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Psalms 25 and 26: Guilty or Innocent?

 

In Psalm 25, the psalmist admits his guilt; in Psalm 26, he maintains innocence. How can both be true? Both Psalm 25 and Psalm 26 are ascribed to David. Psalm 25:7-11 and verse 18 confess and deal with the sin issue, while Psalm 26 in its entirety is a statement of the psalmist’s righteousness. Surely this anomaly needs an explanation?

Oddly, many commentators skip over the superscription attributing these psalms to David. It does not appear to be an item of interest, perhaps for the reason often stated that no specific incident in David’s life can be connected to either of them. Be that as it may, whenever a reader ascribes a psalm to a human person as its subject, certain difficulties may be encountered. For example, while Scripture attests fully to David’s sin with Bathsheba, it proves more difficult to justify David as the author of Psalm 26, since according to Scripture, he was not innocent, but a shameful adulterer and murderer (2 Samuel 11-12:15). Several commentators face this difficulty by modifying the meaning of “innocent” to refer to one’s attitude of loyalty to God when attempting to enter his temple, rather than to a meaning of moral purity and sinlessness. They claim that the speaker in Psalm 26 does not claim moral perfection, but a relative righteousness in comparison with his enemies, who hate God outright. But are these weasel words? [1]

Fortunately for the reader, consistently applying a few basic premises to the Psalter as a whole serves to clear up such difficulties. These premises are 1) that the Psalter is poetic prophecy of the Christ, and 2) that Christ is the speaker in the first-person singular psalms, especially those ascribed to David. Let’s apply these premises to Psalms 25 and 26.

First, consider these statements from the New Testament.

God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.
(2 Corinthians 5:21 NET) 

He committed no sin nor was deceit found in his mouth. (1 Peter 2:22 NET)

For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, (Romans 8:3 ESV)

Christ redeemed us from the curse of the law by becoming a curse for us– for it is written, “Cursed is everyone who is hanged on a tree”– (Galatians 3:13 ESV)

…25 who was delivered up for our trespasses and raised for our justification. (Romans 4:25 ESV)

 9 And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation,
10 and you have made them a kingdom and priests to our God, and they shall reign on the earth.” (Revelation 5:9-10 ESV)

As we read these New Testament quotations in the light each one sheds upon the other, it becomes clear that Christ himself was without sin of any kind. He was morally perfect. Yet, he was the sacrificial lamb who not only took upon himself the sins of people, but even more than that, became sin for us.

Next, consider the question, how would you reveal this information to a people who were only being taught for the very first time a multi-person God? One of the purposes of the Psalter was to reveal that  the one God has a Son (see Psalm 2:7).

Finally, to comprehend from poetry that God’s Son suffered and died as a sacrifice for sin would be no easy matter for Old Testament worshipers. God is holy, eternal, and sovereign–how then can he confess sin and die as a sacrifice? People in that era basically thought in concrete terms rather than spiritual. God designed the sacrificial system in order to teach about sin and atonement in a concrete way. The Psalter is a poetic application and spiritual extension of that concrete symbolism–not necessarily easy in that era for people to grasp.

Consider, even for many of us, who possess the facts of Jesus’ life as presented in the Gospels, it may be difficult to envision how one person could be innocent and guilty at the same time (see 2 Corinthian 5:21 above). When the Psalter was being written, I believe it fair to say that the vision of God’s people was far more limited than our vision today.

The solution? Two prophetic poems rather than one. Nevertheless, difficulties of comprehension still remained.

The Psalter reveals that the Christ was coming, that he was God’s holy King, that he would have enemies who falsely accuse and kill him, and that he would be raised from the dead to occupy God’s throne. Did God’s people understand all this? Scripture tells us that very few understood.

10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully,
11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. (1Peter 1:10-11 ESV)

7 But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory.
8 None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. (1Corinthians 2:7-8 ESV, Read also to the end of the chapter.)

25 And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken!
26 Was it not necessary that the Christ should suffer these things and enter into his glory?”
27 And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (Luke 24:25-27 ESV)

44 Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.”
45 Then he opened their minds to understand the Scriptures,
46 and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead,
47 and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. (Luke 24:44-47 ESV)

Application and Exhortation to Faith: We today do not need to be “foolish” and “slow of heart” to believe. We have Christ’s own word that the Psalms were written about him. It behooves us to search out what they say and to stand upon the assurance of biblical faith that we who live in New Testament times most certainly do not need to limit our understanding of the Psalter to what a listener of that era may or may not have understood about the coming Christ. The Psalter is an amazing book, and we cheat ourselves if we do not see Christ predominantly in it.

For more on Christ in his mediatorial role, see Penitential Psalms: Psalm 51–A Personal God of Love and Psalm 25: Change of Person and Multiple Speakers.

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1 See, for example, each of the following in its discussion of Psalm 26: 1) Bonar, Andrew A. Christ and His Church in the Book of Psalms: 150 Inspirational Studies. Grand Rapids: Kregel Publications, 1978. 2) Reardon, Patrick Henry. Christ in the Psalms, 2nd edition. Chesterton: Ancient Faith Publishing, 2011. 3) Belcher, Richard P. Jr. The Messiah and the Psalms: Preaching Christ from All the Psalms. Scotland: Christian Focus Publications, Ltd., 2006.

 

Psalm 25: Change of Person and Multiple Speakers

 

One thing is true about the Psalter: it is not to be skimmed, or read quickly. The psalms are meant to be mulled and chewed in a quiet atmosphere in which the alarm clock has been turned off. When read in such a manner, the psalms reveal details of form which add to reader comprehension. Scholarly tradition holds that the Psalter was performed in temple liturgies, that is, out loud where worshipers gathered. Many psalms lend themselves to a readers theater approach that would help to clarify their meaning to physically present listeners (see “Psalms 9 and 10: A Readers Theater”). Psalm 25 can be included in this grouping.

If I were the director, or worship leader, in charge of setting up Psalm 25 for dramatic presentation, I would assign parts in the following way:

  • Speaker 1: the individual lifting his prayer to God
  • Speaker 2: the chorus

Who are the speakers?

Concerning the identities of the speakers, the individual, Speaker 1, could be you or I. In a deeper sense and in alignment with the basic premise of this blog, the speaker is Jesus Christ. Psalm 25 uses this prosopological approach (speaking in-character as though using a dramatic mask, or costume) to prophesy of the coming Messiah in his human and mediatorial role. Speaker 2 could reasonably be any of the following: 1) an actual chorus of speakers who stand above and beyond the action as an interpretive narrator, 2) the voice of Scripture, as though personified, or 3) the voice of the Holy Spirit. Verse 22, “Redeem Israel, O God, from all their troubles!” favors an actual chorus (#1 above) or the voice of the Holy Spirit in intercession ((#3 above; see Romans 8:27).

Psalm 25 (NIV) in text blocks, or panels

  • Panel 1
    • Speaker 1, verses 1-2:

1 In you, Lord my God, I put my trust. I trust in you; 2 Do not let me be put to shame, nor let my enemies triumph over me.

    • Speaker 2, verse 3:

No one who hopes in you will ever be put to shame, but shame will come on those who are treacherous without cause.

  • Panel 2
    • Speaker 1, verses 4-7:

4 Show me your ways, O Lord, teach me your paths; 5 guide me in your truth and teach me, for you are God my Savior, and my hope is in you all day long.

6 Remember, O Lord, your great mercy and love, for they are from of old. 7 Remember not the sins of my youth and my rebellious ways; according to your love remember me, for you are good, O Lord.

    • Speaker 2, verses 8-10:

8 Good and upright is the Lord; therefore he instructs sinners in his ways. 9 He guides the humble in what is right and teaches them his way. 10 All the ways of the Lord are loving and faithful for those who keep the demands of his covenant.

  • Panel 3
    • Speaker 1, verse 11:

11 For the sake of your name, O Lord, forgive my iniquity, though it is great.

    • Speaker 2, verses 12-14:

12 Who, then, is the man that fears the Lord? He will instruct him in the way chosen for him, 13 He will spend his days in prosperity, and his descendants will inherit the land. 14 The Lord confides in those who fear him; he makes his covenant known to them.

  • Panel 4
    • Speaker 1, verses 15-21:

15 My eyes are ever on the Lord, for only he will release my feet from the snare. 16 Turn to me and be gracious to me, for I am lonely and afflicted. 17 The troubles of my heart have multiplied; free me from my anguish, 18 Look upon my affliction and my distress and take away all my sins. 19 See how my enemies have increased and how fiercely they hate me! 20 Guard my life and rescue me; let me not be put to shame, for I take refuge in you. 21 May integrity and uprightness protect me, because my hope is in you.

    • Speaker 2, verse 22:

22 Redeem Israel, O God, from all their troubles!

What are the advantages of viewing Psalm 25 this way?

The main advantage of reading Psalm 25 in this statement/response format is that the interplay between God and petitioner becomes apparent. In Panel 1, the individual addresses God, acknowledging his trust in him. He asks God that he would not be put to shame and that God would rescue him from his enemies. Then, the chorus, which could be the Holy Spirit, also addresses God directly. This speech differs from the former in that it states general, biblical principles about the nature and actions of God. It answers the needs of the first speaker with reassurance. “God, no one who puts their faith in you is ever put to shame. As for the enemies, they will be the ones put to shame, since they act treacherously without provocation. Speaker 1 is vindicated and reassured by these statements. Notice that the second person direct address to the Lord made by Speaker 2 in verse 3 is joined by third person statements of general principles. This contrasts with the second person direct address and first person statements of a personal nature in verses 1 and 2. The grammar supports the perception of two distinct speakers, and this becomes more apparent as the poem progresses.

In Panel 2, Speaker 1 asks the Lord to teach and guide him, because God is the one he looks to as Savior. All his hope is in the Lord constantly; there is no one else this individual relies upon. He reminds the Lord and asks the Lord to remember his great mercy and love which stretch back to the beginning. He also brings up the sin issue, asking the Lord to forgive him. He cites two reasons: 1) he is older now and knows better, and 2) he is counting on God’s love and goodness.

In response to this speech, Speaker 2, still in Panel 2, indicates in third person that the Lord is indeed good and upright. He does instruct sinners in how to improve their walk. Speaker 2 specifically mentions “the humble,” thereby implying that Speaker 1, as one of the humble, will be guided in what is right and that the Lord will answer his request positively by teaching him. In other words, “Don’t worry. The Lord hears and will answer your prayer by forgiving you and giving you the guidance you seek.”

In Panel 3, the first person individual speaker very simply repeats his request for forgiveness (verse 11), including the elaboration that his iniquity is very great. Speaker 2 responds in much the same fashion as the first time. This speaker never states, “The Lord does forgive you.” Rather, speaking in third person about the sinner and about the Lord, Speaker 2 implies the Lord’s forgiveness through descriptions of ongoing relationship. First, he describes the kind of person the Lord forgives. This person(s) is one who “fears” the Lord (verses 12 and 14). We learn contextually, by reading many psalms, that “to fear the Lord” means to be humble toward him, both in acknowledgment of his rights as the one and only sovereign creator and in acquiescence, or submission, to those rights. The Lord chooses a path, or “way,” for that person who fears him and will instruct him on how to live his life, or to walk in that “way.” Speaker 2 continues in verse 13 to pronounce a blessing from the Lord to such a person and his descendants. Verse 14 goes deeply into the blessing in store for the persons who fear the Lord, “14 The Lord confides in those who fear him; he makes his covenant known to them.” The teaching is remarkable, that to be forgiven means to be drawn in to close and intimate relationship with the Lord Almighty. And so the reader sees by example and illustration what it means when the Lord forgives the great iniquity of those who confess and repent.

Panel 4 contains the longest speech by the first person individual supplicant. It is like a final fireworks, as the end of the prayer-poem approaches. It causes the reader to question whether Speaker 1 has heard the responses given by Speaker 2 earlier in the prayer. Certainly the conditions have not yet changed. Descriptions of these become more personal and detailed, “I am lonely and afflicted” (vs 16) and in “anguish” (vs 17). The hatred of his enemies toward him is described as being fierce (vs 19). Verse 18 includes a request that the speaker’s sins be not just “forgiven,” as in verse 11, but more than that, taken away.

Verse 21 adds a new element to the prayer. Even though the supplicant perceives himself as a sinner, he requests that integrity and uprightness would protect him. The English translation does not indicate whose integrity and uprightness are being specified. Are they abstract, stand-alone qualities, are they characteristics of God, or are they indicative of the supplicant, in spite of his confessed sins? The Septuagint translation interprets the underlying Hebrew text (vorlage) differently, “The harmless and upright joined themselves to me: for I waited for thee, O Lord.” This is very interesting. First, such a statement supports well the interpretation that Christ in this psalm speaks in a mediatorial capacity. Secondly, in his incarnation, the poor and afflicted, the harmless (disenfranchised) ones, did attach themselves to Christ. Their very belief in him as God’s Son indicates their “uprightness” before the Lord (metaphorically their truth, “straightness,” sincerity according to Thayer). On the other hand, if Speaker 1 is making reference to his own integrity and uprightness, this would support the underlying premise of the righteous one confessing mediatorially the sins of others throughout the psalm.

Speaker 2 closes both this panel and the psalm with a prayer that Israel that would be redeemed, or saved, from all their troubles. Both the Hebrew and Greek use a masculine singular for “his troubles,” a grammar supported by the NET. If the Holy Spirit is Speaker 2, “Israel” could be the kingdom or it could be a special name for Christ in his mediatorial capacity (confer Hosea 11:1 and Matthew 2:15). This summary prayer in verse 22 accords well with the interpretation that the individual supplicant, Speaker 1, has spoken throughout the psalm in a mediatorial capacity.

Why does a grammatical shift of person indicate a change of speaker?

Verbs in many languages express “person,” the English word used to describe who the subject of the verb is speaking about. Some languages also use pronouns to help clarify meaning. For example, a sentence may say, “I run,” or “We run,” “You run,” or “He runs,” etc. Why is it important to notice person in speech?

Let’s set up an imaginary scenario. Let’s pretend that I am talking to you and that you and I are alone together. Let’s further assume that no one is listening in. I may make statements such as, “I am hungry,” or, “I want you to help me.” I may say, “You are doing a good job.” The common practices of ordinary language are such that grammatical person remains consistent during a speech segment. So let’s say I am talking to you, and your name is Viva. I might say something like, “Viva, I’m hungry. I want you to help me get some lunch ready.” However, I wouldn’t say, “Viva, I’m hungry. I want you to help me get some lunch ready. Viva is a good and kind person who always helps whoever asks her,” if the situation hadn’t changed and I was still talking directly to you, Viva. If I did speak like that, a hypothetical reader (who is now listening in) might think that 1) I was speaking to a very young child, 2) that Viva had a learning difficulty of some sort, 3) perhaps I was trying to brainwash Viva, or 4) that I was making a dramatic aside to an outside party listening in. Number 4 might occur if I were on a reality TV show and I suddenly turned to speak in third person about Viva to the assumed audience. These possibilities serve to demonstrate that in normal direct address to someone labeled, “you,” when the two persons are alone together, the speaker continues to use second person throughout a consecutive speech segment. They do not grammatically shift to third person and speak about the person whom they previously had been addressing, if nothing in the setup has changed. Such a shift would normally imply the presence of a third party to the conversation.

In the example given above, a reader might see on the printed page,  “Viva, I’m hungry. I want you to help me get some lunch ready. Viva is a good and kind person who always helps whoever asks her.” Rules of ordinary, common speech would cause the reader to assume the presence of a third person, who either 1) speaks the final sentence or 2) to whom the final sentence is being spoken. The type of written material would influence the reader’s conclusions concerning which of those two possibilities is correct. For example, if the reader is reading a novel, she might assume the narrator spoke that last line to the reading audience.

The above example illustrates the principle that in ordinary, plain speech an individual who directly addresses another individual does so continuously throughout the speech event. The speaker does not switch second person “you,” to third person “he,” if continually addressing the same individual.  If I am speaking directly to you, I would not suddenly begin referring to you in third person, not while I am still talking to you directly.

Therefore, when we as readers encounter grammatical changes of person in a single speech event, such as second person switches to third person and back again, we normally assume another individual to be present, either as speaker or as listener. As demonstrated above, Psalm 25 continuously switches from reference to the Lord in second person to reference about the Lord in third person, and back again. For example, consider verses 7b-8, “7b According to your love remember me, for you are good, O Lord [second person]. 8 Good and upright is the Lord; therefore he instructs sinners in his ways [third person].” Verse 7b addresses the Lord directly in second person, you. Verse 8 without warning switches to describing the Lord in third person, he and his. As readers daily schooled in the norms of plain, ordinary speech, we would naturally begin looking for explanations to explain the shift.

What possibilities might explain the shift of person in Psalm 25?

In Psalm 25, there are various possibilities that might explain the shift in person.

  1. The first person speaker turns from addressing the Lord in second person to addressing himself about the Lord in third person.
  2. The first person speaker turns from addressing the Lord in second person to addressing an assumed audience about the Lord in third person.
  3. A third party privy to the prayer makes narrative statements to the Lord (verses 3 and 22) or about the Lord (verses 8-10 and 12-14). In this scenario, the first person speaker either may or may not be aware of the third party who functions as a narrator.

Let’s discuss each of these possibilities one at a time.

  1. The first person speaker addresses himself about the Lord. In this scenario, the supplicant, that is, the first person speaker, begins by addressing the Lord directly using first and second person, “In you, Lord my God, I put my trust,” (verse 1). Then, even though his prayer hasn’t ended, he breaks off addressing the Lord and begins talking about the Lord in third person, “Good and upright is the LORD; therefore he instructs sinners in his ways (verse 8). Is he now talking to himself about the Lord?
    • If number one is the case, then the entire prayer becomes a kind of metacognitive debate. If he is talking to himself, it would appear to be an attempt to convince himself that the Lord will answer his prayer because that is the Lord’s nature. This would preclude (leave out) his waiting on the Lord in order to receive the Lord’s reply. The psalmist does indeed state in verse 5 LXX that he has waited on the Lord all day long; the NIV uses the word “hoped” rather than “waited.” Trying to convince oneself about the reliability of the Lord is not the same as waiting on the Lord to answer one’s prayer. Possibility one, therefore, must be rejected.
  2. The first person speaker turns from addressing the Lord in second person to addressing an assumed audience about the Lord in third person.
    • If number two is the case, that the supplicant turns to address an audience, as in a liturgical setting, then the intimacy of the personal confessions and appeals would be broken. This scenario seems unlikely in that the passion and intimacy of the prayer directed to the Lord lead one to believe that the prayer is genuine and earnest, as prayed by a real person in a real situation. If the prayer was originally conceived for a liturgical setting, then its basic premise would be false. An honest reader must reject this notion.
  3. A third party privy to the prayer makes narrative statements to the Lord (verses 3 and 22) or about the Lord (verses 8-10 and 12-14).
    • Verse 3 is problematic in that the statements are second person addressed to the Lord and third person about those who are treacherous without provocation. It may be spoken by a narrator (a dramatic chorus viewing the prayer from the outside or the Holy Spirit), or it may be spoken by the supplicant. I feel it is the Holy Spirit, due to its content and tone, which differ from the statements in first person of personal need. Verse 3 aside, the remaining verses fit well with assignment to a third party.
    • Is the first person speaker aware that third party proclamations about the nature and character of the Lord are being inserted into his prayer from time to time? It appears not. While it seems as though the Speaker 2 statements are spoken in reply to and with regard to the contents of the statements by Speaker 1, the reverse does not seem to be the case. Statements by Speaker 1 remain consistent throughout the psalm. His thoughts do not seem to have responded to the words of reassurance consistently spoken by Speaker 2. Therefore, I believe that we the reader can hear these inserted statements, but Speaker 1 does not.
    • Of the three possibilities set forth to explain the grammatical shift in person within the prayer that is Psalm 25, I believe that the third possibility appears most probable in that it best explains the normal rules of speech under which we all function.

Summary

  1. There are changes of grammatical person throughout Psalm 25.
  2. These indicate a change of speaker.
  3. Speaker 1 is an individual supplicant confessing his suffering and sin to the Lord, asking forgiveness, and asking the Lord for his intervention in overcoming his enemies.
  4. Speaker 2 is an outside voice apparent to the reader of the psalm, but not apparent to the supplicant.
  5. The content of the statements by the two speakers vary considerably.
    • Statements by Speaker 1 are all spoken in first and second person. They express anxiety, urgency, stress, emotional pain, confession of sin, and a beseeching attitude of trust and hope in the Lord. These are consistent throughout the psalm.
    • Statements by Speaker 2 are all spoken in second and third person. They express strong confidence in the Lord’s consistent love, goodness, and faithfulness toward those who fear him by keeping the demands of his covenant. They express no anxiety.
  6. Psalm 25 is consistent with other psalms that clearly and directly indicate Christ as King, mediator, and persecuted supplicant.
  7. Most likely Speaker 1 in Psalm 25 is the prophetic, in-character (prosopological) voice of Christ during the trials of his incarnation.
  8. Most likely Speaker 2 is the voice of the Holy Spirit having heard the prayers of Christ and also praying to the Lord God on behalf of Christ and Israel.
  9. All of the above is consistent with Scripture considered as a whole and in parts, both Old and New Testaments.

How do these conclusions, based upon consideration of the grammatical changes of person in Psalm 25, help the reader’s faith?

First, two speakers are better than one. Two speakers implies the supernatural presence of deity listening to the words of the psalmist’s prayer. The supplications of this prayer will be answered. This informs the reader that her prayers will also be heard, understood, accepted, and answered. Our Lord is Spirit, but he is God who sees, hears, and speaks.

Psalm 145:19 NIV He fulfils the desires of those who fear him; he hears their cry and saves them. 

Second, the presence of two speakers implies the presence of the Trinity within the words of Psalm 25: The Lord God to whom the supplications are directed, Christ the mediator making supplication for himself and the people he represents, and the Holy Spirit, the Helper, who helps the supplicant in his prayer.

Finally, the words and prayers of Speaker 2 are highly reassuring and certainly speak to people of faith of all times and places. By reading Psalm 25 with the understanding that Christ our mediator is praying for his mission and for the forgiveness of our sins and that the Holy Spirit is in full agreement with the words of his prayer, our faith is helped.

 

 

 

Psalm 25–God Is All-Over Invitation

 

A popular myth in circulation today says that the God of the Old Testament was harsh, stern, cruel, and mean–an unforgiving judge eager to punish, while the God of the New Testament, as represented by Jesus Christ, is all love. Psalm 25 gives the lie to this myth. In Psalm 25, God is all-over invitation, love, and goodness to those who acknowledge him and want those things.

Psalm 25 is a prayer by an individual person surrounded by strong enemies. He asks the Lord for help and rescue from them, even as he confesses his sin and asks forgiveness. He asks the Lord to teach and guide him. He looks to the Lord always, and places his hope in the Lord.

In response to these petitions and statements of hope and faith, an unidentified narrative voice provides strong reassurances concerning God’s nature and actions toward those who humble themselves and seek him, just as the psalmist is doing. Listen to these words from Psalm 25 NIV.

3 No one who hopes in you will ever be put to shame, but shame will come on those who are treacherous without cause.

8 Good and upright is the LORD; therefore he instructs sinners in his ways.
9 He guides the humble in what is right and teaches them his way.
10 All the ways of the LORD are loving and faithful toward those who keep the demands of his covenant.

12 Who, then, are those who fear the LORD? He will instruct them in the ways they should choose.
13 They will spend their days in prosperity, and their descendants will inherit the land.
14 The LORD confides in those who fear him; he makes his covenant known to them.

Did you catch that? God is “good…upright…loving…faithful” toward those who “fear the Lord.” To “fear” the Lord in this context means to give him belief, honor, respect, and an honest attempt at obedience. To these people the Lord promises relationship When Scripture speaks verse 14, “The Lord confides in those who fear him; he makes his covenant known to them,” this is a biblical way of saying that the Lord will meet and speak with those who want him. He will share himself with them. They will spend time together in fellowship. What more could any human want than to be in a special relationship of friendship with her creator?

How is all this possible?

The other portions of Psalm 25 show a person in deep prayer with the Lord, fighting as it were for his very life. He confesses sin, confesses belief, hope, and trust in the loving goodness of the Lord, and asks the Lord to rescue him from his strong enemies. This could be a recorded prayer of Jesus Christ, our mediator, when he took on human flesh and nature and died as a sacrifice upon the cross for us. In the verse below, to “intercede” means to pray for someone:

Romans 8:34 Who is he that condemns? Christ Jesus, who died–more than that, who was raised to life–is at the right hand of God and is also interceding for us. (NIV)

The God of the Old Testament is the God who appointed Christ his Son to die for us as one of us. Was God being “mean” to his Son? No, they both were displaying God’s love for us. God is love, and God loves in the Old Testament, just as much as in the New. Psalm 25 assures us of his love.

 

 

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