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.
But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.
But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Psalms 25
Commentary on Psalms 25 Matthew Henry Commentary
Psalm 25
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,
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.
A psalm of David.
Psa 25:1-7
Here we have David's professions of desire towards God and dependence on him. He often begins his psalms with such professions, not to move God, but to move himself, and to engage himself to answer those professions.
Psa 25:8-14
God's promises are here mixed with David's prayers. Many petitions there were in the former part of the psalm, and many we shall find in the latter; and here, in the middle of the psalm, he meditates upon the promises, and by a lively faith sucks and is satisfied from these breasts of consolation; for the promises of God are not only the best foundation of prayer, telling us what to pray for and encouraging our faith and hope in prayer, but they are a present answer to prayer. Let the prayer be made according to the promise, and then the promise may be read as a return to the prayer; and we are to believe the prayer is heard because the promise will be performed. But, in the midst of the promises, we fine one petition which seems to come in somewhat abruptly, and should have followed upon v. 7. It is that (v. 11), Pardon my iniquity. But prayers for the pardon of sin are never impertinent; we mingle sin with all our actions, and therefore should mingle such prayers with all our devotions. He enforces this petition with a double plea. The former is very natural: "For thy name's sake pardon my iniquity, because thou hast proclaimed thy name gracious and merciful, pardoning iniquity, for thy glory-sake, for thy promise-sake, for thy own sake,' Isa. 43:25. But the latter is very surprising: "Pardon my iniquity, for it is great, and the greater it is the more will divine mercy be magnified in the forgiveness of it.' It is the glory of a great God to forgive great sins, to forgive iniquity, transgression, and sin, Ex. 34:7. "It is great, and therefore I an undone, for ever undone, if infinite mercy do not interpose for the pardon of it. It is great; I see it to be so.' The more we see of the heinousness of our sins the better qualified we are to find mercy with God. When we confess sin we must aggravate it.
Let us now take a view of the great and precious promises which we have in these verses, and observe,
Psa 25:15-22
David, encouraged by the promises he had been meditating upon, here renews his addresses to God, and concludes the psalm, as he began, with professions of dependence upon God and desire towards him.