서론
無標題
英文原文
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
懇切的祈求
大衛的詩。
¹ 耶和華啊，我的心仰望祢。
² 我的神啊，我素來倚靠祢；求祢不要叫我羞愧，不要叫我的仇敵向我誇勝。
³ 凡等候祢的必不羞愧；惟有那無故背道的必羞愧。
⁴ 耶和華啊，求祢將祢的道指示我，將祢的路教訓我。
⁵ 求祢以祢的真理引導我，教訓我；因為祢是救我的神，我終日等候祢。
⁶ 耶和華啊，求祢記念祢的憐憫和慈愛；因為這是亙古以來所常有的。
⁷ 求祢不要記念我幼年的罪愆和我的過犯；耶和華啊，求祢因祢的恩惠，按祢的慈愛記念我。
我們在此看到大衛表明自己向著神的渴慕和對神的倚靠。他常以這樣的表白作為詩篇的開頭——不是要感動神，而是要感動自己，並使自己受激勵去回應這些表白。
一、他表明自己向著神的渴慕：耶和華啊，我的心仰望祢，詩25:1。在前一篇（詩24:4）中，善人的特徵被說為「不向虛妄舉心」；又有呼召向那永久的門戶舉起頭來，讓榮耀的王進來，詩24:1。大衛在此回應這特徵、這呼召說：「主啊，我的心舉起——不是向虛妄，而是向著祢。」請注意，我們敬拜神時，必須將我們的心舉向祂。禱告就是靈魂向神的升騰；我們必須注目於神，並運用我們的心。「舉起你們的心」古時被用作敬虔的召喚。我們當以對世界及其事物的聖潔輕看，藉著專注的默想和活潑的信心，將神擺在眼前，並將我們的渴慕向祂——我們福樂的源頭——傾吐。
二、他表明自己對神的倚靠，並求這倚靠的益處和安慰（詩25:2）：我的神啊，我素來倚靠祢。他的良心為他作見證，他既不自信、也不倚靠任何受造之物，又對神、對神的大能或應許毫無疑惑。他以這信心的表白自慰。他既信靠神，便得安穩、便十分滿足、便脫離對禍患的恐懼；他又以此向神懇求——幫助那因信靠祂而尊榮祂的人，本是神的尊榮。人所信靠的，若經證實，便是他的喜樂，否則便是他的羞愧。如今大衛在信心的引導下，懇切求：1. 願羞愧不致成為他的分：「求祢不要叫我因信靠祢而羞愧；不要叫任何盛行的恐懼搖撼我的信心，也不要叫我在結局上對我所仰望於祢的失望；主啊，求祢保守我所交託祢的。」請注意，我們若以信靠神為我們的堅固，它就不會成為我們的羞愧；我們若以神誇勝，我們的仇敵就不能向我們誇勝——否則，我們若此刻在恐懼中沉淪，或在結局上不及所望，他們就會如此。2. 願羞愧不成為任何信靠神之人的分。眾聖徒都同得了寶貴的信心；因此無疑在結局上也必同樣奏效。如此，聖徒相通便得以維繫，甚至藉著彼此代求而維繫。真正的聖徒必為眾聖徒祈求。那些以信心的敬拜等候神、又以信心的盼望等候神的人，斷不致因此羞愧——這是確定的。3. 願羞愧成為悖逆者的分：願那無故背道的羞愧——原文是「虛空地」悖逆。(1) 毫無緣由。他們背叛神和自己的本分，背叛大衛和他的政權（有人如此解），卻沒有受到任何挑惹——他們不能假裝在神身上找到任何不義，也不能說神在何事上使他們厭煩。引誘人犯罪的試探越弱，驅使人犯罪的敗壞就越強。那些為犯罪而犯罪的人，是最惡劣的悖逆者。(2) 毫無目的。他們知道攻擊神是徒然的；他們所謀的是虛妄的事，因此很快就要因此羞愧。
三、他求神在當盡的本分上指引他，詩25:4,5。他在此一次再次求神指教他。他自己是個有知識的人，但最有智慧、最善觀察的人，也照樣需要並渴望受教於神；我們必須從祂不斷學習。請注意，
1. 他渴望學甚麼：「求祢指教我——不是漂亮的辭藻或新奇的見解，而是祢的道、祢的路、祢的真理——祢向人所行的道，那全是憐憫和誠實（詩25:10）；以及祢所要我向祢而行的道。」那些明白自己本分、曉得當行的善事的人，是受教最好的，傳2:3。神的道路和祂的真理原為一；神的律法都建立在神的真理之上。神誡命之道就是真理之道，詩119:30。基督既是道路，也是真理，因此我們當學基督。
2. 為此他向神求甚麼。(1) 求神光照他的悟性，使他明白本分：「求祢將祢的道指示我，並且教訓我。」在疑難之事上，我們當懇切求神使我們明白祂要我們做的是甚麼。(2) 求神使他的意志傾向遵行，並在其中剛強他：「求祢引導我，並且教訓我。」不僅如我們引導一個視力不佳的人，使他免於迷路，更如我們攙扶一個有病、軟弱、乏力的人，幫助他向前，免得他昏倒跌倒。在通往天國的路上，我們能走多遠，不過是神樂意引導我們、扶持我們的那一段而已。
3. 他以甚麼為依據。(1) 他對神極大的期望：祢是救我的神。請注意，那些揀選從神得拯救為目的、又以神為他們拯救之神的人，可以坦然來到祂面前，求祂指引通往那目的的道路。神若拯救我們，就必指教我們、引導我們。賜拯救的，也必賜訓誨。(2) 他對神常常的等候：我終日等候祢。僕人除了從自己所終日侍候的主人那裡，還能從哪裡指望得到當作之事的指引呢？我們若真心渴望明白自己的本分，並決心遵行，就不必懷疑神必在其中引導我們。
四、他訴諸神無限的憐憫，並投靠其中，並不假裝自己有任何功勞（詩25:6）：「耶和華啊，求祢記念祢的憐憫，並為這些憐憫的緣故引導我、指教我；因為這是亙古以來所常有的。」1. 「祢向來就是憐憫的神；施憐憫是祢的名，是祢的本性和特質。」2. 「祢憐憫的謀略和計畫來自永遠；恩典的器皿在創世之前就已預定得榮耀。」3. 「祢向教會普遍、又向我個人施憐憫的实例，既早又古，且至今不斷；這些從亙古開始，從未停止。祢從我幼年就教訓我，現在求祢仍指教我。」
五、他特別懇切地求罪得赦免（詩25:7）：「耶和華啊，求祢不要記念我幼年的罪愆。主啊，求祢記念祢的憐憫（詩25:6）——那是為我說話的；不要記念我的罪——那是控告我的。」此處有：1. 隱含的認罪；他特別指明幼年的罪。請注意，我們年輕時的過失和愚妄，多年之後仍當作我們悔改和自卑的緣由，因為時間不能磨滅罪的刑責。老年人當為年輕時犯罪的歡愉哀痛，也當為那時犯罪的享樂受苦。他加重自己的罪，稱之為過犯；罪所干犯的律法越是聖潔、公義、美好，罪在我們看來就當越顯為極其邪惡。2. 明確的憐憫之求，(1) 願他得免罪責：「求祢不要記念我幼年的罪愆；就是說，不要記念它來反對我，不要將它算在我的賬上，不要為此審問我。」神赦免罪時，被說為「不再記念」，這表明完全的赦免；祂赦免，也忘記。(2) 願他在神眼前蒙悅納：「求祢記念我；求祢向我施恩眷顧，並及時前來救助。」我們所求的，無過於神以恩惠記念我們，便足以使我們快樂。他的理由是：「按祢的慈愛，因祢的恩惠。」請注意，我們所賴以求罪得赦免、並求一切所需之善的，乃是神的恩惠而非我們的功勞，是祂的慈愛而非我們的美德。這個理由我們當始終倚靠——既作為自知貧窮不配之人，也作為深信神豐富慈愛和恩典之人。
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
神的良善與憐憫
⁸ 耶和華是良善正直的；所以他必指示罪人當走的路。 ⁹ 他必按公平引導謙卑人；把他的道指教謙卑人。 ¹⁰ 凡遵守他的約和他法度的人，耶和華所行的盡都慈愛誠實。 ¹¹ 耶和華啊，因你的名赦免我的罪孽，因為我的罪重大。 ¹² 誰是敬畏耶和華的人？耶和華必指示他當選擇的道路。 ¹³ 他的靈魂必安居亨通；他的後裔必承受地土。 ¹⁴ 耶和華與敬畏他的人親密；他必將自己的約指示他們。
神的應許在此與大衛的禱告交織在一起。這篇詩的前半有許多祈求，後半也必看見許多；而在詩篇中間，他默想這些應許，憑活潑的信心從這些安慰的胸懷中吸取並得著滿足；因為神的應許不僅是禱告最好的根基——告訴我們當為何事禱告，並堅固我們在禱告中的信心與盼望——而且就是禱告當下的答覆。讓禱告照著應許而發，那麼應許便可當作對禱告的回應來讀；我們也當相信禱告已蒙垂聽，因為應許必要成就。然而在應許之中，我們發現有一個祈求似乎來得稍覺突兀，本當緊接詩25:7之後；那就是（詩25:11）*求你赦免我的罪孽。*但求赦罪之恩的禱告從來不是不合時宜的；我們一切行為都攙雜了罪，所以當在一切敬拜中攙雜這樣的禱告。他以雙重的理由加強這個祈求。前一個理由十分自然：「因你的名赦免我的罪孽，因為你已宣告你的名為有恩典、有憐憫、赦免罪孽——為你的榮耀，為你的應許，為你自己的緣故」（賽43:25）。但後一個理由卻十分驚人：「赦免我的罪孽，因為我的罪重大——它越重大，神在赦免之中所要顯明的憐憫也就越發彰顯。」一位偉大的神之榮耀，正是在於赦免重大的罪，赦免罪孽、過犯與罪惡（出34:7）。「它是重大的，所以我滅亡了，永遠滅亡了，除非無限的憐憫介入為我贖罪。它是重大的；我看見它實在如此。」我們越看見自己罪的邪惡，便越有資格在神那裏得著憐憫。我們認罪之時，當把罪加重來認。
現在我們來看看這幾節經文裏又大又寶貴的應許，並注意，
I. 這些應許屬於誰，誰可以期望得著其中的益處。我們都是罪人；我們能指望從其中得著任何益處嗎？能（詩25:8）——他要教訓罪人，雖然他們是罪人；因為基督到世上來，正是為要拯救罪人，並為此要教訓罪人，召罪人悔改。這些應許是確定歸給那些雖然從前是罪人、曾經走迷，如今卻謹守神話語之人的： 1. 歸給那些遵守他的約和他法度的人（詩25:10）——就是那些以他的誡命為準則、以他的應許為產業的人；他們既以神為他們的神，便活在這上面；既將自己獻上作他的百姓，便活出與此相稱的生活。他們雖因肉體的軟弱有時違背了誡命，卻每逢失腳之時便真誠悔改，並因信堅定地持守神為他們的神——他們守了約，並沒有廢棄這約。 2. 歸給那些敬畏他的人（詩25:12，又詩25:14）——就是那些敬畏他的威嚴、以敬畏敬拜他、順服他的權柄、甘心樂意地遵從他、懼怕他的震怒、恐怕得罪他的人。
II. 這些應許建立在甚麼根基上，我們有甚麼鼓勵可以在其上建造。這裏有兩件事使一切應許得以堅立、得以確認： 1. 神本性的完全。我們憑賜應許者的品格來評價應許。我們因此可以倚賴神的應許；因為耶和華是良善正直的，所以他必守信如一。他如此恩慈，必不欺哄我們；他如此真實，必不背乎他的應許。*那應許我們的是信實的，他也必成就。*他在賜下應許時是良善的，所以在履行應許時也必是正直的。 2. 他所說所行的一切都與他本性的完全相符（詩25:10）：耶和華所行的（就是他一切的應許和他一切的作為）盡都慈愛誠實；這些正如他自己一樣，都是良善正直的。神對待他百姓的一切，都照著他旨意中的憐憫與他應許中的誠實；他一切所行的都出於愛——盟約之愛；他們在其中可以看見他的憐憫得以彰顯、他的話語得以應驗。這對敬虔之人是何等豐盛的滿足——無論他們遭遇甚麼患難，耶和華所行的盡都慈愛誠實；到了他們路程的終點，這事必如此顯明。
III. 這些應許是甚麼。
1. 神要在他們當盡本分的路上指教他們、引導他們。這一點最被強調，因為它是大衛禱告的答覆（詩25:4-5）：求你將你的道指示我，引導我。我們當把思想固定、把信心運用在那最適合我們現今光景的應許上。 （1）他必教訓罪人當走的路，正因他們是罪人，所以需要教訓。當他們看見自己是罪人、並渴慕教訓之時，他便要指教他們與神和好的道路、良心得著真實平安的道路，以及引到永生的道路。他藉著他的福音使這道路為人人所知，又藉著他的聖靈開啟人的悟性，引導那尋求這路的悔改罪人。魔鬼把人蒙著眼引到地獄，神卻明亮人的眼目，把事物以真實的光擺在人面前，如此引他們到天堂。 （2）他必引導謙卑人，他必指教謙卑人——就是那些在自己眼中謙卑低下、不信任自己、渴望受教、並誠心決意順從神引導的人。主啊，請說，僕人敬聽。他要按公平引導他們，就是照著聖經話語的法則；他要在那實際的事上——就是關乎罪與本分的事上——引導他們，使他們能保持無虧的良心。他也要審慎地引導他們（有人如此理解），就是說，他的引導必配合他們的景況；他要以智慧、溫柔與憐憫指教罪人，照著他們所能承受的。他要把他的道指教他們。一切敬虔之人都以神的道為自己的道，並渴望受教於此；凡這樣行的人，必在這道上受教、被引導。 （3）敬畏耶和華的人，他必指示他當選擇的道路——無論是神所選擇的道路，還是那敬虔人所選擇的道路。兩者其實是一回事，因為敬畏耶和華的人必揀選那喜悅他的事。我們若揀選正確的道路，那引導我們揀選的，也必引導我們的腳步，並在其中引領我們。我們若明智地揀選，神必賜我們恩典，使我們明智地行事。
2. 神要使他們得享安舒（詩25:13）：他的靈魂必安居亨通，旁註作「必安居在美善之中」。那些專心敬畏神、任憑神來教導的人，若不是他們自己的過失，必得享安舒。那因神的恩典成聖、更因神的平安得安慰的靈魂，必安居無慮。即使身體患病、臥於痛苦之中，靈魂仍可在神裏面安居，仍可歸回他、以他為安息而得享安息。許多事會發生使我們不安，但恩典之約中已經有足夠的供應，可以抵消這一切，使我們得享安舒。
3. 他要賜給他們和他們的後裔，按他們所能用的這世上的美物：*他的後裔必承受地土。*我們關乎自己靈魂的關切之外，便是關乎我們後裔的關切；神為正直人的後代預備了福分。敬畏神的人必承受地土，在其中得著份並享受其中的安慰；他們的兒女也必因他們離世之後的代禱而蒙福。
4. 神要接納他們進入與他相交的奧秘之中（詩25:14）：耶和華與敬畏他的人親密。他們明白他的話語；因為人若立志遵著他的旨意行，就必曉得這教訓或是出於神（約7:17）。那些以愛心領受真理、並經歷其大能的人，最明白其中的奧秘。他們比別人更明白他護理的意義，更明白神在他們身上所作的是甚麼。我所要作的事，豈可瞞著亞伯拉罕呢？（創18:17）。他稱他們為朋友而非僕人，正如他稱亞伯拉罕為朋友一樣。他們因經歷而曉得約中的福分，並曉得敬虔的靈魂與父並他兒子耶穌基督相交的喜樂。這是祂一切聖民都有的尊榮。
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
寶貴的應許；祈求
¹⁵ 我的眼目時常仰望耶和華，因為他必將我的腳從網裡拉出來。 ¹⁶ 求你轉向我，憐恤我，因為我是孤獨困苦。 ¹⁷ 我心裡的愁苦甚多，求你救我脫離我的禍患。 ¹⁸ 求你看顧我的困苦、我的艱難，赦免我一切的罪。 ¹⁹ 求你察看我的仇敵，因為他們人多；他們用狠毒的恨惡恨惡我。 ²⁰ 求你保護我的性命，搭救我，使我不至羞愧，因為我投靠你。 ²¹ 願純全正直保守我，因為我等候你。 ²² 神啊，求你救贖以色列脫離他一切的愁苦。
大衛因著他所默想的應許大得鼓勵，便在此重新向神懇求，並如開頭一樣，以倚靠神、渴慕神的宣告作為全詩的結束。
I. 他向神陳明自己身處的苦況。他的腳陷在網中，被緊緊纏住，無法從困境中自拔（詩 25:15）。他是孤獨困苦的（詩 25:16）。受苦的人常常是孤獨的；那時朋友離棄他們，他們自己也情願獨坐無言（哀 3:28）。大衛自稱「孤獨困苦」，因為他不倚靠僕人和軍兵，而是全然倚靠神，好像他完全看不見從任何受造之物而來的幫助與救助。他在患難中——在許多患難中——「他心裡的愁苦甚多」（詩 25:17），他越來越憂鬱，心裡越發不安。罪的意識比甚麼都更使他受苦：正是這個使他的靈破碎、受傷，也使他外面的患難重重地壓在他身上。他是在「困苦、艱難」之中（詩 25:18）。逼迫他的仇敵人數眾多，心懷惡意（他們恨他），並且十分野蠻；他們是用「狠毒的恨惡」恨惡他（詩 25:19）。基督的仇敵和教會的逼迫者也是如此。
II. 他在這些患難中表示自己對神的倚靠（詩 25:15）：我的眼目時常仰望耶和華。拜偶像的人所要的是他們能用肉眼看見的神，他們的眼目時常望著他們的偶像（賽 17:7-8）。但我們向著神——祂是靈（亞 9:1）——所當有的，是信心的眼目。我們對祂的默想應當甘甜，並且我們當常常把祂擺在我們面前；在我們一切所行的事上都要認定祂，並為祂的榮耀而行。我們當這樣與神過相交的生活——不僅在典章中，也在護理中；不僅在敬虔的操練上，也在我們日常為人的整個過程中。大衛在患難中就得著了這樣的安慰；因為他的眼目時常仰望耶和華，他毫不疑惑神必將他的腳從網中拉出來，必救他脫離自己心中的敗壞（有人如此解），或脫離仇敵對他的計謀（另有人如此解）。眼目時常仰望神的人，他的腳必不長久陷在網中。他又重申對神的倚靠（詩 25:20）：使我不至羞愧，因為我投靠你；以及對神的期望（詩 25:21）：因為我等候你。這樣仰望，靜默等候神的救恩，實在美好。
III. 他懇切地向神求救濟與救助——
- 為他自己。
(1.) 看他怎樣求。[1] 求罪得赦免（詩 25:18）：赦免我一切的罪。這是他最重的擔子，也帶來了其他一切的擔子。他曾（詩 25:7）求赦免他幼年的罪，又（詩 25:11）求赦免某一樣特別重大的罪孽，有人認為就是他在烏利亞的事上所犯的罪。但在這裡他求：「主啊，赦免一切，除淨一切罪孽。」值得注意的是，關於他的患難，他所求的不過是蒙神看顧：「求你看顧我的困苦、我的艱難，然後隨你的旨意對待它。」但關於他的罪，他所求的卻不少於完全的赦免：赦免我一切的罪。我們任何時候落在患難中，都當更關心自己的罪，求罪得赦免，過於關心我們的患難，求患難得解除。然而他也求：[2] 解除他的苦情。他的心因神向他退後、因他感覺到神為他的罪向他發怒而愁苦；所以他祈求（詩 25:16）：求你轉向我。神若轉向我們，誰離開我們都不要緊。他的處境艱難，關乎這一點他求：「主啊，求你救我脫離我的禍患。我看不見有任何拯救之路敞開；但你能找到一條，或能開出一條。」他的仇敵凶狠；關乎這一點他求：「主啊，求你保護我的性命」，免得落入他們手中，「否則救我脫離他們的手。」
(2.) 他提到四件事作為加強這些懇求的理由，並把自己和這一切都交託給神斟酌：[1] 他以神的憐憫為理由：求你憐恤我。功勞最大的人，若所交往的不是無限憐憫的神，也必滅亡。[2] 他以自己的苦情為理由——他所處的困境，他的患難和艱難，尤其是他心裡的愁苦，這一切都使他成為神聖憐憫合宜的對象。[3] 他以仇敵的不義為理由：「主啊，求你察看他們多麼殘忍，救我脫離他們的手。」[4] 他以自己的純全為理由（詩 25:21，參詩 25:12 中文無此節，意近純全正直）。他雖在神面前承認自己有罪，承認自己向神犯了罪，但對著仇敵，他的良心見證他未曾虧負他們；這在他們用狠毒的恨惡恨他時，是他的安慰；他求這純全能保守他。這暗示他並不指望自己在不持守純全正直時還能安全，而在持守時他也不懷疑自己會安全。在最壞的時勢中，真誠是我們最穩妥的保障。純全正直能保全一個人，過於世上的財富與尊榮所能作的。這些要保守我們直到天國。所以我們當求神保守我們在純全正直中，並且確信純全正直必保守我們。
- 為神的教會（詩 25:22）：神啊，求你救贖以色列脫離他一切的愁苦。大衛自己如今在患難中，卻不以為怪，因為患難是一切屬神之以色列人的分。為何一個肢體要比全身得著更好的遭遇呢？大衛的愁苦既已增多，他向神求拯救也十分懇切，卻不忘記神教會的苦情；因為我們在施恩座前即便自己有再多的事務，仍當記得為公眾禱告。教會在患難和危險中時，敬虔人在自己的安全裡就得不著多少安慰。這禱告也是一個預言——神至終必使大衛得享安息，並隨之使以色列脫離周圍一切仇敵得享安息。這也是一個預言，論到神在時候滿足時必差遣彌賽亞來，「救贖以色列脫離他一切的罪孽」（詩 130:8），並如此救贖他們脫離愁苦。這也指著將來永世中的福樂。惟獨在天上，屬神之以色列才能完全脫離一切愁苦，得著救贖。
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.
本篇滿了對神虔誠的愛，以及對祂的恩惠與恩典所發出之聖潔願望的流露，並對祂應許的活潑信心作為。我們可從中學到：（一）何為禱告（詩二十五1、15）。（二）我們當為何事禱告——罪的赦免（詩二十五6–7、18）、在本分之路上的引導（詩二十五4–5）、神的恩惠（詩二十五16）、從患難中得拯救（詩二十五17–18）、蒙保守脫離仇敵（詩二十五20–21），以及神教會的救恩（詩二十五22）。（三）我們在禱告中可憑何事懇求——對神的信靠（詩二十五2–3、5、20–21）、我們的困苦與仇敵的惡意（詩二十五17、19）、我們的真誠（詩二十五21）。（四）我們有何寶貴的應許鼓勵我們禱告——引導與訓誨（詩二十五8–9、12）、聖約的益處（詩二十五10）、與神相交的喜樂（詩二十五13–14）。我們很容易在歌唱本篇時將其各段應用於自己；因為我們常有患難、又總是有罪，要在施恩座前訴說。