*Minor differences ignored. Grouped by changes, with first version listed as example.
Teach me thy way, O Jehovah! Many think that David here requests that God would guide him by his Spirit, lest he should surpass his enemies in acting violently and wickedly. This doctrine is, no doubt, very useful, but it does not seem to agree with the scope of the passage. It is a simpler interpretation, in my opinion, to consider that David desires, in order to escape the snares and violence of his enemies, that God would extend to him his hand, and safely conduct him, so as to give a happy issue to his affairs. He sets the right path in opposition to the difficulties and impediments which are in places which are rough, and of difficult access, to overcome which he was unequal, unless God undertook the office of a guide to lead him. But he who thus desires to commit himself to the safeguard and protection of God, must first renounce crafty and wicked devices. We must not expect that God, who promises to grant a happy issue only to the single in heart, and those who trust in his faithfulness, will bless crooked and wicked counsels.
Teach me thy way, O Lord - See the notes at Psalm 25:4-5.
And lead me in a plain path - Margin, "a way of plainness." That is, a straight or smooth path. In other words, he prayed that he might be enabled to act wisely and right; he desired that God would teach him what he should do.
Because of mine enemies - Margin, "those which observe me." The translation in the text expresses the true sense. The word which is used is derived from a verb that signifies "to twist; to twist together;" and then, to oppress; to treat as an enemy. Here it refers to those who would treat him harshly or cruelly; and he prays that God would show him how to act in view of the fact that he was surrounded by such foes. They were harsh and cruel; they sought to overcome him; they laid snares for him. He knew not how to act so as to escape from them, and he, therefore, pleads that God would instruct and guide him.
Teach me thy way - Let me know the gracious designs of thy providence towards me, that my heart may submit to thy will.
And lead me in a plain path - In the path of righteousness, because of mine enemies, who watch for my halting.
Teach me thy way, O Lord,.... Of providence, grace, and duty; See Gill on Psalm 25:4;
and lead me in a plain path: as the path of truth is to those that understand and find knowledge; and as the way of holiness is, even to such who in other things are fools, but shall not err therein, Proverbs 8:9, Isaiah 35:8; or the path of righteousness, in which Christ, the wisdom of God, and shepherd of his people, leads them, Psalm 23:3;
because of mine enemies, or "those that observe me"; who eyed him as Saul did, 1-Samuel 18:9; and waited for his halting, as Jeremiah's familiars did for him; and lay in wait to deceive him, and lead him out of the way, as false teachers do; and come upon him at an unawares, and take every advantage against him, as Satan does.
thy way--of providence.
a plain path-- (Psalm 26:12).
enemies--literally, "watchers for my fall" (Psalm 5:8).
He is now wandering about like a hunted deer; but God is able to guide him so that he may escape all dangers. And this is what he prays for. As in Psalm 143:10, מישׁור is used in an ethical sense; and differs in this respect from its use in Psalm 26:12. On שׁררים, see the primary passage Psalm 5:9, of which this is an echo. Wily spies dodge his every step and would gladly see what they have invented against him and wished for him, realised. Should he enter the way of sin leading to destruction, it would tend to the dishonour of God, just as on the contrary it is a matter of honour with God not to let His servant fall. Hence he prays to be led in the way of God, for a oneness of his own will with the divine renders a man inaccessible to evil. נפשׁ, Psalm 27:12, is used, as in Psalm 17:9, and in the similar passage, which is genuinely Davidic, Psalm 41:3, in the signification passion or strong desire; because the soul, in its natural state, is selfishness and inordinate desire. יפח is a collateral form of יפיח; they are both adjectives formed from the future of the verb פּוּח (like ירב, יריב): accustomed to breathe out (exhale), i.e., either to express, or to snort, breathe forth (cf. πνεῖν, or ἐμπνεῖν φόνον and θόνοῦ, θυμον, and the like, Acts 9:1). In both Hitzig sees participles of יפח (Jeremiah 4:31); but Psalm 10:5 and Habakkuk 2:3 lead back to פּוּח (פּיח); and Hupfeld rightly recognises such nouns formed from futures to be, according to their original source, circumlocutions of the participle after the manner of an elliptical relative clause (the ṣifat of the Arabic syntax), and explains יפיח כּזבים, together with יפח חמס, from the verbal construction which still continues in force.
Because of - That I may neither fall into their hands by my folly, nor give them any occasion of triumphing over me.
*More commentary available at chapter level.