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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, I. What it is to pray, Ps 25:1,15. II. What we must pray for, the pardon of sin (Ps 25:6,7,18), direction in the way of duty (Ps 25:4,5), the favour of God (Ps 25:16), deliverance out of our troubles (Ps 25:17,18), preservation from our enemies (Ps 25:20,21), and the salvation of the church of God, Ps 25:22. III. What we may plead in prayer, our confidence in God (Ps 25:2,3,5,20,21), our distress and the malice of our enemies (Ps 25:17,19), our sincerity, Ps 25:21. IV. What precious promises we have to encourage us in prayer, of guidance and instruction (Ps 25:8,9,12), the benefit of the covenant (Ps 25:10), and the pleasure of communion with God, Ps 25:13,14. 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.
1-7
Earnest Supplications
简体中文
恳切的祈求
大卫的诗篇。
¹ 耶和华啊，我的心仰望你。
² 我的神啊，我素来倚靠你；求你不要叫我羞愧；不要叫我的仇敌向我夸胜。
³ 凡等候你的必不羞愧；惟有那无故行奸诈的必要羞愧。
⁴ 耶和华啊，求你将你的道指示我，将你的路教训我。
⁵ 求你以你的真理引导我，教训我；因为你是救我的神；我终日等候你。
⁶ 耶和华啊，求你记念你的怜悯和慈爱；因为这是亘古以来所常有的。
⁷ 求你不要记念我幼年的罪愆和我的过犯；耶和华啊，求你因你的恩惠，按你的慈爱记念我。
在此我们看见大卫宣告他对神的渴慕和对神的倚靠。他常以这样的宣告开始他的诗篇——不是为感动神，而是为感动自己，并使自己受约束以回应这些宣告。
一、他宣告他对神的渴慕：「耶和华啊，我的心仰望你」（诗25:1）。在前一篇诗（诗24:4）中，善人的品格被定为「不向虚妄举心」；又有呼召临到「永久的门户」要「抬起头来」，让「荣耀的王」进来（诗24:1）。大卫在此回应这品格、这呼召：「主啊，我的心举向虚妄以外的，乃是举向你。」请注意，敬拜神时我们必须将心举向他。祷告是灵魂升到神那里；当以眼目仰望神，当以心尽其用。「举心向上」古时用作敬拜的呼召。以对世界和世事之物的圣洁轻视，借固定的思想和活泼的信心，我们当将神摆在自己面前，并让我们的渴慕向他——我们福乐的源头——涌流。
二、他宣告对神的倚靠，并求此倚靠的益处和安慰（诗25:2）：「我的神啊，我素来倚靠你。」他的良心为他作见证：他不信靠自己、不信靠任何受造之物，他对神或他的权柄或应许也无不信。他以这信心的宣告自慰。既已将信靠寄托于神，他便安然，十分满足，脱离恶之所惧；他又以此向神恳求——因那信靠他、尊重他的人，他也尊重并帮助。人所信靠的，按其结局如何，或成为其喜乐，或成为其羞愧。大卫在此在信心的引导下恳切祷告：1. 求羞愧不至归于他：「『求你不要叫我羞愧』——不叫我因对你的信靠而羞愧；不让我因任何压倒性的恐惧而从信靠中被摇动；也不让我在结局上失望于我所仰赖你的；而是，主啊，『保守我所交托你的』。」请注意，我们若以对神的信靠为我们的支撑，它必不作我们的羞愧；我们若在他里面夸胜，我们的仇敌必不向我们夸胜——他们本会如此，若我们现在因恐惧而下沉，或在结局上达不到所盼望的。2. 求这羞愧不至归于任何信靠神的人。众圣徒都同得了宝贵的信心；因此毫无疑问，结局上必同样成功。如此圣徒的相通便借着他们彼此代求而维持。真圣徒必为众圣徒祈求。可以肯定，凡以信心的敬拜等候神、又以信心的盼望等候他的人，必不以之为羞愧。3. 求这羞愧归于违背的人：「愿那『无故』（原文作『虚妄』）行奸诈的必要羞愧。」〔1〕无故地——无可推诿。他们背离神和本分，背离大卫和他的治理（有人如此解），却没有任何缘由——他们在神身上找不到什么不义，也不能说他在何事上使他们厌倦。引人犯罪的试探越弱，驱人犯罪的败坏就越强。那为犯罪而犯罪的，是最坏的违背者。〔2〕无目的地。他们知道对神的图谋是徒然的；他们「谋算虚妄的事」，因此不久必因之羞愧。
三、他从神求本分之路的指引（诗25:4、5）。他在此一次又一次地求神指教他。他自己本是博学之人，但最有智慧、最善观察的人也都需要并渴慕受教于神；我们必须常常从他学习。请注意：
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他愿学什么：「求你『指教我』」——不是巧言妙论，而是「你的道、你的路、你的真理」——你待人之道（「都是怜悯和真理」，诗25:10），并你愿我待你之道——我当尽的本分。那受教最好的，就是明白自己本分、知道「当行的善事」的人（传2:3）。神的「路」和他的「真理」是一回事；神的律法都建立在神的真理之上。神诫命之路就是真理之路（诗119:30）。基督既是道路，也是真理；因此我们当学基督。
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他为此向神求什么。〔1〕求神光照他的悟性，使他明白本分：「『将你的道指示我』，并『教训我』。」在疑难之事上我们当恳切求神使我们清楚他所要我们行的。〔2〕求神倾动他的意志去行，并在此事上坚固他：「『引导我』，并『教训我』。」不仅如我们引导一个眼目昏花的人，使他不致迷路；更如我们引导一个有病、软弱、昏厥的人，在道路上帮助他前行，使他免于昏厥跌倒。在通往天国的路上，我们走得多远，全在于神乐意引导我们多远、扶持我们多久。
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他以什么为恳求。〔1〕他对神极大的期待：「你是救我的神。」请注意，那以神的救恩为目的、以他为拯救之神的，可以坦然到他面前求引向那目的之路。神若拯救我们，他必指教我们、引导我们。赐拯救的主也必赐指教。〔2〕他常在神前侍立：「我终日等候你。」仆人除了从自己所终日侍立的主人那里，还能从何处指望指示该作什么呢？我们若真心愿知本分、并决意行出来，便不必怀疑神必在其中引导我们。
四、他诉诸神无穷的怜悯，并投靠其上，不假装自己有何功劳（诗25:6）：「耶和华啊，求你『记念你的怜悯』；为那些怜悯的缘故，引导我、指教我；因为『这是亘古以来所常有的』。」1. 「你向来是怜悯的神；施怜悯是你的名、你的本性和属性。」2. 「你怜悯的筹算和设计从永远就有；怜悯的器皿在世界以先就预定得荣耀。」3. 「你对教会普遍、对我个别的怜悯之例，早而又早，至今不断；它们始于亘古，从未停止。你从我幼年就指教我，如今求你仍指教我。」
五、他特别恳切地为罪的赦免而求（诗25:7）：「求你『不要记念我幼年的罪愆』。主啊，求你记念你的怜悯（诗25:6）——它们为我代求；不要记念我的罪——它们控告我。」这里：1. 含蓄地认罪；他特别提到「幼年的罪愆」。请注意，我们年幼时的过失败坏，长久之后仍当为我们的悔改和谦卑之因——因为时间不能消磨罪咎。年长之人当为年幼时的罪中之乐而哀恸忧苦。他加重他的罪，称之为「过犯」；罪所违背的律法越是圣洁、公义、良善，罪在我们眼中就当越发显为极其邪恶。2. 明确地求怜悯：〔1〕求无罪：「『求你不要记念我幼年的罪愆』；即，不要记念它们来反对我，不要将它们归我账上，不要为它们审问我。」神赦罪时，便说他「不再记念」——这表明完全的赦免；他赦免又忘记。〔2〕求在神眼中蒙悦纳：「求你记念我」——为善记念我，及时来救助。我们所需使我们可以快乐的，无过于神以恩惠记念我们。他的恳求是：「按你的慈爱，因你的恩惠。」请注意，赦罪和我们所需要的一切善，所当恳求的，是神的恩惠而不是我们的，是他的怜悯而不是我们自己的功劳。这恳求我们当常常仰赖——作为深觉自己贫乏不配的人，作为深知神怜悯和恩典丰盛的人。
英文原文
Earnest Supplications
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, Ps 25:1. In the foregoing psalm (Ps 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, Ps 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 (Ps 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, Ps 25:4,5. 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 (Ps 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, Ec 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, Ps 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 (Ps 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 (Ps 25:7): "O remember not the sins of my youth. Lord, remember thy mercies (Ps 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.
8-14
Divine Goodness and Mercy
简体中文
神的良善与怜悯
⁸ 耶和华是良善正直的，所以他必指示罪人走正路。
⁹ 他必按公平引导谦卑人，将他的道教训他们。
¹⁰ 凡遵守他的约和他法度的人，耶和华所行的道，都是以慈爱和诚实待他们。
¹¹ 耶和华啊，求你因你的名赦免我的罪孽，因为我的罪重大。
¹² 谁是敬畏耶和华的人？耶和华必指示他当选择的道路。
¹³ 他必安然居住；他的后裔必承受地土。
¹⁴ 耶和华与敬畏他的人亲密；他必将自己的约指示他们。
大卫的祷告在此与 神的应许交织。本诗前半有许多恳求，后半也有许多；而在中间，他默想应许，借活泼的信心从这些安慰的怀中吸取而得满足；因为 神的应许不仅是祷告的最佳根基——告诉我们当为什么祷告，并鼓励我们祷告中的信心和盼望——更是祷告的即时回答。让祷告照着应许而献，那时应许便可读作对祷告的回答；我们当信祷告已蒙听允，因为应许必成全。但在应许之中，我们看见一个恳求似乎来得稍为突兀，本当跟在诗25:7之后。这就是（诗25:11）：「赦免我的罪孽。」但求赦罪之祷告永非不合时宜；我们将罪搀入一切的行为之中，所以也当将这样的祷告搀入我们一切的灵修之中。他以双重恳求加强这祷告。前者非常自然：「耶和华啊，求你因你的名赦免我的罪孽」，因为你已宣告你的名为有恩典有怜悯、赦免罪孽的，为你的荣耀，为你的应许，为你自己（赛43:25）。但后者却非常令人惊奇：「赦免我的罪孽，因为我的罪重大」——它越大， 神的怜悯在赦免之中就越发显大。伟大之 神的荣耀，正是在于赦免重大的罪——赦免罪孽、过犯和罪恶（出34:7）。「它是重大的，所以我若不借着无限的怜悯介入为之求赦，我便完了，永远完了。它是重大的；我看明它是如此。」我们越多看见自己罪的可憎，便越有资格在 神那里寻得怜悯。我们认罪之时当加重它。
现在让我们看一看在这些经文里所有的又大又宝贵的应许，并注意：
一、这些应许属于谁，谁可盼望得着其福分。我们都是罪人；我们能借它们盼望什么益处吗？能（诗25:8），他要教导罪人，纵然他们是罪人；因为基督到世上来为要拯救罪人，并为此要教导罪人，召罪人悔改。这些应许对那些虽曾是罪人、曾迷失，如今却遵守 神之道的人，是确实的：1. 对那「守他的约和他法度的人」（诗25:10）——以他的诫命为准则、以他的应许为份的人；那既已接纳 神作他们的 神、便活在其中的人，并那既已献上自己作他的子民、便活出与之相称的人。虽然因肉体的软弱，他们有时违犯诫命，却因每逢犯错之时真诚悔改，并因信常常依附 神为他们的 神，便守了约，并未背约。2. 对那「敬畏他的人」（诗25:12，又诗25:14）——敬畏他的威严、以敬畏敬拜他，顺服他的权柄、甘心遵从他，畏惧他的怒气、怕得罪他的人。
二、这些应许建立在什么之上，我们有什么鼓励可以建造在其上。这里有两件事批准并坚振了一切应许：——1. 神本性的完全。我们凭应许者的品格来评估应许。我们因此可以仰赖 神的应许；因为「耶和华是良善正直的」，所以他必照他所说的成就。他如此善良，不能欺骗我们；又如此真实，不能背乎自己所应许的。「那应许人的是信实的，他也必成就。」他在应许之时是良善的，所以在成就之时必是正直的。2. 他所说所行的一切都与本性的完全相符（诗25:10）：「耶和华所行的道」（就是他一切的应许和他一切的护理）「都是慈爱和诚实」；它们如他自己一样，是良善正直的。 神对他百姓一切的对付，都是按照他旨意中的怜悯和他应许中的诚实；他一切所行的，都源于爱——盟约之爱；他们可在其中看见他怜悯的彰显和他话语的成全。这对善良人是何等丰富的满足——无论他们遭遇什么患难，「耶和华所行的道都是慈爱和诚实」，当他们走到路程终点之时，也必如此显明。
三、这些应许是什么。
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神必在他们的本分之路上指教、引导他们。这是最被反复强调的，因为这是对大卫祷告的回答（诗25:4-5）：「求你将你的道指示我，领我。」我们当将心思固定，并在那最适合我们当前光景的应许上运用信心。（1）他必「指示罪人走正路」，正因为他们是罪人，所以需要指教。当他们看见自己是罪人，并渴望受教之时，他便将那与 神和好之路、良心有根有基的平安之路、并那通到永生之路教导他们。他借他的福音使这条道路向众人显明，又借他的圣灵开通悟性，引导悔改寻求的罪人走上这条路。魔鬼是蒙着人的眼把人领到地狱， 神却照明人的眼睛，将事物按其真相摆在人前，借此领人到天上。（2）「他必引导谦卑人，他必教导谦卑人」——就是那些在自己眼中谦卑低下的人、那些不信任自己、渴慕受教、并诚心决意跟随 神引导的人。「主啊，请说，仆人敬听。」这些人他必「按公平」引导，就是按照所记之道之准则；他必引导他们行在那些实用的、关于罪与本分的事上，使良心保持无亏；他必审慎而行（有人如此解），就是他必使他的引导与他们的光景相称；他必以智慧、温柔、怜悯教导罪人，并按他们所能承当的而行。他必「将他的道教训他们」。一切善良人都以 神的道为自己的道，并渴慕受教于此；那如此行的人，必在那道上受教、被引导。（3）「敬畏耶和华的人，他必指示他所当选择的道路」——无论是 神所选择的道路，或是那好人所选择的。两者是一回事，因为敬畏耶和华的人必选择他所喜悦的事。我们若选择正道，那指引我们选择的，也必指引我们的脚步，并领我们行在其中。我们若明智地选择， 神必赐我们恩典明智地行事。
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神必使他们安逸（诗25:13）：「他必安然居住」（边注作「他必住在美善之中」）。那献身于敬畏 神、又献己受教于 神的人，若安逸不得，必是因他自己的过失。那借 神恩典成圣、更是借 神平安得安慰的灵魂，必安然居住。纵然身体患病躺卧在疼痛之中，灵魂仍可在 神里面安然居住——可以归回他，以他为安息之所而安息。有许多事使我们不得安逸，但在恩典之约中却有足够的丰富足以抵消这一切，使我们得着安逸。
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他必赐给他们和他们的后裔按其所当有的属世美物：「他的后裔必承受地土。」我们对自己灵魂的关切之外，便是我们对后裔的关切， 神已为正直人的世代预备了福分。敬畏 神的人必承受地土——必在其中得着养生之需，并享受其中之安慰；他们的儿女也必因他们离世之后的祷告而得益处。
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神必接纳他们进入与他相交的隐秘之交（诗25:14）：「耶和华与敬畏他的人亲密」；他们明白他的话语；因为「人若立志遵着他的旨意行，就必晓得这教训或是出于 神」（约7:17）。那在爱中领受真理、并经历其大能的人，最明白其奥秘。他们比别人更明白他护理的意义，知道 神在他们身上所作的是什么。「我向亚伯拉罕所作的事，岂可瞒着他呢？」（创18:17）。他称他们不为「仆人」，乃是「朋友」，正如他称亚伯拉罕一样。他们借经历知道盟约的福分，并蒙恩之灵魂与父和他儿子耶稣基督相交的喜乐。他的众圣徒都有此尊荣。
英文原文
Divine Goodness and Mercy
⁸ Good and upright is the LORD: therefore will he teach sinners in the way.
⁹ The meek will he guide in judgment: and the meek will he teach his way.
¹⁰ All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies.
¹¹ For thy name's sake, O LORD, pardon mine iniquity; for it is great.
¹² What man is he that feareth the LORD? him shall 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 show them his covenant.
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 Ps 25:7. It is that (Ps 25:11), 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 am 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,
I. To whom these promises belong and who may expect the benefit of them. We are all sinners; and can we hope for any advantage by them? Yes (Ps 25:8), He will teach sinners, though they be sinners; for Christ came into the world to save sinners, and, in order to that, to teach sinners, to call sinners to repentance. These promises are sure to those who though they have been sinners, have gone astray, yet now keep God's word, 1. To such as keep his covenant and his testimonies (Ps 25:10), such as take his precepts for their rule and his promises for their portion, such as, having taken God to be to them a God, live upon that, and, having given up themselves to be him a people, live up to that. Though, through the infirmity of the flesh, they sometimes break the command, yet by a sincere repentance when at any time they do amiss, and a constant adherence by faith to God as their God, they keep the covenant and do not break that. 2. To such as fear him (Ps 25:12 and again Ps 25:14), such as stand in awe of his majesty and worship him with reverence, submit to his authority and obey him with cheerfulness, dread his wrath and are afraid of offending him.
II. Upon what these promises are grounded, and what encouragement we have to build upon them. Here are two things which ratify and confirm all the promises:—1. The perfections of God's nature. We value the promise by the character of him that makes its. We may therefore depend upon God's promises; for good and upright is the Lord, and therefore he will be as good as his word. He is so kind that he cannot deceive us, so true that he cannot break his promise. Faithful is he who hath promised, who also will do it. He was good in making the promise, and therefore will be upright in performing it. 2. The agreeableness of all he says and does with the perfections of his nature (Ps 25:10): All the paths of the Lord (that is, all his promises and all his providences) are mercy and truth; they are, like himself, good and upright. All God's dealings with his people are according to the mercy of his purposes and the truth of his promises; all he does comes from love, covenant-love; and they may see in it his mercy displayed and his word fulfilled. What a rich satisfaction may this be to good people, that, whatever afflictions they are exercised with, All the paths of the Lord are mercy and truth, and so it will appear when they come to their journey's end.
III. What these promises are.
1. That God will instruct and direct them in the way of their duty. This is most insisted upon, because it is an answer to David's prayers (Ps 25:4,5), Show me thy ways and lead me. We should fix our thoughts, and act our faith, most on those promises which suit our present case. (1.) He will teach sinners in the way, because they are sinners, and therefore need teaching. When they see themselves sinners, and desire teaching, then he will teach them the way of reconciliation to God, the way to a well-grounded peace of conscience, and the way to eternal life. He does, by his gospel, make this way known to all, and, by his Spirit, open the understanding and guide penitent sinners that enquire after it. The devil leads men blindfold to hell, but God enlightens men's eyes, sets things before them in a true light, and so leads them to heaven. (2.) The meek will he guide, the meek will he teach, that is, those that are humble and low in their own eyes, that are distrustful of themselves, desirous to be taught, and honestly resolved to follow the divine guidance. Speak, Lord, for thy servant hears. These he will guide in judgment, that is, by the rule of the written word; he will guide them in that which is practical, which relates to sin and duty, so that they may keep conscience void of offence; and he will do it judiciously (so some), that is, he will suit his conduct to their case; he will teach sinners with wisdom, tenderness, and compassion, and as they are able to bear. He will teach them his way. All good people make God's way their way, and desire to be taught that; and those that do so shall be taught and led in that way. (3.) Him that feareth the Lord he will teach in the way that he shall choose, either in the way that God shall choose or that the good man shall choose. It comes all to one, for he that fears the Lord chooses the things that please him. If we choose the right way, he that directed our choice will direct our steps, and will lead us in it. If we choose wisely, God will give us grace to walk wisely.
2. That God will make them easy (Ps 25:13): His soul shall dwell at ease, shall lodge in goodness, marg. Those that devote themselves to the fear of God, and give themselves to be taught of God, will be easy, if it be not their own fault. The soul that is sanctified by the grace of God, and, much more, that is comforted by the peace of God, dwells at ease. Even when the body is sick and lies in pain, yet the soul may dwell at ease in God, may return to him, and repose in him as its rest. Many things occur to make us uneasy, but there is enough in the covenant of grace to counterbalance them all and to make us easy.
3. That he will give to them and theirs as much of this world as is good for them: His seed shall inherit the earth. Next to our care concerning our souls is our care concerning our seed, and God has a blessing in store for the generation of the upright. Those that fear God shall inherit the earth, shall have a competency in it and the comfort of it, and their children shall fare the better for their prayers when they are gone.
4. That God will admit them into the secret of communion with himself (Ps 25:14): The secret of the Lord is with those that fear him. They understand his word; for, if any man do his will, he shall know of the doctrine whether it be of God, Joh 7:17. Those that receive the truth in the love of it, and experience the power of it, best understand the mystery of it. They know the meaning of his providence, and what God is doing with them, better than others. Shall I hide from Abraham the things that I do? Ge 18:17. He call them not servants, but friends, as he called Abraham. They know by experience the blessings of the covenant and the pleasure of that fellowship which gracious souls have with the Father and with his Son Jesus Christ. This honour have all his saints.
15-22
Precious Promises; Petitions
简体中文
宝贵的应许；祈求
¹⁵ 我的眼目时常仰望耶和华，因为他必将我的脚从网里拉出来。 ¹⁶ 求你转向我，怜恤我，因为我是孤独困苦。 ¹⁷ 我心里的愁苦增多，求你救我脱离我的祸患。 ¹⁸ 求你看顾我的困苦艰难，赦免我一切的罪。 ¹⁹ 求你看我的仇敌，因为他们增多；又恨我，用凶暴的恨恨我。 ²⁰ 求你保护我的性命，搭救我；使我不至羞愧，因为我投靠你。 ²¹ 愿纯全正直保守我，因为我等候你。 ²² 神啊，求你救赎以色列脱离他一切的愁苦。
大卫因默想神的应许而得勉励，在此重新向神呼求，并如开始时一样，以倚靠神和切慕神的宣告来结束本诗。
一、他向神敞开自己困苦的境况。他的脚陷在网中，被紧紧扣住、缠绕，不能自拔脱离困境（诗 25:15）。他「孤独困苦」（诗 25:16）。受苦的人常常是孤独的；那时朋友也离弃他们，他们自己也倾向于独坐缄默（哀 3:28）。大卫自称「孤独孤单」，因为他不倚靠他的仆人和军兵，却完全仰赖神，如同完全不能指望任何受造物的救助一般。既在困苦中，且在多种困苦中，「他心里的愁苦增多」（诗 25:17）——他越发忧愁，心志愈加烦乱。罪的感觉比任何别的事更折磨他：正是它使他的灵破碎受伤，使他外面的苦难重重压在他身上。他处于「困苦艰难」之中（诗 25:18）。逼迫他的仇敌又多又恶（他们恨他），并且极其残暴；他们是用「凶暴的恨」恨他（诗 25:19）。基督的仇敌和他教会的逼迫者也是如此。
二、他表明在这些苦难中对神的倚靠（诗 25:15）：「我的眼目时常仰望耶和华。」拜偶像的人所要的，是他们能用肉眼看见的神，他们的眼目时常望着偶像（赛 17:7,8）。但我们向神——他是灵（亚 9:1）——所发的，必须是信心的眼目。我们默想他必甘甜，我们必须常常将他摆在我们面前：在我们一切所行的事上认定他，并凡事荣耀他。如此我们当过与神相交的生活——不仅在典章里，也在护理里；不仅在敬虔的作为里，也在我们整个为人的过程中。大卫在苦难中得着这事的安慰；因为他的眼目既时常仰望耶和华，便不疑神必将他的脚从网里拉出来——有的人解作：救他脱离自己心中的败坏，有的人解作：脱离仇敌谋害他的诡计。眼目时常仰望神的人，脚不会长久陷在网中。他重复他对神倚靠的宣告（诗 25:20）——「使我不至羞愧，因为我投靠你」；并对他的指望（诗 25:21）——「我等候你」。如此盼望，安静等候耶和华的救恩，是好的。
三、他恳切地向神求救助和救援，
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为他自己。（1）看他如何求。〔1〕求罪的赦免（诗 25:18）：「赦免我一切的罪。」那些是他最重的担子，也是带来其他一切担子的。他先前曾（诗 25:7）求赦免幼年的罪，又（诗 25:11）求赦免某样特别重大的罪孽（有人认为是他在乌利亚事上的罪）。但他在这里祷告：「主啊，赦免一切，除掉一切罪孽。」可注意的是，关于他的苦难，他所求的不外乎神留意它：「你看顾我的困苦艰难，随你的心意而行。」但关于他的罪，他所求的不少于完全的赦免：「赦免我一切的罪。」任何时候我们若在苦难中，当比关心除掉苦难更关心除掉罪——以求罪得赦免。然而他也求，〔2〕苦情得着纾解。他的心因神退隐、并因感觉神为他的罪向他发怒而烦乱；因此他求（诗 25:16）：「求你转向我。」神若转向我们，谁离开我们都不重要。他的境况也是苦的，所以他据此求：「求你救我脱离我的祸患。我看见没有出路；但你能找出路，或你能开路。」他的仇敌又恶；因此他据此求：「求你保护我的性命」，免得落入他们手中；「不然，搭救我」脱离他们的手。（2）他提出四件事作为恳求的根据，将自己和它们都交托神考虑：〔1〕他以神的怜悯为据：「求你怜恤我。」功劳最大的人，若所面对的不是无限怜悯的神，也必灭亡。〔2〕他以自己的苦情为据——他所处的困苦、他的患难疼痛，尤其是他心里的愁苦——这一切都使他成为神圣怜悯的恰当对象。〔3〕他以仇敌的不义为据：「主啊，你看他们何等残暴，救我脱离他们的手。」〔4〕他以自己的纯全为据（诗 25:21）。他虽在神面前自承有罪、承认得罪了他，但对于仇敌，他的良心见证他未行错害他们——这是他们以凶暴之恨恨他时的安慰；他求愿这能「保守他」。这表明，他惟有继续在自己的「纯全正直」中方能安全；又表明他只要继续在其中，便不疑安全。真诚是我们在最坏之时最好的保障。纯全正直比世上的财富尊荣更能保守一个人。这些必保守我们到天国。所以我们当求神保守我们在纯全之中，又当确信这纯全必保守我们。
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为神的教会（诗 25:22）：「神啊，求你救赎以色列脱离他一切的愁苦。」大卫如今自己在苦难中，却以为并不为奇，因为苦难是一切属神之以色列的分。为何一个肢体的遭遇比全身更好呢？大卫的苦难既已增多，他恳切求神拯救他，却未忘记神教会的困苦；因为我们无论在施恩座前有自己多少的事，仍当记得为公众祷告。教会既在困苦危险中，敬虔人因自己的安全所得的安慰甚少。这祷告是预言，预言神至终必赐大卫安息，并与之一同赐以色列脱离周围一切仇敌的安息。这预言也是预言到了时候必差遣弥赛亚来「救赎以色列脱离他的罪孽」（诗 130:8），并如此救赎他们脱离苦难。这也指及来世的福分。在天上，也惟独在天上，神的以色列必完全脱离一切苦难得赎。
英文原文
Precious Promises; Petitions
¹⁵ Mine eyes are ever toward the LORD; for he shall pluck my feet out of the net.
¹⁶ Turn thee unto me, and have mercy upon me; for I am desolate and afflicted.
¹⁷ The troubles of my heart are enlarged: O bring thou me out of my distresses.
¹⁸ Look upon mine affliction and my pain; and forgive all my sins.
¹⁹ Consider mine enemies; for they are many; and they hate me with cruel hatred.
²⁰ O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee.
²¹ Let integrity and uprightness preserve me; for I wait on thee.
²² Redeem Israel, O God, out of all his troubles.
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.
I. He lays open before God the calamitous condition he was in. His feet were in the net, held fast and entangled, so that he could not extricate himself out of his difficulties, Ps 25:15. He was desolate and afflicted, Ps 25:16. It is common for those that are afflicted to be desolate; their friends desert them then, and they are themselves disposed to sit alone and keep silence, La 3:28. David calls himself desolate and solitary because he depended not upon his servants and soldiers, but relied as entirely upon God as if he had no prospect at all of help and succour from any creature. Being in distress, in many distresses, the troubles of his heart were enlarged (Ps 25:17), he grew more and more melancholy and troubled in mind. Sense of sin afflicted him more than any thing else: this it was that broke and wounded his spirit, and made his outward troubles lie heavily upon him. He was in affliction and pain, Ps 25:18. His enemies that persecuted him were many and malicious (they hated him), and very barbarous; it was with a cruel hatred that they hated him, Ps 25:19. Such were Christ's enemies and the persecutors of his church.
II. He expresses the dependence he had upon God in these distresses (Ps 25:15): My eyes are ever towards the Lord. Idolaters were for gods that they could see with their bodily eyes, and they had their eyes ever towards their idols, Isa 17:7,8. But it is an eye of faith that we must have towards God, who is a Spirit, Zec 9:1. Our meditation of him must be sweet, and we must always set him before us: in all our ways we must acknowledge him and do all to his glory. Thus we must live a life of communion with God, not only in ordinances, but in providences, not only in acts of devotion, but in the whole course of our conversation. David had the comfort of this in his affliction; for, because his eyes were ever towards the Lord, he doubted not but he would pluck his feet out of the net, that he would deliver him from the corruptions of his own heart (so some), from the designs of his enemies against him, so others. Those that have their eye ever towards God shall not have their feet long in the net. He repeats his profession of dependence upon God (Ps 25:20)—Let me not be ashamed, for I put my trust in thee; and of expectation from him—I wait on thee, Ps 25:21. It is good thus to hope and quietly wait for the salvation of the Lord.
III. He prays earnestly to God for relief and succour,
1. For himself.
(1.) See how he begs, [1.] For the remission of sin (Ps 25:18): Forgive all my sins. Those were his heaviest burdens, and which brought upon him all other burdens. He had begged (Ps 25:7) for the pardon of the sins of his youth, and (Ps 25:11) for the pardon of some one particular iniquity that was remarkably great, which some think, was his sin in the matter of Uriah. But here he prays, Lord, forgive all, take away all iniquity. It is observable that, as to his affliction, he asks for no more than God's regard to it: "Look upon my affliction and my pain, and do with it as thou pleasest." But, as to his sin, he asks for no less than a full pardon: Forgive all my sins. When at any time we are in trouble we should be more concerned about our sins, to get them pardoned, than about our afflictions, to get them removed. Yet he prays, [2.] For the redress of his grievances. His mind was troubled for God's withdrawings from him and under the sense he had of his displeasure against him for his sins; and therefore he prays (Ps 25:16), Turn thou unto me. And, if God turn to us, no matter who turns from us. His condition was troubled, and, in reference to that, he prays, "O bring thou me out of my distresses. I see no way of deliverance open; but thou canst either find one or make one." His enemies were spiteful; and in reference to that, he prays, "O keep my soul from falling into their hands, or else deliver me out of their hands."
(2.) Four things he mentions by way of plea to enforce these petitions, and refers himself and them to God's consideration:—[1.] He pleads God's mercy: Have mercy upon me. Men of the greatest merits would be undone if they had not to do with a God of infinite mercies. [2.] He pleads his own misery, the distress he was in, his affliction and pain, especially the troubles of his heart, all which made him the proper object of divine mercy. [3.] He pleads the iniquity of his enemies: "Lord, consider them, how cruel they are, and deliver me out of their hands." [4.] He pleads his own integrity, Ps 25:12. Though he had owned himself guilty before God, and had confessed his sins against him, yet, as to his enemies, he had the testimony of his conscience that he had done them no wrong, which was his comfort when they hated him with cruel hatred; and he prays that this might preserve him, This intimates that he did not expect to be safe any longer than he continued in his integrity and uprightness, and that, while he did continue in it, he did not doubt of being safe. Sincerity will be our best security in the worst of times. Integrity and uprightness will be a man's preservation more than the wealth and honour of the world can be. These will preserve us to the heavenly kingdom. We should therefore pray to God to preserve us in our integrity and then be assured that that will preserve us.
2. For the church of God (Ps 25:22): Redeem Israel, O God! out of all his troubles. David was now in trouble himself, but he thinks it not strange, since trouble is the lot of all God's Israel. Why should any one member fare better than the whole body? David's troubles were enlarged, and very earnest he was with God to deliver him, yet he forgets not the distresses of God's church; for, when we have ever so much business of our own at the throne of grace, we must still remember to pray for the public. Good men have little comfort in their own safety while the church is in distress and danger. This prayer is a prophecy that God would, at length, give David rest, and therewith give Israel rest from all their enemies round about. It is a prophecy of the sending of the Messiah in due time to redeem Israel from his iniquities (Ps 130:8) and so to redeem them from their troubles. It refers also to the happiness of the future state. In heaven, and in heaven only, will God's Israel be perfectly redeemed from all troubles.
本篇满了对神敬虔的情感——圣洁的愿望向他的恩眷与恩典倾出,以及对他应许的活泼信心行动。我们可从中学习:一、何为祷告(诗25:1,15);二、我们当祷告什么——罪的赦免(诗25:6,7,18)、本分之路的指引(诗25:4,5)、神的恩眷(诗25:16)、患难中的解救(诗25:17,18)、仇敌之害的保守(诗25:20,21),以及神教会的拯救(诗25:22);三、我们在祷告中可恳求什么——我们对神的信靠(诗25:2,3,5,20,21)、我们的苦难与仇敌的恶意(诗25:17,19)、我们的真诚(诗25:21);四、我们有何宝贵的应许以鼓励我们祷告——指引与教训的应许(诗25:8,9,12)、圣约的益处(诗25:10),以及与神相交的喜乐(诗25:13,14)。本诗各段易于应用于己;因为我们常常有苦情,且总是有罪,要在施恩座前申诉。