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Psalm 25

Prayer for Guidance and for Deliverance

Of David.

1

To you, O L ord, I lift up my soul.

2

O my God, in you I trust;

do not let me be put to shame;

do not let my enemies exult over me.

3

Do not let those who wait for you be put to shame;

let them be ashamed who are wantonly treacherous.

 

4

Make me to know your ways, O L ord;

teach me your paths.

5

Lead me in your truth, and teach me,

for you are the God of my salvation;

for you I wait all day long.

 

6

Be mindful of your mercy, O L ord, and of your steadfast love,

for they have been from of old.

7

Do not remember the sins of my youth or my transgressions;

according to your steadfast love remember me,

for your goodness’ sake, O L ord!

 

8

Good and upright is the L ord;

therefore he instructs sinners in the way.

9

He leads the humble in what is right,

and teaches the humble his way.

10

All the paths of the L ord are steadfast love and faithfulness,

for those who keep his covenant and his decrees.

 

11

For your name’s sake, O L ord,

pardon my guilt, for it is great.

12

Who are they that fear the L ord?

He will teach them the way that they should choose.

 

13

They will abide in prosperity,

and their children shall possess the land.

14

The friendship of the L ord is for those who fear him,

and he makes his covenant known to them.

15

My eyes are ever toward the L ord,

for he will pluck my feet out of the net.

 

16

Turn to me and be gracious to me,

for I am lonely and afflicted.

17

Relieve the troubles of my heart,

and bring me out of my distress.

18

Consider my affliction and my trouble,

and forgive all my sins.

 

19

Consider how many are my foes,

and with what violent hatred they hate me.

20

O guard my life, and deliver me;

do not let me be put to shame, for I take refuge in you.

21

May integrity and uprightness preserve me,

for I wait for you.

 

22

Redeem Israel, O God,

out of all its troubles.


1. Unto thee, O Jehovah! etc The Psalmist declares at the very outset, that he is not driven hither and thither, after the manner of the ungodly, but that he directs all his desires and prayers to God alone. Nothing is more inconsistent with true and sincere prayer to God, than to waver and gaze about as the heathen do, for some help from the world; and at the same time to forsake God, or not to betake ourselves directly to his guardianship and protection. Those who imagine that David here declares that he had devoted himself entirely to God, as if he had offered up himself in sacrifice, do not properly understand the import of the passage. The meaning rather is, that in order to strengthen the hope of obtaining his request, he declares, what is of the greatest importance in prayer, that he had his hope fixed in God, and that he was not ensnared by the allurements of the world, or prevented from lifting up his soul fully and unfeignedly to God. In order, therefore, that we may pray aright to God, let us be directed by this rule — not to distract our minds by various and uncertain hopes, nor to depend on worldly aid, but to yield to God the honor of lifting up our hearts to him in sincere and earnest prayer. Moreover, although the verb is properly rendered, I will lift up, yet I have followed other interpreters in changing it into the past tense, I have lifted up By the future tense, however, David denotes a continued act.

2. O my God! I have put my trust in thee. By this verse we learn, (what will appear more clearly afterwards,) that David had to do with men; but as he was persuaded that his enemies were, as it were, the scourges of God, he with good reason asks that God would restrain them by his power, lest they should become more insolent, and continue, to exceed all bounds. By the word trust he confirms what he had just said of the lifting up of his soul to God; for the term is employed either as descriptive of the way in which the souls of the faithful are lifted up, or else faith and hope are added as the cause of such an effect, namely, the lifting up of the soul. And, indeed, these are the wings by which our souls, rising above this world, are lifted up to God. David, then, was carried upward to God with the whole desire of his heart, because, trusting to his promises, he thereby hoped for sure salvation. When he asks that God would not suffer him to be put to shame, he offers up a prayer which is taken from the ordinary doctrine of Scripture, namely, that they who trust in God shall never be ashamed. The reason which is added, and which he here pleads, to induce God to have pity upon him, ought also to be noticed. It is this, that he might not be exposed to the derision of his enemies, whose pride is no less hurtful to the feelings of the godly than it is displeasing to God.

3. Yea, none of those, etc. If these words should be explained in the form of a desire, as if David had said, Let none who wait on thee be put to shame, 553553     “Que tons ceux qui s’attendant a toy ne soyent point confus.” — Fr. then, in this verse, he continues his prayer, and extends to all the faithful in common what he had spoken of himself alone. But I am rather inclined to understand the words in a different sense, and to view them as meaning that David shows the fruit of divine grace which should proceed from his deliverance. And there is peculiar force in the word yea; for as he knew that he was seen by many, and that the report of his confidence in God was widely spread, his meaning is, that what shall be done in his person shall extend far and wide, as an example to others, and shall have the effect of reviving and animating all the children of God, on the one hand, and of casting to the ground the arrogance of the wicked, on the other. The words might also be understood in another sense, namely, that David, for the strengthening of his faith, sets before himself a promise which God frequently makes in his word. But the sense in which I have interpreted them seems to be more suitable. By the wicked that deal falsely without cause, he no doubt means especially his enemies. Accordingly, he declares that when he is delivered he will not enjoy exclusively the benefit of it; but that its fruit shall extend to all true believers; just as on the other hand, the faith of many would have been shaken if he had been forsaken of God. In the last clause of the verse, which he puts in opposition to the first, he argues that when the wicked lie confounded, it redounds to the glory of God, because the vaunting in which they indulge in their prosperity is an open mockery of God, while, in despite of his judgment, they break forth more boldly in doing evil. When he adds, without cause, it only tends to show the aggravated nature of the offense. The wickedness of a man is always the more intolerable, when, unprovoked by wrongs, he sets himself, of his own accord, to injure the innocent and blameless.


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