June 7, 2024
Does God forget our sins?
Psalm 25
Taylor Grace
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 25:7
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!
Psalm 25
Teach Me Your Paths
1 25:1 This psalm is an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabet Of David.
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.
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.
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!
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.
11
For your name's sake, O LORD,
pardon my guilt, for it is great.
12
Who is the man who fears the LORD?
Him will he instruct in the way that he should choose.
13
His soul shall abide in well-being,
and his offspring shall inherit the land.
14
The friendship
2
25:14
Or The secret counsel
of the LORD is for those who fear him,
and he makes known to them his covenant.
15
My eyes are ever toward the LORD,
for he will pluck my feet out of the net.
16
Turn to me and be gracious to me,
for I am lonely and afflicted.
17
The troubles of my heart are enlarged;
bring me out of my distresses.
18
Consider my affliction and my trouble,
and forgive all my sins.
19
Consider how many are my foes,
and with what violent hatred they hate me.
20
Oh, guard my soul, and deliver me!
Let me not be put to shame, for I take refuge in you.
21
May integrity and uprightness preserve me,
for I wait for you.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 25:1 I lift up my soul means “I direct my desire” (compare 24:4; 86:4; 143:8).
Ps. 25:2–3 These worshipers, who see themselves as being among the faithful (I trust . . . wait for you), expect that their hope in the Lord has a worthy basis, so that they will not be put to shame.
Ps. 25:4–5 Those who trust in the Lord seek his guidance. They want to learn what manner of life (ways, paths) pleases him and how his commands apply to their specific circumstances.
Ps. 25:6–7 The terms mercy, steadfast love, sins, and transgressions remind one of Ex. 34:6–7, which tells Israel of God’s gracious intentions toward them. For God to remember something is for him to attend to it in order to act (compare Ps. 8:4; 9:12; 20:3). The faithful ask God to attend to them in mercy rather than according to their sins (compare 79:8).
Ps. 25:8–11 This section celebrates the way in which God forgives his people and guides them in moral growth. As the people keep God’s covenant, they will come to know the forgiveness and guidance that it graciously offers.
Ps. 25:12–15 Verse 12 focuses on the particular person (the man) who fears the LORD. Such a person will know God’s guidance, blessing, and friendship (compare 55:14; Prov. 3:32).
Ps. 25:16–21 The psalmist prays for deliverance from the affliction, trouble, and foes that threaten (vv. 17–19). He can pray with confidence because his sins are forgiven (v. 18b). The virtues of integrity and uprightness are God’s means of protecting his people.
Psalm Ps. 25. In this lament, individual members of the worshiping assembly ask God for help in their various troubles. While the psalm expresses faith in God’s kindness, it does not end in the confident way of most laments (vv. 16–22). The psalm also includes penitential elements, as the worshipers confess their sins and pray for forgiveness (vv. 6–7, 11, 18). There are echoes of Pentateuch promises, showing that the godly in Israel were to view the Sinai covenant as a gracious one.
Ps. 25:22 Redeem generally means rescue and protect, especially in relation to Israel (see 44:26; 130:7–8) or a faithful worshiper (see 34:22; 55:18).
S3:111 Psalm 25
Listen NowDive Deeper | Psalm 25
After coming to faith, I began to see the depth of my sin. While I knew I had been forgiven, I still remembered the ways that I fell short of God's standard. Sometimes the sting of our past can remind us of the hurt we have experienced or the harm we have caused others. David, the writer of this psalm, also had a troubled past.
Although David lived to serve the Lord, and the Lord promised to establish an eternal kingdom through him, he ignored God's leading and followed his own desires. These desires led to serious consequences in his life and in the lives of those around him. In Psalm 25:7, David petitioned God, saying, "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!" David not only asked God to forget his sin, but also asked Him to remember His own steadfast love.
We may have gone to God on many occasions to ask for forgiveness, but have we been bold enough to ask Him to forget our sin? Does God even forget our sins? If we look at Hebrews 8:12, the Lord says, "For I will be merciful toward their iniquities, and I will remember their sins no more." Similarly, Jeremiah 31:34 says, " . . . I will forgive their iniquity, and I will remember their sin no more." Did you see that? The Lord does not remember the sins of His people because of His forgiveness and mercy, not on the basis of anything we did.
Even more than forgetting our sin, He remembers you and me according to His steadfast love, a love that was demonstrated in the cross. We are no longer burdened by the memory of our sin because the Lord has already forgotten when we come to Him as David did—humble and repentant. In this way, the Lord is teaching us to forget what is behind and look toward Him to lead us in the right way, to experience His blessings, and to know the friendship of the Lord.
This month's memory verse
And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
– Matthew 28:18-20
Discussion Questions
1. Reflect on David's prayers and requests of the Lord. What is David's relationship like with the Lord? How does he approach Him?
2. In what ways can we imitate David's example of approaching the Lord?
3. In light of these verses, how does the Lord view you?
4. How do you see yourself in light of your past or present sins? How does that compare with the way the Lord sees you?
5. How do these verses prompt you to worship the Lord? Are there aspects of His character you can praise Him for?
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