Seventh-day Adventist Bible CommentaryPsalms 25

Unto thee. The mood of meditation is set in the first verse (see Ps. 86:4; 143:8). In Hebrew the verse begins with ’aleph, the first letter of the Hebrew alphabet.

Not be ashamed. The psalmist trusted in God. His enemies would have reason to triumph if he were disappointed in his trust. The verse begins with ’aleph. The second letter, beth, does not appear in the acrostic. However, the second word of this verse begins with beth. Some scholars consider the first word to belong to an unfinished line in v. 1.

Wait on thee. Compare Ps. 27:14; 37:34. The clause implies that we look to God for directions and for grace to follow them. The psalmist extends his prayer to include all pious believers.

Shew. Old English for “show”. Wanting in spiritual understanding, we need to have the light of God shed on our pathway. Moses prayed for such light (see Ex. 33:13). The psalmist is constantly aware of this need (see Ps. 27:11; Ps. 86:11; Ps. 119:33). “Lead, Kindly Light” (Newman) is a beautiful prayer-hymn expressing this idea. When we pray to understand God’s ways, we ask for understanding of His purposes so that we may intelligently regulate our conduct.

Thy truth. God’s truth as distinguished from what we, as men, may erringly consider to be truth (see Ps. 36:1–3; Ps. 86:11). Do I wait. See on v. 3.

Remember. Past blessings constitute the ground for David’s expectation of future blessings. “Jesus Christ the same yesterday, and to day, and for ever” (Heb. 13:8). One of David’s sweetest characteristics is his continual recollection of God’s favors. Ever of old. God’s acts of kindness had never failed. God is always good. The letter waw does not appear in the acrostic; this verse begins with the letter following waw in the alphabet, namely zayin.

Sins of my youth. Perhaps conscious of the earthly father’s tendency to forgive the follies of his son’s youth, the psalmist petitions his heavenly Father to forget his youthful indiscretions (see Job 13:26, where Job accuses God of making him suffer for the sins of his youth). The prayer for forgiveness in this verse follows the psalmist’s realization that sin would shut out God’s mercy for which he had prayed in v. 6. Transgressions. Heb. pesha‘im, “rebellions,” “revolts,” thus implying willful sins. For thy goodness’ sake. Not for any goodness of his own, but because God is good. The psalm proceeds to extol the boundless goodness of God. When in mature life we realize the weight of our sins, then we rest back upon the extent of God’s love as expressed in these words: “tender mercies,” “lovingkindnesses,” “mercy,” “goodness” (vs. 6, 7). The verse suggests that the psalmist wrote this poem in his later years.

Good and upright. From prayer the psalmist turns to reflection on God’s character and ways with men. Since He is good and just, God will rebuke, chasten, guide aright, as a good teacher.

Meek. Those who are teachable, willing to learn. Humility is the first rung of the ladder of Christian growth (see Matt. 18:3). In judgment. In right evaluation of truth, of duty, and of the right way to live. His way. “Not my way, but Thine, O Lord!” must be the prayer of the humble follower of God.

Mercy and truth. Synonymous with compassion and faithfulness, two attributes of God’s character (see Ps. 85:10; cf. the “grace and truth” of John 1:17). Testimonies. See on Ps. 19:7.

For thy name’s sake. For the honor of God’s name. The psalmist turns from reflecting on God’s goodness, to recollection of his sins. He is forced to cry out for pardon, that grace and truth may be shown in his own soul (see v. 10). He fears that he may have broken the covenant. It is great. The psalmist feels that his sin is so great (see Rom. 5:15–21) that he needs the pardon that only a good God can give. Infinite love provided a way so that sins can be freely forgiven.

Teach in the way. God is able to do great things for the man who reveres Him. Such a man will learn from God the right path. To him God will reveal the way of His commandments (see Ps. 119:30, 173; John 7:17). That he shall choose. God will so teach him that he will choose the right way. Man is not an automaton. He has the power of choice. But when a man fears God, his power of choice is exercised in the right direction: he chooses God’s way (see DA 668). Beginning with this verse another series of reflections is given.

Shall dwell. Literally, “pass the night.” At ease. Literally, “in goodness”; in a safe condition, contrasted with the plight of one who wanders about without a guide. The converted man is like a man who is comfortable and peaceful in his own home (see Ps. 34:11; 37:25). His seed. His descendants. Shall inherit. See Ex. 20:12; Lev. 26:3–13. The eternal purpose that the righteous shall inherit the earth is held in check only by accidental and temporary circumstances (see Rom. 8:19–24; Matt. 5:5).

Secret. Heb. sod, “confidential talk,” “an intimate special friend,” “a group of intimates.” “Friendship” may express the intent here (see RSV). The righteous enjoy intimate friendship with God. He tells His secrets to them (see on Prov. 3:32). Abraham was the friend of God (see 2 Chron. 20:7; cf. Gen. 18:17). Covenant. See v. 10. God causes His children to understand whatever there is in His compact with them to promote their happiness and salvation.

Toward the Lord. Compare Ps. 141:8. It is well that spiritual farsightedness becomes a habitual state of mind. Are my eyes ever toward the Lord, or toward myself? Out of the net. See Ps. 9:15; 10:19; 31:4. God does not keep us out of the snare, if we willfully seek to become entangled, but He promises to deliver and save us.

Forgive. Heb. naśa’, which has as one of its basic meanings “to lift up,” also “to remove,” and “to carry away.” It is used of forgiveness in a number of passages (Gen. 50:17; Ex. 10:17; 32:32; etc.). Naśa’ is also used of vicarious bearing of sin. The priests were to bear the iniquity of the children of Israel (Lev. 10:17). There is a simple transition from the idea of vicarious sin bearing to the idea of forgiveness. One of the

corresponding Greek words, airo, appears in John 1:29 in the statement, “which taketh away the sin of the world.” Instead of a qoph, which should begin this verse if the regular acrostic pattern were followed, this verse begins with a resh, the letter immediately following in the Hebrew alphabet. At the same time resh appears in its proper place at the beginning of v. 19.

Ellen G. White

Enemies. See Ps. 3:6, 7; 5:8; 6:7, 10; 7:1, 6; 17:9; etc. Cruel hatred. David’s enemies were continually seeking his destruction.

My soul. That is, “me” (see on Ps. 3:2; 16:10). Not be ashamed. See on v. 2.

Integrity and uprightness. By the grace of God he hopes to attain the characteristics of perfection. Earlier he had deplored the greatness of his sin. (v. 11). This verse begins with taw, the last letter of the Hebrew alphabet.

Israel. The people of God. Whereas the psalm has been intensely personal, the psalmist now broadens his petition to include all God’s children who find themselves in similar circumstances. It was natural for the psalmist to add a prayer for his people to the outpouring of his own heart. From the point of view of public worship, this verse makes the entire psalm appropriate to a congregation of worshipers.