Psalm 25

Preceding Psalm 25, O. Palmer Robertson identifies a sequence of five Psalms that pertinently contribute to the establishment narrative of David's dynasty.^[2]

The immediate prior Psalms are 'The Cross, The Crook and The Crown Psalms:^[3][4]

- The Cross (Psalm 22): Psalm 22 is often regarded as a Messianic Psalm, prophetically describing the suffering and crucifixion of Jesus Christ. The vivid depiction of agony and the plea for God's presence align with the crucifixion narrative.

- The Crook (Psalm 23): Psalm 23, known as the Shepherd's Psalm, shifts to a pastoral metaphor. It portrays God as the caring shepherd, guiding and providing for His people. The crook, or shepherd's staff, symbolizes guidance, care, and protection.

- The Crown (Psalm 24): Psalm 24 emphasizes the kingship of God and His glory. It is often seen as a coronation Psalm, celebrating the triumphant entry of the King of Glory. The theme of sovereignty and kingship relates to the crown.

In the context of acrostic Psalms, scholars, exemplified by O. Palmer Robertson, perceive them as transitional components between distinct subjects. Additionally, these acrostic Psalms serve a dual purpose, functioning as mnemonic tools and pedagogical instruments for conveying instruction.^[5]

Psalm 25:8 affirms the inherent goodness and uprightness of the LORD, thereby elucidating His commitment to instructing those who transgress in the path of righteousness. Subsequent to Psalm 25, the thematic thread pertaining to instruction becomes discernible, marking a notable emergence of terms associated with teaching. Prior to this juncture in Psalm 25, the terms "teach" or "teaching" are conspicuously absent, a phenomenon extending through Psalm 34.^[6]

The psalm is divided into three parts.^[7][8]

In the first portion of the psalm,^[9] David:

1. professes his desire towards God:
2. professes his dependence upon God
3. begs direction from God
4. professes God's infinite mercy.

In the middle portion, he addresses his own iniquities;^[10]

In the concluding portion, he pleads:

1. God's mercy:
2. his own misery, distress, affliction and pain.
3. the iniquity of his enemies, and deliverance from them.
4. He pleads his own integrity.

The following table shows the Hebrew text^[11][12] of the Psalm with vowels, alongside the Koine Greek text in the Septuagint^[13] and the English translation from the King James Version. Note that the meaning can slightly differ between these versions, as the Septuagint and the Masoretic text come from different textual traditions.^{[note 1]} In the Septuagint, this psalm is numbered Psalm 24.

This psalm has a strong formal relationship with Psalm 34. Both are alphabetic acrostics, both missing the verse beginning with Waw, and both end with an extra verse beginning with Pe, praying for the deliverance of Israel. As an acrostic, the verses in the psalm are arranged according to the Hebrew alphabet, with the exception of the letters Bet, Waw and Qoph which together, according to Jewish interpreters, made reference to the word gehinom (hell).

In the International Critical Commentary, Charles and Emilie Briggs date this psalm to "the Persian period prior to Nehemiah", that is, between about 539 and 445 BCE.^[14][15][16]

The 19th-century Baptist preacher Charles Spurgeon claims "it is evidently a composition of David's later days, for he mentions the sins of his youth, and from its painful references to the craft and cruelty of his many foes, it will not be too speculative a theory to refer it to the period when Absalom was heading the great rebellion against him."^[17]

Hymns derived from Psalm 25 include Heinrich Bone's "Zu dir, o Gott, erheben wir", published in 1851.^[28]

Richard Farrant (1525-1580) wrote "Call To Remembrance" to the text of verses 5 and 6.^[29][30] Orlando Gibbons composed a five-part anthem in English, O Lord, I lift my heart to thee. Heinrich Schütz composed a setting of metred German text, "Nach dir verlangt mich", SWV 122, as part of the Becker Psalter. Johann Sebastian Bach composed an early cantata, Nach dir, Herr, verlanget mich, BWV 150, which alternates verses from Psalm 25 and poetry by an unknown librettist.^[31] Czech composer Antonín Dvořák set verses 16-18 and 20 to music in his Biblical Songs (1894). German composer Lili Wieruszowski (1899-1971) also set Psalm 25 to music.

• Commentaires sur les psaumes, d'Hilaire de Poitiers
• Commentaries on the Psalms, John Chrysostom
• Discourse in the Psalms, Saint Augustine
• Commentaries for the Psalms, Thomas Aquinas 1273
• Commentaries on the Psalms John Calvin 1557
• A Godly and Fruitful Exposition on the Twenty-fifth Psalme, the second of the Penitentials; (in "A Sacred Septenarie.") By ARCHIBALD SYMSON. 1638. p74.
• The Preacher's Tripartie, in Three Books. The First, to raise Devotion in Divine Meditations upon Psalm XXV. By R. MOSSOM, Preacher of God's Word, late at St. Peter's, Paul's Wharf, London, 1657. Folio.
• Six Sermons in "Expository Discourses" by the late Rev. WILLIAM RICHARDSON, Subchanter of York Cathedral. 1825.