The secret [of the sweet, satisfying companionship] of the Lord

Psa 25:8  Good and upright is the Lord; therefore will He instruct sinners in [His] way.

Good and upright is the Lord - His character is benevolent, and he is worthy of confidence. He is not merely “good,” but he is equal and just in his dealings with people. This latter attribute is no less a reason for confidence in his character than the former. We need a God who is not merely benevolent and kind, but who is just and faithful; whose administration is based on principles of truth and justice, and in whose dealings, therefore, his creatures can repose unlimited confidence.

Therefore will he teach sinners - Because he is good and upright, we may approach him with the assurance that he will guide us aright. His “goodness” may be relied on as furnishing evidence that he will be “disposed” to do this; his “uprightness” as furnishing the assurance that the path in which he will lead us will be the best path. We could not rely on mere benevolence, for it might lack wisdom and firmness, or might lack power to execute its own purposes; we can rely upon it when it is connected with a character that is infinitely upright, and an arm that is infinitely mighty.

In the way - In the right way - the way in which they should go, the path of truth, of happiness, of salvation.

Psa 25:9  He leads the humble in what is right, and the humble He teaches His way.

The meek will he guide - The humble, the teachable, the prayerful, the gentle of spirit - those who are willing to learn. A proud person who supposes that he already knows enough cannot be taught; a haughty person who has no respect for others, cannot learn of them; a person who is willing to believe nothing cannot be instructed. The first requisite, therefore, in the work of religion, as in respect to all kinds of knowledge, is a meek and docile spirit. See Mat 18:3.

In judgment - In a right judgment or estimate of things. It is not merely in the administration of justice, or in doing “right,” but it is in judging of truth; of duty; of the value of objects; of the right way to live; of all upon which the mind can be called to exercise judgment, or to come to a decision.

And the meek will he teach his way - The way in which he would have them to go. The “methods” by which God does this are:

(1) By His word or law,

(a) laying down there the principles which are to guide human conduct, and

(b) in numerous cases furnishing specific rules for directing our conduct in the relations of life;

(2) by His Spirit,

(a) disposing the mind to candor,

(b) enlightening it to see the truth, and

(c) making it honest and sincere in its inquiries;

(3) by His providence - often indicating, in an unexpected manner, to those who are sincere in their inquiries after truth and duty, what He would have them to do; and

(4) by the advice and counsel of those who have experience - the aged and the wise - those who have themselves been placed in similar circumstances, or who have passed through the same perplexities and embarrassments.

By all these methods a peson who goes to God in humble prayer, and with a proper sense of dependence, may trust that he will be guided aright; and it is not probable that a case could occur in which one who should honestly seek for guidance by these helps, might not feel assured that God would lead him aright. Having used these means, a peson may feel assured that God will not leave him to error.

Psa 25:10  All the paths of the Lord are mercy and steadfast love, even truth and faithfulness are they for those who keep His covenant and His testimonies.

All the paths of the Lord - All the ways that the Lord takes; all that He commands; all that He does. The “paths of the Lord” denote the course in which He himself walks, or His dealings with His creatures. In the previous verse, the psalmist had said that the Lord would teach “His way” to the “meek;” he now says that all His ways are ways of mercy and of truth; or that all will be found to be in the direction of mercy and of truth.

Are mercy and truth - In all His dealings with those who “keep his covenant” He shows Himself to be at the same time merciful and true: compassionate toward their errors; faithful to His own promises.

To such as keep his covenant - To those who are His friends; to those who are faithful to Him. This expression is often used to denote those who are the true people of God, Gen 17:9-10; Exo 19:5; Deu 29:9; Psa 132:12. The word “covenant” here is equivalent to “command or law;” and the idea is, that if they keep His laws they will find Him to be merciful and true. On the meaning of the word “covenant,” see Act 7:8, note; Heb 8:8, note; Heb 9:16-17, note.

And his testimonies - The word “testimony” in the Scripture, in this connection, refers to that to which God bears witness as “true;” or that which He has declared to be truth. In this sense, the phrase here means those who maintain His truth; or who abide by what He has pronounced to be true. The word is very often used in the Scriptures to denote the truth of God and the commandments of God. In all such cases, there is the underlying idea that the command or the statement referred to is that to which God bears witness as true or right.

Psa 25:11  For Your name's sake, O Lord, pardon my iniquity and my guilt, for [they are] great.

For thy name’s sake, O Lord - See the notes at Psa 23:3. The idea here is that God would do this on His own account, or for the honor of His own name. This is A reason, and one of the main reasons, why God ever pardons iniquity. It is that the honor of His name may be promoted; that His glorious character may be displayed; that he may show himself to the universe to be merciful and gracious. There are, doubtless, other reasons why He pardons sin - reasons drawn from the bearing which the act of mercy will have on the welfare of the universe; but still the main reason is, that His own honor will thus be promoted, and His true character thus made known. See the notes at Isa 43:25; notes at Isa 48:9. Compare Psa 6:4; and Psa 25:7.

Pardon mine iniquity - This prayer seems to have been offered in view of the remembered transgressions of his early years, Psa 25:7. These recollected sins apparently pressed upon his mind all through the psalm, and were the main reason of the supplications which occur in it. Compare Psa 25:16-18.

For it is great - As this translation stands, the fact that his sin was great was a reason why God should pardon it. This is a reason, because:

(a) it would be felt that the sin was so great that it could not be removed by anyone but God, and that unless “forgiven” it would sink the soul down to death; and

(b) because the mere fact of its magnitude would tend to illustrate the mercy of the Lord.

Undoubtedly, these are reasons why we may pray for the forgiveness of sin; but it may be doubted whether this is the exact idea of the psalmist, and whether the word “although” would not better express the true sense - “although it is great.” It is true that the general sense of the particle here rendered “for” - כי kı̂y - is “because” or “since;” but it may also mean “although,” as in Exo 13:17, “God led them not the way through the land of the Philistines, although - (כי kı̂y) - that was near,” that is, that was nearest, or was the most direct way. So in Deu 29:19, “I shall have peace, though - (כי kı̂y) - I walk in the imagination of mine heart.” Also Jos 17:18, “Thou shalt drive out the Canaanites, though - (כי kı̂y) - they have iron chariots, and though they be strong.” Thus understood, the prayer of the psalmist here is, that God would pardon his offences “although” they were so great. His mind is fixed upon the “greatness” of the offences; upon the obstacles in the way of pardon; upon his own unworthiness; upon the fact that he had no claim to mercy; and he presents this strong and earnest plea that God would have mercy on him “although” his sins were so numerous and so aggravated. In this prayer all can join; this is a petition the force of which all true penitents deeply feel.

Psa 25:12  Who is the man who reverently fears and worships the Lord? Him shall He teach in the way that he should choose.

What man is he - Who is he. The statement in this verse is intended to include every man; or to be universal. Wherever one is found who has the character here referred to, or whoever he may be, of him what is here affirmed will be true, that God will lead him in the way that he shall choose.

That feareth the Lord - That is, a true worshipper of Yahweh, or that is truly a pious man: Psa 5:7. “Him shall he teach.” He will guide, or instruct him. See Psa 25:9.

In the way that he shall choose - The way that the person ought to choose; or, in other words, in the right way. It is not the way that God shall choose, but the way that the pious person ought to choose: God will so instruct him that he shall find the true path.

Psa 25:13  He himself shall dwell at ease, and his offspring shall inherit the land.

His soul shall dwell at ease - Margin: “shall lodge in goodness.” So the Hebrew. The idea is that of one “at home;” one who finds a comfortable and safe resting place; one who is not a wanderer or a vagrant. The word rendered in the text “at ease,” and in the margin “goodness,” means “good;” and 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. The one is a condition of safety and of ease; the other, a condition of anxiety, doubt, trouble. Nothing could better describe the calmness, peace, and conscious security of the man who has found the truth and who serves God - as compared with the state of that man who has no religion, no fear of God, no hope of heaven.

And his seed - His posterity; his family. “Shall inherit the earth.” Originally this promise referred to the land of Canaan, as a promise connected with obeying the law of God: Exo 20:12. It came then to be synonymous with outward worldly prosperity; with length of days, and happiness in the earth. See it explained in the notes at Mat 5:5.

Psa 25:14  The secret [of the sweet, satisfying companionship] of the Lord have they who fear (revere and worship) Him, and He will show them His covenant and reveal to them its [deep, inner] meaning. [Joh 7:17; Joh 15:15]

The secret of the Lord - On the word here rendered “secret,” see the notes at Job 15:8. 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” in Gen 49:6; Job 15:8; Job 29:4; Psa 25:14; Pro 3:32; Pro 11:13; Pro 20:19; Pro 25:9; Amo 3:7; “counsel” in Psa 55:14; Psa 64:2; Psa 83:3; Jer 23:18, Jer 23:22; and “assembly” in Psa 89:7; Psa 111:1; Jer 6:11; Jer 15:17; Eze 13:9. 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. Compare 1Jn 1:3. The language is such as would be applied to the intimacy of friends, or to those who take counsel together. The language belongs to a large class of expressions denoting the close connection between God and His people.

With them that fear him - With those who truly and properly reverence Him, or who are His true worshippers: Psa 5:7; Job 1:1.

And he will show them his covenant - Margin, “And his covenant to make them know it.” The meaning is, that God will impart to them the true knowledge of His covenant; or, in other words, He will enable them to understand what there is in that covenant, or in its gracious provisions, that is adapted to promote their happiness and salvation. The word “covenant” here is the same term which is commonly used to describe the arrangements which God has made for the salvation of people: see Psa 25:10. Whatever there is in that arrangement to promote the happiness and salvation of His people, He will cause them to understand.

Psa 25:15  My eyes are ever toward the Lord, for He will pluck my feet out of the net.

David now moves from prayer to contemplation. He is lost in admiration as he thinks of the teaching ministry of Jehovah. Because the LORD is essentially good and upright, He teaches sinners in the way of truth, justice, and salvation. The single most important quality which we need to learn from Him is humility—we must be meek enough to admit our ignorance and our need for further instruction. If we are teachable we soon learn what is right, that is, what the will of God is. Far from having to endure an unpleasant life, those who obey the Word of the Lord find that life is filled with tokens of God's steadfast love and faithfulness.

David now returns briefly to prayer for forgiveness. Thoroughly convicted of the vastness of his guilt, he bases his appeal on "Your name's sake, O LORD." Since a person's name often stands for the person himself, the psalmist is here pleading God's own character—and especially His mercy and grace—as his only claim to pardon. There is not a word about David's own merit!

Once again he interrupts his prayer to engage in a spiritual soliloquy. He envisions the man that fears the LORD as the one who enjoys God's best. This kind of person will experience:

Unmistakable guidance—God will show him the way to go.

Personal prosperity—he will enjoy abundant provision.

Family security—his children will possess the land.

Divine fellowship—he will be in the inner circle of friends to whom the Lord reveals His mind and ways in an intimate manner.

This is undoubtedly the golden verse of the Psalm:

The secret of the LORD is with those who fear Him;
And He will show them His covenant.

It was to Daniel, "a man greatly beloved," that God revealed the wonderful visions of Gentile governments superseded by the final kingdom of our Lord and Savior Jesus Christ. And it was to John, the disciple who leaned on Jesus' bosom, that the glorious revelation of Patmos was given.

David includes himself in this God-fearing group. His eyes are looking continually heavenward in trust and expectation, and he is confident that the LORD will extricate him from the net of trouble and affliction in which he is presently entangled.

The secret of the Lord - On the word here rendered “secret,” see the notes at Job 15:8. 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” in Gen 49:6; Job 15:8; Job 29:4; Psa 25:14; Pro 3:32; Pro 11:13; Pro 20:19; Pro 25:9; Amo 3:7; “counsel” in Psa 55:14; Psa 64:2; Psa 83:3; Jer 23:18, Jer 23:22; and “assembly” in Psa 89:7; Psa 111:1; Jer 6:11; Jer 15:17; Eze 13:9. 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. Compare 1Jn 1:3. The language is such as would be applied to the intimacy of friends, or to those who take counsel together. The language belongs to a large class of expressions denoting the close connection between God and His people.

With them that fear him - With those who truly and properly reverence Him, or who are His true worshippers: Psa 5:7; Job 1:1.

And he will show them his covenant - Margin, “And his covenant to make them know it.” The meaning is, that God will impart to them the true knowledge of His covenant; or, in other words, He will enable them to understand what there is in that covenant, or in its gracious provisions, that is adapted to promote their happiness and salvation. The word “covenant” here is the same term which is commonly used to describe the arrangements which God has made for the salvation of people: see Psa 25:10. Whatever there is in that arrangement to promote the happiness and salvation of His people, He will cause them to understand.