My God, I have trusted in you. Don’t let me be shamed. Don’t let my enemies triumph over me.
Parallel Translations
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My God, I have trusted in you. Don’t let me be shamed. Don’t let my enemies triumph over me.
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O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.
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O my God, in Thee have I trusted, let me not be ashamed; let not mine enemies triumph over me.
Cross-references (26)
Passages linked to Psalms 25:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 10:11 For the Scripture says, “Whoever believes in him will not be disappointed.”
- Psalms 41:11 By this I know that you delight in me, because my enemy doesn’t triumph over me.
- Psalms 22:5 They cried to you, and were delivered. They trusted in you, and were not disappointed.
- Psalms 71:1 In you, Yahweh, I take refuge. Never let me be disappointed.
- Romans 5:5 and hope doesn’t disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who was given to us.
- Psalms 142:6 Listen to my cry, for I am in desperate need. Deliver me from my persecutors, for they are too strong for me.
- Psalms 31:1 In you, Yahweh, I take refuge. Let me never be disappointed. Deliver me in your righteousness.
- Isaiah 37:35 ‘For I will defend this city to save it, for my own sake, and for my servant David’s sake.’ ”
- Psalms 13:2-4 How long shall I take counsel in my soul, having sorrow in my heart every day? How long shall my enemy triumph over me? Behold, and answer me, Yahweh, my God. Give light to my eyes, lest I sleep in death; lest my enemy say, “I have prevailed against him;” lest my adversaries rejoice when I fall.
- Psalms 34:8 Oh taste and see that Yahweh is good. Blessed is the man who takes refuge in him.
- Psalms 94:3 Yahweh, how long will the wicked, how long will the wicked triumph?
- Isaiah 26:3 You will keep whoever’s mind is steadfast in perfect peace, because he trusts in you.
- Psalms 7:1 Yahweh, my God, I take refuge in you. Save me from all those who pursue me, and deliver me,
- Psalms 18:2 Yahweh is my rock, my fortress, and my deliverer; my God, my rock, in whom I take refuge; my shield, and the horn of my salvation, my high tower.
- Psalms 35:19-25 Don’t let those who are my enemies wrongfully rejoice over me; neither let those who hate me without a cause wink their eyes. For they don’t speak peace, but they devise deceitful words against those who are quiet in the land. Yes, they opened their mouth wide against me. They said, “Aha! Aha! Our eye has seen it!” You have seen it, Yahweh. Don’t keep silent. Lord, don’t be far from me. Wake up! Rise up to defend me, my God! My Lord, contend for me! Vindicate me, Yahweh my God, according to your righteousness. Don’t let them gloat over me. Don’t let them say in their heart, “Aha! That’s the way we want it!” Don’t let them say, “We have swallowed him up!”
- Psalms 37:40 Yahweh helps them and rescues them. He rescues them from the wicked and saves them, because they have taken refuge in him.
- Isaiah 37:20 Now therefore, Yahweh our God, save us from his hand, that all the kingdoms of the earth may know that you are Yahweh, even you only.”
- Isaiah 49:23 Kings shall be your foster fathers, and their queens your nursing mothers. They will bow down to you with their faces to the earth, and lick the dust of your feet. Then you will know that I am Yahweh; and those who wait for me shall not be disappointed.”
- 1 Peter 2:6 Because it is contained in Scripture, “Behold, I lay in Zion a chief cornerstone, chosen and precious: He who believes in him will not be disappointed.”
- Psalms 22:1 My God, my God, why have you forsaken me? Why are you so far from helping me, and from the words of my groaning?
- Psalms 22:8 “He trusts in Yahweh. Let him deliver him. Let him rescue him, since he delights in him.”
- Isaiah 36:14-20 The king says, ‘Don’t let Hezekiah deceive you; for he will not be able to deliver you. Don’t let Hezekiah make you trust in Yahweh, saying, “Yahweh will surely deliver us. This city won’t be given into the hand of the king of Assyria.” ’ Don’t listen to Hezekiah, for the king of Assyria says, ‘Make your peace with me, and come out to me; and each of you eat from his vine, and each one from his fig tree, and each one of you drink the waters of his own cistern; until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards. Beware lest Hezekiah persuade you, saying, “Yahweh will deliver us.” Have any of the gods of the nations delivered their lands from the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria from my hand? Who are they among all the gods of these countries that have delivered their country out of my hand, that Yahweh should deliver Jerusalem out of my hand?’ ”
- Isaiah 37:10 “Thus you shall speak to Hezekiah king of Judah, saying, ‘Don’t let your God in whom you trust deceive you, saying, “Jerusalem won’t be given into the hand of the king of Assyria.”
- Isaiah 41:16 You will winnow them, and the wind will carry them away, and the whirlwind will scatter them. You will rejoice in Yahweh. You will glory in the Holy One of Israel.
- Psalms 56:1 Be merciful to me, God, for man wants to swallow me up. All day long, he attacks and oppresses me.
- Isaiah 28:16 Therefore the Lord Yahweh says, “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone of a sure foundation. He who believes shall not act hastily.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Calvin 1540 · Public Domain 2. O my God! I have put my trust…
2. O my God! I have put my trust in thee. By this verse we learn, (what will appear more clearly afterwards,) that David had to do with men; but as he was persuaded that his enemies were, as it were, the scourges of God, he with good reason asks that God would restrain them by his power, lest they should become more insolent, and continue, to exceed all bounds. By the word trust he confirms what he had just said of the lifting up of his soul to God; for the term is employed either as descriptive of the way in which the souls of the faithful are lifted up, or else faith and hope are added as the cause of such an effect, namely, the lifting up of the soul. And, indeed, these are the wings by which our souls, rising above this world, are lifted up to God. David, then, was carried upward to God with the whole desire of his heart, because, trusting to his promises, he thereby hoped for sure salvation. When he asks that God would not suffer him to be put to shame, he offers up a prayer which is taken from the ordinary doctrine of Scripture, namely, that they who trust in God shall never be ashamed. The reason which is added, and which he here pleads, to induce God to have pity upon him, ought also to be noticed. It is this, that he might not be exposed to the derision of his enemies, whose pride is no less hurtful to the feelings of the godly than it is displeasing to God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain That thou wilt take away mine enemies, which are…
That thou wilt take away mine enemies, which are thy rods.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 25:2 O my God, I trust in thee:…
Psa 25:2 O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.
Ver. 2. O my God, I trust in thee] I pray in faith, which is as the fire, and my prayer as the flame that ariseth out of it. Faith is the foundation of prayer; and prayer is the fervency of faith. Now David knew that the hand of faith never knocketh at the gate of grace in vain.
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Let me not be ashamed] Shame is the daughter of disappointment. This David deprecateth; Quaeque repulsa gravis. See Job 6:20.
Let not mine enemies triumph over me] By saying that I pray to no purpose, as Rabshakeh did, Isa 35:6. I say (saith Hezekiah) I have words of my lips, prayer; prayer? but alas, what is that more than empty words, an airy nothing? Counsel and strength are for the battle. Thus he.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Ashamed, i.e. disappointed of my hope, which will be…
Ashamed, i.e. disappointed of my hope, which will be reproachful to me, not without reflection upon thee, of whose power and faithfulness I have made my boast.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain O my God, I trust in thee,.... He claims…
O my God, I trust in thee,.... He claims his interest in God, and expresses his faith and confidence in him, in the midst of all his troubles; See Gill on Psa 7:1;
let me not be ashamed; meaning of his trust in God, by being disappointed of the help, deliverance, and salvation from him, which he trusted in him for; and the believer, as he has no reason to be ashamed of God, the object of his trust; so neither of the act of his hope or trust in him; nor shall he; for hope makes not ashamed; see Psa 119:116, Rom 5:5;
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let not mine enemies triumph over me; either his temporal enemies, his subjects that were risen up against him; or his spiritual enemies, Satan, and the men of the world, who rejoice and triumph when the saints are forsaken by God; and they are ready to say, as David's enemies did of him, there is no help or salvation for him in God, Psa 3:2; and when they fall into their hands, or fall by them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Ashamed - Disappointed of my hope.
Ashamed - Disappointed of my hope.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 2. I trust in thee] I depend upon…
Verse 2. I trust in thee] I depend upon thy infinite goodness and mercy for my support and salvation.
Let me not be ashamed] Hide my iniquity, and forgive my guilt.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain O my God, I trust in thee - This…
O my God, I trust in thee - This is the first thought - a feeling that he had true confidence in God, and that in all the duties of life, in all his trials, and in all his hopes for the future, his reliance was on God alone.
Let me not be ashamed - That is, let me never be so forsaken by thee as to have occasion for shame that I have thus trusted in thee. The prayer is not that he might never be ashamed to avow and confess his trust in God, but that he might “find” God to be such a helper and friend that he might never be ashamed on account of the trust which he had put in Him, as if it had been a false reliance; that he might not be disappointed, and made to feel that he had done a foolish thing in confiding in One who was not able to help him. See the word explained in the notes at Job 6:20. Compare Isa 30:5; Jer 8:9; Jer 14:3-4.
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Let not mine enemies triumph over me - This explains what the psalmist meant by his prayer that he might not be “ashamed,” or put to shame. He prayed that he might not be vanquished by his foes, and that it might not appear that he had trusted in a Being who was unable to defend him. Applied now to us, the prayer would imply a desire that we may not be so overcome by our spiritual foes as to bring dishonor on ourselves and on the cause which we profess to love; that we may not be held up to the world as those who are unable to maintain the warfare of faith, and exposed to scorn as those who are unfaithful to their trust; that we may not be so forsaken, so left to trial without consolation, so given over to sadness, melancholy, or despair, as to leave the world to say that reliance on God is vain, and that there is no advantage in being his friends.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain not be ashamed--by disappointment of hopes of relief.
not be ashamed--by disappointment of hopes of relief.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. My God—The pronoun indicates a still nearer approach—the…
2. My God—The pronoun indicates a still nearer approach—the “Abba, Father,” of the Old Testament. Rom_8:15.
Ashamed—The word radically signifies to be pale, to change colour, and denotes that state of mind which arises from disappointment, the sudden cutting off of hope. It is opposed to the word triumph, exult, in next line. In Psa_25:3 the psalmist shows that this prayer is not selfish, but grounded in righteousness. Shame and pale-facedness belong to the wicked; exultation and leaping for joy to the righteous.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. This verse should begin with the letter Beth…
2. This verse should begin with the letter Beth in the word for in thee. It has been suggested that the first word O my God was disregarded in the alphabetic arrangement; but it is more probable that it originally belonged to the second line of the preceding verse (so codd. אBA of the LXX), which has now been lost or misplaced. Otherwise it must be omitted. Psa_25:2 then forms a proper distich:
In thee have I trusted, let me not be ashamed:
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Let not mine enemies triumph over me.
Cp. Psa_25:20; Psa_22:5; Psa_31:1; Psa_31:17.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain O my God, I trust in thee. (comp. Psa_7:1…
O my God, I trust in thee. (comp. Psa_7:1 Psa_11:1 Psa 31:I, Psa_31:6, etc.) Let me not be ashamed; i.e. do not disappoint my trust, and thereby bring me to shame. (comp. Job_6:20) Let not mine enemies triumph over me. It does not appear whether the "enemies" intended are domestic or foreign foes. Either would triumph were David disappointed of a confident expectation.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 2. O my God. This title is more…
Ver. 2. O my God. This title is more dear than the name Jehovah, which is used in the first sentence. Already the sweet singer has drawn nearer to his heavenly helper, for he makes bold to grasp him with the hand of assured possession, calling him, my God. Oh the more than celestial music of that word"My God!" It is to be observed that the psalmist does not deny expression to those gracious feelings with which God had favoured him; he does not fall into loathsome mock modesty, but finding in his soul a desire to seek the Lord he avows it; believing that he had a rightful interest in Jehovah he declares it, and knowing that he had confidence in his God he professes it; O my God, I trust in thee. Faith is the cable which binds our boat to the shore, and by pulling at it we draw ourselves to the land; faith unites us to God, and then draws us near to him. As long as the anchor of faith holds there is no fear in the worst tempest; if that should fail us there would be no hope left. We must see to it that our faith is sound and strong, for otherwise prayer cannot prevail with God. Woe to the warrior who throws away his shield; what defence can be found for him who finds no defence in his God? Let me not be ashamed. Let no my disappointed hopes make me feel ashamed of my former testimonies of thy faithfulness. Many were on the watch for this. The best of men have their enemies, and should pray against them that they may not see their wicked desires accomplished. Let not mine enemies triumph over me. Suffer no wicked mouth to make blasphemous mirth out of my distresses by asking, "Where is thy God?" There is a great jealousy in believers for the honour of God, and they cannot endure that unbelievers should taunt them with the failure of their expectations from the God of their salvation. All other trusts will end in disappointment and eternal shame, but our confidence shall never be confounded.
Ver. 2-3. When David had prayed, O my God, I trust in thee; let me not be ashamed! In the next verse, as if conscious to himself that his prayers were too restrictive, narrow, and niggardly, he enlargeth the bounds thereof, and builds them on a broader bottom, "Yea, let none that wait on thee be ashamed." Thus it is that charity in the midst of our religious devotions must have rehoboth (room enough to expatiate in). Our petitions must not be pent or confined to our own private good, but extended to the benefit of all God's servants, in what condition soever. Thomas Fuller.
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Ver. 2. The soul at anchor, and the two rocks from which it would be delivered.
Psalms 25:3*
Ver. 2-3. See Psalms on "Ps 25:2" for further information.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain Let me not be put to shame.
Psa_25:2
Let me not be put to shame.
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Deliverance and guidance
Trust that was not vindicated by deliverance would cover the face with confusion. Hopes that breed not shame are the treasure of him whose hope is in Jehovah. Foes unnamed threaten; but the stress of the petitions in the first section of the Psalm is less on enemies than on sins. One cry for protection from the former is all that the Psalmist utters, and then his prayer swiftly turns to deeper needs. In the last section the petitions are more exclusively for deliverance from enemies. Needful as such escape is, it is less needful than the knowledge of Gods ways, and the man in extremest peril orders his desires rightly if he asks holiness first and safety second. The cry in Psa_25:2 rests upon the confidence nobly expressed in Psa_25:3, in which the verbs are not optatives, but futures, declaring a truth certain to be realised in the Psalmists experience, because it is true for all who, like him, wait on Jehovah. True prayer is the individuals sheltering himself under the broad folds of the mantle that covers all who pray. The double confidence as to the waiters on Jehovah and the treacherous without cause is the summary of human experience as read by faith. Sense has much to adduce in contradiction, but the dictum is nevertheless true; only, its truth does not always appear in the small are of the circle which lies between cradle and grave. The prayer for deliverance glides into that for guidance, since the latter is the deeper need, and the former will scarcely be answered unless the suppliants will docilely offers the latter. The soul lifted to Jehovah will long to know His will, and submit itself to His manifold teachings. Thy ways and Thy paths necessarily here mean the ways in which Jehovah desires that the Psalmist should go. In Thy truth is ambiguous, both as to the preposition and as to the noun. The clause may either mean Gods truth (i.e. faithfulness)
as His motive for answering the prayer, or His truth (i.e. the objective revelation)
as the path for men. Predominant usage inclines to the former signification of the noun, but the possibility still remains of regarding Gods faithfulness as the path in which the Psalmist desires to be led, i.e. to experience it. The cry for forgiveness strikes a deeper note of pathos, and, as asking a more wondrous blessing, grasps still more firmly the thought of what Jehovah is and always has been. The appeal is made to Thy compassions and loving kindnesses, as belonging to His nature, and to their past exercise as having been from of old. Emboldened thus, the Psalmist can look back on his own past, both on his outbursts of youthful passion and levity, which he calls failures, as missing the mark; and on the darker evils of later manhood, which he calls rebellions, and can trust that Jehovah will think upon him according to His mercy, and for the sake of His goodness or love. The vivid realisation of that Eternal Mercy, as the very mainspring of Gods actions, and as setting forth in many an ancient deed the eternal pattern of His dealings, enables a man to bear the thought of his own sins. (A. Maclaren, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Psa 2:12").
trust
(See Scofield "Psa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 25:2 Enemies would rejoice by singing a victory song.
25:2 Enemies would rejoice by singing a victory song.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.