The hardest part of any journey is the part that you have to take alone. It is especially difficult if you have not traveled the path before. When we lose someone we care about so much, like the loss of Doreen this week, we are called to continue the journey of life minus one who has thus far traveled with us.
The journey that the Psalmist recorded in Psalm 25, was one of a path of pain, instruction, reflection, and deliverance. AT what precise period this psalm was written, is not certainly known; but probably about the time of Absalom’s rebellion. It is evident that David’s sorrows were very great: but those which appear to have pressed with the greatest weight upon his mind arose from a view of his past transgressions, and probably from that flagrant iniquity committed by him in the matter of Uriah (Simeon, C. (1836). Horae Homileticae Vol. 5: Psalms, I–LXXII (145). London: Samuel Holdsworth.).
Continuing the journey of faith when we are uncertain of the path, or finding it difficult, is to consider who is with us. Although through the transitions of our lives people will come and go, God remains ever faithful to guide and comfort us.
In considering our way, in the path we should take, God guides us through:
1) A Path of Trial (Psalm 25:1-3), 2) A Path for Training (Psalm 25:4–5), 3) A Path for Thought (Psalm 25:6–7), 4) A Path for Teaching(Psalm 25:8-10)
1) A Path of Trial (Psalm 25:1-3)
Psalm 25:1-3. [25:1]To you, O LORD, I lift up my soul. [2]O my God, in you I trust; let me not be put to shame; let not my enemies exult over me. [3]Indeed, none who wait for you shall be put to shame; they shall be ashamed who are wantonly treacherous. (ESV)
Psalm 25, in the form of an acrostic. That is, with a few slight variations, each of the verses of the psalm begins with a successive letter of the Hebrew alphabet—the first word of the first verse beginning with aleph, the first word of the second verse beginning with beth, and so on. It is a thoughtful prayer by one who knows that the only adequate foundation for any worthwhile life is God (Boice, J. M. (2005). Psalms 1–41: An Expositional Commentary (222). Grand Rapids, MI: Baker Books.).
As the Psalmist David begins his prayer he opens himself up to God, lifting his soul as an offering is lifted before the altar in sacrifice. At the same time, he confesses his confidence in God. The Hebrew phrase does not mean a temporary raising of the heart to God, but a permanent setting of the affections on him (see Deut. 24:15; and comp. Ps. 24:4) (Psalms Vol. I. 1909 (H. D. M. Spence-Jones, Ed.). The Pulpit Commentary (180–181). London; New York: Funk & Wagnalls Company.).
The petition in verse 2, shows to whom David trusted and the reality of an enemy. He turns to his covenant God with his whole being, out of utter dependency on him. The close relationship between the Lord and the psalmist is set forth by the phrase “O my God.” To his God, who cares for him, he can come with confident expectation, as he draws close to him in prayer (“I lift up my soul,” cf. 86:4; 143:8). (VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor's Bible Commentary, Volume 5: Psalms, Proverbs, Ecclesiastes, Song of Songs (F. E. Gaebelein, Ed.) (227). Grand Rapids, MI: Zondervan Publishing House)
The attitude of trust is the key to the psalmist’s preparation, for trust signifies dependence and hope based upon the covenant character of God. He trusts because God is faithful as the God of the covenant promises; he trusts because those who have trusted in the past have experienced the presence and help of God. Trust, then, is neither naive and misplaced confidence, nor is it self-confidence; it is a human response to God’s self-revelation in covenant and in historical experience, both personal experience and that of the community (Craigie, P. C. (1998). Vol. 19: Psalms 1–50. Word Biblical Commentary (218). Dallas: Word, Incorporated.).
• The enemy common to us all is death itself. God did something about this enemy in sending His Son Jesus Christ. His death, burial and resurrection conquered the grave and His return will mean the end of death forevermore.
In verse 3 David’s previous cry to the Lord is now generalized: “Indeed, none/let no one who wait for/on You be put to shame”. This waiting is not a grim or stoical sense of resignation; rather, it is an eager hopefulness, which looks forward expectantly for God to act (cf. 27:14). Its meaning is well illustrated in Isa. 40:31, “Those who wait upon the LORD shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint.” Such trust and waiting do not mean blind obedience. The psalmist acknowledges his need for instruction, for teaching in the “ways,” “the paths of the LORD.” (Davidson, R. (1998). The vitality of worship: A commentary on the book of Psalms. International Theological Commentary (89). Grand Rapids, MI; Edinburgh: W.B. Eerdmans; Handsel Press.)
To be put to shame here has the biblical idea of being let down or disappointed or of having trusted in something that in the end proves unworthy of our trust. . (Boice, J. M. (2005). Psalms 1–41: An Expositional Commentary (223). Grand Rapids, MI: Baker Books.).
Please turn back a few pages to Psalm 22
At the point of crisis in the journey in the life of David he in essence asking if God could be trusted in a time like this or will David be ashamed for his trust. David must wait upon God.
Psalm 22:1-5 [22:1]My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning? [2]O my God, I cry by day, but you do not answer, and by night, but I find no rest. [3]Yet you are holy, enthroned on the praises of Israel. [4]In you our fathers trusted; they trusted, and you delivered them. [5]To you they cried and were rescued; in you they trusted and were not put to shame. (ESV)
• Deliverance and comfort come not through own determination and insight, but as being comforted and guided by God. David grapples with the heavy issues of life, avoiding denial and affirming dependence. He must trust God in the face of his troubles and troublemakers (The MacArthur Study Bible. 1997 (J. MacArthur, Jr., Ed.) (electronic ed.) (Ps 25:1). Nashville, TN: Word Pub.).
David doesn’t want to have to defend God. He doesn’t want to make promises for Him that He won’t keep. He doesn’t want to pray prayers that go unanswered. Here is the crisis of faith. In effect, David asks, “Will I be ashamed of God?” Who of us has never asked this and similar questions? Is the gospel really true? Will Jesus save, heal, or empower this person as we pray? How can I explain God’s silence? Are His ways not my ways? Is the Lord indifferent? Is it a matter of timing? Is some sin holding me back? (Williams, D., & Ogilvie, L. J. (1986). Vol. 13: Psalms 1–72. The Preacher’s Commentary Series (206–207). Nashville, TN: Thomas Nelson Inc.)
Immediately, the broader context of the worshiper becomes evident: the scene is not that of a lonely worshiper praying to God in solitude, for there is, as it were, an audience of enemies awaiting the outcome. The psalmist waits upon God, and the enemies wait upon the outcome; if God does not respond, the psalmist will be put to shame and the enemies will exult in his plight. But the anxiety of the psalmist is not merely over the possible reproach that might fall upon him, but it includes the implications for the attitude of enemies toward God; if God did not answer, the implication might be that God did not exist or that God did not matter in human life. The enemies are defined as those who are “wantonly treacherous/act treacherously without reason,” They are those who “break faith without cause”, people who seem to delight in being perverse (Davidson, R. (1998). The vitality of worship: A commentary on the book of Psalms. International Theological Commentary (89). Grand Rapids, MI; Edinburgh: W.B. Eerdmans; Handsel Press).
It is reasonable to suppose that they are fellow Hebrews. The verbs (“wait”/“act treacherously”) are in contrast, so that the treachery is not directed primarily toward the psalmist, but toward God. Such persons, who do not wait for God, hope that the righteous will receive no response, for divine silence would give support to their lives which were lived as if God did not matter.
We know that we do have formidable enemies. The world is our enemy. It is opposed to every good and godly thing. The devil is our enemy. The Bible tells us that he is “a murderer from the beginning” (John 8:44) and that he “prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8). Then, as if that were not enough, we have an enemy within, even our own sinful flesh together with the memory of the sins we have committed. What if our enemies should prove to be too strong for us? What if they should succeed in drawing us down to their level or causing us to abandon our former trust in God? Or what if God, remembering our past sins, should in the end be unwilling to save and help us? Haven’t you ever felt like that? If that should be the case, then in the end we would be put to shame. We would be abandoned. (Boice, J. M. (2005). Psalms 1–41: An Expositional Commentary (223). Grand Rapids, MI: Baker Books.).
But the psalmist’s confidence expresses not only hope for himself, but also a kind of hope for his enemies. If they were put to shame, then they might come to the realization that the Lord was no absent deity, but one with whom they must reckon in the treachery that was their life. (Craigie, P. C. (1998). Vol. 19: Psalms 1–50. Word Biblical Commentary (219). Dallas: Word, Incorporated.).
Illustration: (7126 The Stops, Too)
It often happens when discerning and following the path that God has for us, that we must wait. Dr. Arthur Pierson once told of being alone in the study of that great man of faith and achievement, George Mueller. Thinking it would be a good time to look at the great man’s Bible, he opened it and was thumbing through its pages when he came to a verse in Psalms where it reads, “The steps of a good man are ordered by the Lord” (Ps. 37:23). Opposite it, on the margin, Mueller had made this notation: “And the stops, too.”( Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times. Garland, TX: Bible Communications, Inc.)
2) A Path for Training (Psalm 25:4–5).
Psalm 25:4-5 [4]Make me to know 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; for you I wait all the day long. (ESV)
Please turn to Isaiah 55
The Psalmist now asks the Lord to “show,” “teach,” and “lead.” First, God must “show” ( “make known,” yāda˓) His “ways.”. Moses prayed to God “Now, therefore, … if I have found grace in Your sight, show me now Your way, that I may know You” (Ex. 33:13). They must come by revelation since God is holy and infinite(Williams, D., & Ogilvie, L. J. (1986). Vol. 13: Psalms 1–72. The Preacher’s Commentary Series (207). Nashville, TN: Thomas Nelson Inc.)
In this context the LORD’s “ways” and “paths” refer to the moral principles which the LORD prescribes for his followers (Biblical Studies Press. (2006). The NET Bible First Edition Notes (Ps 25:4). Biblical Studies Press.)
Isaiah 55:1-9 [55:1]"Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price. [2]Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen diligently to me, and eat what is good, and delight yourselves in rich food. [3]Incline your ear, and come to me; hear, that your soul may live; and I will make with you an everlasting covenant, my steadfast, sure love for David. [4]Behold, I made him a witness to the peoples, a leader and commander for the peoples. [5]Behold, you shall call a nation that you do not know, and a nation that did not know you shall run to you, because of the LORD your God, and of the Holy One of Israel, for he has glorified you. [6]"Seek the LORD while he may be found; call upon him while he is near; [7]let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, that he may have compassion on him, and to our God, for he will abundantly pardon. [8]For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD. [9]For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.(ESV)
David prays in verse five: “Lead me in Your truth and teach me.” The word here rendered “lead” is the verb from which comes the word “way.” The way or journey of this life is one of following those who went before us. The LORD’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will (Biblical Studies Press. (2006). The NET Bible First Edition Notes (Ps 25:5). Biblical Studies Press.).
Illustration: Humanity is so wanting in spiritual understanding, so morally blind and ignorant, that, unless enlightened from on high, they cannot discern aright the “way of godliness;” they do not know at any given moment what God would have them to do. Hence it is the constant prayer of every person of faith that God will “lighten the darkness;” “make the way plain before their face;” “show them the path that he should walk in;” enable them to see, if no more, at any rate the next step which it is his duty to take. The idea has been beautifully expressed by a poet—
“Lead, kindly Light, amid the encircling gloom
Lead thou me on.
The night is dark, and I am far from home;
Lead thou me on.
Keep thou my feet; I do not ask to see
The distant scene; one step enough for me.”
(Psalms Vol. I. 1909 (H. D. M. Spence-Jones, Ed.). The Pulpit Commentary (181). London; New York: Funk & Wagnalls Company.)
3) A Path for Thought (Psalm 25:6–7)
Psalm 25:6-7 [6]Remember your mercy, O LORD, and your steadfast love, for they have been from of old. [7]Remember not the sins of my youth or my transgressions; according to your steadfast love remember me, for the sake of your goodness, O LORD! (ESV)
In a time of difficulty, David called upon the mercy of God. The word “mercy” is a plural intensive, calling upon God’s “full compassion.” David called upon God’s steadfast love/lovingkindness which is God’s covenant love. Thus in Psalm 103:17 we read “But the mercy of the Lord is from everlasting to everlasting.”. David was grievously afflicted and tried, so much so that he had lost all sense of God’s mercy: for he calls upon God to remember for him his favour, in such a manner as if he had altogether forgotten it. This, therefore, is the complaint of a man suffering extreme anguish, and overwhelmed with grief (Calvin, J., & Anderson, J. (2010). Vol. 1: Commentary on the Book of Psalms (418). Bellingham, WA: Logos Bible Software.)
Please turn to Psalm 51
In verse seven David asks God not remember the sins of his youth. These are not concerns about God forgetting something, but the psalmist’s prayer reminders about God’s gracious covenant promises and provisions, all of which are grounded upon His “goodness (The MacArthur Study Bible. 1997 (J. MacArthur, Jr., Ed.) (electronic ed.) (Ps 25:6). Nashville, TN: Word Pub.)
Psalm 51:1-13 [51:1]Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. [2]Wash me thoroughly from my iniquity, and cleanse me from my sin! [3]For I know my transgressions, and my sin is ever before me. [4]Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment. [5]Behold, I was brought forth in iniquity, and in sin did my mother conceive me. [6]Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart. [7]Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. [8]Let me hear joy and gladness; let the bones that you have broken rejoice.[9]Hide your face from my sins, and blot out all my iniquities. [10]Create in me a clean heart, O God, and renew a right spirit within me.[11]Cast me not away from your presence, and take not your Holy Spirit from me.[12]Restore to me the joy of your salvation, and uphold me with a willing spirit. [13]Then I will teach transgressors your ways, and sinners will return to you. (ESV)
Quote: To live in the light of God’s steadfast love is to become all too conscious of the lack of such love and steadfastness in our own response to God. Hence our continuing need to recognize our failures, to confess them, and to seek forgiveness. That alone is the way to spiritual health. As Calvin puts it, unless we confess, “We shall follow the example of unskillful physicians who overlooking the disease only seek to alleviate the pain, and apply mere adventitious remedies for the cure.” (Davidson, R. (1998). The vitality of worship: A commentary on the book of Psalms. International Theological Commentary (90). Grand Rapids, MI; Edinburgh: W.B. Eerdmans; Handsel Press.)
God’s steadfast love comes from His goodness. God not only does good; He is the originator of goodness (Gen. 1:31). We have no innate goodness in ourselves; there is no source of goodness outside God (Ps. 16:2; 119:68). To say God is good is to say that He is absolutely pure. There is not a hint of evil or even neutrality. The moment we call Him less than good, we see Him as less than God. Goodness is not one of God’s part-time activities (Ps. 136:1). He abounds in it (Ex. 34:6). It is the drive behind His blessings and the reason for His compassion, kindness, and generosity (Ps. 84:11).He gives out of His goodness. God’s goodness is for this life (Ps. 27:13) as well as eternity (Ps. 31:19). It gives hope (Ps. 27:13), leads to repentance (Rom. 2:4), and produces thankfulness (Ps. 136:1). God has started a good work in each believer and has committed Himself to completing His work (Phil. 1:6) (Thomas Nelson, I. (1995). The Woman’s Study Bible. Nashville: Thomas Nelson.).
Illustration: In his commentary on the psalms Harry Ironside tells of visiting a very old Christian. The man was about ninety years old, and he had lived a godly life. However, in his last days he sent for Ironside because, as he expressed it, “Everything seems so dark.” “Whatever do you mean?” asked Ironside. “You have known the Lord for nearly seventy years. You have lived for him a long, long time. You have helped others. Whatever do you mean ‘dark’?”
The man replied, “In my illness, since I have been lying here so weak, my memory keeps bringing up the sins of my youth, and I cannot get them out of my mind. They keep crowding in upon me, and I cannot help thinking of them. They make me feel miserable and wretched.”
Ironside turned to this psalm and read the verse in which David prays: Remember not the sins of my youth and my rebellious ways; according to your love remember me, for you are good, O LORD (Ps. 25:7).
After he had read the words he said, “When you came to God seventy years ago you confessed your sin and put your trust in Jesus Christ. Do you remember what happened then?” The old man couldn’t remember. Ironside said, “Don’t you remember that when you confessed your sins God said, ‘Your sins and iniquities I will remember no more.’ If God has forgotten them, why should you think about them?”
The man relaxed and replied, “I am an old fool remembering what God has forgotten.” He found peace because he had been instructed in the nature of God and God’s ways. (H. A. Ironside, Studies on Book One of the Psalms (Neptune, N.J.: Loizeaux, 1952), 157–58.)
4) A Path for Teaching(Psalm 25:8-10)
Psalm 25:8-10 [8]Good and upright is the LORD; therefore he instructs sinners in the way. [9]He leads the humble in what is right, and teaches the humble his way. [10]All the paths of the LORD are steadfast love and faithfulness, for those who keep his covenant and his testimonies. (ESV)
God brings all of His wholeness and perfection to bear against our sin. But only the “humble” can receive it. To them God’s “way” is unfolded. He “guides” them in what is right (His “justice”) (mišpot).
Please turn to Psalm 32
Psalm 32:1-9 [32:1]Blessed is the one whose transgression is forgiven, whose sin is covered. [2]Blessed is the man against whom the LORD counts no iniquity, and in whose spirit there is no deceit. [3]For when I kept silent, my bones wasted away through my groaning all day long. [4]For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. [5]I acknowledged my sin to you, and I did not cover my iniquity; I said, "I will confess my transgressions to the LORD," and you forgave the iniquity of my sin. [6]Therefore let everyone who is godly offer prayer to you at a time when you may be found; surely in the rush of great waters, they shall not reach him. [7]You are a hiding place for me; you preserve me from trouble; you surround me with shouts of deliverance. [8]I will instruct you and teach you in the way you should go; I will counsel you with my eye upon you. [9]Be not like a horse or a mule, without understanding, which must be curbed with bit and bridle, or it will not stay near you. (ESV)
• God does not guide rebels, but He joyfully leads those who fear Him and submit to His will (Ps. 32:8–9). Keep your eyes on the Lord and let Him have His way. He knows where He is going and what He is doing, so follow Him by faith (Wiersbe, W. W. (1991). With the Word Bible Commentary (Ps 25:1). Nashville: Thomas Nelson.).
The “Journey of Life” is one of celebration for Good and upright is the Lord. “Goodness” and “uprightness” or, as we would more naturally say, “mercy” and “justice” seem like an odd combination. It is a significant combination, because without God’s special revelation to us in this area we cannot see how God can be both good and upright at the same time, at least for us. We can understand how God can be good or merciful and therefore want to save us from our sins. That is why we can be bold to appeal to him. But how can God be just while doing it? Doesn’t justice require that he condemn us for our manifold transgressions? The only adequate answer to this dilemma is Jesus Christ, who satisfied the justice of God by bearing our punishment in our place on the cross. His death satisfied the justice of God completely, allowing him to forget about our sins and thus reach out to save us graciously (Boice, J. M. (2005). Psalms 1–41: An Expositional Commentary (226–227). Grand Rapids, MI: Baker Books.).
God instructs us in the way of what is right. He offers His steadfast love/lovingkindness. He promises to do this through covenant. This is the first occurrence in the Psalms of one of the key theological words in the Old Testament, “covenant” (Hebrew bĕrı̂t), the word which, via its Latin form, gives us the word “testament.” Covenant was a common, everyday concept in the life of Israel. It referred to any kind of pact or agreement between two parties, be they individuals, groups, or nations. So treaties, pledges of friendship, and marriage contracts were covenants. This familiar word was then used to describe the relationship between God and his people, but with a difference. This was a relationship which owed everything to the initiative of one party; it was God who made the covenant with the people. In a sense it was God’s gift to them, though the gift brought with it responsibility. This was to be a relationship summed up in the words, “I will be your God, and you shall be my people” (Exod. 19:5; Lev. 26:12) (Davidson, R. (1998). The vitality of worship: A commentary on the book of Psalms. International Theological Commentary (91). Grand Rapids, MI; Edinburgh: W.B. Eerdmans; Handsel Press.)
