Psalm 25:3

Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(3) Wait on thee.—More literally, as in LXX., wait for thee, with idea of strong endurance. The root means to make strong by twisting. (Comp. Psalm 25:5; Psalm 25:21, where the same word occurs, though in a different conjugation.) The Vulgate has qui sustinent te, “who maintain thee,” i.e., as their God. The Authorised Version is in error in following the imperative of the LXX. in this verse. It should run, none that wait for thee shall be ashamed.

Transgress without cause.—Better, practise treachery in vain. The Hebrew word is translated dealt treacherously, Judges 9:23.

Without cause.—Literally, empty.

Matthew Henry's Concise Commentary

25:1-7 In worshipping God, we must lift up our souls to him. It is certain that none who, by a believing attendance, wait on God, and, by a believing hope, wait for him, shall be ashamed of it. The most advanced believer both needs and desires to be taught of God. If we sincerely desire to know our duty, with resolution to do it, we may be sure that God will direct us in it. The psalmist is earnest for the pardon of his sins. When God pardons sin, he is said to remember it no more, which denotes full remission. It is God's goodness, and not ours, his mercy, and not our merit, that must be our plea for the pardon of sin, and all the good we need. This plea we must rely upon, feeling our own unworthiness, and satisfied of the riches of God's mercy and grace. How boundless is that mercy which covers for ever the sins and follies of a youth spent without God and without hope! Blessed be the Lord, the blood of the great Sacrifice can wash away every stain.

Barnes' Notes on the Bible

Yea, let none that wait on thee be ashamed - To "wait on the Lord" is an expression denoting true piety, as indicating our dependence on him, and as implying that we look to Him for the command that is to regulate our conduct and for the grace needful to protect and save us. Compare Isaiah 40:31. See also Isaiah 8:17; Isaiah 30:18; Psalm 40:1; Psalm 69:3. This petition is indicative of the wish of the pious heart that none who profess to serve God may ever be put to shame; that they may never be overcome by sin; that they may never fall under the power of temptation; that they may not fail of eternal salvation.

Let them be ashamed which transgress without cause - This does not imply that any sinners transgress otherwise than without cause, or that they have any good reason for sinning; but it brings into view a prominent thought in regard to sin, that it is without cause. If the wicked had any good reason for their course of life - if they were compelled to do wrong - if the temptations under which they act were so powerful that they could not resist them - if they were not voluntary in their transgressions - then true benevolence would demand of us the prayer that they might not be confounded or put to shame. However, since none of these circumstances occur in the case of the sinner, there is no lack of benevolence in praying that all the workers of evil may be put to confusion; that is, that they may not triumph in an evil course, but that their plans may be defeated, and that they may be arrested in their career. There is no benevolence in desiring the triumph of wickedness; there is no lack of benevolence in praying that all the plans of wicked men may be confounded, and all the purposes of evil be frustrated. True benevolence requires us to pray that all their plans may be arrested, and that the sinner may not be successful in his career. A person may be certain that he is acting out the principles of benevolence when he endeavors to prevent the consummation of the plans and the desires of the wicked.

Jamieson-Fausset-Brown Bible Commentary

3. The prayer generalized as to all who wait on God—that is, who expect His favor. On the other hand, the disappointment of the perfidious, who, unprovoked, have done evil, is invoked (compare 2Sa 22:9).

Matthew Poole's Commentary

Let none that wait on thee be ashamed, with me and for me; for if I be frustrated, all that trust in thee will be discouraged and upbraided with my example.

Let them be ashamed; blast their wicked designs and hopes.

Which transgress, or prevaricate, or deal perfidiously with me, violating their faith given to me.

Without a cause; without any provocation of mine, or without any sufficient reason.

Gill's Exposition of the Entire Bible

Yea, let none that wait on thee be ashamed,.... David not only prays for himself, but for other saints, as it becomes the people of God to do; for them they waited on the Lord in public worship, attended his house and ordinances, and waited on him for the discoveries of his love, the enjoyment of his voracious presence, and were looking for his salvation, for the Messiah; for those the psalmist prays, that they might not be ashamed of their expectation and hope, by the delay of those things, or the denial them;

let them be ashamed which transgress without cause; or "act treacherously without cause" (w); as David's subjects did, who were risen up in rebellion against him, and acted the perfidious part, contrary to their allegiance, and without any just reason, they not being ruled with rigour, and oppressed; but were guided and governed by him according to the laws of God, in the integrity of his heart, and by the skilfulness of his hands; he being a king that reigned in righteousness, and a prince that decreed judgment: and such are those who are now risen up against our rightful sovereign King George (x), a parcel of perfidious treacherous wretches; some of them who were in the last rebellion, and obtained his father's pardon; others that have partook yearly of his royal bounty, for the instruction of their children; and all have enjoyed the blessings of his mild and gentle government; and therefore are without cause his enemies: and for such we should pray, as David did for his enemies, that they might be ashamed; that they may fail in their attempts and designs, and be brought to deserved punishment; see Psalm 7:4; or "let transgressors be ashamed", and be empty (y); in a state of emptiness and want; lose their wealth, honour, and credit.

(w) "qui perfide agunt", Junius & Tremellius, Piscator, Cocceius, Michaelis; so Amama & Ainsworth. (x) This was written December 2, 1745. (y) "in statu vacuitatis ac egestatis", Gussetius, p. 790.

Geneva Study Bible

Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

3. Render with R.V.

Yea, none that wait on thee shall be ashamed:

They shall be ashamed that deal treacherously without cause.

The words are not a prayer, but the expression of a conviction corresponding to and justifying the prayer of Psalm 25:2. Cp. Romans 5:3-5. It certainly gains in point if the last clause of Psalm 25:5 is joined to Psalm 25:1, and the Psalmist has already spoken of himself as one of “those who wait on Jehovah.”

which transgress] Rather as R.V., that deal treacherously: a word used of faithless, treacherous conduct towards men (Jdg 9:23), or God (Jeremiah 3:20): here of the faithless desertion of God which is the opposite of patiently waiting upon Him. Cp. Psalm 119:158.

without cause] Or, to no purpose, without result.

Pulpit Commentary

Verse 3. - Yea, let none that wait on thee be ashamed. The prayer passes from the particular to the universal. What David desires for himself he desires also for all the true servants of God - all who wait on him, look to him, seek for indications of his will (comp. Psalm 123:2). Let them he ashamed which transgress without cause. Let shame be the portion, not of thy servants, but of thy adversaries - of those who transgress (or rebel) without reasonable cause. Such persons deserve to be brought to shame. Psalm 25:3

Keil and Delitzsch Biblical Commentary on the Old Testament

That wherewith the praying one comforts himself is no peculiar personal prerogative, but the certain, joyous prospect of all believers: ἡ ἐλπίς ου ̓ καταισχύνει, Romans 5:5. These are called קויך (קוה participle to קוּה ot elp, just as דּבר is the participle to דּבּר). Hope is the eye of faith which looks forth clear and fixedly into the future. With those who hope in Jahve, who do not allow themselves to be in any way disconcerted respecting Him, are contrasted those who act treacherously towards Him (Psalm 119:158, Aq., Symm., Theodot. οἱ ἀποστατοῦντες), and that ריקם, i.e. - and it can only mean this-from vain and worthless pretexts, and therefore from wanton unconscientiousness.