Verse-by-Verse Bible Commentary
Psalms 25:2

Clarke's Commentary

Verse Psalms 25:2. I trust in thee — I depend upon thy infinite goodness and mercy for my support and salvation.

Let me not be ashamed — Hide my iniquity, and forgive my guilt.

Bridgeway Bible Commentary

Psalms 25:0 Forgiveness and guidance

In the distressing circumstances surrounding this psalm, David is concerned that his enemies should not triumph over him. This is not only to save him from personal shame, but also to save his faith from being shaken. The rebels, not the faithful, are the ones who should be defeated (1-3). David wants to know more of God and his ways, so that in all the affairs of life he will do what is right (4-5). If past sins are the cause of his present troubles, he prays that God, in his mercy and love, will forgive them (6-7).
As he thinks of the goodness of God towards humble and repentant sinners, David is encouraged to believe that God will forgive him. More than that, God will lead him into a life of truer understanding, obedience and faithfulness (8-11). The more people revere and obey God, the more they find that God is their friend. They know more of God and are more assured in their salvation (12-14).
In his present danger David is lonely and fearful. But he keeps his eye fixed on God, trusting in him alone for help (15-17). He asks again for forgiveness of his sins and deliverance from his enemies (18-21). He asks also that God will save the nation from its troubles. If he can be the saviour of the individual, surely he can be the saviour of the nation (22).

Coffman's Commentaries on the Bible

“Unto thee, O Jehovah, do I lift up my soul. O my God, in thee have I trusted, Let me not be put to shame; Let not mine enemies triumph over me. Yea, none that wait for thee shall be put to shame: They shall be put to shame who deal treacherously without cause. Show me thy ways, O Jehovah; Teach me thy paths. Guide me in thy truth, and teach me; For thou art the God of my salvation; For thee do I wait all the day. Remember, O Jehovah, thy tender mercies and thy lovingkindnesses; For they have been ever of old. Remember not the sins of my youth, nor my transgressions: According to thy lovingkindness remember thou me, For thy goodness sake, O Jehovah.”

“Let me not be put to shame” (Psalms 25:2). The distress of the petitioner is evident throughout the psalm. He is acutely conscious of his enemies and the treachery of those whom he has trusted. He is oppressed by the consciousness that he does not really know what to do under the distressing circumstances, hence the cry:

“Show me... guide me” (Psalms 25:4-5). “Man is so wanting in spiritual understanding, so morally blind and ignorant, that, unless enlightened from on high, he cannot discern `the way of godliness.’ He does not know at any given moment what God would have him do.”The Pulpit Commentary, p. 181.

The distress and uncertainty send the psalmist to God for sure and certain answers. He is acutely conscious of sins in his life reaching all the way back to his youth; and there is an instinctive reaction to this in that all suffering, disease, sorrows and distresses are associated in the human mind with sins. True, they are not always directly related, as in the case of the man born blind (John 9); but there is a sub-conscious reaction of the human race which does not fail to relate sin and suffering as cause and effect, whether true or not.

This is the background that prompts the psalmist to pray for the forgiveness of the sins of his youth.

“Remember thy mercies… lovingkindness… thy goodness” (Psalms 25:6-7). It is significant that David here based his plea that God “Remember not” the sins of his youth, not upon the basis of any merit of his own, but solely upon the goodness, kindness and mercy of God.

“Remember... remember not” (Psalms 25:6-7). Only God can “forget” sins, an achievement of which men are incapable. The promise that God would both forgive and forget sins was revealed by the prophet Jeremiah as the outstanding characteristic of the New Covenant. “I will forgive their iniquity, and their sin will I remember no more” (Jeremiah 31:34).

All of the forgiveness available under the Old Covenant fell short of the absolute sense of it in the New Testament, because the Atonement of Christ was yet in the future. In the practical sense, however, a type of forgiveness was granted to Old Testament saints in the action of God whose “passing over of the sins done aforetime” (Romans 3:25) may be viewed as a practical equivalent of New Testament forgiveness “in Christ.”

“Sins of my youth, nor my transgressions” (Psalms 25:7). There are two classes of sins here, concerning which the psalmist pleaded that God would not remember them. (1) These were the “sins of his youth,” and (2) his “transgressions.” Perhaps he had found, as so many others have discovered, that “the sins of youth” are never terminated automatically with the arrival of maturity. On the other hand, sins have a way of fastening themselves upon the sinner and increasing as the years go by. An apostle warned us that “wickedness shall wax worse and worse.”

Barnes' Notes on the Whole Bible

O my God, I trust in thee - This is the first thought - a feeling that he had true confidence in God, and that in all the duties of life, in all his trials, and in all his hopes for the future, his reliance was on God alone.

Let me not be ashamed - That is, let me never be so forsaken by thee as to have occasion for shame that I have thus trusted in thee. The prayer is not that he might never be ashamed to avow and confess his trust in God, but that he might “find” God to be such a helper and friend that he might never be ashamed on account of the trust which he had put in Him, as if it had been a false reliance; that he might not be disappointed, and made to feel that he had done a foolish thing in confiding in One who was not able to help him. See the word explained in the notes at Job 6:20. Compare Isaiah 30:5; Jeremiah 8:9; Jeremiah 14:3-4.

Let not mine enemies triumph over me - This explains what the psalmist meant by his prayer that he might not be “ashamed,” or put to shame. He prayed that he might not be vanquished by his foes, and that it might not appear that he had trusted in a Being who was unable to defend him. Applied now to us, the prayer would imply a desire that we may not be so overcome by our spiritual foes as to bring dishonor on ourselves and on the cause which we profess to love; that we may not be held up to the world as those who are unable to maintain the warfare of faith, and exposed to scorn as those who are unfaithful to their trust; that we may not be so forsaken, so left to trial without consolation, so given over to sadness, melancholy, or despair, as to leave the world to say that reliance on God is vain, and that there is no advantage in being his friends.

Calvin's Commentary on the Bible

2.O my God! I have put my trust in thee. By this verse we learn, (what will appear more clearly afterwards,) that David had to do with men; but as he was persuaded that his enemies were, as it were, the scourges of God, he with good reason asks that God would restrain them by his power, lest they should become more insolent, and continue, to exceed all bounds. By the word trust he confirms what he had just said of the lifting up of his soul to God; for the term is employed either as descriptive of the way in which the souls of the faithful are lifted up, or else faith and hope are added as the cause of such an effect, namely, the lifting up of the soul. And, indeed, these are the wings by which our souls, rising above this world, are lifted up to God. David, then, was carried upward to God with the whole desire of his heart, because, trusting to his promises, he thereby hoped for sure salvation. When he asks that God would not suffer him to be put to shame, he offers up a prayer which is taken from the ordinary doctrine of Scripture, namely, that they who trust in God shall never be ashamed. The reason which is added, and which he here pleads, to induce God to have pity upon him, ought also to be noticed. It is this, that he might not be exposed to the derision of his enemies, whose pride is no less hurtful to the feelings of the godly than it is displeasing to God.

Smith's Bible Commentary

Psalms 25:1-22

Psalms 25:1-22 :

Unto thee, O LORD, do I lift up my soul. O my God, I trust in thee: let me not be ashamed, let not my enemies triumph over me. Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause. Show me thy ways, O LORD; teach me thy paths. Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all day. Remember, O LORD, thy tender mercies and thy loving-kindnesses; for they have been ever of old. Remember not the sins of my youth, nor my transgressions: according thy mercy remember thou me for thy goodness' sake, O LORD ( Psalms 25:1-7 ).

Now David is changing his tune. Earlier he was saying, "Lord, remember my righteousness, and do good to me for my righteousness' sake." And now as he is growing a little older, and he is looking back in retrospect, he is saying, "Lord, don't remember the sins of my youth. According to Your mercy remember me. When You think about me, Lord, let it be covered with Your mercy. And for Your goodness' sake, O Lord."

Good and upright is the LORD: therefore will he teach sinners in the way. The meek will he guide in judgment: and the meek will he teach his way. The paths of the LORD are mercy and truth [all of the paths of the Lord are mercy and truth] unto such as keep his covenant and his testimonies ( Psalms 25:8-10 ).

So all of God's ways towards you are mercy and truth if you keep His covenant and walk in His testimonies.

For thy name's sake ( Psalms 25:11 ),

Remember we were dealing with this this morning. "For thy name's sake." He leads me in the path of righteousness for His name's sake. Now David is saying,

For thy name's sake, O LORD, pardon mine iniquity; for it is great. What is man that he fears the LORD? him shall he teach in the way that he shall choose. His soul shall dwell at ease; and his seed shall inherit the earth. The secret of the LORD is with them that reverence him; and he will show them his covenant ( Psalms 25:11-14 ).

God's secret. Oh, the glorious mysteries. What is the secret of the Lord? Paul tells us the secret of the Lord. It is Christ in you, the hope of glory. That is God's secret. It is a mystery hid from the beginning of the world now revealed to the church, Christ in you, the hope of glory. He reveals it to those who keep His covenant.

"

Dr. Constable's Expository Notes

David lifted up his soul to Yahweh in trust, confident that God would not let him down or let his enemies overcome him. He believed no one who put his hope in God would suffer disappointment, though the treacherously wicked would.

"The mood changes from confidence in God’s justice to submission to God’s guidance. The heart of the believer is never confident without also being submissive to his God." [Note: VanGemeren, p. 228.]

Dr. Constable's Expository Notes

1. Requests for guidance and pardon 25:1-7

Dr. Constable's Expository Notes

Psalms 25

David appealed to God for wisdom and forgiveness because of His goodness to Israel. This is one of the acrostic psalms in which each verse in the Hebrew Bible begins with the succeeding letter of the Hebrew alphabet, here with an occasional irregularity. Two verses begin with the letter resh, the letters waw and qof are absent, and the last verse begins with the letter pe, which is out of normal alphabetical order. The psalm is an individual lament that transforms at the end into a communal lament (cf. Psalms 34). It pictures life as a difficult journey that we cannot make successfully by ourselves. [Note: Wiersbe, The . . . Wisdom . . ., p. 140.]

Gill's Exposition of the Whole Bible

O my God, I trust in thee,.... He claims his interest in God, and expresses his faith and confidence in him, in the midst of all his troubles; :-;

let me not be ashamed; meaning of his trust in God, by being disappointed of the help, deliverance, and salvation from him, which he trusted in him for; and the believer, as he has no reason to be ashamed of God, the object of his trust; so neither of the act of his hope or trust in him; nor shall he; for hope makes not ashamed; see Psalms 119:116 Romans 5:5;

let not mine enemies triumph over me; either his temporal enemies, his subjects that were risen up against him; or his spiritual enemies, Satan, and the men of the world, who rejoice and triumph when the saints are forsaken by God; and they are ready to say, as David's enemies did of him, there is no help or salvation for him in God, Psalms 3:2; and when they fall into their hands, or fall by them.

Henry's Complete Commentary on the Bible

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 show 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.

      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.

      I. He professes his desire towards God: Unto thee, O Lord! do I lift up my soul,Psalms 25:1; Psalms 25:1. In the foregoing psalm (Psalms 24:4; Psalms 24:4) it was made the character of a good man that he has not lifted up his soul to vanity; and a call was given to the everlasting gates to lift up their heads for the King of glory to come in,Psalms 25:1; Psalms 25:1. To this character, to this call, David here answers, "Lord, I lift up my soul, not to vanity, but to thee." Note, In worshipping God we must lift up our souls to him. Prayer is the ascent of the soul to God; God must be eyed and the soul employed. Sursum corda--Up with you hearts, was anciently used as a call to devotion. With a holy contempt of the world and the things of it, by a fixed thought and active faith, we must set God before us, and let out our desires towards him as the fountain of our happiness.

      II. He professes his dependence upon God and begs for the benefit and comfort of that dependence (Psalms 25:2; Psalms 25:2): O my God! I trust in thee. His conscience witnessed for him that he had no confidence in himself nor in any creature, and that he had no diffidence of God or of his power or promise. He pleases himself with this profession of faith in God. Having put his trust in God, he is easy, is well satisfied, and quiet from the fear of evil; and he pleads it with God whose honour it is to help those that honour him by trusting in him. What men put a confidence in is either their joy or their shame, according as it proves. Now David here, under the direction of faith, prays earnestly, 1. That shame might not be his lot: "Let me not be ashamed of my confidence in thee; let me not be shaken from it by any prevailing fears, and let me not be, in the issue, disappointed of what I depend upon thee for; but, Lord, keep what I have committed unto thee." Note, If we make our confidence in God our stay, it shall not be our shame; and, if we triumph in him, our enemies shall not triumph over us, as they would if we should now sink under our fears, or should, in the issue, come short of our hopes. 2. That it might not be the lot of any that trusted in God. All the saints have obtained a like precious faith; and therefore, doubtless, it will be alike successful in the issue. Thus the communion of saints is kept up, even by their praying one for another. True saints will make supplication for all saints. It is certain that none who, by a believing attendance, wait on God, and, by a believing hope, wait for him, shall be made ashamed of it. 3. That it might be the lot of the transgressors; Let those be ashamed that transgress without cause, or vainly, as the word is. (1.) Upon no provocation. They revolt from God and their duty, from David and his government (so some), without any occasion given them, not being able to pretend any iniquity they have found in God, or that in any thing he has wearied them. The weaker the temptation is by which men are drawn to sin the stronger the corruption is by which they are driven by it. Those are the worst transgressors that sin for sinning-sake. (2.) To no purpose. They know their attempts against God are fruitless; they imagine a vain thing, and therefore they will soon be ashamed of it.

      III. He begs direction from God in the way of his duty, Psalms 25:4; Psalms 25:5. Once and again he here prays to God to teach him. He was a knowing man himself, but the most intelligent, the most observant, both need and desire to be taught of God; from him we must be ever learning. Observe,

      1. What he desired to learn: "Teach me, not fine words or fine notions, but thy ways, thy paths, thy truth, the ways in which thou walkest towards men, which are all mercy and truth (Psalms 25:10; Psalms 25:10), and the ways in which thou wouldst have me to walk towards thee." Those are best taught who understand their duty, and know the good things they should do,Ecclesiastes 2:3. God's paths and his truth are the same; divine laws are all founded upon divine truths. The way of God's precepts is the way of truth, Psalms 119:30. Christ is both the way and the truth, and therefore we must learn Christ.

      2. What he desired of God, in order to this. (1.) That he would enlighten his understanding concerning his duty: "Show me thy way, and so teach me." In doubtful cases we should pray earnestly that God would make it plain to us what he would have us to do. (2.) That he would incline his will to do it, and strengthen him in it: "Lead me, and so teach me." Not only as we lead one that is dimsighted, to keep him from missing his way, but as we lead one that is sick, and feeble, and faint, to help him forward in the way and to keep him from fainting and falling. We go no further in the way to heaven than God is pleased to lead us and to hold us up.

      3. What he pleads, (1.) His great expectation from God: Thou art the God of my salvation. Note, Those that choose salvation of God as their end, and make him the God of their salvation, may come boldly to him for direction in the way that leads to that end. If God save us, he will teach us and lead us. He that gives salvation will give instruction. (2.) His constant attendance on God: On thee do I wait all the day. Whence should a servant expect direction what to do but from his own master, on whom he waits all the day? If we sincerely desire to know our duty, with a resolution to do it, we need not question but that God will direct us in it.

      IV. He appeals to God's infinite mercy, and casts himself upon that, not pretending to any merit of his own (Psalms 25:6; Psalms 25:6): "Remember, O Lord! thy tender mercies, and, for the sake of those mercies, lead me, and teach me; for they have been ever of old." 1. "Thou always wast a merciful God; it is thy name, it is thy nature and property, to show mercy." 2. "Thy counsels and designs of mercy were from everlasting; the vessels of mercy were, before all worlds, ordained to glory." 3. "The instances of thy mercy to the church in general, and to me in particular, were early and ancient, and constant hitherto; they began of old, and never ceased. Thou hast taught me from my youth up, teach me now."

      V. He is in a special manner earnest for the pardon of his sins (Psalms 25:7; Psalms 25:7): "O remember not the sins of my youth. Lord, remember thy mercies (Psalms 25:6; Psalms 25:6), which speak for me, and not my sins, which speak against me." Here is, 1. An implicit confession of sin; he specifies particularly the sins of his youth. Note, Our youthful faults and follies should be matter of our repentance and humiliation long after, because time does not wear out the guilt of sin. Old people should mourn for the sinful mirth and be in pain for the sinful pleasures of their youth. He aggravates his sins, calling them his transgressions; and the more holy, just, and good the law is, which sin is the transgression of, the more exceedingly sinful it ought to appear to us. 2. An express petition for mercy, (1.) That he might be acquitted from guilt: "Remember not the sins of my youth; that is, remember them not against me, lay them not to my charge, enter not into judgment with me for them." When God pardons sin he is said to remember it no more, which denotes a plenary remission; he forgives and forgets. (2.) That he might be accepted in God's sight: "Remember thou me; think on me for good, and come in seasonably for my succour." We need desire no more to make us happy than for God to remember us with favour. His plea is, "according to thy mercy, and for thy goodness-sake." Note, It is God's goodness and not ours, his mercy and not our own merit, that must be our plea for the pardon of sin and all the good we stand in need of. This plea we must always rely upon, as those that are sensible of our poverty and unworthiness and as those that are satisfied of the riches of God's mercy and grace.