Text -- Psalms 27:5-14 (NET)

27:5 He will surely give me shelter in the day of danger; he will hide me in his home; he will place me on an inaccessible rocky summit. 27:6 Now I will triumph over my enemies who surround me! I will offer sacrifices in his dwelling place and shout for joy! I will sing praises to the Lord! 27:7 Hear me, O Lord, when I cry out! Have mercy on me and answer me! 27:8 My heart tells me to pray to you, and I do pray to you, O Lord. 27:9 Do not reject me! Do not push your servant away in anger! You are my deliverer! Do not forsake or abandon me, O God who vindicates me! 27:10 Even if my father and mother abandoned me, the Lord would take me in. 27:11 Teach me how you want me to live; lead me along a level path because of those who wait to ambush me! 27:12 Do not turn me over to my enemies, for false witnesses who want to destroy me testify against me. 27:13 Where would I be if I did not believe I would experience the Lord’s favor in the land of the living? 27:14 Rely on the Lord! Be strong and confident! Rely on the Lord!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 27:5

In his tabernacle, into which mine enemies cannot come. He alludes to the ancient custom of offenders, who used to flee to the tabernacle or altar.

Wesley: Psa 27:5

A place high and inaccessible.

Wesley: Psa 27:9

From thy face or presence, or from the place of thy worship.

Wesley: Psa 27:11

That I may neither fall into their hands by my folly, nor give them any occasion of triumphing over me.

Wesley: Psa 27:13

David was thus earnestly desirous of this mercy in this life, not because he placed his portion in these things; but because the truth and glory of God, were highly concerned in making good the promise of the kingdom to him.

JFB: Psa 27:4-5

The secret of his confidence is his delight in communion with God (Psa 16:11; Psa 23:6), beholding the harmony of His perfections, and seeking His favor in His temple or palace; a term applicable to the tabernacle (compare Psa 5:7). There he is safe (Psa 31:21; Psa 61:5). The figure is changed in the last clause, but the sentiment is the same.

JFB: Psa 27:6

I shall be placed beyond the reach of my enemies. Hence he avows his purpose of rendering joyful thank offerings.

JFB: Psa 27:7

Still pressing need extorts prayer for help.

JFB: Psa 27:7

Denotes earnestness. Other things equal, Christians in earnest pray audibly, even in secret.

JFB: Psa 27:8

The meaning is clear, though the construction in a literal translation is obscure. The English Version supplies the implied clause. To seek God's face is to seek His favor (Psa 105:4).

JFB: Psa 27:9

(Psa 4:6; Psa 22:24). Against rejection he pleads former mercy and love.

JFB: Psa 27:10

In the extremity of earthly destitution (Psa 31:11; Psa 38:11), God provides (compare Mat 25:35).

JFB: Psa 27:11

Of providence.

JFB: Psa 27:11

(Psa 26:12).

JFB: Psa 27:11

Literally, "watchers for my fall" (Psa 5:8).

JFB: Psa 27:12

Literally, "soul," "desire" (Psa 35:25).

JFB: Psa 27:12

Literally, "oppressors." Falsehood aids cruelty against him.

JFB: Psa 27:12

As being filled with it (Act 9:1).

JFB: Psa 27:13

The strong emotion is indicated by the incomplete sentence, for which the English Version supplies a proper clause; or, omitting that, and rendering, "yet I believed," &c., the contrast of his faith and his danger is expressed.

JFB: Psa 27:13

Is to experience (Psa 22:17).

JFB: Psa 27:14

In confident expectation. The last clause is, literally, "and wait," &c., as if expecting new measures of help.

Clarke: Psa 27:5

He shall hide me in his pavilion - בסכה besuccoh , in his tabernacle. I would make his temple my residence; I would dwell with God, and be in continual safety. Pavilion comes from papilio and παπιλιων, a butterfly. It signifies a tent made of cloth stretched out on poles, which in form resembles in some measure the insect above named

Clarke: Psa 27:5

In the secret of his tabernacle - Were there no other place, he would put me in the holy of holies, so that an enemy would not dare to approach me

Clarke: Psa 27:5

He shall set me upon a rock - He shall so strengthen and establish me, that my enemies shall not be able to prevail against me. He shall hide me where they cannot find me, or put me out of the reach of the fiery darts of the wicked. He who lives nearest to God suffers least from temptation. "Draw nigh to God and he will draw nigh to thee: resist the devil and he will flee from thee."

Clarke: Psa 27:6

Now shall mine head be lifted up - We shall most assuredly be redeemed from this captivity, and restored to our own land, and to the worship of our God in his own temple. There shall we offer sacrifices of joy; we will sing praises unto the Lord, and acknowledge that it is by his might and mercy alone that we have been delivered.

Clarke: Psa 27:7

Hear, O Lord, when I cry - This is the utmost that any man of common sense can expect - to be heard when he cries. But there are multitudes who suppose God will bless them whether they cry or not; and there are others and not a few, who although they listlessly pray and cry not, yet imagine God must and will hear them! God will answer them that pray and cry; those who do not are most likely to be without the blessings which they so much need.

Clarke: Psa 27:8

When thou saidst, Seek ye my face - How much labor and skill have been employed to make sense of this verse as it stands in our translation! The original words are the following, from which our Version has been forcibly extracted: -

לך אמר לבי בקשו פני את פניך יהוה אבקש lecha amar libbi bakkeshu panai ; eth paneycha , Yehovah , abakkesh ; of which I believe the true rendering to be as follows: "Unto thee, my heart, he hath said, Seek ye my face. Thy face, O Jehovah, I will seek. O my heart, God hath commanded thee to seek his face."Then, his face I will seek. Which may be paraphrased thus: Unto thee, his Church, God hath said Seek ye, all who compose it, my face. To which I, his Church, have answered, Thy face, O Jehovah, I will seek. On referring to Archbishop Secker, I find that he, and indeed Bishop Horsley, are of the same mind

I had formerly proposed another method of reading this difficult verse. Suspecting that some error had got into the text, for בקשו פני bakkeshu panay , "seek ye my face,"I had substituted אבקש פניך abakkesh paneycha , "I will seek thy face;"or with the Vulgate and Septuagint, בקשתי פניך bakkesti paneycha , "I have sought thy face,"exquisivit te facies mea, Εξεζητησα το προσωπον σου . And this small alteration seemed to make a good sense: "My heart said unto thee, I have sought thy face, (or, I will seek thy face), and thy face, O Lord, I will seek."I have not only done what it was my duty and interest to do, but I will continue to do it. Some have proposed to mend the text thus: לך לך אמר לבי lech lecha , amar libbi , "Go to, saith my heart," נבקש פני יהוה nebakkesh peney Jehovah , "Let us seek the face of Jehovah."This is rather a violent emendation, and is supported by neither MSS. nor Versions. The whole verse is wanting in one of Dr. Kennicott’ s MSS. On the whole I prefer what is first proposed, and which requires no alteration in the text; next, that of the Vulgate and Septuagint

The old Psalter paraphrases thus: Til yhe saide my hert, the my face soght: thy face, lord, I sal seke. "The gernyng of my hert that spekes til god, and he anely heres: saide til the my face, that es my presence soght the and na nother thyng. And fra now I sal seke thy face lastandly, til my dede; and that I fynd my sekyng:"i.e., To thee, said my heart; thee my face sought: thy face, O Lord, I shall seek. The gerning of my hert, that spekes til God, and he anely heres, "til the my face"; that es, my presence soght the and no nother thyng: and fra now I sal seke thy face lastandly, til my dede, and that I fynd my sekyng:"i.e., The yearning strong desire of my heart, which speaks to God, and he alone hears; my face is to thee; that is, myself sought thee, and none other thing, and from now I shall seek thee lastingly till my death, and till that I find what I seek.

Clarke: Psa 27:9

Hide not thy face - from me - As my face is towards thee wheresoever I am, so let thy face be turned towards me. In a Persian MS. poem entitled Shah we Gudda , "The King and the Beggar,"I have found a remarkable couplet, most strangely and artificially involved, which expresses exactly the same sentiment one meaning of which is: -

Our face is towards Thee in all our ways

Thy face is towards us in all our intentions

Something similar, though not the same sentiment is in Hafiz, lib. i., gaz. v., cap. 2: -

How can we with the disciples turn our face towards the kaaba

When our spiritual instructer turns his face to wards the wine-cellar

I shall subjoin a higher authority than either: -

Ὁτι οφθαλμοι Κυριου επι δικαιους,

Και ωτα αυτου εις δεησις αυτων

Προσωπον δε Κυριου επι ποιουντας κακα

1Pe 3:12

For the eyes of the Lord are upon the righteous; And his ears to their supplication: And the face of the Lord is upon the workers of evil.

Clarke: Psa 27:10

When my father and my mother forsake me - Or, more literally, "For my father and my mother have forsaken me; but the Lord hath gathered me up."My parents were my protectors for a time; but the Lord has been my Protector always. There is no time in which I do not fall under his merciful regards.

Clarke: Psa 27:11

Teach me thy way - Let me know the gracious designs of thy providence towards me, that my heart may submit to thy will

Clarke: Psa 27:11

And lead me in a plain path - In the path of righteousness, because of mine enemies, who watch for my halting.

Clarke: Psa 27:12

Deliver me not over unto the will of mine enemies - To their soul בנפש benephesh ; their whole soul thirsts for my destruction. Let them not be gratified. They have suborned witnesses against me, but they are false witnesses: unmask their wickedness, and confound their counsels.

Clarke: Psa 27:13

I had fainted, unless I had believed - The words in italics are supplied by our translators; but, far from being necessary, they injure the sense. Throw out the words I had fainted, and leave a break after the verse, and the elegant figure of the psalmist will be preserved: "Unless I had believed to see the goodness of the Lord in the land of the living"- What! what, alas! should have become of me

Dr. Hammond has observed that there is a remarkable elegance in the original, which, by the use of the beautiful figure aposiopesis, makes an abrupt breaking off in the midst of a speech. He compares it to the speech of Neptune to the winds that had raised the tempest to drown the fleet of Aeneas - Aeneid. lib. i., ver. 131

Eurum ad se zephyrumque vocat: dehinc talia fatur

Tantane vos generis tenuit fiducia vestri

Jam coelum terramque, meo sine numine, venti

Miscere, et tantas audetis tollere moles

Quos ego-sed motos praestat componere fluctus

To Eurus and the western blast he cried

Does your high birth inspire this boundless pride

Audacious winds! without a power from me

To raise at will such mountains on the sea

Thus to confound heaven, earth, the air, and main

Whom I - but, first, I’ ll calm the waves again

Pitts.

||&&$

Clarke: Psa 27:14

Wait on the Lord - All ye who are in distress, wait on the Lord. Take me for an example. I waited on him, and he strengthened my heart; wait ye on him, and he will strengthen your heart. You cannot be unsuccessful; fear not. Wait, I say, on the Lord; wait for his succor in doing his will. Age viriliter, says the Vulgate; act like a man, hope, believe, work, and fear not

Calvin: Psa 27:5

5.For he shall hide me in his tent Here the Psalmist promises himself that his prayer would not be in vain. Although he is deprived of the visible sanctuary for a time, he doubts not that, wherever he may be, he shall experience the protecting power of God. And he alludes to the temple, because it was a symbol to the faithful of the divine presence; as if he had said, that in making the request which he mentioned he by no means lost his labor; for every one who shall seek God sincerely, and with a pure heart, shall be safely concealed under the wings of his protection. The figure of the temple, he therefore affirms, was not an unmeaning one, for there God, so to speak, spread forth his wings to gather true believers under his protection. From this he concludes, that as he had no greater desire than to flee for refuge under these wings, there would be a shelter ready for him in times of adversity, under the divine protection, which, under the figure of a rock, he tells us, would be impregnable like towers, which, for the sake of strength, were wont to be built, in ancient times, in lofty places. Although he was, therefore, at this time, environed by enemies on every side, yet he boasts that he shall overcome them. It is, indeed, a common form of speech in the Scriptures to say, that those who are oppressed with grief walk with a bowed down back and dejected countenance, while, on the other hand, they lift up their heads when their joyfulness is restored. Thus David spake, Psa 3:4, “Thou, Lord, art the lifter up of mine head.” But because besieging is here put in opposition to this, he meant to say, that in that divine refuge he would be as it were lifted on high, so that he might fearlessly disregard the darts of his enemies, which might have otherwise pierced him. And in hoping for victory, though he was reduced to such straits as threatened instant death, he gives us a remarkable proof of his faith; by which we are taught not to measure the aid of God by outward appearances or visible means, but even in the midst of death to hope for deliverance from his powerful and victorious hand.

Calvin: Psa 27:6

6.And I will offer sacrifices of triumph ⁵⁸³ in his tabernacle. By making a solemn vow of thanksgiving, after he shall have been delivered from dangers, he confirms himself again in the hope of deliverance. The faithful under the Law, we know, were wont, by a solemn rite, to pay their vows, when they had experienced any remarkable blessing from God. Here, therefore, David, though in banishment, and prohibited from approaching the temple, boasts that he would again come to the altar of God, and offer the sacrifice of praise. It appears, however, that he tacitly sets the holy rejoicing and songs, in which he promises to give thanks to God, in opposition to the profane triumphings of the world.

Calvin: Psa 27:7

7.Hear, O Jehovah! my voice The Psalmist returns again to prayer, and in doing so, he declares with what armor he was furnished to break through his temptations. By the word cry, he expresses his vehemence, as I have elsewhere said, that he may thereby move God the sooner to help him. For the same purpose, also, he a little after mentions his misery, because the more the faithful are oppressed, the more does their very need induce God to extend his favor towards them.

Calvin: Psa 27:8

8.My heart said to thee The change of person in the verbs has occasioned a variety of interpretations of this verse. But whoever closely examines David’s design will perceive that the text runs perfectly well. As it becomes us not rashly to rush into the presence of God, until he first calls us, David first tells us, that he carefully considered how gently and sweetly God prevents his people, by spontaneously inviting them to seek his face; and then, recovering his cheerfulness, he declares he would come wheresoever God may call him. The sense of the Hebrew word לך , leka, is somewhat ambiguous. It may mean the same thing as tibi, to thee, in Latin. But as the Hebrew letter ל , lamed, is often used for the preposition of, or concerning, it may properly enough be translated, my heart hath said of thee; an exposition to which the majority of interpreters incline. More probably, however, in my opinion, it denotes a mutual conversation between God and the prophet. I have just said, that no one can believingly rise to seek God until the way is first opened by God’s invitation, as I have elsewhere shown from the prophet’s declaration,

“I will say, It is my people; and they shall say, The Lord is my God,” (Zec 13:9.)

David accordingly says, that in this way the door was opened for him to seek God: he brings forward this promise, and thus responds, as it were, to God. ⁵⁸⁶ And, certainly, if this symphony does not precede, no man will conduct aright the chorus of the invitation. As soon, therefore, as we hear God presenting himself to us, let us cordially reply, Amen; and let us think with ourselves of his promises, as if they were familiarly addressed to us. Thus true believers have no need to seek any subtle artifice or tedious circuits to introduce themselves into God’s favor, since this preface prepares so easy a way for them, “However unworthy we are to be received by thee, O Lord, yet thy commandment, by which thou enjoinest upon us to come to thee, is sufficient encouragement to us.” The voice of God, therefore, ought to resound in our hearts, like an echo in hollow places, that from this mutual concord there may spring confidence to call upon him.

The term, face, is commonly explained to mean help or succor; as if it had been said, Seek me. But I am persuaded that the allusion here is also to the sanctuary, and that David refers to the mode of manifestation in which God was wont to render himself in some degree visible. No doubt, it is unlawful to form any gross or carnal idea of him, but as he appointed the ark of the covenant to be a token of his presence, it is, without any impropriety, every where denominated his face. It is indeed true, that we are far from God so long as we abide in this world, because faith is far removed from sight; but it is equally true, that we now see God as in a mirror, and darkly, (1Co 13:12,) until he shall openly show himself to us at the last day. Under this word, therefore, I am persuaded, are represented to us those helps by which God raises us to his presence, descending from his inconceivable glory to us, and furnishing us on earth with a vision of his heavenly glory. But as it is according to his own sovereign pleasure that God vouchsafes us to look upon him, (as he does in Word and sacraments,) it becomes us steadily to fix our eyes on this view, that it may not be with us as with the Papists, who, by means of the wildest inventions, wickedly transform God into whatever shapes please their fancy, or their brains have conceived.

Calvin: Psa 27:9

9.Hide not thy face from me The Psalmist elegantly continues the same form of speech, but with a different meaning. The face of God is now employed to describe the sensible effects of his grace and favor: as if it had been said, Lord, make me truly to experience that thou hast been near to me, and let me clearly behold thy power in saving me. We must observe the distinction between the theoretical knowledge derived from the Word of God and what is called the experimental knowledge of his grace. For as God shows himself present in operation, (as they usually speak,) he must first be sought in his Word. The sentence which follows, Cast not away thy servant in thine anger, some Jewish interpreters expound in too forced a manner to mean, Suffer not thy servant to be immersed in the wicked cares of this world, which are nothing but anger and madness. I, however, prefer to translate the Hebrew word נטה , natah, as many translate it, to turn away from, or to remove. Their meaning is more probable who interpret it, Make not thy servant to decline to anger. When a person is utterly forsaken by God, he cannot but be agitated within by murmuring thoughts, and break forth into the manifestations of vexation and anger. If any one think that David now anticipates this temptation, I shall not object, for he was not without reason afraid of impatience, which weakens us and makes us go beyond the bounds of reason. But I keep to the first exposition, as it is confirmed by the two words which follow; and thus the term anger imports a tacit confession of sin; because, although David acknowledges that God might justly cast him off, he deprecates his anger. Moreover, by recalling to mind God’s former favors, he encourages himself to hope for more, and by this argument he moves God to continue his help, and not to leave his work imperfect.

Calvin: Psa 27:10

10.When my father and my mother shall forsake me As it appears from the sacred history, that Jesse, so far as his opportunity admitted, performed his duty to his son David, some are of opinion that the nobles and councillors are here mentioned allegorically; but this is not suitable. Nor is it with any reason that they urge this scruple. David does not complain that he was unnaturally betrayed by his father or mother; but by this comparison he magnifies the grace of God, declaring, that he would ever find him ready to help him, although he might be forsaken of all men. The Hebrew particle כי , ki, for the most part, signifies for, but it is also known to be often employed for the adverb of time, when. David, therefore, meant to intimate, that whatever benevolence, love, zeal, attention, or service, might be found among men, they are far inferior to the paternal mercy with which God encircles his people. The highest degree of love among men, it is true, is to be found in parents who love their children as their own bowels. But God advances us higher, declaring, by the prophet Isaiah, that though a mother may forget the child of her womb, he would always be mindful of us, (Isa 49:15.) In this degree does David place him, so that he who is the source of all goodness far surpasses all mortals, who are naturally malevolent and niggardly. It is, however, an imperfect mode of speech, like that in Isa 63:16,

“Doubtless, thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not.”

The purport of the whole is this: However inclined by nature earthly parents are to help their children, nay, though they should endeavor to cherish them with the greatest ardor of affection, yet should affection be wholly extinguished in the earth, God would fulfill the duty both of father and mother to his people. From which it follows, that we basely undervalue the grace of God, if our faith rise not above all the affections of nature; for sooner shall the laws of nature be overturned a hundred times, than God shall fail his people.

Calvin: Psa 27:11

11.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, ⁵⁸⁸ 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.

Calvin: Psa 27:12

12.Give me not up to the desire of mine oppressors The Hebrew noun נפש , nephesh, signifies lust, will, or desire; and the language of David implies, Deliver me not up to the pleasure or lust of mine enemies, and thus he intimates, that they greedily gaped for his destruction. God delivers his people in two ways; either by appeasing the cruelty of the wicked, and rendering them meek; or, if he permit them to burn with fury, by restraining their power and violence, so that they desire and endeavor in vain to do mischief. The Psalmist afterwards adds, that he is persecuted both with slanders and false accusations, and also by open violence; for when he says, that they bring forth violence, ⁵⁸⁹ he means that they speak of nothing but of war and slaughter. We thus see that the holy man was miserably oppressed on every side. Even his integrity, which we know to have been singular, could not free him from bitter and deadly calumnies, and he was at the same time overwhelmed by the violence and force of his enemies. If the ungodly, therefore, should at any time rise against us, not only with menaces and cruel violence, but to give the semblance of justice to their enmity, should slander us with lies, let us remember the example of David, who was assaulted in both ways; nay, let us recall to mind that Christ the Son of God suffered no less injury from lying tongues than from violence. ⁵⁹⁰ Moreover, this prayer was dictated for our comfort, to intimate that God can maintain our innocence, and oppose the shield of his protection to the cruelty of our enemies.

Calvin: Psa 27:13

13.Unless I had believed to see the goodness of Jehovah It is generally agreed among interpreters, that this sentence is incomplete. Some, however, are of opinion, that the Hebrew particle לולא lulë, is used for the purpose of affirmation, as if it were a species of oath; the Hebrews being accustomed to swear elliptically; for breaking off in the middle of the discourse and leaving it imperfect, they supplied an imprecation, namely, that God would punish them in case they perjured themselves. But the greater number give a different interpretation, namely, that David intimates that he was supported solely by faith, otherwise he had perished a hundred times. The meaning which they elicit, accordingly, is, Had I not relied on the promise of God, and been assuredly persuaded that he would safely preserve me, and had I not continued firm in this persuasion, I had utterly perished: There was no other remedy. Some understand by the land of the living, the heavenly inheritance; but this interpretation is forced, and disagrees with the usual style of Scripture. When Hezekiah laments in his song recorded in Isa 38:11, that he had no hope of seeing God “in the land of the living,” he means, without all doubt, the present life, as he immediately adds, “I shall behold man no more with the inhabitants of the world.” A similar form of speech occurs also in another place, (Jer 11:19.) David then believed that he would still enjoy the goodness of God in this world, although he was now deprived of all experience of his favor, and could see no spark of light. From the darkness of death, therefore, he promises himself a view of the divine favor, and by this persuasion his life is sustained, although, according to the judgment of carnal reason, it was past recovery and lost. It is to be observed, however, that David does not rashly go beyond the divine promise. It is true that “godliness is profitable unto all things, having promise of the life that now is, and of that which is to come,” (1Ti 4:8;) but he would have never dared to entertain this persuasion had he not been informed by a special revelation, and assuredly promised a successor, who should always sit upon his throne, (Psa 132:11.) He was, therefore, justly persuaded that he would not die till this promise was fulfilled. Lest any man, therefore, by an unwarranted imitation of his example, should overleap the boundaries of faith, it is necessary to understand what was peculiar to him, and did not belong to us. In general, however, we ought all to hope that, although God may not openly work deliverance for us, or show us his favor in a visible manner, he will, nevertheless, be always merciful to us, even in the present life.

Calvin: Psa 27:14

14.Wait thou on Jehovah It may be doubted whether David, having in the preceding verses spoken of himself, here addresses his discourse to others, and exhorts them by his own example to fortitude and persevering patience, as he does in the conclusion of Psa 31:19, where, after speaking concerning himself particularly, he makes a transition, and addresses himself to all the godly. But as he speaks here in the singular number, and uses no mark to show that he directs his discourse to others, it is in my opinion probable that he applies it to himself, the more to encourage his confidence in God, lest at any time his heart should faint. ⁵⁹² As he was conscious of his weakness, and knew that his faith was the great means of preserving him safe, he seasonably strengthens himself for the future. Under the word waiting, too, he puts himself in mind of new trials, and sets before his eyes the cross which he must bear. We are then said to wait on God, when, withdrawing his grace from us, he suffers us to languish under afflictions. David, therefore, having got through one conflict, prepares himself to encounter new ones. But as nothing is more difficult than to give God the honor of relying upon him, when he hides himself from us, or delays his assistance, David stirs himself up to collect strength; as if he had said, If fearfulness steal upon thee; if temptation shake thy faith; if the feelings of the flesh rise in tumult, do not faint; but rather endeavor to rise above them by an invincible resolution of mind. From this we may learn, that the children of God overcome, not by sullenness, but by patience, when they commit their souls quietly to God; as Isaiah says,

“In quietness and in confidence shall be your strength,”
(Isa 30:15.)

As David did not feel himself equal to great and difficult efforts, he borrows strength from God by prayer. Had he said no more than Act like a man, ⁵⁹³ he would have appeared to allege the motions of his own free-will, but as he immediately adds, by way of correction, that God would be at hand to strengthen his heart, he plainly enough shows, that when the saints strive vigorously, they fight in the strength of another, and not in their own. David does not, like the Papists, put his own efforts into the van, and afterwards supplicate for divine aid, but having done his own duty, although he knew that he was destitute of strength in himself, he requests that his deficiency may be supplied by the grace of the Holy Spirit. And as he knew that the war must be continued during his whole life, and that new conflicts would daily arise, and that the troubles of the saints are often protracted for a long period, he again repeats what he had said about waiting on God: Wait thou alone on Jehovah

Defender: Psa 27:10

It is legitimate, and no doubt preferable, to understand "when" in this verse as "if.""

TSK: Psa 27:5

For in : Psa 10:1, Psa 32:6, Psa 32:7, Psa 46:1, Psa 50:15, Psa 77:2, Psa 91:15, Psa 138:7; Pro 1:24-28; Isa 26:16; Jer 2:27, Jer 2:28

hide : Psa 57:1, Psa 83:3, Psa 119:114; Pro 18:10; Isa 4:5, Isa 4:6, Isa 26:20, Isa 32:2; Mat 23:37; Col 3:3

secret : Psa 31:20, Psa 91:1; 2Ch 22:12; Neh 6:10, Neh 6:11

set me : Psa 18:33, Psa 40:2, Psa 61:2; Hab 3:18, Hab 3:19; Mat 7:24, Mat 7:25, Mat 16:16-18

TSK: Psa 27:6

And : Psa 3:3, Psa 110:7; Gen 40:13, Gen 40:20; 2Ki 25:27

above : 2Sa 7:9, 2Sa 22:1, 2Sa 22:49; 1Ch 22:18

therefore : Psa 22:22-25, Psa 26:6, Psa 26:7, Psa 43:3, Psa 43:4, Psa 66:13-16, Psa 107:22, Psa 116:17-19; 2Ch 30:21-26; Jer 33:11; Heb 13:15; 1Pe 2:5

joy : Heb. shouting, Psa 47:1; Ezr 3:11-13; Isa 12:6; Jer 31:7; Zep 3:14, Zep 3:15; Zec 9:9; Luk 19:37, Luk 19:38

I will : Psa 21:1, Psa 21:13, Psa 81:1, Psa 95:1, Psa 100:1, Psa 100:2, Psa 138:5; Eph 5:19, Eph 5:20; Rev 5:9, Rev 15:3

TSK: Psa 27:7

Psa 4:1, Psa 5:2, Psa 130:2-4, Psa 143:1, Psa 143:2

TSK: Psa 27:8

When : etc. or, My heart said unto thee, Let my face seek thy face, etc

Seek : Psa 24:6, Psa 105:4; Isa 45:19, Isa 55:6, Isa 55:7; Hos 5:15

Thy : Psa 63:1, Psa 63:2, Psa 119:58 *marg. Jer 29:12, Jer 29:13

TSK: Psa 27:9

Hide : Psa 13:1, Psa 44:24, Psa 69:17, Psa 102:2, Psa 143:7; Isa 59:2

put : Psa 51:11; Isa 50:1

thou : Psa 71:5, Psa 71:6, Psa 71:17, Psa 71:18; 1Sa 7:12; Isa 46:3, Isa 46:4; 2Co 1:9, 2Co 1:10; 2Ti 4:17, 2Ti 4:18

leave : Psa 38:21, Psa 119:121; 1Ch 28:9; Jer 32:40; Heb 13:5

O God : Psa 24:5, Psa 38:21, Psa 38:22, Psa 88:1

TSK: Psa 27:10

When : Psa 69:8; 2Sa 16:11; Isa 49:15; Mat 10:21, Mat 10:22, Mat 10:36

the Lord : Joh 9:35, Joh 16:32; 2Ti 4:16

take me up : Heb. gather me, Isa 40:11

TSK: Psa 27:11

Teach : Psa 25:4, Psa 25:5, Psa 25:9, Psa 25:12, Psa 86:11, Psa 119:10, Psa 143:8-10; Pro 2:6-9; Isa 30:20, Isa 30:21

a plain path : Heb. a way of plainness, Psa 26:12; Pro 8:9, Pro 15:19; Isa 35:8; Luk 3:4-6

mine enemies : Heb. those which observe me, Psa 5:8, Psa 54:5 *marg. Psa 56:5, Psa 56:6, Psa 64:6; Jer 20:10; Dan 6:4, Dan 6:5; Luk 20:20

TSK: Psa 27:12

will : Psa 31:8, Psa 35:25, Psa 38:16, Psa 41:11, Psa 140:8

false : Psa 35:11; Exo 20:16; 1Sa 22:9, 1Sa 22:10, 1Sa 26:19; 2Sa 16:7, 2Sa 16:8; Mat 26:59, Mat 26:60; Act 6:11-13

breathe : Psa 25:19; Act 9:1, Act 26:11

TSK: Psa 27:13

fainted : Psa 42:5, Psa 56:3, Psa 116:9-11; 2Co 4:1, 2Co 4:8-14, 2Co 4:16; Eph 2:8

in the : Psa 52:5, Psa 56:13, Psa 142:5; Job 33:30; Isa 38:11, Isa 38:19; Jer 11:19; Eze 26:20

TSK: Psa 27:14

Wait : Psa 25:3, Psa 25:21, Psa 31:24, Psa 33:20, Psa 62:1, Psa 62:5, Psa 130:5; Gen 49:18; Isa 8:17, Isa 25:9, Isa 26:8; Isa 30:18; Lam 3:26; Hab 2:3; Luk 2:25, Luk 2:38; Rom 8:25

be : Psa 31:24; Act 28:15; 1Co 16:13; 2Ti 4:5-8

and : Psa 138:3; Isa 40:31; 2Co 12:9, 2Co 12:10; Eph 3:16, Eph 6:10; Phi 4:13; Col 1:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 27:5

For in the time of trouble - When I am surrounded by dangers, or when affliction comes upon me.

He shall hide me - The word used here means to hide; to secrete; and then, to defend or protect. It would properly be applied to one who had fled from oppression, or from any impending evil, and who should be "secreted"in a house or cavern, and thus rendered safe from pursuers, or from the threatening evil.

In his pavilion - The word "pavilion"means "tent"or "tabernacle."The Hebrew word - סכה sukâh - means properly a booth, hut, or cot formed of green branches interwoven: Jon 4:5; Job 27:18; see the notes at Isa 4:6. Then it is applied to tents made of skins: Lev 23:43; 2Sa 11:11. It thus is used to denote the tabernacle, considered as the dwelling-place of God on earth, and the meaning here is, that God would hide him as it were in His own dwelling; He would admit him near to Himself; He would take care that he should be protected as if he were one of His own family; as a man protects those whom he admits to his own abode.

In the secret of his tabernacle - In the most retired and private part of His dwelling. He would not merely admit him to His premises; not only to the vestibule of His house; not only to the open court, or to the parts of His house frequented by the rest of His family; but he would admit him to the private apartments - the place to which He Himself withdrew to be alone, and where no stranger, and not even one of the family, would venture to intrude. Nothing could more certainly denote friendship; nothing could more certainly make protection sure, than thus to be taken into the private apartment where the master of a family was accustomed himself to withdraw, that he might be alone; and nothing, therefore, can more beautifully describe the protection which God will give to His friends than the idea of thus admitting them to the secret apartments of His own dwelling-place.

He shall set me up upon a rock - A place where I shall be secure; a place inaccessible to my enemies. Compare Psa 18:1-2; Psa 19:14 (margin); Psa 61:2; Psa 71:3. The meaning is, that he would be safe from all his enemies.

Barnes: Psa 27:6

And now shall mine head - Now shall I be exalted. So we say that in affliction a person bows down his head; in prosperity he lifts it up. This verse expresses the confident expectation that he would be enabled to triumph over all his foes, and a firm purpose on his part, as the result of this, to offer sacrifices of praise to his great Deliverer.

Above mine enemies round about me - All my enemies, though they seem even to encompass me on every side.

Therefore will I offer in his tabernacle - In His tent, His dwelling-place: referring here, undoubtedly, to "the tabernacle"as a place where God was worshipped.

Sacrifices of joy - Margin, as in the Hebrew, of "shouting."That is, he would offer sacrifices accompanied with loud sounds of praise and thanksgiving. There is nothing wrong in shouting for joy when a person is delivered from imminent danger, nothing wrong in doing so when he feels that he is rescued from the peril of eternal ruin.

I will sing, yea, I will sing praises unto the Lord - This language is that which comes from a full heart. He is not contented with saying merely that he would "sing."He repeats the idea; he dwells upon it. With a heart overflowing with gratitude he would go and give utterance to his joy. He would repeat, and dwell upon, the language of thanksgiving.

Barnes: Psa 27:7

Hear, O Lord, when I cry with my voice - This earnest prayer seems to have been prompted by a returning sense of danger. He had had assurance of the divine favor. He had found God ready to help him. He did not doubt but that He would aid him; yet all this did not prevent his calling upon Him for the aid which he needed, but rather stimulated him to do it. With all the deep-felt conviction of his heart that God was ready and willing to assist him, he still felt that he had no reason to hope for His aid unless he called upon Him. The phrase "when I cry with my voice"refers to the fact that he prayed audibly or aloud. It was not mental prayer, but that which found expression in the language of earnest entreaty.

Barnes: Psa 27:8

When thou saidst, Seek ye my face ... - Margin, "My heart said unto thee, Let my face seek thy face."The literal translation would be: "To Thee hath said my heart, Seek ye my face; thy face, O Lord, will I seek."DeWette thus expresses the idea, "Of thee my heart thinks (in regard to the command to seek thy face), thy face, Lord, I will seek."Our translators have given the correct meaning, though the original is quite obscure. The passage is designed to denote the state of the mind, or the disposition, in regard to the commands of God. The command or precept was to seek God. The prompt purpose of the mind or heart of the psalmist was, that he would do it. He "immediately"complied with that command, as it was a principle of his life - one of the steady promptings of his heart - that he would do this. The heart asked no excuse; pleaded for no delay; desired no reason for not complying with the command, but at once assented to the propriety of the law, and resolved to obey. This related undoubtedly at first to prayer, but the "principle"is applicable to all the commands of God. It is the prompting of a pious heart immediately and always to obey the voice of God, no matter what his command is, and no matter what sacrifice may be required in obeying it.

Barnes: Psa 27:9

Hide not thy face far from me - Compare the notes at Psa 4:6. To "hide the face"is to turn it away with displeasure, as if we would not look on one who has offended us. The favor of God is often expressed by "lifting the light of his countenance"upon anyone - looking complacently or "pleasedly"upon him. The reverse of this is expressed by hiding the face, or by turning it away. The word "far"introduced by the translators does not aid the sense of the passage.

Put not thy servant away in anger - Do not turn me off, or put me away in displeasure. We turn one away, or do not admit him into our presence, with whom we are displeased. The psalmist prayed that he might have free access to God as a Friend.

Thou hast been my help - In days that are past. This he urges as a reason why God should still befriend him. The fact that He had shown mercy to him, that He had treated him as a friend, is urged as a reason why He should now hear his prayers, and show him mercy.

Leave me not - Do not abandon me. This is still a proper ground of pleading with God. We may refer to all His former mercies toward us; we may make mention of those mercies as a reason why He should now interpose and save us. We may, so to speak, "remind"him of His former favors and friendship, and may plead with Him that He will complete what He has begun, and that, having once admitted us to His favor, He will never leave or forsake us.

Barnes: Psa 27:10

When my father and my mother forsake me - If they should do it. The psalmist supposes it possible that this might occur. It does occur, though very rarely; but the psalmist means to say that the love of God is stronger and more certain than even that of a father or mother, since he will never forsake his people. Though every other tie that binds heart to heart should dissolve, this will remain; though a case might occur in which we could not be sure of the love that naturally springs out of the most tender earthly relationships, yet we can always confide in His love. See the notes at Isa 49:15.

Then the Lord will take me up - Margin, "will gather me."The margin expresses the usual meaning of the word. It is sometimes used as referring to the hospitable reception of strangers or wanderers into one’ s house: Jdg 19:15, Jdg 19:18; Jos 20:4. The meaning here is, that if he should be forsaken by his nearest earthly friends, and be an outcast and a wanderer, so that no one on earth would take him in, the Lord would then receive him.

Barnes: Psa 27:11

Teach me thy way, O Lord - See the notes at Psa 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.

Barnes: Psa 27:12

Deliver me not over unto the will of mine enemies - Let them not accomplish their desires in regard to me; let them not be able to carry out their purposes. The word here rendered "will"means properly "soul,"but it is used here evidently to denote "wish"or "desire."Compare Psa 35:25.

For false witnesses are risen up against me - People who would lay false charges against him, or who would wrongfully accuse him. They charged him with crimes which he never committed, and they persecuted him as if he were guilty of what they alleged against him.

And such as breathe out cruelty - That is, they meditate violence or cruel treatment. They are intent on this; they pant for it. Saul of Tarsus thus "breathed out threatenings and slaughter against the disciples of the Lord."See the notes at Act 9:1.

Barnes: Psa 27:13

I had fainted, unless I had believed - The words "I had fainted"are supplied by the translators, but they undoubtedly express the true sense of the passage. The psalmist refers to the state of mind produced by the efforts of his enemies to destroy him, as mentioned in Psa 27:12. So numerous, mighty, and formidable were they, that he says his only support was his faith in God; his belief that he would yet be permitted to see the goodness of God upon the earth. In this time of perplexity and trial he had confidence in God, and believed that He would uphold him, and would permit him to see the evidences of His goodness and mercy while yet on the earth. What was the ground of this confidence he does not say, but he had the fullest belief that this would be so. He may have had some special assurance of it, or he may have had a deep internal conviction of it, sufficient to calm his mind; but whatever was the source of this confidence it was that which sustained him. A similar state of feeling is indicated in the remarkable passage in Job, Job 19:25-27. See the notes at that passage.

To see the goodness of the Lord in the land of the living - That is, that I should "live,"and yet see and enjoy the tokens of the divine favor here upon the earth.

Barnes: Psa 27:14

Wait on the Lord - This is the sum of all the instruction in the psalm; the main lesson which the psalm is designed to convey. The object is to induce others, from the experience of the psalmist, to trust in the Lord; to rely upon Him; to come to Him in trouble and danger; to wait for His interposition when all other resources fail. Compare Psa 25:3.

Be of good courage - The Hebrew word here means, "be strong."That is, do not faint. Do not be dismayed. Still hope and trust in the Lord.

He shall strengthen thine heart - He will strengthen "thee."He will enable you to perform your duties, and to triumph over your enemies. See the notes at Isa 40:31.

Wait, I say, on the Lord - Repeating an idea with which the heart was full; a lesson resulting from his own rich experience. He dwells upon it as a lesson which he would fix deeply in the mind, that in all times of danger and difficulty, instead of despondency, instead of sinking down in despair, instead of giving up all effort, we should go forward in the discharge of duty, putting our trust solely in the Lord.

Poole: Psa 27:5

He shall hide me or, hath hid me ; or, useth to hide me . Justly do I prize the house and service of God so highly, both because I have such vast obligations to him for his former protection and favours, and because all my hope, and confidence, and security depends upon him.

In the secret of his tabernacle in his tabernacle, into which mine enemies cannot come; and in a secret place in it, where, if they come, they cannot find me. Or, as it were (for the note of similitude is oft understood)

in the secret of his tabernacle i. e. in as safe a place as the holy of holies, which is called God’ s secret , Eze 7:22 , where none might come but the high priest, and he but one day in a year. He alludes to the ancient custom of offenders, who used to flee to the tabernacle or altar, where they esteemed themselves safe, 1Ki 2:28 .

Upon a rock a place high and inacessible, strong and impregnable.

Poole: Psa 27:6

Mine head shall be lifted up above mine enemies he will advance me above them, and give me a complete victory over them.

Sacrifices of joy or of shouting or resounding , i.e. of thanksgiving; which were accompanied with the sound of trumpets and other instruments, Num 10:10 1Ch 16:41,42 Ps 33:3 .

Poole: Psa 27:8

When thou saidst either by thy word, commanding and inviting me so to do; or by thy Spirit, directing and inclining me to it.

Seek ye my face i.e. seek my presence, and favour, and help, by fervent and faithful prayer.

My heart said unto thee my heart readily and thankfully complied with the motion; and upon the encouragement of this command, or invitation and promise couched in it, I resolved I would do so, and do so at this time. But this verse is a little otherwise rendered by divers learned men. And the words lie in another order in the Hebrew text, which runs thus:

To thee my heart said Thou hast said, (which verb may well be understood here, as it is also 1Ki 20:34 , and as divers other verbs are understood in the sacred text, as Lev 24:8 2Sa 18:12 23:17 , compared with 1Ch 11:19 , and in many other places; which is not strange in so concise and short a language as the Hebrew is,)

Seek ye my face (this is thy great command, so oft and so vehemently urged, as containing the very substance and foundation of all true piety).

Thy face, Lord, I will seek I cheerfully do and will obey thy command therein. Or the verse may be thus translated without any supplement, which, where it can be done, is confessedly the best way of translation: Concerning thee (as the particle lamed is oft used; or, for or instead of thee , as it is unquestionably used, Gen 11:3 Exo 13:16 Pro 21:18 , i.e. in thy name and words, and according to thy mind)

my heart said ( to wit, to or within myself, as the word said is frequently taken, i.e. I seriously consider within myself this following command of thine oft inculcated in thy word, and press it upon my own conscience,)

Seek ye my face. Thy face, Lord, will I seek Thou commandest it, and I will obey thee therein.

Poole: Psa 27:9

Hide not thy face which I in obedience to thy command am now seeking.

Put not thy servant away to wit, from thy face or presence, or from the place of thy worship, from which he either now was or formerly had been driven. Two ways God and he might be parted; either by God’ s departure or withdrawing from him, which he might do even in the place of his worship; or by God’ s putting him away from his presence. Against the first he seems to direct his prayer in the first clause, and against the latter in this.

Poole: Psa 27:10

Forsake me or, leave me ; as being unable to help me, and rather a burden than a help to me; for which reason David desired them to leave him, and disposed of them in another place, 1Sa 22 . Or his father and mother were now dead. Or by his father and mother he may signify his near relations and friends, which forsook him in the time of trouble, as men usually do. Or the words may be rendered, though my father and mother should forsake me . Then ; or, yet , as the Hebrew vau frequently signifies.

Will take me up or, will receive me , to wit, to himself, as this verb is used, Jos 20:4 Jud 19:15 Mat 23:37 .

Poole: Psa 27:11

Thy way i.e. what course I shall take to please thee, and to discharge my duty, and to save myself from ruin.

A plain path of which See Poole "Psa 26:12" , where the Hebrew words are the same.

Because of mine enemies that I may neither open their mouths against me or religion by my miscarriages, nor fall into their hands by my folly, nor give them any occasion of triumphing over me.

Poole: Psa 27:12

The will or lust , or desire , Heb. soul ; which is so taken, Psa 41:2 78:18 Eze 16:27 .

Such as breathe out cruelty he presseth his request upon the quality of his enemies, who were both false and cruel, and in both respects hateful to God and men.

Poole: Psa 27:13

I had fainted: these words are added to complete the sense; for the speech is abrupt and imperfect, as is very usual, not only in the Holy Scripture, but in many other authors, in all vehement passions or commotions of mind, such as David was in at this time. Having declared what perfidious and cruel enemies did now assault and encompass him, he now subjoins what impression the thoughts thereof made upon him, and speaks like one that wanted words to express how sad and desperate his condition would have been, if he had not been supported by faith in God’ s promises.

To see the goodness of the Lord to enjoy (which is oft expressed by seeing) the mercy which God hath promised me.

In the land of the living i.e. in this world, which is oft so called, as Job 28:13 Psa 52:5 116:9 142:5 Isa 38:11 53:8 Jer 11:9 Eze 32:32 , and is opposed to the grave, which is the place of the dead. And David was thus earnestly desirous of this mercy in this life, not because he placed his portion in these things, which he so solemnly disclaims, Psa 17:14 , but because the truth and glory of God were highly concerned in making good the promise of the kingdom made to him.

Poole: Psa 27:14

Wait on the Lord O my soul; to which he now turneth his speech; as he frequently doth in this book.

He shall strengthen thine heart he will uphold thee, and keep thee from fainting and sinking under thy burdens.

Haydock: Psa 27:5

The works, ( in opera. ) The preposition seems redundant, though (Haydock) it was probably in both places, to insinuate that attention is requisite. The Jews perished, because they would not know the things that were for their peace, Luke xix 42. Their city in ruins, is an emblem of the sinner's utter destruction. ---

Thou shalt. Hebrew, "he will." (Berthier) ---

The Chaldeans gave supreme honour to idols, neglecting the true God. Their punishment was at hand. (Kimchi) (Calmet) ---Ignorance will prove no excuse, when people might be informed. God will save none, without their co-operation. (Worthington)

Haydock: Psa 27:6

Blessed. This energetic epithet is generally applied to the Lord, and as it is also given to Christ, he must be true God, Romans ix. 5., &c.

Haydock: Psa 27:7

Protector. Hebrew, "buckler," to defend me from external enemies, as his grace enables me to do good. ---

Flesh. Hebrew, "heart." But joy would manifest itself over the whole body: (Proverbs xvii. 22.; Berthier) and the Syriac agrees with the Septuagint, "My flesh shall bud forth, and I shall sing his praises in glory." (Calmet) ---

Will. Hebrew, "canticle," which was dictated by the will. It is suspected that the Septuagint read differently. Only the saints taste true joys, so that they alone might be styled sensual. But this worldlings cannot understand, 1 Corinthians ii. 14. (Berthier) ---

The Fathers explain this text of Christ's or of our resurrection, (St. Jerome, &c.) which was prefigured by the return from captivity. (Calmet) ---

Interior comfort causes the body to be refreshed; and the psalmist gladly (Worthington) expresses his gratitude. (Haydock)

Haydock: Psa 27:8

People; ( hoz lamu ) instead of which the Hebrew has lamo, " their strength;" though the people of God had not been mentioned. St. Jerome translates, "the Lord is my strength." Houbigant shews that the Vulgate is most accurate. (Berthier) ---

Protestants' marginal note, "his strength." ---

Salvation. Literally, "salvations," as he had many times protected David, as well as (Haydock) the priests and prophets, and all the chosen people, 1 Peter ii. 9. (Calmet) ---

God causeth the good endeavours of the king for his subjects to prosper. (Worthington)

Haydock: Psa 27:9

Exalt, or carry on thy shoulders, like the good shepherd, Luke xv. 5. Restore thy people to prosperity. This was the wish of the carnal Jews. The Christian must raise his thoughts higher. (Calmet) ---

St. Jerome and Protestants, "feed....and lift them up for ever." Here the progress of justification appears. (Haydock) ---

God redeems and conducts us to eternal bliss. (Berthier) ---

As in Psalm xix., &c., the subjects pray for their superiors, so here the ruler offers up his petitions for those committed to his charge. (Worthington)

Gill: Psa 27:5

For in the time of trouble he shall hide me in his pavilion,.... This, with what follows, is given as a reason why the psalmist desired to dwell in the house of the Lord; because he considered it as a pavilion or booth, as the word ^h signifies in which he should be hid by the Lord, in times of trouble and distress, either through the heat of persecution, or of inward anxiety of mind, caused by the working of a fiery law; the allusion being, as some think, to the shepherd's tent or booth, into which he sometimes takes a poor sheep, and protects it from the scorching heat of the sun at noon: and of such use is the tabernacle of the Lord; see Isa 4:6;

in the secret of his tabernacle shall he hide me; alluding either to the tents of generals of armies, who receive into them those whom they would protect from the insults and injuries of others; or rather to the most holy place in the tabernacle, called the secret place, Eze 7:22; typical of Christ, the hiding place of his, people, in whom their life is hid, and where it is safe and secure;

he shall set me up upon a rock; where he would be above and out of the reach of his enemies; meaning Christ, comparable to a rock for its height, he being higher than the kings of the earth, than the angels in heaven, than the heavens themselves, and much more than the sons of men; see Psa 61:2; and for shelter and safety, he being a munition of rocks, a strong tower, a place of defence, and rock of refuge; and for firmness, solidity, and strength, he being able to bear the whole weight of the building of the church, and every believer laid upon him; and for duration, he being more immovable than rocks and mountains; so that such who are set up upon him are in the most safe and secure state imaginable.

Gill: Psa 27:6

And now shall mine head be lifted up,.... That is, when brought into the house of the Lord, hid in the secret of his tabernacle, and set upon the rock Christ; by this phrase he means, either that he should be then restored to his former happy and comfortable condition, as it is used in Gen 40:13; or that he should overcome all his enemies, and triumph over them, being exalted, as he adds,

above mine enemies round about me; so that not only they should not be able to come at him, but should be subdued under him;

therefore will I offer in his tabernacle sacrifices of joy: attended with shouting and sounding of trumpets: in allusion to the blowing of trumpets at the time of sacrifice, Num 10:10; Sacrifices of praise and thanksgiving, with a joyful heart, for mercies received, offered up publicly in the house of the Lord, are here intended;

I will sing, yea, I will sing praises unto the Lord; for whom praise waits in Zion, to whom it is due; he being the Father of mercies, the God of all comfort, and the author and giver of all blessings, temporal and spiritual.

Gill: Psa 27:7

Hear, O Lord, when I cry with my voice,.... Which is to be understood of prayer, and that in the time of distress; and of vocal prayer, as distinguished from mental prayer; and the phrase denotes the vehemency and intenseness of it: and the request is, that the Lord would hear it; not only as he is omniscient and omnipresent, and so hears the prayers of all, good and bad; but as a God gracious and merciful, who sometimes very quickly hears, and answers in a gracious way, and sometimes seems to turn a deaf car, to shut out the prayers of his people, and cover himself with a cloud, that they should not pass through, or, however, defers an answer to it for a little while; yet, sooner or later, he always shows himself a God hearing prayer;

have mercy also upon me; by delivering him out of his temporal distresses, and by forgiving his iniquities;

and answer me; by speaking a word in season; commanding off the affliction he lay under, and by saying to him that his sins were forgiven him.

Gill: Psa 27:8

When thou saidst, seek ye my face,.... To seek the face of the Lord is to attend his house and ordinances, where he grants his presence; and with this view to enjoy his gracious presence, and the light of his countenance, not being content with bare attendance without it; it is to seek the Lord himself, and communion with him through Christ, the brightness of his glory, and the Angel of his presence; for the right way of seeking the Lord is in Christ, who is the way of access to him, and of acceptance and fellowship with him; and that by prayer and supplication for his sake, and with all the heart and soul; and this the Lord calls upon his people to do, in his word, in his providences, and by his Spirit moving upon their hearts, and inclining them to it, as follows;

my heart said unto thee, thy face, Lord, will I seek: it is an encouragement to believers to seek the Lord when he calls them to it; for it is a command with promise, that they shall find him, see his face, and enjoy his favour; and he never says to any, "seek ye my face, in vain"; and they always find it good for them to draw nigh to him: and as it is the best way of seeking God, when the heart is engaged in it, so it is a token for good; and it looks as though the Lord had a mind to manifest himself, and grant the favour sought for, when he inclines the hearts of his people to pray unto him for it; and this the psalmist makes mention of as taking encouragement from it, to hope and believe that the Lord would hear and answer him, and have mercy on him; because he had bid him seek his face, and he found his heart ready to do it.

Gill: Psa 27:9

Hide not thy face far from me,.... Yea, not at all from him; for the word "far" is not in the text: this is sometimes the case of the best of men, and was of the psalmist at times, and might be now, notwithstanding his strong expressions of faith and joy in the preceding verses; for frames are very changeable things; and this case is consistent with the everlasting and unchangeable love of God to his people; though they are ready to impute it to wrath and anger, and is what is very cutting and grievous to them; and therefore deprecate it as the psalmist does here,

put not thy servant away in anger; either cast him not away from thy presence, as being angry with him, though there is just reason for it; or suffer him not to go away angry, fretting and murmuring: he makes mention of his relation to God as a servant, as he was; not only by creation as a man, and by his office as a king, but by efficacious grace as a converted man; and this only as descriptive of himself, and as acknowledging his dependence on the Lord, and his obligation to him; but not as a reason why he should be regarded by him, for he knew he was but an unprofitable servant;

thou hast been my help; leave me not, neither forsake me: which request, as the rest, he might put up in faith; for God will not leave his people destitute of his presence finally and totally; nor to themselves and the corruptions of their hearts, nor to the temptations of Satan; nor will he forsake the work of his hands, the work of grace upon their hearts; or so forsake them as that they shall perish: and that the Lord would not leave nor forsake him in such sense, the psalmist had reason to conclude; since he had been his help in times past, a present help in time of trouble; and his arm was not shortened, his power was the same to help as ever, and so were his inclination and will; since he could also call unto him, and upon him, as follows:

O God of my salvation; the author both of his temporal, spiritual, and eternal salvation; and what might he not hope for from him? salvation includes all blessings, both for soul and body, for time and eternity.

Gill: Psa 27:10

When my father and my mother forsake me,.... Which is not to be understood strictly and literally of his parents, that were in that near relation to him according to the flesh, nor of anything that had past; not of his parents leaving him to shift for himself, after having brought him up; nor of his father being unmindful of him, when Samuel came to anoint one of his sons to be king; nor of any slight and neglect of him by them when persecuted by Saul; nor of their inability to help him then; see 1Sa 22:3; but this is to be understood of something supposed yet to come; and it seems best to interpret it of his nearest and dearest friends, his closest adherents, best counsellors, and most firm allies; that when they should fail and drop him, his God would not leave him: the design of it is to set forth the love and care of God, as superior to that of the most affectionate friends; see Isa 49:14;

then the Lord will take me up; like a foundling in the street, and such are called, in the Talmudic language, "persons gathered up" ⁱ; and so the words may be rendered here, "then the Lord will gather me" ^k; into his arms and bosom, and under the wings of his protection, and at last to himself in glory.

Gill: Psa 27:11

Teach me thy way, O Lord,.... Of providence, grace, and duty; See Gill on Psa 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, Pro 8:9, Isa 35:8; or the path of righteousness, in which Christ, the wisdom of God, and shepherd of his people, leads them, Psa 23:3;

because of mine enemies, or "those that observe me"; who eyed him as Saul did, 1Sa 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.

Gill: Psa 27:12

Deliver me not over unto the will of mine enemies,.... It is a dreadful thing for a man to be given up to his own heart's lusts, and to be delivered up into the hands of Satan; who would fain have even the people of God themselves in his hands, that he might distress them at pleasure, if not destroy them; and also to be suffered to fall into the hands of wicked men, whose tender mercies are cruel;

for false witnesses are risen up against me; laying to his charge, that he sought to take away from Saul his crown and kingdom, and even his life, 1Sa 24:9;

and such as breathe out cruelty; as Doeg the Edomite, whose tongue was as a sharp razor, and by whose hands four score and five priests were slain, on account of David's being supplied with bread by Ahimelech; the word is in the singular number; see Psa 52:1; compare with this clause Act 9:1; and Horace's phrase, "Spirabat amores" ^l.

Gill: Psa 27:13

I had fainted,.... When false witnesses rose up against him, and threatened to take away his life, and the life of his friends, in the most barbarous and cruel manner: the people of God are subject to faintings, in the present state of things; by reason of afflictions; because of the nature, number, and continuance of them; and especially when they apprehend them to be in wrath and sore displeasure: and on account of their sins, and the corruptions of their hearts; fearing lest there should be no pardon for them; or that the true work of grace is not in them; or that they shall fall, to the dishonour of the name of God, and to the reproach of his, cause and interest; or that they shall perish eternally: likewise, by reason of Satan's temptations, which are sometimes so grievous, that if Christ did not pray for them, their faith would fail; and also on account of the hidings of God's face, which they cannot bear: they are sometimes ready to faint in the way of their duty, in the course of their profession, because of the difficulties and discouragements, reproaches and persecutions, they meet with; and sometimes in the expectation of blessings; and of the fulfilment of promises, and of answers of prayer, which have been long deferred. This clause is not in the original text, but is a supplement of our translators; and it is generally agreed there is a defect of expression, which must be supplied in some way or other: the Jewish interpreters generally refer it to the preceding words; one supplies thus ^m, "those false witnesses would have rose up against me, and consumed me"; another ⁿ after this manner, "mine enemies had almost got the dominion over me"; a third ^o, "I had almost perished at their sayings": and a fourth ^p, "and they would have destroyed me". Perhaps it may be as well supplied from Psa 119:92; "I should then have perished in mine affliction"; it follows,

unless I had believed to see the goodness of the Lord in the land of the living: both the providential goodness of the Lord, in supplying him with the, necessaries of life, and in delivering him out of the hands of his enemies; and his special goodness, which he has laid up in his covenant, and in his son; even all spiritual blessings in Christ, in whom he causes all his goodness to pass before his people. The psalmist believed that he should "see"; that is, enjoy all these, or whatever was needful for him; all the good things of life, all special favours; as supports under afflictions, views of pardoning grace under a sense of sin, strength against Satan's temptations, and deliverance out of them; the discoveries of the love of God, and the light of his countenance, after desertions, and divine refreshments in his house, from his word and ordinances; and at last all the glories of the other world; and faith in these things is the best antidote against faintings. By "the land of the living" may be meant either the land of Canaan, where the living God was worshipped, and living saints dwelt, in opposition to other lands, the habitations of men dead in sins; and at a distance from which David now might be; or else the world in general, in opposition to the place and state of the dead; or, as some think, heaven, or he life of the world to come, as Kimchi expresses it; and so Apollinarius paraphrases it,

"I shall see the blessed God with my eyes in the land of the blessed.''

The word לולא, rendered "unless", is one of the fifteen words which are extraordinarily pointed in the Hebrew Bible.

Gill: Psa 27:14

Wait on the Lord,.... This, with what follows, is spoken by the psalmist either to himself or to others, or it may be to both, upon the rich experience he declares in Psa 27:13, it becomes believers to wait on the Lord for the common blessings of life, for even the eyes of all wait upon him for their daily food; and for the light of his countenance, when it is withdrawn from them, for he will return again at the set time; and for answers of prayer, which will be given sooner or later; and for the performance of his promises, which are yea and amen in Christ: they should wait upon him in his house and ordinances constantly, with reverence and godly fear; they should wait upon him as servants on their masters, observe his orders, and diligently execute them; and, as beggars for their alms, they should knock and wait at Wisdom's gates, tell their case and wait, take repulses and wait, and, when they succeed, give thanks. It is good to wait upon the Lord; many are the favours and blessings such receive now, and eye has not seen what God has prepared for them that wait for him;

be of good courage; the saints have need of courage, considering the enemies they have to grapple with; the corruptions of their own hearts, the enemies of a man's own house; the worst of all, Satan, and his principalities and powers; and men of the world, and a world of them: and they have great reason, notwithstanding, be of good courage, since God is for them; Christ is the Captain of their salvation; the Holy Spirit, that is in them, is greater than he that is in the world; angels encamp around them; they are provided with the whole armour of God; they are engaged in a good cause, are sure of victory, and shall wear the crown of righteousness; and it follows,

and he shall strengthen thine heart; that is, the Lord will do it, as he has promised to them that wait on him, Isa 40:31; or "let thine heart be strengthened": as the Septuagint render it; and so the Chaldee paraphrase, "strengthen thine heart"; taking it for an exhortation; as indeed it seems to be by what goes before and follows; see Jos 1:6;

wait, I say, on the Lord; this is repeated, to express the importance of this duty, and to encourage to it.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 27:5

¹ tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.

² tn Heb “he will hide me in his hut.”

³ tn Or “trouble.”

⁴ tn Heb “tent.”

⁵ tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.

⁶ tn Heb “on a rocky summit he lifts me up.” The Lord places the psalmist in an inaccessible place where his enemies cannot reach him. See Ps 18:2.

NET Notes: Psa 27:6

¹ tn Heb “and now my head will be lifted up over my enemies all around me.”

sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).

² tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).

NET Notes: Psa 27:7

¹ tn Heb “my voice.”

NET Notes: Psa 27:8

¹ tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the Lord he hears. His “heart” is viewed as speaking, however, so it is better to emend the form to פָּנָיו (panayv, “his face”).

² tn Heb “your face, O Lord, I seek.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 24:6; 105:4).

NET Notes: Psa 27:9

¹ tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).

² tn Or “[source of] help.”

NET Notes: Psa 27:10

¹ tn Or “though my father and mother have abandoned me.”

² tn Heb “gather me in”; or “receive me.”

NET Notes: Psa 27:11

¹ tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles which he expects the psalmist to follow. See Ps 25:4.

² sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).

³ tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.

NET Notes: Psa 27:12

¹ tn Heb “do not give me over to the desire of my enemies.”

² tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.

NET Notes: Psa 27:13

¹ tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.

NET Notes: Psa 27:14

¹ tn Or “wait.”

² tn Heb “be strong and let your heart be confident.”

Geneva Bible: Psa 27:6

^{( d )} And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD.

^{( d )} David assured himself by the Spirit of prophecy that he should overcome his enemies and serve God in his tabernacle.

Geneva Bible: Psa 27:8

[When thou saidst], ^{( e )} Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek.

^{( e )} He grounds on God's promise and shows that he is most willing to obey his commandment.

Geneva Bible: Psa 27:10

^{( f )} When my father and my mother forsake me, then the LORD will take me up.

^{( f )} He magnifies God's love toward his, which far passes the most tender love of parents towards their children.

Geneva Bible: Psa 27:12

Deliver me not over unto the ^{( g )} will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty.

^{( g )} But either pacify their wrath, or bridle their rage.

Geneva Bible: Psa 27:13

[I had fainted], unless I had believed to see the goodness of the LORD ^{( h )} in the land of the living.

^{( h )} In this present life before I die, as in (Isa 38:11).

Geneva Bible: Psa 27:14

^{( i )} Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.

^{( i )} He exhorts himself to depend on the Lord seeing he never failed in his promises.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 27:1-14

1 David sustains his faith by prayer.

Maclaren: Psa 27:8-9

Seek Ye'--I Will Seek'

When Thou saidst, Seek ye my face: My heart said unto Thee, Thy face, Lord, will I seek. 9. Hide not Thy face far from me.'--Psalm 27:8-9.

WE have here a report of a brief dialogue between God and a devout soul. The Psalmist tells us of God's invitation and of his acceptance, and on both he builds the prayer that the face which he had been bidden to seek, and had sought, may not be hid from him. The correspondence between what God said to him and what he said to God is even more emphatically expressed in the original than in our version. In the Hebrew the sentence is dislocated, at the risk of being obscure, for the sake of bringing together the two voices. It runs thus, My heart said to Thee,' and then, instead of going on with his answer, the Psalmist interjects God's invitation Seek ye My face,' and then, side by side with that, he lays his response, Thy face, Lord, will I seek.' The completeness and swiftness of his answer could not be more vividly expressed. To hear was to obey: as soon as God's merciful call sounded, the Psalmist's heart responded, like a harp-string thrilled into music by the vibration of another tuned to the same note. Without hesitation, and in entire correspondence with the call, was his response. So swiftly, completely, resolutely should we respond to God's voice, and our ready I will' should answer His commandment, as the man at the wheel repeats the captain's orders whilst he carries them out. Upon such acceptance of such an invitation we, too, may build the prayer, Hide not Thy face far from me.'

Now, there are three things here that I desire to look at--God's merciful call to us all; the response of the devout soul to that call; and the prayer which is built upon both.

I. We Have God's Merciful Call To Us All.

Thou saidst, Seek ye My face.' Now, that expression, the face of God,' though highly metaphorical, is perfectly clear and defined in its meaning. It corresponds substantially to what the Apostle Paul calls', in speaking of the knowledge of God beyond the limits of revelation,' that which may be known of God'; or, in more modern language, the side of the divine nature which is turned to man; or, in plainer words still, God, in so far as He is revealed. It means substantially the same thing as the other Scriptural expression, the name of the Lord.' Both phrases draw a broad distinction between what God is, in the infinite fulness of His incomprehensible being, and what He is as revealed to man; and both imply that what is revealed is knowledge, real and valid, though it may be imperfect.

This, then, being the meaning of the phrase, what is the meaning of the invitation: Seek ye My face'? Have we to search for that, as if it were something hidden, far off, lost, and only to be recovered by our effort? No: a thousand times no! For the seeking, to which God mercifully invites us, is but the turning of the direction of our desires to Him, the recognition of the fact that His face is more than all else to men, the recognition that whilst there are many that say, Who will show us any good?' and put the question impatiently, despairingly, vainly, they that turn the seeking into a prayer, and ask, Lord! lift Thou the light of Thy countenance upon us,' will never ask in vain. To seek is to desire, to turn the direction of thought and will and affection to Him and to take heed that the ordering of our daily lives is such as that no mist rising from them shall come between us and that brightness of light, or hide from us the vision splendid. They who seek God by desire, by the direction of thought and will and love, and by the regulation of their daily lives in accordance with that desire, are they who obey this commandment.

Next we come to that great thought that God is ever sounding out to all mankind this invitation to seek His face. By the revelation of Himself He bids us all sun ourselves in the brightness of His countenance. One of the New Testament writers, in a passage which is mistranslated in our Authorised Version, says that God calls us by His own glory and virtue.' That is to say, the very manifestation of the divine Being is such that there lies in it a summons to behold Him, and an attraction to Himself. So fair is He, that He but needs to withdraw the veil, and men's hearts rejoice in that countenance, which is as the sun shining in his strength; nor know we anything more fair than is the smile upon His face.' If we see Him as He really is, we cannot choose but love. By all His works He calls us to seek Him, not only because the intellect demands that there shall be a personal Will behind all these phenomena, but because they in themselves proclaim His name, and the proclamation of His name is the summons to behold.

By the very make of our own spirits He calls us to Himself. Our restlessness, our yearnings, our movings about as aliens in the midst of things seen and visible, all these bid us turn to Him in whom alone our capacities can be satisfied, and the hunger of our souls appeased. You remember the old story of the Saracen woman who came to England seeking her lover, and passed through these foreign cities, with no word upon her tongue that could be understood of those that heard her except his name whom she sought. Ah! that is how men wander through the earth, strangers in the midst of it. They cannot translate the cry of their own hearts, but it means,' God--my soul thirsteth for Thee'; and the thirst bids us seek His face.

He summons us by all the providences and events of our changeful lives. Our sorrows by their poignancy, our joys by their incompleteness and their transiency, alike call us to Him in whom alone the sorrows can be soothed and the joys made full and remain. Our duties, by their heaviness, call us to turn ourselves to Him, in whom alone we can find the strength to fill the role that is laid upon us, and to discharge our daily tasks.

But, most of all, He summons us to Himself by Him who is the Angel of His Face, the effulgence of His glory, and the express image of His person. In the face of Jesus Christ, the light of the knowledge of the glory of God' beams out upon us, as it never shone on this Psalmist of old. He saw but a portion of that countenance, through a thick veil which thinned as faith gazed, but was never wholly withdrawn. The voice that he heard calling him was less penetrating and less laden with love than the voice that calls us. He caught some tones of invitation sounding in providences and prophecies, in ceremonies and in law; we hear them more full and clear from the lips of a Brother. They sound to us from the cradle and the cross, and they are wafted down to us from the throne, God's merciful invitation to us poor men never has taken, nor will, nor can, take a sweeter and more attractive form than in Christ's version of it: Come unto Me, all ye that labour and are heavy laden, and I will give you rest.' Friend! that summons comes to us; may we deal with it as the Psalmist did!

II. That Brings Me To Note, Secondly, The Devout Soul's Response To The Loving Call From God.

I have already pointed out how beautifully and vividly the contrast between the two is expressed in our text: Seek ye My face'--Thy face will I seek.' The Psalmist takes the general invitation and converts it into an individual one, to which he responds. God's ye' is met by his I.' The Psalmist makes no hesitation or delay--When Thou saidst … my heart said to Thee,' The Psalmist gathers himself together in a concentrated resolve of a fixed determination--Thy face will I seek.' That is how we ought to respond.

Make the general invitation thy very own. God summons all, because He summons each. He does not cast His invitations out at random over the heads of a crowd, as some rich man might fling coins to a mob, but He addresses every one of us singly and separately, as if there were not another soul in the universe to hear His voice but our very own selves. It is for us not to lose ourselves in the crowd, since He has not lost us in it; but to appropriate, to individualise, to make our very own, the universality of His call to the world. It matters nothing to you what other men may do; it matters not to you how many others may be invited, and whether they may accept or may refuse. When that Seek ye' comes to my heart, life or death depends on my answering,' Whatsoever others may do, as for me I will seek Thy face.' We preachers that have to stand and address a multitude sound out the invitation, and it loses in power, the more there are to listen to us. If I could get you one by one, the poorest words would have more weight with you than the strongest have when spoken to a crowd. Brother! God individualises us, and God speaks to Thee,' Wilt thou behold My face?' Answer,' As for me, I will.'

Again, the Psalmist made haste, and delayed not, but made haste' to respond to the merciful summons. Ah! how many of us, in how many different ways, fall into the snare by-and-by'! not now'; and all these days, that slip away whilst we hesitate, gather themselves together to be our accusers hereafter. Friend! why should you limit the blessedness that may come into your life to the fag end of it when you have got tired and satiated, or tired and disappointed with the world and its good? Seek ye the Lord while He may be found, call ye upon Him while He is near.' It is poor courtesy to show to a merciful invitation from a bountiful host if I say; After I have looked to the oxen I have bought, and tested them, and measured the field that I have acquired; after I have drunk the sweetness of wedded life with the wife that I have married, then I will come. But, for the present, I pray thee, have me excused.' And that is what many are doing, more or less.

The Psalmist gathered himself together in a fixed resolve, and said, I will.' That is what we have to do. A languid seeker will not find; an earnest one will not fail to find. But if half-heartedly, now and then, when we are at leisure in the intervals of more important and pressing daily business, we spasmodically bethink ourselves, and for a little while seek for the light of God's felt presence to shine upon us, we shall not get it. But if we lay a masterful hand, as we ought to do, on these divergent desires that draw us asunder, and bind ourselves, as it were, together, by the strong cord of a resolved purpose carried out throughout our lives, then we shall certainly not seek in vain.

Alas! how strange and how sad is the reception which this merciful invitation receives from so many of us! Some of you never hear it at all. Standing in the very focus where the sounds converge, you are deaf, as if a man behind the veil of the falling water of Niagara, on that rocky shelf there, should hear nothing. From every corner of the universe that voice comes; from all the providences and events of our lives that voice comes; from the life and death of Jesus Christ that voice comes; and not a sound reaches your ears. Having ears, they hear not,' and some of us might take the Psalmist's answer, with one sad word added, as ours--When Thou saidst, Seek ye My face, my heart said unto Thee, Thy face, Lord, will I not seek.'

Brethren! it is heaven on earth to say, Thou dost call, and I answer. Speak, Lord, for Thy servant heareth.' Yet you shut yourselves up to, and with, misery and vanity, if you so deal with God's merciful summons as some of us are dealing with it, so that He has to say, I called, and ye refused; I stretched out My hand, and no man regarded.'

III. Lastly, We Have Here A Prayer Built Upon Both The Invitation And The Acceptance.

Hide not Thy face far from me.' That prayer implies that God will not contradict Himself. His promises are commandments. If He bids us seek He binds Himself to show. His veracity, His unchangeableness, are pledged to this, that no man who yields to His invitation will be balked of his desire. He does not hold out the gift in His hand, and then twitch it away when we put out encouraged and stimulated hands to grasp it. You have seen children flashing bright reflections from a mirror on to a wall, and delighting to direct them away to another spot, when a hand has been put out to touch them. That is not how God does. The light that He reveals is steady, and whosoever turns his face to it will be irradiated by its brightness.

The prayer builds itself on the assurance that, because God will not contradict Himself, therefore every heart seeking is sure to issue in a heart finding. There is only one region where that is true, brethren! there is only one tract of human experience in which the promise is always and absolutely fulfilled:--Ask, and ye shall receive; seek, and ye shall find.' We hunt after all other good, and at the best we get it in part or for a time, and when possessed, it is not as bright as when it shone in the delusive colours of hope and desire. If you follow other good, and are drawn after the elusive lights that dance before you, and only show how great is the darkness, you will not reach them, but will be mired in the bog. If you follow after God's face, it will make a sunshine in the shadiest places of life here. You will be blessed because you walk all the day long in the light of His countenance, and when you pass hence it will irradiate the darkness of death, and thereafter, His servants shall serve Him, and shall see His face,' and, seeing, shall be made like Him, for His name shall be in their foreheads.'

Brethren! we have to make our choice whether we shall see His face here on earth, and so meet it hereafter as that of a long-separated and long-desired friend; or whether we shall see it first when He is on His throne, and we at His bar, and so shall have to call on the rocks and the hills to fall on us, and cover us from the face of Him who is our Judge.'

MHCC: Psa 27:1-6

The Lord, who is the believer's light, is the strength of his life; not only by whom, but in whom he lives and moves. In God let us strengthen ourselves. The gracious presence of God, his power, his promise, his readiness to hear prayer, the witness of his Spirit in the hearts of his people; these are the secret of his tabernacle, and in these the saints find cause for that holy security and peace of mind in which they dwell at ease. The psalmist prays for constant communion with God in holy ordinances. All God's children desire to dwell in their Father's house. Not to sojourn there as a wayfaring man, to tarry but for a night; or to dwell there for a time only, as the servant that abides not in the house for ever; but to dwell there all the days of their life, as children with a father. Do we hope that the praising of God will be the blessedness of our eternity? Surely then we ought to make it the business of our time. This he had at heart more than any thing. Whatever the Christian is as to this life, he considers the favour and service of God as the one thing needful. This he desires, prays for and seeks after, and in it he rejoices.

MHCC: Psa 27:7-14

Wherever the believer is, he can find a way to the throne of grace by prayer. God calls us by his Spirit, by his word, by his worship, and by special providences, merciful and afflicting. When we are foolishly making court to lying vanities, God is, in love to us, calling us to seek our own mercies in him. The call is general, " Seek ye my face;" but we must apply it to ourselves, " I will seek it." The word does us no good, when we do not ourselves accept the exhortation: a gracious heart readily answers to the call of a gracious God, being made willing in the day of his power. The psalmist requests the favour of the Lord; the continuance of his presence with him; the benefit of Divine guidance, and the benefit of Divine protection. God's time to help those that trust in him, is, when all other helpers fail. He is a surer and better Friend than earthly parents are, or can be. What was the belief which supported the psalmist? That he should see the goodness of the Lord. There is nothing like the believing hope of eternal life, the foresights of that glory, and foretastes of those pleasures, to keep us from fainting under all calamities. In the mean time he should be strengthened to bear up under his burdens. Let us look unto the suffering Saviour, and pray in faith, not to be delivered into the hands of our enemies. Let us encourage each other to wait on the Lord, with patient expectation, and fervent prayer.

Matthew Henry: Psa 27:1-6

We may observe here,

I. With what a lively faith David triumphs in God, glories in his holy name, and in the interest he had in him. 1. The Lord is my light. David's subjects called him the light of Israel, 2Sa 21:17. And he was indeed a burning and a shining light: but he owns that he shone, as the moon does, with a borrows light; what light God darted upon him reflected upon them: The Lord is my light. God is a light to his people, to show them the way when they are in doubt, to comfort and rejoice their hearts when they are in sorrow. It is in his light that they now walk on in their way, and in his light they hope to see light for ever. 2. "He is my salvation, in whom I am safe and by whom I shall be saved."3. "He is the strength of my life, not only the protector of my exposed life, who keeps me from being slain, but the strength of my frail weak life, who keeps me from fainting, sinking, and dying away."God, who is a believer's light, is the strength of his life, not only by whom, but in whom, he lives and moves. In God therefore let us strengthen ourselves.

II. With what an undaunted courage he triumphs over his enemies; no fortitude like that of faith. If God be for him, who can be against him? Whom shall I fear? Of whom shall I be afraid? If Omnipotence be his guard, he has no cause to fear; if he knows it to be so, he has no disposition to fear. If God be his light, he fears no shades; if God be his salvation, he fears no colours. He triumphs over his enemies that were already routed, Psa 27:2. His enemies came upon him, to eat up his flesh, aiming at no less and assured of that, but they fell; not, "He smote them and they fell,"but, " They stumbled and fell; "they were so confounded and weakened that they could not go on with their enterprise. Thus those that came to take Christ with a word's speaking were made to stagger and fall to the ground, Joh 18:6. The ruin of some of the enemies of God's people is an earnest of the complete conquest of them all. And therefore, these having fallen, he is fearless of the rest: "Though they be numerous, a host of them, - though they be daring and their attempts threatening, - though they encamp against me, an army against one man, - though they wage war upon me, yet my heart shall not fear. "Hosts cannot hurt us if the Lord of hosts protect us. Nay, in this assurance that God is for me " I will be confident. "Two things he will be confident of: - 1. That he shall be safe. "If God is my salvation, in the time of trouble he shall hide me; he shall set me out of danger and above the fear of it."God will not only find out a shelter for his people in distress (as he did Jer 36:26), but he will himself be their hiding-place, Psa 32:7. His providence will, it may be, keep them safe; at least his grace will make them easy. His name is the strong tower into which by faith they run, Pro 18:10. " He shall hide me, not in the strongholds of En-gedi (1Sa 23:29), but in the secret of his tabernacle. "The gracious presence of God, his power, his promise, his readiness to hear prayer, the witness of his Spirit in the hearts of his people - these are the secret of his tabernacle, and in these the saints find cause for that holy security and serenity of mind in which they dwell at ease. This sets them upon a rock which will not sink under them, but on which they find firm footing for their hopes; nay, it sets them up upon a rock on high, where the raging threatening billows of a stormy sea cannot touch them; it is a rock that is higher than we, Psa 61:2. 2. That he shall be victorious (Psa 27:6): " Now shall my head be lifted up above my enemies, not only so as that they cannot reach it with their darts, but so as that I shall be exalted to bear rule over them."David here, by faith in the promise of God, triumphs before the victory, and is as sure, not only of the laurel, but of the crown, as if it were already upon his head.

III. With what a gracious earnestness he prays for a constant communion with God in holy ordinances, Psa 27:4. It greatly encouraged his confidence in God that he was conscious to himself of an entire affection to God and to his ordinances, and that he was in his element when in the way of his duty and in the way of increasing his acquaintance with him. If our hearts can witness for us that we delight in God above any creature, that may encourage us to depend upon him; for it is a sign we are of those whom he protects as his own. Or it may be taken thus: He desired to dwell in the house of the Lord that there he might be safe from the enemies that surrounded him. Finding himself surrounded by threatening hosts, he does not say, " One thing have I desired, in order to my safety, that I may have my army augmented to such a number,"or that I may be master of such a city or such a castle, but " that I may dwell in the house of the Lord, and then I am well."Observe,

1. What it is he desires - to dwell in the house of the Lord. In the courts of God's house the priests had their lodgings, and David wished he had been one of them. Disdainfully as some look upon God's ministers, one of the greatest and best of kings that ever was would gladly have taken his lot, have taken his lodging, among them. Or, rather, he desires that he might duly and constantly attend on the public service of God, with other faithful Israelites, according as the duty of every day required. He longed to see an end of the wars in which he was now engaged, not that he might live at ease in his own palace, but that he might have leisure and liberty for a constant attendance in God's courts. Thus Hezekiah, a genuine son of David, wished for the recovery of his health, not that he might go up to the thrones of judgment, but that he might go up to the house of the Lord, Isa 38:22. Note, All God's children desire to dwell in God's house; where should they dwell else? Not to sojourn there as a wayfaring man, that turns aside to tarry but for a night, nor to dwell there for a time only, as the servant that abides not in the house for ever, but to dwell there all the days of their life; for there the Son abides ever. Do we hope that praising God will be the blessedness of our eternity? Surely them we ought to make it the business of our time.

2. How earnestly he covets this: "This is the one thing I have desired of the Lord and which I will seek after."If he were to ask but one thing of God, this should be it; for this he had at heart more than any thing. He desired it as a good thing; he desired it of the Lord as his gift and a token of his favour. And, having fixed his desire upon this as the one thing needful, he sought after it; he continued to pray for it, and contrived his affairs so as that he might have this liberty and opportunity. Note, Those that truly desire communion with God will set themselves with all diligence to seek after it, Pro 18:1.

3. What he had in his eye in it. He would dwell in God's house, not for the plenty of good entertainment that was there, in the feasts upon the sacrifices, nor for the music and good singing that were there, but to behold the beauty of the Lord and to enquire in his temple. He desired to attend in God's courts, (1.) That he might have the pleasure of meditating upon God. He knew something of the beauty of the Lord, the infinite and transcendent amiableness of the divine being and perfections; his holiness is his beauty (Psa 110:3), his goodness is his beauty, Zec 9:17. The harmony of all his attributes is the beauty of his nature. With an eye of faith and holy love we with pleasure behold this beauty, and observe more and more in it that is amiable, that is admirable. When with fixedness of thought, and a holy flame of devout affections, we contemplate God's glorious excellencies, and entertain ourselves with the tokens of his peculiar favour to us, this is that view of the beauty of the Lord which David here covets, and it is to be had in his ordinances, for there he manifests himself. (2.) That he might have the satisfaction of being instructed in his duty; for concerning this he would enquire in God's temple. Lord, what wilt thou have me to do? For the sake of these two things he desired that one thing, to dwell in the house of the Lord all the days of his life; for blessed are those that do so; they will be still praising him (Psa 84:4), both in speaking to him and in hearing from him. Mary's sitting at Christ's feet to hear his word Christ calls the one thing needful, and the good part.

4. What advantage he promised himself by it. Could he but have a place in God's house, (1.) There he should be quiet and easy: there troubles would not find him, for he should be hid in secret; there troubles would not reach him, for he should be set on high, Psa 27:5. Joash, one of David's seed, was hidden in the house of the Lord six years, and there not only preserved from the sword, but reserved to the crown, 2Ki 11:3. The temple was thought a safe place for Nehemiah to abscond in, Neh 6:10. The safety of believers however is not in the walls of the temple, but in the God of the temple and their comfort in communion with him. (2.) There he should be pleasant and cheerful: there he would offer sacrifices of joy, Psa 27:6. For God's work is its own wages. There he would sing, yea, he would sing praises to the Lord. Note, Whatever is the matter of our joy ought to be the matter of our praise; and, when we attend upon God in holy ordinances, we ought to be much in joy and praise. It is for the glory of our God that we should sing in his ways; and, whenever God lifts us up above our enemies, we ought to exalt him in our praises. Thanks be to God, who always causeth us to triumph, 2Co 2:14.

Matthew Henry: Psa 27:7-14

David in these verses expresses,

I. His desire towards God, in many petitions. If he cannot now go up to the house of the Lord, yet, wherever he is, he can find a way to the throne of grace by prayer.

1. He humbly bespeaks, because he firmly believes he shall have, a gracious audience: " Hear, O Lord, when I cry, not only with my heart, but, as one in earnest, with my voice too. "He bespeaks also an answer of peace, which he expects, not from his own merit, but God's goodness: Have mercy upon me, and answer me, Psa 27:7. If we pray and believe, God will graciously hear and answer.

2. He takes hold of the kind invitation God had given him to this duty, Psa 27:8. It is presumption for us to come into the presence of the King of kings uncalled, nor can we draw near with any assurance unless he hold forth to us the golden sceptre. David therefore going to pray fastens, in his thoughts, upon the call God had given him to the throne of his grace, and reverently touches, as it were, the top of the golden sceptre which was thereby held out to him. My heart said unto thee (so it begins in the original) or of thee, Seek you my face; he first revolved that, and preached that over again to himself (and that is the best preaching: it is hearing twice what God speaks once) - Thou saidst (so it may be supplied), Seek you my face; and then he returns what he had so meditated upon, in this pious resolution, Thy face, Lord, will I seek. Observe here, (1.) The true nature of religious worship; it is seeking the face of God. This it is in God's precept: Seek you my face; he would have us seek him for himself, and make his favour our chief good; and this it is in the saint's purpose and desire: " Thy face, Lord, will I seek, and nothing less will I take up with."The opening of his hand will satisfy the desire of other living things (Psa 145:16), but it is only the shining of his face that will satisfy the desire of a living soul, Psa 4:6, Psa 4:7. (2.) The kind of invitation of a gracious God to this duty: Thou saidst, Seek you my face; it is not only permission, but a precept; and his commanding us to seek implies a promise of finding; for he is too kind to say, Seek you me in vain. God calls us to seek his face in our conversion to him and in our converse with him. He calls us, by the whispers of his Spirit to and with our spirits, to seek his face; he calls us by his word, by the stated returns of opportunities for his worship, and by special providences, merciful and afflictive. When we are foolishly making our court to lying vanities God is, in love to us, calling us in him to seek our own mercies. (3.) The ready compliance of a gracious soul with this invitation. The call is immediately returned: My heart answered, Thy face, Lord, will I seek. The call was general; " Seek you my face; "but, like David, we must apply it to ourselves, " I will seek it. "The word does us no good when we transfer it to others, and do not ourselves accept the exhortation. The call was, Seek you my face; the answer is express, Thy face, Lord, will I seek; like that (Jer 3:22), Behold, we come unto thee. A gracious heart readily echoes to the call of a gracious God, being made willing in the day of his power.

3. He is very particular in his requests. (1.) For the favour of God, that he might not be shut out from that (Psa 27:9): " Thy face, Lord, will I seek, in obedience to thy command; therefore hide not thy face from me; let me never want the reviving sense of the favour; love me, and let me know that thou lovest me; put not thy servant away in anger. "He owns he had deserved God's displeasure, but begs that, however God might correct him, he would not cast him away from his presence; for what is hell but that? (2.) For the continuance of his presence with him: " Thou hast been my help formerly, and thou are the God of my salvation; and therefore whither shall I go but to thee? O leave me not, neither forsake me; withdraw not the operations of they power from me, for then I am helpless; withdraw not the tokens of thy good-will to me, for then I am comfortless."(3.) For the benefit of divine guidance (Psa 27:11): " Teach me thy way, O Lord! give me to understand the meaning of thy providences towards me and make them plain to me; and give me to know my duty in every doubtful case, that I may not mistake it, but may walk rightly, and that I may not do it with hesitation, but may walk surely."It is not policy, but plainness (that is, downright honesty) that will direct us into and keep us in the way of our duty. He begs to be guided in a plain path, because of his enemies, or (as the margin reads it) his observers. His enemies watched for his halting, that they may find occasion against him. Saul eyed David, 1Sa 18:9. This quickened him to pray, "Lord, lead me in a plain path, that they may have nothing ill, or nothing that looks ill, to lay to my charge."(4.) For the benefit of a divine protection (Psa 27:12): " Deliver me not over to the will of my enemies. Lord, let them not gain their point, for it aims at my life, and no less, and in such a way as that I have no fence against them, but thy power over their consciences; for false witnesses have risen up against me, that aim further than to take away my reputation or estate, for they breathe out cruelty; it is the blood, the precious blood, they thirst after."Herein David was a type of Christ; for false witnesses rose up against him, and such as breathed out cruelty; but though he was delivered into their wicked hands, he was not delivered over to their will, for they could not prevent his exaltation.

II. He expresses his dependence upon God,

1. That he would help and succour him when all other helps and succours failed him (Psa 27:10): " When my father and my mother forsake me, the nearest and dearest friends I have in the world, from whom I may expect most relief and with most reason, when they die, or are at a distance from me, or are disabled to help me in time of need, or are unkind to me or unmindful of me, and will not help me, when I am as helpless as ever poor orphan was that was left fatherless and motherless, then I know the Lord will take me up, as a poor wandering sheep is taken up, and saved from perishing."His time to help those that trust in him is when all other helpers fail, when it is most for his honour and their comfort. With him the fatherless find mercy. This promise has often been fulfilled in the letter of it. Forsaken orphans have been taken under the special care of the divine Providence, which has raised up relief and friends for them in a way that one would not have expected. God is a surer and better friend than our earthly parents are or can be.

2. That in due time he should see the displays of his goodness, Psa 27:13. He believed he should see the goodness of the Lord in the land of the living; and, if he had not done so, he would have fainted under his afflictions. Even the best saints are subject to faint when their troubles become grievous and tedious, their spirits are overwhelmed, and their flesh and heart fail. But then faith is a sovereign cordial; it keeps them from desponding under their burden and from despairing of relief, keeps them hoping, and praying, and waiting, and keeps up in them good thoughts of God, and the comfortable enjoyment of themselves. But what was it the belief of which kept David from fainting? - that he should see the goodness of the Lord, which now seemed at a distance. Those that walk by faith in the goodness of the Lord shall in due time walk in the sight of that goodness. This he hopes to see in the land of the living, that is, (1.) In this world, that he should outlive his troubles and not perish under them. It is his comfort, not so much that he shall see the land of the living as that he shall see the goodness of God in it; for that is the comfort of all creature-comforts to a gracious soul. (2.) In the land of Canaan, and in Jerusalem where the lively oracles were. In comparison with the heathen, that were dead in sin, the land of Israel might fitly be called the land of the living; there God was known, and there David hoped to see his goodness; see 2Sa 15:25, 2Sa 15:26. Or, (3.), In heaven. It is that alone that may truly be called the land of the living, where there is no more death. This earth is the land of the dying. There is nothing like the believing hope of eternal life, the foresights of that glory, and foretastes of those pleasures, to keep us from fainting under all the calamities of this present time.

3. That in the mean time he should be strengthened to bear up under his burdens (Psa 27:14); whether he says it to himself, or to his friends, it comes all to one; this is that which encourages him: He shall strengthen thy heart, shall sustain thy spirit, and then the spirit shall sustain the infirmity. In that strength, (1.) Keep close to God and to your duty. Wait on the Lord by faith, and prayer, and a humble resignation to his will; wait, I say, on the Lord; whatever you do, grow not remiss in your attendance upon God. (2.) Keep up your spirits in the midst of the greatest dangers and difficulties: Be of good courage; let your hearts be fixed, trusting in God, and your minds stayed upon him, and then let none of these things move you. Those that wait upon the Lord have reason to be of good courage.

Keil-Delitzsch: Psa 27:4-5

There is only one thing, that he desires, although he also has besides full satisfaction in Jahve in the midst of strangers and in trouble. The future is used side by side with the perfect in Psa 27:4 , in order to express an ardent longing which extends out of the past into the future, and therefore runs through his whole life. The one thing sought is unfolded in שׁבתּי וגו . A life-long dwelling in the house of Jahve, that is to say intimate spiritual intercourse with the God, who has His dwelling ( בית ), His palace ( היכל ) in the holy tent, is the one desire of David's heart, in order that he may behold and feast upon ( חזה בּ of a clinging, lingering, chained gaze, and consequently a more significant form of expression than חזה with an accusative, Psa 63:3) נעם ה (Psa 90:17), the pleasantness (or gracefulness) of Jahve, i.e., His revelation, full of grace, which is there visible to the eye of the spirit. The interpretation which regards amaenitas as being equivalent to amaenus cultus takes hold of the idea from the wrong side. The assertion that בּקּר בּ is intended as a synonym of חזה בּ , of a pleased and lingering contemplation (Hupf., Hitz.), is contrary to the meaning of the verb, which signifies "to examine (with ל to seek or spie about after anything, Lev 13:36), to reflect on, or consider;"even the post-biblical signification to visit, more especially the sick (whence בּקּוּר הלים ), comes from the primary meaning investigare . An appropriate sense may be obtained in the present instance by regarding it as a denominative from בּקשׁ and rendering it as Dunash and Rashi have done, "and to appear early in His temple;"but it is unnecessary to depart from the general usage of the language. Hengstenberg rightly retains the signification "to meditate on." בּהיכלו is a designation of the place consecrated to devotion, and לבקּר is meant to refer to contemplative meditation that loses itself in God who is there manifest. In Psa 27:5 David bases the justification of his desire upon that which the sanctuary of God is to him; the futures affirm what Jahve will provide for him in His sanctuary. It is a refuge in which he may hide himself, where Jahve takes good care of him who takes refuge therein from the storms of trouble that rage outside: there he is far removed from all dangers, he is lifted high above them and his feet are upon rocky ground. The Chethîb may be read בּסכּה , as in Psa 31:21 and with Ewald §257, d ; but, in this passage, with אהל alternates סך , which takes the place of סכּה in the poetic style (Psa 76:3; Lam 2:6), though it does not do so by itself, but always with a suffix.

(Note: Just in like manner they say in poetic style צידהּ , Psa 132:15; פּנּהּ , Pro 7:8; מדּה , Job 11:9; גּלּהּ , Zec 4:2; and perhaps even נצּהּ , Gen 40:10; for צידתהּ , פּנּתהּ , מדּתהּ , גּלּתהּ , and נצּתהּ ; as, in general, shorter forms are sometimes found in the inflexion, which do not occur in the corresponding principal form, e.g., צוּרם , Psa 49:15, for צוּרתם ; מגוּרם , Psa 55:16, for מגוּרתם ; בּערמם , Job 5:13, for בּערמתם ; בּתבוּנם , Hos 13:2, for בּתבוּנתם ; פּחם ; Neh 5:14, for פּחתם ; cf. Hitzig on Hos 13:2, and Böttcher's Neue Aehrenlese, No. 693.)

Keil-Delitzsch: Psa 27:6

With ועתּה the poet predicts inferentially (cf. Psa 2:10) the fulfilment of what he fervently desires, the guarantee of which lies in his very longing itself. זבחי תּרוּעה do not mean sacrifices in connection with which the trumpets are blown by the priests; for this was only the case in connection with the sacrifices of the whole congregation (Num 10:10), not with those of individuals. תּרוּעה is a synonym of תּודה , Psa 26:7; and זבחי תּרוּעה is a stronger form of expression for זבחי תודה (Psa 107:22), i.e., (cf. זבחי צדק , Psa 4:6; 51:21) sacrifices of jubilant thanksgiving: he will offer sacrifices in which his gratitude plays a prominent part, and will sing songs of thanksgiving, accompanied by the playing of stringed instruments, to his Deliverer, who has again and so gloriously verified His promises.

Keil-Delitzsch: Psa 27:7-8

Vows of thanksgiving on the assumption of the answering of the prayer and the fulfilment of the thing supplicated, are very common at the close of Psalms. But in this Psalm the prayer is only just beginning at this stage. The transition is brought about by the preceding conception of the danger that threatens him from the side of his foes who are round about him. The reality, which, in the first part, is overcome and surmounted by his faith, makes itself consciously felt here. It is not to be rendered, as has been done by the Vulgate, Exaudi Domine vocem qua clamavi (rather, clamo ) ad te (the introit of the Dominica exspectationis in the interval of preparation between Ascension and Pentecost). שׁמע has Dechî , and accordingly קולי אקרא , voce mea (as in Psa 3:5) clamo , is an adverbial clause equivalent to voce mea clamante me . In Psa 27:8 לך cannot possibly be so rendered that ל is treated as Lamed auctoris (Dathe, Olshausen): Thine, saith my heart, is (the utterance:) seek ye may face. The declaration is opposed to this sense, thus artificially put upon it. לך אמר are undoubtedly to be construed together; and what the heart says to Jahve is not: Seek ye my face, but by reason of this, and as its echo (Calvin: velut Deo succinens ): I will therefore seek Thy face. Just as in Job 42:3, a personal inference is drawn from a directly quoted saying of God. In the periodic style it would be necessary to transpose בּקּשׁוּ פּני thus: since Thou hast permitted and exhorted us, or in accordance with Thy persuasive invitation, that we should seek Thy face, I do seek Thy face (Hupfeld). There is no retrospective reference to any particular passage in the Tôra, such as Deu 4:29. The prayer is not based upon any single passage of Scripture, but upon God's commands and promises in general.

Keil-Delitzsch: Psa 27:9-10

The requests are now poured forth with all the greater freedom and importunity, that God may be willing to be entreated and invoked. The Hiph . הטּה signifies in this passage standing by itself (cf. Job 24:4): to push aside. The clause עזרתי היית does not say: be Thou my help (which is impossible on syntactical grounds), nor is it to be taken relatively: Thou who wast my help (for which there is no ground in what precedes); but on the contrary the praet . gives the ground of the request that follows "Thou art my help (lit., Thou has become, or hast ever been) - cast me, then, not away,"and it is, moreover, accented accordingly. Psa 27:10, as we have already observed, does not sound as though it came from the lips of David, of whom it is only said during the time of his persecution by Saul, that at that time he was obliged to part from his parents, 1Sa 22:3. The words certainly might be David's, if Psa 27:10 would admit of being taken hypothetically, as is done by Ewald, §362, b : should my father and my mother forsake me, yet Jahve will etc. But the entreaty "forsake me not"is naturally followed by the reason: for my father and my mother have forsaken me; and just as naturally does the consolation: but Jahve will take me up, prepare the way for the entreaties which begin anew in Psa 27:11. Whereas, if כי is taken hypothetically, Psa 27:11 stands disconnectedly in the midst of the surrounding requests. On יאספני cf. Jos 20:4.

Keil-Delitzsch: Psa 27:11-12

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 Psa 143:10, מישׁור is used in an ethical sense; and differs in this respect from its use in Psa 26:12. On שׁררים , see the primary passage Psa 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 , Psa 27:12, is used, as in Psa 17:9, and in the similar passage, which is genuinely Davidic, Psa 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, Act 9:1). In both Hitzig sees participles of יפח (Jer 4:31); but Psa 10:5 and Hab 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.

Keil-Delitzsch: Psa 27:13-14

Self-encouragement to firmer confidence of faith. Joined to Psa 27:12 (Aben-Ezra, Kimchi), Psa 27:13 trails badly after it. We must, with Geier, Dachselt, and others, suppose that the apodosis is wanting to the protasis with its לוּלא pointed with three points above,

(Note: The ו has not any point above it, because it might be easily mistaken for a Cholem , vid., Baer's Psalterium p. 130.)

and four below, according to the Masora (cf. B. Berachoth 4 a ), but a word which is indispensably necessary, and is even attested by the lxx ( ἑαυτῇ ) and the Targum (although not by any other of the ancient versions); cf. the protasis with לוּ , which has no apodosis, in Gen 50:15, and the apodoses with כּי after לוּלי in Gen 31:42; Gen 43:10; 1 Sam. 35:34; 2Sa 2:27 (also Num 22:33, where אוּלי = אם לא = לוּלי ), which are likewise to be explained per aposiopesin . The perfect after לוּלא ( לוּלי ) has sometimes the sense of a plusquamperfectum (as in Gen 43:10, nisi cunctati essemus ), and sometimes the sense of an imperfect , as in the present passage (cf. Deu 32:29 , si saperent ). The poet does not speak of a faith that he once had, a past faith, but, in regard to the danger that is even now abiding and present, of the faith he now has, a present faith. The apodosis ought to run something like this (Psa 119:92; Psa 94:17): did I not believe, were not confidence preserved to me...then ( אז( ne or כּי אז ) I should perish; or: then I had suddenly perished. But he has such faith, and he accordingly in Psa 27:14 encourages himself to go on cheerfully waiting and hoping; he speaks to himself, it is, as it were, the believing half of his soul addressing the despondent and weaker half. Instead of ואמץ (Deu 31:7) the expression is, as in Ps 31:25, ויאמץ לבּך , let thy heart be strong, let it give proof of strength. The rendering "May He (Jahve) strengthen thy heart"would require יאמּץ ; but האמיץ , as e.g., הרחיב Psa 25:17, belongs to the transitive denominatives applying to the mind or spirit, in which the Hebrew is by no means poor, and in which the Arabic is especially rich.

Constable: Psa 27:1-14

Psalm 27

Many of the psalms begin with a lament and end in trust. This one begins with trust, then sinks into a lament, and finally rises again to confidence in God.

Constable: Psa 27:4-6

2. The source of security 27:4-6

27:4 The greatest gift that God could give David would be the privilege of spending his time contemplating and reflecting on the wonderful features of his God. The psalmist could achieve this best in Israel near the ark of the covenant where God localized His presence in a special sense. There the priests read and studied the Mosaic Law and worshipped God with prayers and songs. The temple in view here was not Solomon's since Solomon had not yet built it. It was probably the tent that David had constructed in Jerusalem to house the ark that was a successor to the Mosaic tabernacle that stood at Gibeon during David's reign.

"As in the well-known 23:6, this is not an ambition to be a priest or Levite but to enjoy the constant presence of God which is typified by their calling. Note the singleness of purpose (one thing)--the best answer to distracting fears (cf. 1-3)--and the priorities within that purpose: to behold and to inquire; a preoccupation with God's Person and His will. It is the essence of worship; indeed of discipleship."⁷⁵

27:5-6 By seeking the Lord David would obtain His protection from his enemies and a firm foundation for his life. These foes would not pursue him into the sanctuary. The psalmist's real security came in seeking refuge in the Lord Himself that His tabernacle only symbolized. David was sure the Lord would exalt him above his enemies eventually. Then he promised to worship the Lord with sacrifices and verbal praise.

Constable: Psa 27:7-14

3. Prayer for speedy help 27:7-14

27:7-10 Apparently David was not getting the help he needed so he appealed earnestly to the Lord. In the Mosaic Law, God told His people to remember Him and to draw near to Him rather than abandoning Him. David was doing just that so he asked God not to abandon him or remain silent when he requested deliverance. He reminded the Lord that he was His servant because lords did not normally deny their servants access to their presence. God could reject David's plea because he was a sinner so the psalmist acknowledged the possibility that God would turn him away.

Verse 10 should probably be a conditional statement: "If my father . . . ." David's point in this verse was that even if those who were most supportive of him on earth would forsake him he knew even then that the Lord would not abandon him.

27:11-12 David needed directions from God since his enemies were trying to catch him. He feared they would falsely condemn him if the Lord allowed him to fall into their hands.

27:13-14 David's confidence in God returned, and he rejoiced in the prospect of the Lord's deliverance. He encouraged himself and his readers to wait for that salvation and to strengthen themselves with faith in God.

Believers can remain positive and confident about our spiritual safety as we find our delight in the Lord. When fear raises its head, the way to defeat it is to return to trust in Yahweh.⁷⁶

Commentary -- Other

Evidence: Psa 27:12

Messianic prophecy : This was fulfilled in Mat 26:60 .

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 27 (Chapter Introduction)

Overview

Psa 27:1, David sustains his faith by prayer.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 27 (Chapter Introduction)

THE ARGUMENT

It is apparent from the body of this Psalm, that David was not yet fully delivered from the trouble which his enemies gave him, both by their slanders and other ways. But whether it belong to that history which is reeorded 2Sa 21:15-17 , as the Jews conceive, whom some others follow, is wholly uncertain, and not necessary for us to know.

David declareth that God is his only comfort and confidence in all danger, Psa 27:1-3 . His hearty desire to be in the house of God, Psa 27:4 . The advantage of it, Psa 24:5,6 . He prayeth for the light of God’ s face, and his salvation, Psa 27:7-12 ; and from experience others to wait upon him, Psa 27:13,14 .

My light i.e. my counsellor in all my difficulties, and my comforter and deliverer in all my distresses.

The strength of my life i.e. the supporter and preserver of my life.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 27 (Chapter Introduction)

(Psa 27:1-6) The psalmist's faith.

(Psa 27:7-14) His desire toward God, and expectation from him.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 27 (Chapter Introduction)

Some think David penned this psalm before his coming to the throne, when he was in the midst of his troubles, and perhaps upon occasion of the death of his parents; but the Jews think he penned it when he was old, upon occasion of the wonderful deliverance he had from the sword of the giant, when Abishai succoured him (2Sa 21:16, 2Sa 21:17) and his people thereupon resolved he should never venture his life again in battle, lest he should quench the light of Israel. Perhaps it was not penned upon any particular occasion; but it is very expressive of the pious and devout affections with which gracious souls are carried out towards God at all times, especially in times of trouble. Here is, I. The courage and holy bravery of his faith (Psa 27:1-3). II. The complacency he took in communion with God and the benefit he experienced by it (Psa 27:4-6). III. His desire towards God, and his favour and grace (Psa 27:7-9, Psa 27:11, Psa 27:12). IV. His expectations from God, and the encouragement he gives to others to hope in him (Psa 27:10, Psa 27:13, Psa 27:14). And let our hearts be thus affected in singing this psalm.

A psalm of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus, pp. 55-77. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 27 (Chapter Introduction)

INTRODUCTION TO PSALM 27

A Psalm of David. The Septuagint interpreters add to this title, "before he was anointed". David was anointed three times, first when a youth in his father's house; but this psalm could not be written before that time, because he had not had then any experience of war, nor could be in any immediate apprehension of it, as here suggested; he was anointed a second time, after the death of Saul at Hebron, by the men of Judah; before that time indeed he had been harassed by Saul, and distressed by the Amalekites, and was driven from the public worship of God, to which he has a respect, Psa 27:4; and he was a third time anointed, by the elders of Israel, king over all Israel; and between the death of Saul and this unction there was a war between the house of David and the house of Saul; but what is referred to is not certain, nor is it of moment, since these words are neither in the Hebrew text, nor in the Chaldee paraphrase. Theodoret is of opinion this psalm was written by David when he fled from Saul, and came to Ahimelech the priest.