A PRAYER FOR FORGIVENESS

Mike Johnson

Consider the following quote regarding Psalm 25.

The sob of a great sorrow sounds throughout this psalm. The circumstances of its writing were those of desolation, affliction, distress, travail, as the latter part especially shows. Yet the main content is one full of help to all who are in sorrow. It is far more than a wail saddening all who read it. It is the voice of hope and confidence, and tells of succor and of strength. (Exposition of the Whole Bible, by G. Campbell Morgan.)

David is regarded as the author of this Psalm, and there is no reason to doubt this. The precise circumstances that prompted Psalm 25 are unknown.  However, it does seem clear David was not a young man when he wrote it as he reflects on his youth (v. 7).

Psalm 25 is an “acrostic” psalm, sometimes referred to as an alphabetical psalm. A common style found in Old Testament poetry, each line or stanza begins with a consecutive letter of the Hebrew alphabet.  Examples of this technique in the book of Psalms are Psalm 9, 10, 25, 111, 112, 119, and 145.  Some feel this method of writing served as an aid to memory, while others think it expressed the concept of total coverage of a subject, or, as we would say, from A to Z.

This Psalm is also a “penitential” Psalm, i.e., a psalm of repentance.  Others in this category are Psalms 6, 32, 38, 51, 102, 130, and 143.  In this type of Psalm, the author expresses great sorrow for sin.

This Psalm has three sections.  The first (1-7) and last parts (16-22) are very similar as they involve prayers expressing great need.  In the middle part, the author speaks of the goodness of God.   Psalm 25 has some similarities to James 1:2-7, which also speaks of trials and the need for wisdom in dealing with them.

PRAYERS IN TIMES OF TRIALS (1-7)

Verse 1 opens by saying, “To You, O Lord, I lift up my soul.”  Consider the nature of his prayer.  First, it was to the Lord and the Lord only.  (It would do David no good to pray to another human being or an idol.)  Second, it was voluntary, and finally, it was emphatic.  Also, he says he would lift up his soul to God.  Today, when we pray, we must have the right state of mind and must lift our “souls” to God.  Prayer involves the human will and fellowship with God.  When we pray, we are to turn our minds away from things of the earth and turn them toward God.  Many who pray are merely saying words instead of lifting their souls to God. All worship must come from the heart.  Jesus condemns those who “… draw near to Me with their mouth, and honor Me with their lips, but their heart is far from Me” (Mt. 15:8).  Even non-Christians recognize the folly of praying without leaving worldly cares below: i.e., Shakespeare has Claudius admit, “My words fly up, my thoughts remain below / words without thoughts never go to heaven” (Hamlet Act 3).

Verses 2-3 say, “(2) O my God, I trust in You; let me not be ashamed; let not my enemies triumph over me. (3) Indeed, let no one who waits on You be ashamed; let those be ashamed who deal treacherously without cause.”  Because he trusted God, the Psalmist put his life in His hands.  Next, shame would occur on his part if his enemies triumphed over him.  However, he fully trusted that God would not allow this to happen, and as a result, he would not feel ashamed or feel like God had let him down in some way. David knew God had always delivered His people in the past (Ps. 22:4-5), and he did not want his enemies to be able to “take delight” if he were not delivered (Ps. 22:7-8). In Psalm 31:17, he implored, “Do not let me be ashamed, O Lord, for I have called upon You; let the wicked be ashamed; let them be silent in the grave.”

Verses 4-5 says, “Show me Your ways, O Lord; teach me Your paths.  (5) Lead me in Your truth and teach me, for You are the God of my salvation; on You I wait all the day.” David wants God to show him, teach him, and lead him in His ways, paths, and truth. These verses express the same basic concept in different ways and illustrate how David was always ready and willing to learn God’s will.  Today, we need to be like David in this respect.  This attitude is demonstrated when people regularly study the Scriptures, attend services, and carefully listen to any teaching.  Everyone should take advantage of opportunities to hear God’s Word taught.

With these verses, it is also essential to recognize what David did not say.  To God, he said, “show me “Your Ways.”  He did not say, “Show me the ways of men” (Jn. 14:6, Acts 18:26).  Next, he says, “teach me Your paths.” He did not say, “Show me the paths of sin,” as he wanted to be shown the paths of righteousness (Jn. 8:12, Eph. 5:8, I Jn. 1:7).  Finally, he said, “Lead me in Your truth.”  David did not want guidance in the ways of error (Is. 28:29; Ps. 31:3, 32:8).  Sadly, many people say they want God to lead them, but, in reality, they only want to be “led” if the path is where they desire to go.

Further, note how David refers to God as the God of “my salvation” (5b).  This characterization helps us see how God is the God of individuals, not collective groups. The fact God is the author of David’s salvation gives him assurances of continuing to receive blessings in the future.

David then says (5c) he will “wait all the day.”  David has put matters in the hands of God, and he patiently waits for His response.  David had full confidence in God.

Verses 6-7 say, (6) Remember, O Lord, Your tender mercies and Your lovingkindnesses, for they are from of old. (7) Do not remember the sins of my youth, nor my transgressions; according to Your mercy remember me, for Your goodness’ sake, O Lord.”  In these verses, David is asking God to remember and to forget. David wants God to remember His tender mercies and His loving-kindness, which he describes as being “from of old.”  God had been merciful to people in the past (I Chron. 16:34), and David felt confident he, too, would receive God’s mercy and kindness.  Although David wanted God to remember His tender mercies and His loving-kindness, he did not want God to remember the transgressions of his youth, perhaps referencing his sins with Bathsheba. Whatever it was, David was going back to sins committed many years before when young. He is asking for mercy and is acknowledging God’s goodness. David is asking God to forget the sins of his youth in the sense of not holding them against him.

Sometimes, people try to minimize the sins of youth.  A person may say, “After all, young people must sow their wild oats.”  However, David took the sins of his youth very seriously.  Today, regardless of age, we need to try to avoid sin.  When we sin, we must ask for God’s mercy and depend upon his loving-kindness.

After having received forgiveness, it is sometimes difficult for us to totally erase sin from our memories (Ps. 51:3, Gal. 1:13).  Recalling deeds of the past and their consequences can encourage us to avoid making the same mistakes. However, we must not remember our sins in the sense of letting them hinder our future service to God.  We need to make sure we do not negatively dwell on that which God has forgiven.

As noted, verses 6-7 speak of God remembering or not remembering.  This concept is found various other times in the Scriptures (Gen. 8:1, Ex. 2:24).  Someone might say, “Does God forget and remember like humans? I thought He was supposed to be God.”  Typically, when we speak of remembering, we mean calling something forgotten to our minds, but this is not the meaning with regard to God.  In the Bible, referring to God as forgetting and remembering is anthropomorphism.  This figure of speech ascribes certain traits of finite humanity to the infinite God.  It involves “the attribution of human characteristics to God, specifically the conceptualization of God as having aspects of the human form…” (Eerdmans Dictionary of the Bible). For example, other passages in the Bible ascribe God with feet (Ex. 24:10), hands (Jn. 10:29) an arm (Jn. 12:38), a face (Mt. 18:10), and a heart (Hos. 11:8).

This figure of speech helps us to understand God’s work from a human perspective. God does not forget as man does.  Remembering, with reference to God, is usually followed by some course of action, or work, on behalf of His people. It places an emphasis on God’s faithfulness and His everlasting care. When God “remembers” sin, He punishes it (Ps. 25:7), and when He “remembers” His people, He blesses them (Neh. 13:14-29). Proof then follows, showing He never forgets, and He works in perpetuity.

The Bible teaches that God is infinite and all-knowing (Is. 40:13-14; Ps. 147:5; I Jn. 3:20).  Further, He is perfect and is not subject to man’s shortcomings (Deut. 32:4; Ps. 92:15; Mt. 5:48).  God is different from man (Job 9:32) — God is actually a Spirit (Jn. 4:24).  It may seem like God has forgotten us, but He has not (Is. 49:14-15).

PRAISE IN PERIODS OF CONFIDENCE (8-15)

Verses 8-10 say, “(8) Good and upright is the Lord; therefore He teaches sinners in the way.  (9) The humble He guides in justice, and the humble He teaches His way. (10) All the paths of the Lord are mercy and truth, to such as keep His covenant and His testimonies.”

Since God is “good and upright,” He teaches sinners. God could have taken a variety of positions concerning sinful people.  Leaving us alone to die in our sins would have been an option.  However, since God is good and upright, He chose to teach sinners “in the way.” Yet, not everyone is willing to receive God’s teaching.  Our text tells us only the humble can benefit from God’s instruction.

The Bible speaks of the importance of humility (Pb. 22:4, Mic. 6:8, and James 4:6).  Humbly listening to instruction is essential even in secular matters, but it is especially important in the spiritual realm. We must receive God’s Word with humility.  James 1:21-22 says, “Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which can save your souls.”  (Note also I Sam. 3:9, Pb. 12:15 and II Chron. 7:14.)  In the Parable of the Sower (Mt. 13), Jesus taught the importance of people having the right disposition when presented with God’s Word. Sadly, many will not be able to go to heaven because they lack humility and are unwilling to receive teaching.   However, we must not only be willing to listen but also have a willingness to obey (10b).

Verse 11 says, “For Your name’s sake, O Lord, Pardon my iniquity, for it is great.”  This is the second time he asks for forgiveness (Note also verse 7).

This Psalm lists several reasons why God forgives sin.  He forgives sins due to His “tender mercies” (v. 6a); His “loving-kindness” (v. 6b); His “goodness” (v. 7), and now he cites another reason.  In this verse, David asks God to pardon him for His “name’s sake.”   When God forgives sins, His name is honored and promoted.

In 11b, the Psalmist says his iniquity is “great.”  A person might ask God to forgive sins, for they are few (minimizing them in some way), but this is not the case in our text.  A conscientious person will have a higher sensitivity to sin, realizing the gravity of it, and will ask God for pardon. 1 John 1:9 says, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”

We also learn from Psalm 25 that receiving God’s mercy is conditional.  We see God will show mercy to those who: seek His forgiveness (7, 18), are humble (11), who keep His commandments (10), and who repent (11).

Verses 12-15 say, “(12) who is the man that fears the Lord? Him shall He teach in the way He chooses. (13) He himself shall dwell in prosperity, and his descendants shall inherit the earth. (14) The secret of the Lord is with those who fear Him, and He will show them His covenant. (15) My eyes are ever toward the Lord, for He shall pluck my feet out of the net.”  These verses show five benefits for those who fear the Lord.  Consider now the benefits:

(1) God will instruct him in the way He chooses (12). This goes back to the concept of verse 9, which points out God will teach the humble.  Those who fear the Lord, the humble, will have a teachable spirit.  Also, God will teach them in the way “He” chooses not in the way people choose.

(2) He will dwell in prosperity (13a). The word translated “prosperity” carries with it the idea of that which is good, pleasant, and agreeable.  Barnes, in his commentary, points out the following:

. . . the idea is that of a good or safe condition as compared with that of one who wanders abroad without a shelter, or of one who has lost his way, and has no one to guide him. As contrasted with such an one, he who fears God, and who seeks his guidance and direction, will be like a man in his own comfortable and quiet home. (Barnes’ Notes).

Today, we have assurances God will take care of us physically (Mt. 6:33).  Even further, there will be peace both mentally and spiritually (Rom. 8:35).  All will not be easy as Christians have hardships and difficulties like everyone else (Phil. 4:11-13), but ultimately, everything will be good for those who fear God (Rom. 8:35).

(3) His descendants shall inherit the earth (13b). Earlier, the Psalmist discussed the idea of humility, or meekness, and waiting on the Lord.  Psalm 37:7-11 expresses a similar concept as it speaks of “resting in the Lord,” “waiting on Him,” and then says the “meek shall inherit the earth.”   Meekness is “a personality trait of gentleness and humility, the opposite of which is pride. Meekness does not refer to weakness or passivity but to controlled power” (Holman Bible Dictionary). A good description is “gentleness in strength.”

The concept of inheriting the earth (often translated “land”) reminds us of Jesus’ statement in the Sermon on the Mount (Mt. 5:5). The meaning in both cases is not that meek people will literally own all of the land of the earth.  This concept seems to have originated with the Jews receiving the land of Canaan.  In time, it came to refer to the benefits of the earth. Barnes points out, “It came then to be synonymous with outward, worldly prosperity; with length of days, and happiness in the earth” (Barnes’ Notes).

Psalm 37, mentioned earlier, says the meek will inherit the earth, and Psalm 25 says the descendants of the meek will inherit the earth. The meek of Psalm 25 will undoubtedly inherit the benefits of the land, but our text is saying even the descendants will reap the benefits of having had meek parents.  However, for descendants to continue to receive these, they must continue to follow the same righteous path as their mothers and fathers.

(4) God will be his friend (14).  This statement continues to speak of one who fears God. The text says, “The secret of the Lord is with those who fear Him…”  The word in the original is translated “secret” by the NKJV, but in other translations, it is “friendship” (ESV, ASV, RSV) and “confides in” (NIV).  The word is translated “council” elsewhere. Consider the following comments by Barnes regarding the Hebrew word:

It properly means a couch or cushion; and then, a divan or circle of friends sitting together; then, deliberation or consultation; then, familiar contact, intimacy; and then, a “secret,” – as if it were the result of a private consultation among friends, or something which pertained to them, and which they did not wish to have known. It is rendered “secret; “counsel” in…. The word “friendship” would perhaps express the meaning here. The sense is, that those who fear the Lord are admitted to the intimacy of friendship with Him; are permitted to come into His presence, and to partake of His counsels; are allowed free access to Him; or, as it is more commonly expressed, have “fellowship” with Him (Barnes’ Notes).

It is good to have friends, but it is especially useful to have God as our friend and our counselor.

The later part of verse 14 says, “God will show him His covenant.” This concept is similar to the earlier discussion about having the right disposition to receive God’s teaching or counsel.  As a friend of God, we will humbly listen to his counsel.

(5)  God will rescue him (15). The Psalmist says his eyes are “ever toward the Lord.”  His eyes being “ever” toward the Lord (15a) would indicate a habitual state of mind.  He was continually looking to God, seeking his protection and guidance.  Since this was the case, God would “pluck his feet out of the net.”  If trapped, he knew God would deliver him.

PETITIONS FOR HELP IN TROUBLE (16-22)

This last section is David’s final plea. Previously, we would not have known David was suffering, but we now learn this was the case.

Verses 16-17 say, “(16) Turn Yourself to me, and have mercy on me, for I am desolate and afflicted. (17) The troubles of my heart have enlarged; bring me out of my distresses!  (18) Look on my affliction and my pain, and forgive all my sins. (19) Consider my enemies, for they are many; and they hate me with cruel hatred. (20) Keep my soul, and deliver me; let me not be ashamed, for I put my trust in You. (21) Let integrity and uprightness preserve me, for I wait for You.”  (22) Redeem Israel, O God, out of all their troubles!”  David now makes several requests, in rapid succession, earnestly pleading, wanting God to turn towards him.

(1)  Have mercy on me (16a).  David asks for “mercy,” which involves the concept of undeserved favor.  David could not earn his forgiveness, which is why he needed God’s mercy to be free from his sins.  Mercy is often associated with forgiveness.  Consider Psalm 52:1, where he asks, “Have mercy upon me, O God, according to Your lovingkindness; according to the multitude of Your tender mercies, blot out my transgressions.”  Psalm 145:9 tells us, “The Lord is good to all, and His tender mercies are over all His works.”

David describes himself (16b) as “desolate” and “afflicted.” The word translated “desolate” (NKJV) is translated “lonely” by many other translations. David certainly felt alone at this time.  David may have faced many situations when, even surrounded by people, he felt alone.

(2)  Bring me out of my distresses (17b). The NIV says, “Free me from anguish.” The word in the original is “a feminine noun meaning distress, anguish. It identifies a state of despair, hopelessness, and anxiety…” (The Complete Word Study Dictionary). The word involves the concept of “narrowing,” i.e., a “strait.”  The Psalmist seems to be describing his situation as a person trapped in a small area, having less and less space.  His anguish might have involved two areas: one would be the anguish his enemies were causing; the other might describe the anguish he felt due to his past transgressions.  Later, Jesus addresses situations like this when He said, “Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid” (Jn. 14:27).

The psalmist also said, “The troubles of my heart have enlarged (17a).  His problems were so bad they had reached his heart, which emphasizes the greatness of them.  He wanted to be set free of the pain he felt.

(3)  Forgive all my sins (18). David asks this third and final time for God to forgive his sins (Note verses 7 and 11). In connection with this request, he asks God to “look” on his affliction and pain, which is like verse 16, when he asked God to “turn” and have mercy.  Affliction and pain may cause people to reflect on their sins.

Notice some terms found in verses 16-18, which can be labeled, “The Fruits of Sin.”  The words “desolate” (16), “afflicted” (16), “distressed” (17), “affliction” (18), and “pain” (18) reveal sin as a very bitter fruit.

(1)  Consider my enemies (19). David continues by saying his enemies were many, and they hated him with a cruel hatred.  This concept seems to be the biggest issue of the Psalm.  His enemies surround him; they are many, and they are viciously going after him.  Recall the incident with Shimei when David’s son Absalom took over Jerusalem, forcing David to leave (2 Sam. 16:5-14).  Shimei, of the household of Saul, threw rocks at David, cursed him, and called him names as he left.

(2)  Keep my soul and deliver me (20). David starts as he ends (note verse 2).  He wants God to deliver him from his enemies (so he would not be ashamed) and from his sins.  He points out he trusted Him, and the granting of his request would keep his enemies from ridiculing God.

(3)  Let integrity and uprightness preserve me (21). David is not asking for his own integrity and uprightness to protect him.  Instead, he is appealing to the integrity and uprightness of God for his preservation.  He waits for God (21b) to deliver him, having full confidence and trust.

(4)  Redeem Israel out of all their troubles (22). Previously, David has been focusing on himself: his troubles, his agony, and his need for deliverance.  With his last request, he now turns his attention to Israel, asking for their redemption.   Please note, this is not a trivial appendage — it is imperative.  He obviously wants Israel to receive physical redemption from their troubles, but this would not be an essential aspect of his request.  Ultimately, he wants redemption for them from the standpoint of their sins.  Everyone needs this type of redemption.  Romans 3:24 speaks of being “justified freely by His grace through the redemption that is in Christ Jesus.”  Colossians 1:14, speaking of Christ, points out, “in whom we have redemption through His blood, the forgiveness of sins.”

CONCLUSION

Life certainly had gotten very “heavy” for David.  Yet, during his pain, he focused on God’s wonderful blessings and knew there was indeed hope for him.  David knew he could trust God, who would bless him in many ways and, most importantly, would redeem him and forgive his sins. These concepts hold for us today.