Psa 25:1-2 | KingComments | STEP | In Psalms 22-24 we have seen the revelation of the Savior. In Psalms 25-39 we see the experience of the believer’s exercise in response to this revelation. This emphasizes that the sequence of Psalms is also inspired and has much to say to us. The sense of grace is still weak, but it is growing. To that end, this psalm also begins with confession of sin ( ). As a result, the psalmist can receive the teaching of grace ( ). A person who wants to, whether he is a Christian or belongs to the faithful remnant of Israel, must begin by trusting God ( ) and being open to His teaching ( ). The LORD can only teach the meek – these are the humble, the broken-hearted, those who tremble at God’s Word ( ; cf. ; ). Prophetically, this is the growing sense of grace among the remnant of Israel in the end time. We hear in this psalm a believer speaking who has in his heart a deep awareness of Who the LORD is. The thought of Him dominates everything with him. In Him he trusts with regard to his enemies. He does not cry out to God to judge them. He speaks but little of them. What he mainly asks is guidance for his path of life. The believer also sees himself in God’s light, which brings him to confession of sins. In this psalm we find confession of sins for the first time in this book. At the end, we hear him pray for the whole people; he becomes an intercessor for others. For “[a Psalm] of David” ( ) see at Psalm 3:1. The occasion for this psalm seems to be the ever-present enemies. It may be that David wrote this psalm when he was fleeing from his son Absalom, a flight resulting from his own sins. David, with an emphatic “to You”, lifts up his soul, or his whole person, his body included, to the “LORD”, exclusively and only to Him ( ). His soul is in distress. He speaks to God as “my God” ( ), because he has a personal relationship with Him. Therefore, he also says to Him, “in You I trust”. The word “trust” means “to feel safe”, just as a child feels safe with his father when he is threatened by a dog. David felt safe with God. This is the secret of overcoming difficulties. A God-fearing believer has no other refuge. There is no ‘plan B’ for him. His entire hope is in God alone. David here speaks of (1) “my God”, of (2) “me”, and of (3) “my enemies”. The enemies drove him out to God, to seek refuge with Him. He begs his God not to let him be ashamed of his trust in Him. The consequence would be that his enemies would leap for joy about him, as if his trust in God was something only from his lips. Surely God will not let that happen, will He? In addition, as king he is the representative of God’s people. If he is ashamed, it takes away the complete basis of trust of God’s people. He reminds himself that all who wait for God will not be ashamed ( ). He is sure of this, which we see by the strong “indeed”. This does not make praying redundant, but rather drives to it. He expects the help and outcome of Him with Whom he lives in fellowship. This verse is quoted in Romans 9 ( ), where it appears that “wait for” here means “believe”, as opposed to ’good works’. He also knows who will be ashamed, namely those “who deal treacherously without cause”. These are people who love iniquity. He is not one of them. He acts in faithfulness toward God, Who has appointed him king over His people. The fact that it is said “deal treacherously without cause” of course does not mean that there could be a reason to deal treacherously. This saying underlines the infamy of treachery. That there is talk of dealing treacherously also means that in this psalm David’s enemies must be sought among his own people and not among the nations.

‏ Psalms 25:1-2

Introduction

In Psalms 22-24 we have seen the revelation of the Savior. In Psalms 25-39 we see the experience of the believer’s exercise in response to this revelation. This emphasizes that the sequence of Psalms is also inspired and has much to say to us.

The sense of grace is still weak, but it is growing. To that end, this psalm also begins with confession of sin (Psa 25:7 ; 11 ; 18). As a result, the psalmist can receive the teaching of grace (Psa 25:8-9). A person who wants to, whether he is a Christian or belongs to the faithful remnant of Israel, must begin by trusting God (Psa 25:1-2) and being open to His teaching (Psa 25:4-5).

The LORD can only teach the meek – these are the humble, the broken-hearted, those who tremble at God’s Word (Psa 25:9; cf. Mt 5:5; Isa 66:2). Prophetically, this is the growing sense of grace among the remnant of Israel in the end time.

We hear in this psalm a believer speaking who has in his heart a deep awareness of Who the LORD is. The thought of Him dominates everything with him. In Him he trusts with regard to his enemies. He does not cry out to God to judge them. He speaks but little of them. What he mainly asks is guidance for his path of life.

The believer also sees himself in God’s light, which brings him to confession of sins. In this psalm we find confession of sins for the first time in this book. At the end, we hear him pray for the whole people; he becomes an intercessor for others.

In You I Trust

For “[a Psalm] of David” (Psa 25:1a) see at Psalm 3:1.

The occasion for this psalm seems to be the ever-present enemies. It may be that David wrote this psalm when he was fleeing from his son Absalom, a flight resulting from his own sins.

David, with an emphatic “to You”, lifts up his soul, or his whole person, his body included, to the “LORD”, exclusively and only to Him (Psa 25:1b). His soul is in distress. He speaks to God as “my God” (Psa 25:2), because he has a personal relationship with Him. Therefore, he also says to Him, “in You I trust”. The word “trust” means “to feel safe”, just as a child feels safe with his father when he is threatened by a dog. David felt safe with God. This is the secret of overcoming difficulties. A God-fearing believer has no other refuge. There is no ‘plan B’ for him. His entire hope is in God alone.

David here speaks of (1) “my God”, of (2) “me”, and of (3) “my enemies”. The enemies drove him out to God, to seek refuge with Him. He begs his God not to let him be ashamed of his trust in Him. The consequence would be that his enemies would leap for joy about him, as if his trust in God was something only from his lips. Surely God will not let that happen, will He? In addition, as king he is the representative of God’s people. If he is ashamed, it takes away the complete basis of trust of God’s people.

He reminds himself that all who wait for God will not be ashamed (Psa 25:3). He is sure of this, which we see by the strong “indeed”. This does not make praying redundant, but rather drives to it. He expects the help and outcome of Him with Whom he lives in fellowship. This verse is quoted in Romans 9 (Rom 9:33), where it appears that “wait for” here means “believe”, as opposed to ’good works’.

He also knows who will be ashamed, namely those “who deal treacherously without cause”. These are people who love iniquity. He is not one of them. He acts in faithfulness toward God, Who has appointed him king over His people. The fact that it is said “deal treacherously without cause” of course does not mean that there could be a reason to deal treacherously. This saying underlines the infamy of treachery. That there is talk of dealing treacherously also means that in this psalm David’s enemies must be sought among his own people and not among the nations.