Psalms 25
A Prayer for Guidance and Protection 1–7
God's Goodness Guides the Meek 8–11
The Blessings of Fearing the LORD 12–14
Earnest Plea for Deliverance 15–22
Bible text: King James Version (1769 Blayney text) · Public domain
Study Notes for Psalms 25
Verse 1
do I lift up my soul — Nasa, to lift or carry, with nephesh, the whole living person. It answers Ps 24:4, where the one who may stand in the LORD's place is he 'who hath not lifted up his soul unto vanity'. The same words stand in Ps 86:4: 'unto thee, O Lord, do I lift up my soul.'
Verse 2
let me not be ashamed — Bush, to be put to shame, here by disappointed trust (batach, to rest confidently). The enemies' 'triumph' (alats, to exult) would be the sign of that failure. Paul states the same promise for every believer: 'Whosoever believeth on him shall not be ashamed' (Rom 10:11).
Verse 3
none that wait on thee — Qavah, to wait, from a root meaning to bind together, perhaps by twisting like a cord, hence to expect. The prayer widens from 'me' (v.2) to all who wait: 'they that wait upon the LORD shall renew their strength' (Isa 40:31). The shamed are those who deal treacherously (bagad) 'without cause' (reyqam, emptily).
Verse 4
thy ways… thy paths — Derek is a trodden road, and orach a well-worn track; both mean a course of life. Moses made the same request: 'shew me now thy way, that I may know thee' (Ex 33:13). The petition is for instruction in the LORD's own conduct and commands, not only in directions.
Verse 5
the God of my salvation — Yesha, deliverance or safety. The petition rests on who God is: he is the one the psalmist waits for 'all the day', the same verb (qavah) as in v.3. 'Truth' (emet) is firmness, reliability; the path he asks to be led in is the faithful one (v.10).
Verse 6
tender mercies… lovingkindnesses — Rachamim, compassion (from the word for the womb), and chesed, covenant love. David asks the LORD to 'remember' what has been 'ever of old' (olam). Zacharias speaks of the same mercy when the dayspring comes: 'Through the tender mercy of our God' (Luke 1:78).
Verse 7
the sins of my youth — Chattah is a missing of the mark, peshaa a revolt. Job speaks of 'the iniquities of my youth' (Job 13:26). The plea is to be remembered 'according to thy mercy' (chesed), not by deserts; the LORD says of himself, 'I… will not remember thy sins' (Isa 43:25).
Verse 8
Good and upright — Tov and yashar (straight): goodness joined with moral straightness. Because the LORD is both, he teaches 'sinners' (chatta, those who miss the way), putting them back on the road. Christ says of the same teaching, 'they shall be all taught of God' (John 6:45).
Verse 9
The meek — Anav, the humble or lowly, those who look to God rather than to themselves. They are guided 'in judgment' (mishpat, what is right). The promise is repeated in two lines for emphasis. Christ says, 'Blessed are the meek: for they shall inherit the earth' (Matt 5:5).
Verse 10
mercy and truth — Chesed and emet, the pair in the LORD's character. Every path he marks is made of both, for those who 'keep' (natsar, guard) his covenant and testimonies. Ps 103:17–18 joins mercy with those who keep his covenant, 'to those that remember his commandments to do them'.
Verse 11
pardon mine iniquity; for it is great — Salach, to pardon, a verb used in Scripture only of God. The ground is 'thy name's sake', as in Ps 79:9; the reason given is that the iniquity (avon, perversity) is rab, abundant. Great sin is set before the LORD's mercy, not offered as an excuse.
Verse 14
The secret of the LORD — Sod is a circle of close counsel, intimate conversation. It is given 'with them that fear him', and to them he 'will shew' his covenant. Christ speaks of the same trust: 'I have called you friends; for all things that I have heard of my Father I have made known unto you' (John 15:15).
Verse 15
pluck my feet out of the net — Resheth, the hunter's net. The prayer of Ps 31:4 is the same: 'Pull me out of the net that they have laid privily for me.' The eyes fixed 'ever' (tamid, continually) on the LORD are the eyes of dependence, as in Ps 123:2, of servants looking to a master's hand.
Verse 18
forgive all my sins — The verb is nasa, to lift or bear away, the same as 'lift up' in v.1. The soul that is lifted to God asks to have its sins lifted off. 'Affliction' (oni) and 'pain' (amal, toil) are set beside sin; David once hoped 'the LORD will look on mine affliction' (2 Sam 16:12).
Verse 22
Redeem Israel — Padah, to ransom or set free by payment. The psalm that began with 'my soul' ends with the nation, 'out of all his troubles' (tsarah, tightness, distress). Ps 130:8 gives the fuller promise: 'he shall redeem Israel from all his iniquities.'