the third section in which the psalmist discusses in detail who it is who fears the Lord or with what gift the Lord expresses his thanks.

"Who is the man?" Here he invites others to confess. And first he presents what is necessary on our part. Second, what is to be hoped for from God. On our part it is required that we subject ourselves; otherwise we would trust in vain. The first subjection, then, is through fear: Sir. 1: "The fear of the Lord is the beginning of wisdom"; hence he says, "Who is the man who fears the Lord?" Sir. 2: "You who fear the Lord, believe in him, and your reward will not be made void." From God three things are to be hoped for, according to the three things in man: namely intellect, will, and operative power. God therefore instructs the intellect, satisfies the will, and strengthens power. As to the first he says, "He has established for him a law in the way he has chosen"; that is, the man who fears the Lord has chosen the way, namely to serve God: Ps. 2: "Serve the Lord in fear": Is. 30: "This is the way, walk in it." And in this he instructs how a man should proceed. Jerome has, "He will teach him"; and he does this by establishing a 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).

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

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 bears the character described, and then to state what such an one has to expect. In prose we should have a relative antecedent clause instead, viz., qui (quisquis) talis est qui Dominum vereatur. (Note: The verb ver-eri, which signifies "to guard one's self, defend one's self from anything" according to its radical notion, has nothing to do with ירא (ורא).) The attributive יבהר, (viam) quam eligat (cf. Isa 48:17), might also be referred to God: in which He takes delight (lxx); but parallels like Psa 119:30, Psa 119:173, favour the rendering: which he should choose. Among all the blessings which fall to the lot of him who fears God, the first place is given to this, that God raises him above the vacillation and hesitancy of human opinion.