Commentary on Psalms Volume 1 John Calvin
JOHN CALVIN
his fatherly loving-kindness, to bear with our infirmities, because, without the free remission of our sins, we have no reason to expect any reward of our works. At the same time, let it be observed, that in order to show more distinctly that he depends entirely upon the free grace of God, he expressly says, for thy name's sake; meaning by this, that God, as often as he vouchsafes to pardon his people, does so from no other cause than his own good pleasure; just as he had said a little before, in the same verse, for thy goodness' sake. He was also constrained, by a consideration of the magnitude of his offense, to call upon the name of God: for he immediately adds, by way of confession, because mine iniquity is great, or manifold, (for the word,רבrab, may be translated in both ways;) as if he had said, My sins are, indeed, like a heavy burden which overwhelms me, so that the multitude or enormity of them might well deprive me of all hope of pardon; but, Lord, the infinite glory of thy name will not suffer thee to cast me off.
Psalm 25:12-15
12. Who is the man that feareth Yehovah, he will teach him, in the way that he should choose. 13. His soul shalt dwell in good, and his seed shall inherit the earth. 14. The counsel 559 of Jehovah is towards them that fear him, that he may make known his covenant to them. 15. Mine eyes are continually towards Jehovah, for he will bring my feet out of the net.
12. Who is the man. By again recalling to his mind the character in which God manifests himself towards his servants, he derives new strength and courage. For we have said, that nothing more readily occurs than a relaxation in earnest and attentive prayer, unless it be sustained by the recollection of God's promises. There can, however, be no doubt, that David both accuses himself, and by entertaining a better hope, takes encouragement to continue in the fear of God. In the first place, by intimating that men are destitute of right understanding and sound judgment, because they yield not themselves to be governed by God with reverence and fear, he imputes it to his own indolence, that by reason of the darkness of his mind, he had wandered so far astray after his own lusts; and yet, on the other hand, he promises himself the guidance and direction of the Holy Spirit, if he only yield himself wholly to God, and show that he is willing to learn. Moreover, the interrogatory style of speaking, which he here employs, seems designed to show how few there are who fear God: for, although all men in general pray, and manifest some appearance of piety, yet where is there
"Ou, secret." — Fr. "Or, secret."