A Brief Explication of the First Fifty Psalms, Psalm 25
PSAL. XXV. A Psalm of David.
In this Psalm the Prophet being in danger of his life by his enemies without, and troubled with the sense of sin within, maketh his prayer for reliefe from both, mixing meditation with prayer along the Psalme, for strengthening of his faith: So first he prayeth from v. 1. to v. 8. then meditateth, v. 8 9.10. In the third room he prayeth again, v. 11, In the fourth is a new meditation, v. 12, 13, 14, 15. In the last room is a prayer from v 16 to the end.
Ver 1 UNto thee, O Lord, do I lift up my soule.
2. O my God, I trust in thee; let mee 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 transgresse without cause.
In the entry of his prayer, he draweth his eye off all reliefe save God alone, and fixeth his trust upon him, and then prayeth: Whence learne, 1. It is necessary for a Supplicant, if he would have help from God, to loose his confidence off all creature help, and set his eye and heart on God, as David here lifteth up his soul to God. 2. Faith in God, fixed on the covenant, giveth wings to the soul, as misbeliefe causeth it to sink: O my God, saith he, I lift up my soule, I trust in thee. 3. It is not enough to act faith in time of a strait; but it is profitable to observe also the least measure of faith bestowed on us, and to entertain it, were it never so little, and to avow it that it may be fixed when we go to pray: for before David put up any petition, he prefixeth, I lift my soul to thee, I trust in thee: for otherwise the prayer of the Supplicant can find no footing. 4. The believing Supplicant shall never be disapointed of promised help: nor shall the hope and expectation of the enemies of God be satisfied: He will not suffer the believer to be ashamed, nor the enemy long to triumph. 5. The godly in their prayer are not selfish, nor suiters for singularities to bee granted unto them, but are content, yea, and desirous, that all other believers may share in their mercies: Yea, let none that wait for thee be ashamed, saith he. 6. The godly shall not want enemies, albeit they give no offence to the world: for carnal hope and expectation to obtain worldly gaine by opposing of the godly, may, and usually doth, set the wicked on work against them; but they that look to have advantage that way, shal be close disappointed; for the godly shal escape their snare, and they shal lose their hoped advantage, and shal gain to themselves nothing save shame, and a mischief: For let them be ashamed that transgresse without a cause, is an induring petition, and a granted petition against them.
Ver. 4. Shew me thy wayes, 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 loving kindnesses: for they have been ever of old.
Here he prayeth for grace to behave himselfe holily under his exercise, and to have renewed experiences of mercies, such as he had felt formerly. Whence learn, 1. The understanding of the way how the Lord useth to deal with his children, serveth greatly for patient bearing of affliction; and the best way to eschew the snare of adversaries, is to carry our selves holily. Therefore prayeth David four times to be instructed, and effectually taught, and guided in the wayes and paths of Gods truth, or faithfull word. 2. Because the Lord in covenanting with us, taketh the work of our salvation in hand, not to lay it down till he have perfected it; he alloweth his children, in all particular difficulties, to hold this ground, and constantly to expect the accomplishment thereof, whatsoever strait they fall into: and to wait for direction how to behave themselves, till it be perfected: for David giveth this for a reason of his prayer, Thou art the God of my salvation; on thee do I wait all the day long. 3. Though the course of kindnesse and mercy seem to be interrupted by affliction, and temporall desertion, and to be forgotten on Gods part; yet faith must make use of experiences, and read them over unto God out of the register of a sanctified memory, as a recorder to him, that cannot forget: Remember thy tender mercies O Lord, and thy loving kindnesses. 4. Mercies and kindnesses sometimes felt, may be, and should be followed up unto the very fountain of eternall love, and election, from which they came; so shall the channel be opened, and run clear with fresh consolation so much the sooner; Remember thy mercies to me, for they have been ever of old.
Ver. 7. Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me, for thy goodnesse sake, O Lord.
He laboure… to have his sins removed, as the chiefe impediment of the granting of his prayer: Whence learn, 1. New affliction… may easily renew the sense of old sins, even from the time of youth, albeit forgiven of God, and forgotten by the beliveever, and the tempter can make use thereof against faith in the day of trouble; in which case the believer without losse may read over blotted accompts, and renew petitions for pardon: Remember not, saith David, the sins of my youth, nor my transgressions. 2. As God holdeth two Courts in a mans conscience, concerning sin; one of justice, according to the Law, or Covenant of works; another of mercy, according to the Gospel, and Covenant of grace offered in the Mediatour, which is posteriour to the other Court; wherein the man who hath glorified justice, and acknowledged his sin, and deserved perdition, is pardoned; (for the ransome paid by the Messiah Christ Jesus the Mediatour, to whom the sinner is fled for refuge:) So the believer hath two reckonings with God, about his sins. One according to justice, and another according to mercy; and albeit the believer will never refuse to read, acknowledge, and subscribe again and again, the first reckoning to be just, yet he will not stand to that reckoning for payment; but will hold him to the last bargain of grace, and mercy, and goodnesse, which cleareth the claim of the first accompt: for this is Davids practise here, that the first accompt may be forgotten: Remember not the sins of my youth. And that the last accompt and rekoning may stand, and be held in memory, saying, According to thy mercy, remember thou me▪ 3. For evidencing the stability of the accompt of mercy for pardoning of sin, the glory of Gods goodnesse is laid in pawn in the covenant; and that holdeth all fast unto the believer: Therefore, saith he, Remember, for thy goodnesse sake, O Lord.
Ver. 8. Good and upright is the Lord: therefore will he teach sinners in the way.
9 The meek will he guide in judgement: and the meek will he teach his way.
10 All the pathes of the Lord … mercy and truth, unto such as keep his covenant, and his testimonies.
In the second place after praying, he falleth upon a meditation of the grace and good will of God to a believer, and of his mercifull dealing with him in every condition. Whence learn, 1. In the secret exercise of the Sants, a pause may be usefully made in prayer, and a meditation, or soliloquie may be fallen upon, when the Lord doth fit matter for fostering faith, and furthering of prayer, as here we may in Davids practice observe. 2. The goodnesse and faithfulnesse of God in his promises, and his readinesse without respect of persons, to be gracious to every one who cometh unto him, is the fountain of the believers strength, hope, and consolation: Good and upright is the Lord, is here a Well of comfort to the Supplicant. 3. The conscience of sinne must not keep the believer back from confidence to be heard in his prayer, when he cometh to seek direction: for from this ground, That the Lord is good, the Prophet draweth this consequence, Therefore will he teach sinners in the way. 4. Gods justice will not hinder his mercy to be bountifull, nor will former breaking of commands, prejudice the sinner, who being weary of his wandring, doth seek to be directed hereafter in the Lords way; He will teach sinners in the way. 5. When by affliction a man is humbled, and brought to submit himself to God, he shall not want a guide to lead him out of his trouble, to direct his pathes, till the delivery come; for God will guide the meek in judgement, most wisely and discreetly, as his good requireth, and teach him his way. 6. The property of the believer, is to cleave to the covenant, and to what the Lord hath set down in his word, They keep his covenant, and his testimonies; and will not part with them whatsoever come. 7. Whosoever do hold fast the covenant of grace, and do make conscience of obeying Gods word, they may be sure that all their troubles, and variety of exercise is nothing but Gods way, to make them partake of Gods promises; for unto such all the pathes of the Lord are mercy and truth.
Ver. 11. For thy Names sake, O Lord, pardon my iniquity: for it is great.
In the third place, having laboured to strengthen his faith, he falleth to prayer again, for remission of sin. Whence learn, 1. The conscience of sin will oftner assault our faith then once, and so oft as it assaulteth, it is to be answered with renewed prayer to God; O God, saith he, pardon my iniquity. 2. The honour of the Lord is ingaged by covenant for remission of sin to the penitent believer, and the Lord counts it a glory to be mercifull; Therefore, saith he, For thy Names sake pardon. 3. Faith can make advantage of misbeliefs arguments to retort them against it, and can plead for pardon from the very multitude and grieveousnesse of sin; as here, Pardon my iniquity, for it is great. For the greater sin is acknowledged to be, the more is the object of pardon made clear, for it cannot be payed for by the sinner, and the more is the Lords pitty letten forth, that the believer be sensible of the weight.
Ver. 12. What man is he that feareth the Lord? him shll 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.
In the fourth place there is another meditation of Gods goodnesse to a believer, for strengthening of his faith yet further, wherein he layeth down three generall promises, made to them that believe in God, and do stand in awe to offend, ver. 12, 13, 14. and by way of Syllogisme he assumeth of himselfe, that he is a believer, whereupon he inferreth the conclusion, ver. 15. Whence learn, 1. The fear of God (importing care to serve God according to his word, and to stand in awe to offend him) is the necessary property of a true and lively believer; Therefore it is made the believers cognizance, and mark to discern him by: What man is he that feareth the Lord? 2. The believer walking in the fear of God, may expect from the Lord direction and light, how to carry himselfe in all perplexities, so oft as he in his need shall seek it of God; for in dubious cases, God shall teach him in the way that he shall chuse. 3. Albeit the believer be put to trouble, and hard exercise, yet shall he have place alwayes with God, as a man reconciled to him, and peace in his conscience also, as his good doth require, and he shall have contentment in his lot; for, his soule shall dwel at ease. 4. The surest way to transmit inheritances to a mans children, and to make houses to stand, and however matters go, for a man to be sure of the Kingdome of Heaven, (signified by an inheritance in the Land of Canaan) is, that the parents fear God, and that the children do follow their footsteps, and fear God also; For the seed of the man fearing God shall inherit the Land. 5. The man that feareth God, shall know more of Gods mind then others shall; he shall know the good and acceptable will of God for his direction in dangerous controversies, and for his satisfaction about Gods dispensations, both toward himselfe, and others, and for his consolation in all afflictions; For the secret of the Lord is with them that fear him. 6. Albeit the Lords covenant with the visible Church be open, and plain in it self to all men, in all the Articles thereof, yea it is a mystery to know the inward sweet fellowship which a soule may have with God, by vertue of this covenant▪ And a man fearing God, shall know this mystery, when such as are covenanters onelyonly in the letter, do remain ignorant thereof; For to the fearers of God onelyonly is this promise made, That to them the Lord will shew his Covenant.
15. Mine eyes are ever toward the Lord, and he shall pluck, my feet out of the net.
Having laid the ground of his reason in the former verses, which is in summe this, To every believer God will be gracious, as his need is: now he assumeth, I am a believer; For mine eyes are ever toward the Lord. Therefore to me God will be gracious in my need, and so pluck my feet out of the net, as my need now requireth. Whence learn, 1. The believer can read his own name, and his own blessednesse in the promises made to believers, and can draw out the extract of Gods decree of absolution, direction, consolation, and salvation in his own favours; for where the generall is written, there all the particulars are also written in effect: And so the beleever may read his name written in the book of life, as here David doth read his own deliverance, in the Charter of Beleevers; Mine eyes are ever towards the Lord, therefore he will pluck my feet out of the net. 2. The beleever is not a little helped to beleeve, and to draw sweet conclusions from inspired Scripture, to strengthen himself by avowing himself to be a beleever, or to have the true property of a beleever, as here David doth, saying, Mine eyes are ever toward the Lord; First, he avoweth his Faith, and then draweth this conclusion from it, he shall pluck my feet out of the net. 3. To depend on God, for the supply of all necessities, and for deliverance out of all straits, is the property of true Faith; for the Prophet to prove himselfe a beleever, and to have an interest in the mercies formerly set down, ver. 12, 13, 14 he saith, ver. 15. Mine eyes are ever toward the Lord. 4. Though the godly walke among snares, and nets, set by their enemies, bodily and spirituall to entrap them, yet God will either direct their way, to eschue these snares and nets, or will pluck their feet out of them; For this is the Prophets comfort, Thou shalt pluck my feet out of the net.
16. Turne thee unto me, and have mercy upon me: for I am desolate and afflicted.
17. The troubles of my heart are inlarged: O bring thou me out of my distresses.
After meditation, he concludeth his exercise, with petitions for himselfe, and for the Church. The Petitions for himselfe are six, in so many verses. In the first, learne, 1. Naturall sense and suggestion of Satan, saith, that God doth turne his back on us, when he doth not sensibly by outward workes shew himselfe for us as we could wish; But Faith maketh advantage of the tentation, by adhering to God in time of a seeming desertion, and prayeth for his manifesting of himselfe unto us; Turn thee unto me, and have mercy upon me. 2. A felt, and acknowledged miserable, helplesse, and desperate condition, is to the beleever halfe a promise, and a whole reason, to expect reliefe from God; Turne thee unto me, and have mercy one me, for I am desolate and afflicted, ver. 16. and so also in his second Petition, The torubles of my heart are enlarged, O bring me out of my distresses. As his troubles were multiplied and enlarged, his heart was straitned, and his distresses multiplyed, and this he bringeth for a reason of his hope to be brought out of these straits.
18. Look upon mine affliction, and my paine, and forgive all my sins.
From the Third Petition, Learne, 1. How sad and fearfull troubles, a believing and beloved soul may be brought into, no words can sufficiently expresse, he is desolate, afflicted, the troubles of his heart are enlarged, he is in moe distresses then one; he is in affliction and paine, which no eye can see, nor any beholder judge of, save God onelyonly; therefore saith he to God, Look on my affliction, and my paine. 2. Sore trouble will waken up the conscience of sin a fresh, and call to minde forgiven and buried sins; which new challenge cannot be answered, but by prayer for a new application, and intimation of remission of sins; As here, forgive all my sins.
19 Consider mine enemies: for they are many, and they hate mee with cruel hatred.
20. O keep my soul, and deliver me: let me not be ashamed, for I put my trust in thee.
From the Fourth and Fifth petition, relating to the hazard of his life, from his bodily enemies, Learn, 1. The multitude, power, rage and cruelty of the enemies of the Lords people, is a ground of hope to the beleever, to be delivered from them. Consider my enemies, for they are many, &c. 2. There is no surer evidence of deliverance, then faith in God, setled on a promise, Let me not be ashamed, for I put my trust in thee.
21. Let integrity and uprightnesse preserve me, for I wait on thee.
The sixth Petition is, for the fruit of his innocent behaviour toward his enemies. Whence learn, 1. Albeit a man be burdened with the sense of many sins against God, yet he may have the conscience of innocency toward his enemies; And here a good conscience giveth great boldnesse before God, to hope for delivery; Let integrity and uprightnesse preserve me. 2. Integrity of life, or a good behaviour after prayer, is as needfull as before it; yet neither integrity before, nor after must be leaned upon, but Gods goodnesse and mercy only; Let uprightnesse preserve me, so David reasoneth, for I wait on thee.
22. Redeem Israel, O God, out of all his troubles.
He closeth his exercise with a Prayer for the Church. Whence learne, 1. It is the common lot of all the Saints to be exercised with plurality of troubles; and as the troubles of each particular member should not swallow up the sense of the troubles of the Church; but rather private trouble should make every one sensible of the like or greater troubles of the rest of the body; So should the delivery of the whole Church be sought after, as our own, yea and more then our own; and as our last petition: and how ever the matter shall goe with our selves, let us pray, Redeem Israel O Lord, out of all his troubles.