สดุดี 25:3 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.

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. (w) "qui perfide agunt", Junius & Tremellius, Piscator, Cocceius, Michaelis; so Amama & Ainsworth. (x) This was written December 2, 1745. (y) "in statu vacuitatis ac egestatis", Gussetius, p. 790.

"And let not my enemies mock me." And let them not mock me, who by ensnaring me with serpent-like and secret suggestions, and prompting me with "Well done, well done," have brought me down to this. "For all that wait upon You shall not be confounded" [Psalm 25:3].

I have a sufficient basis for hope, he is saying, in those who already believe in you and enjoy your aid. You are in the habit of showing care for them, while confounding those given to lawlessness.

Waiting for God means waiting courageously during the suffering of evils so that when he comes in his judgment he may grant what the spirit of the devoted person was seeking.

As to the second he says, "For indeed." Here the reason for the petition is presented, and it is twofold: as if to say, I ask not to be put to shame and not to be mocked. And first he shows to whom confusion is not owed. Second, he shows to whom it is owed, at "Let them be confounded," etc. He says therefore, as to the first: "For indeed those who wait for you shall not be confounded." Those wait for him who expect him with longsuffering: Hab. 2: "If he delays, wait for him, for he will surely come": Sir. 2: "No one has hoped in him and been confounded."

"Let them be confounded." Here he shows to whom confusion or shame is owed, namely, "those who act wickedly." Now there is a twofold confusion: namely good and bad: Sir. 4: "There is a confusion that brings sin, and there is a confusion that brings glory and grace." Of the first it is said, Jer. 8: "They are confounded because they committed abominations." This confusion is of punishment and eternal damnation. But the good confusion follows afterward. Indeed, they were not confounded with the good confusion; and therefore here both confusions are treated. For if it is understood of bad confusion, then he does not wish it but foretells it; as if to say: let all who do evil be confounded, namely those persecuting me: Jer. 17: "Let those who persecute me be confounded." In vain, because they cannot achieve their aim in persecuting: Jer. 1: "They will fight against you and will not prevail." Likewise, "all who act wickedly," that is, let sinners be confounded by their damnation, in vain, namely acting wickedly: because in the very act of sin they are distanced from God and are impeded from their intended end, namely beatitude: Wis. 3: "Their works are useless, or unprofitable." It can also be understood of the good confusion; and thus he says, "Let them be confounded," etc., wishing that they be converted to repentance.

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).

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 Sa2 22:9).

That wherewith the praying one comforts himself is no peculiar personal prerogative, but the certain, joyous prospect of all believers: ἡ ἐλπίς ου ̓ καταισχύνει, Rom 5:5. These are called קויך (קוה participle to קוּה ot elp, just as דּבר is the participle to דּבּר). Hope is the eye of faith which looks forth clear and fixedly into the future. With those who hope in Jahve, who do not allow themselves to be in any way disconcerted respecting Him, are contrasted those who act treacherously towards Him (Psa 119:158, Aq., Symm., Theodot. οἱ ἀποστατοῦντες), and that ריקם, i.e. - and it can only mean this-from vain and worthless pretexts, and therefore from wanton unconscientiousness.