Psalm 25 Devotional. [1]

1 The Prophet touched with the consideration of his sins, and also grieved with the cruel malice of his enemies,

6 Prayeth to God most fervently to have his sins forgiven.

7 Especially such as he had committed in his youth. He beginneth every verse according to the Hebrew letters, two or three except.

A Psalm of David.

1 Unto thee, O Lord, do I lift up my soul.

2 O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.

3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.

4 Shew me thy ways, O Lord; teach me thy paths.

5 Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.

6 Remember, O Lord, thy tender mercies and thy lovingkindnesses; for they have been ever of old.

7 Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness’ sake, O Lord.

8 Gracious and righteous is the Lord: therefore will he teach sinners in the way.

9 The meek will he guide in judgment: and the meek will he teach his way.

10 All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies.

11 For thy name’s sake, O Lord, pardon mine iniquity; for it is great.

12 What man is he that feareth the Lord? him shall he teach in the way that he shall choose.

13 His soul shall dwell at ease; and his seed shall inherit the earth.

14 The secret of the Lord is with them that fear him; and he will shew them his covenant.

15 Mine eyes are ever toward the Lord; for he shall pluck my feet out of the net.

16 Turn thee unto me, and have mercy upon me; for I am desolate and afflicted.

17 The troubles of my heart are enlarged: O bring thou me out of my distresses.

18 Look upon mine affliction and my pain; and forgive all my sins.

19 Consider mine enemies; for they are many; and they hate me with cruel hatred.

20 O keep my soul, and deliver me: let me not be ashamed; for I trust in thee.

21 Let integrity and uprightness preserve me; for I wait on thee.

22 Redeem Israel, O God, out of all his troubles.

As we have seen before, each Psalm follows another beautifully, forming an intricate tapestry that is well worth our wonder and admiration. Psalm 24 presents a question, “Who shall ascend into the hill of the Lord” and Psalm 25 provides a suitable response. “One who trusts in the Lord and prays to Him, confidently knowing that He will relieve them in all of their distresses”.

Now, as there are many principles central to this Psalm, and God willing we will discuss each of them in their own place, it is important to note the character of the faithful, as being one who ascends into the hill of the Lord by prayer and supplication. It is written, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”

Therefore this boldness is evident in David’s prayer and supplication here in the Psalm. The previous Psalm declares God as sovereign and holy, and this Psalm is the proper response of the faithful. That of meekness and humility. To humbly present ourselves before the Lord of glory without hypocrisy or hiding our sins, and to seek forgiveness and cleansing from Him alone.

There are two chief ways in which the world and the false church seek after solace and restoration, the first is by works of supposed righteousness, which the hypocrite believes will cover him, and by which he hopes to be accepted. Therefore in his trouble, he looks to himself and wonders why God is so far from him. He cannot imagine that God is not pleased with him, because his mind is darkness and error, therefore he clings to his own self-righteousness and performances in order to be accepted, either in the world or before God.

On the other hand you have the world, which seeks after worldly things in order to be cleansed from their impurity. They may superficially acknowledge some moral deficiency in themselves and accept that they are flawed, but they surround themselves with so many trinkets of vanity and superficiality, that they cannot find use for repentance, seeing they look to what they have and their receiving it as a covering for their sin. The one takes delight in his works, the other in his items.

But neither shall save them in the day of trouble, therefore the Christian is shown here as trusting in the Lord in his trouble and seeking the forgiveness of sins, because he rightly acknowledges God is displeased with sin, and if he is not forgiven freely, by the pity, and mercy of God grounded in God’s own goodness, and not his own, he cannot be comforted in his sorrow, because whatever discomfort he may experience now it is nothing in comparison to the disfavor of God which is revealed against all sinners on the last day.

Therefore the Christian ever looks to the substance and future. If he is afflicted, he does not see mere passing troubles, but the reality of God’s wrath against sin. Here is the substance then of the whole. While all men suffer the miseries of this life, either outward, as sickness or persecution, or inward as grief and sorrow, the Christian alone finds true relief in the midst of it, because He seeks after and indeed possesses the promise of forgiveness and the knowledge of the covenant, which is fulfilled in the death and resurrection of the Lord Jesus Christ, who bled for His church that she might be forgiven and washed by the word. So we see once again Christ is the center of the Psalms, and Christ is the center of David’s meditations.

Let us then go forth with the same mind, looking unto Jesus for comfort and relief, seeking forgiveness through meekness, humility and repentance, and pursuing that which is good that God might be glorified in Jesus Christ, the king and shepherd of His people, and the Lord of glory.

Calvin,

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.

Henry,

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, Psalms 25:1; Psalms 25:15.

II. What we must pray for, the pardon of sin (Psalms 25:6; Psalms 25:7; Psalms 25:18), direction in the way of duty (Psalms 25:4; Psalms 25:5), the favour of God (Psalms 25:16), deliverance out of our troubles (Psalms 25:17; Psalms 25:18), preservation from our enemies (Psalms 25:20; Psalms 25:21), and the salvation of the church of God, Psalms 25:22.

III. What we may plead in prayer, our confidence in God (Psalms 25:2; Psalms 25:3; Psalms 25:5; Psalms 25:20; Psalms 25:21), our distress and the malice of our enemies (Psalms 25:17; Psalms 25:19), our sincerity, Psalms 25:21.

IV. What precious promises we have to encourage us in prayer, of guidance and instruction (Psalms 25:8; Psalms 25:9; Psalms 25:12), the benefit of the covenant (Psalms 25:10), and the pleasure of communion with God, Psalms 25:13; Psalms 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.

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Opening Prayer.

Lesson 22. [1.1.11.] The Sufficiency of Scripture. Pt. 5 (The enduring efficacy of the word preached)

1 Pet. 1:25, “The word of the Lord endureth for ever. And this is the word of the gospel which is preached among you.”

Westminster Confession of Faith 1.1

Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation; therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church; and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing, which maketh the holy Scripture to be most necessary, *those former ways of God’s revealing his will unto his people being now ceased.*

Intro. John Owen comm. Heb. 2:1,

Diligent attendance unto the word of the gospel is

indispensably necessary unto perseverance in the profession of it. Such a

profession I mean as is acceptable unto God, or will be useful unto our

own souls. The profession of most of the world is a mere not-renunciation

of the gospel in words, whilst in their hearts and lives they deny the

power of it every day. A saving profession is that which expresseth the

efficacy of the word unto salvation, Rom. 10:10. This will never be the

effect of a lifeless attendance unto the word. And therefore we shall first

consider what is required unto the giving heed to the gospel, here

commended unto us. And there are in it (amongst others) the things that

follow:—

1. A due valuation of the grace tendered in it, and of the word itself on

that account. Προσέχειν denotes such an attendance unto any thing as

proceeds from an estimation and valuation of it answerable unto its

worth. If we have not such thoughts of the gospel, we can never attend

unto it as we ought. And if we consider it not as that wherein our chief

concernment lies, we consider it not at all as we ought. The field wherein

is the hid treasure is so to be heeded as to be valued above all other

possessions whatsoever, Matt. 13:44. They who esteemed not the

marriage-feast of the King above all avocations and worldly occasions,

were shut out as unworthy, Matt. 22:7, 8. If the gospel be not more unto

us than all the world besides, we shall never continue in a useful

profession of it. Fathers and mothers, brothers and sisters, wives and

children, must all be despised in comparison of it and in competition with

it. When men hear the word as that which puts itself upon them,

attendance unto which they cannot decline without present or future

inconveniencies, without considering that all the concernments of their

souls lie bound up in it, they will easily be won utterly to neglect it.

According as our esteem and valuation of it is, so is our heeding of it and

attendance unto it, and no otherwise. Hearkening unto the word as unto

a song of him that hath a pleasant voice, which may please or satisfy for

the present, is that which profits not men, and which God abhors, Ezek.

33:32. If the ministration of the gospel be not looked on as that which is

full of glory, it will never be attended unto. This the apostle presseth, 2

Cor. 3:8, 9. Constant high thoughts, then, of the necessity, worth, glory,

and excellency of the gospel, as on other accounts, so especially of the

author of it, and the grace dispensed in it, is the first step in that diligent

heeding of it which is required of us. Want of this was that which ruined

many of the Hebrews to whom the apostle wrote. And without it we shall

never keep our faith firm unto the end.

2. Diligent study of it, and searching into the mind of God in it, that so we

may grow wise in the mysteries thereof, is another part of this duty. The

gospel is “the wisdom of God,” 1 Cor. 1:24. In it are laid up all the stores

and treasures of that wisdom of God which ever any of the sons of men

shall come to an acquaintance with in this world, Col. 2:2, 3. And this

wisdom is to be sought for as silver, and to be searched after as hid

treasures, Prov. 2:4; that is, with pains and diligence, like unto that of

those who are employed in that inquiry. Men with indefatigable pains and

danger pierce into the bowels of the earth, in the search of those hid

treasures that are wrapped up in the vast womb of it. Silver and treasures

are not gathered by every lazy passenger on the surface of the earth. They

must dig, seek, and search, who intend to be made partakers of them; and

they do so accordingly. And so must we do for these treasures of heavenly

wisdom. The mystery of the grace of the gospel is great and deep, such as

the angels desire to bow down and look into, 1 Pet. 1:12; which the

prophets of old, notwithstanding the advantage of their own especial

revelations, inquired diligently after, verses 10, 11: whereas now, if any

pretend, though falsely, to a revelation, they have immediately done with

the word, as that which, by the deceit of their imaginations, they think

beneath them, when indeed it is only distant from them, and is really

above them; as if a man should stand on tiptoe on a molehill, and despise

the sun appearing newly above the horizon as one beneath him. Diligent,

sedulous searching into the word belongs unto this heeding of it, Ps. 1:2;

or a labouring by all appointed means to become acquainted with it, wise

in the mystery of it, and skilled in its doctrine. Without this, no man will

hold fast his profession. Nor doth any man neglect the gospel but he that

knows it not, 2 Cor. 4:3, 4. This is the great principle of apostasy in the

world:—men have owned the gospel, but never knew what it was; and

therefore leave the profession of it foolishly, as they took it up lightly.

Studying of the word is the security of our faith.

3. Mixing the word with faith is required in this attention. See Heb. 4:2.

As good not hear as not believe. Believing is the end of hearing, Rom.

10:10, 11; and therefore Lydia’s faith is called her attention, Acts 16:14.

This is the life of heeding the word, without which all other exercise about

it is but a dead carcass. To hear and not believe, is in the spiritual life

what to see meat and not to eat is in the natural; it will please the fancy,

but will never nourish the soul. Faith alone realizeth the things spoken

unto the heart, and gives them subsistence in it, Heb. 11:1; without which,

as to us, they flow up and down in loose and uncertain notions. This,

then, is the principal part of our duty in heeding the things spoken; for it

gives entrance to them into the soul, without which they are poured upon

it as water upon a stick that is fully dry.

4. Labouring to express the word received, in a conformity of heart and

life unto it, is another part of this attention. This is the next proper end of

our hearing. And to do a thing appointed unto an end without aiming at

that end, is no better than the not doing it at all, in some cases much

worse. The apostle says of the Romans, that they were cast into the mould

of the doctrine of the gospel, chap. 6:17. It left upon their hearts an

impression of its own likeness, or produced in them the express image of

that holiness, purity, and wisdom which it revealeth. This is to behold

with open face the glory of the Lord in a glass, and to be changed into the

same image, 2 Cor. 3:18; that is, the image of the Lord Christ, manifested

unto us and reflected upon us by and in the glass of the gospel. When the

heart of the hearer is quickened, enlivened, spirited with gospel truths,

and by them is moulded and fashioned into their likeness, and expresseth

that likeness in its fruits, or a conversation becoming the gospel, then is

the word attended unto in a right manner. This will secure the word a

station in our hearts, and give it a permanent abode in us. This is the

indwelling of the word, whereof there are many degrees, and we ought to

aim that it should be plentiful.

5. Watchfulness against all opposition that is made either against the

truth or power of the word in us belongs also unto this duty. And as these

oppositions are many, so ought this watchfulness to be great and diligent.

And these things have we added for the further explication of the duty

that is pressed on us by the apostle, the necessity whereof, for the

preservation of the truth in our hearts and minds, will further appear in

the ensuing observation…

Lesson.

3. The former ways are now ceased, and we are to seek no new revelation, but hear the word of God in the church. Rom. 10:17
i. The birth of faith by hearing. 1 Pet. 1:23-25 Jam. 1:21, John 5:24
ii. The Life of Faith. Hab. 2:4, Gal. 2:20, Heb. 10:38, Deut. 8:3.
iii. The Object of Faith. Heb. 12:2, Acts 4:12, Phil. 3:9. John 6:63
iv. Increase in faith. Rom. 1:17, Ps. 19:7-9
v. The victory of faith. 1 John 5:4-5, 1 John 2:14, Isa. 55:11, Heb. 3:6, 14, Heb. 13

Conclusion.

Closing Prayer.

YouTube Audio: https://youtu.be/LuoZLjbQePg