Psalm 27:11 Komentář

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 (Sa2 21:16, Sa2 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.

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.

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, Sa1 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.

"Appoint me a law, O Lord, in Your way" [Psalm 27:11]. For me then who am setting out toward You, and commenting so great a profession, of arriving at wisdom, from fear, appoint, O Lord, a law in Your way, lest in my wandering Your rule abandon me. "And direct me in the right path because of mine enemies." And direct me in the right way of its straits. For it is not enough to begin, since enemies cease not until the end is attained.

In place of “Guide me by law,” Aquila and Theodotion said, “Illuminate,” whereas Symmachus has, “Give me a glimpse of your way.” … Become for me in your own person both lawgiver and guide, giving me a glimpse of the path leading to you.

Give the law to me concerning your way, show what you wish, what you do not wish, what you love, what you hate. I will offend if I do not learn what I ought. And since my enemies are eager for nothing other except that I would offend you, I ask this, that you direct me on the right way on account of my enemies.

"Establish a law." Above, the Psalmist presented two petitions: the first was for the vision of the divine face; the second for the help of divine protection; here, however, he presents another petition for the direction of his way. And concerning this he does two things. First, he presents the petition. Second, he shows the necessity, at "Because of my enemies." Concerning the first he does two things. First, he presents the petition for a law. Second, he asks for direction in the things that belong to the law, at "And direct." He had said above, "One thing," etc.; and what this is he explained, namely to see your face. And because to this vision, since it is arduous, one arrives by a certain arduous way, through which no one goes without the help of God, he asks that it be granted: Ps. 83: "Blessed is the man whose help is from you, for they shall go from strength to strength." Because indeed he who goes by an unknown way needs a guide, he asks for one, saying, "Establish a law for me, O Lord, in your way"; as if to say, it falls to me to ascend by the way, in which I ask that you establish a law for me. A law is a rule of things to be done. On this way one proceeds through acts of the virtues; and therefore a law is necessary, which is the rule of human acts; as if to say, give me a rule for how I should walk. Jerome has it thus: "The Lord has illuminated the way for me": Prov. 6: "The commandment is a lamp, and the law is a light." To give a law is to illuminate. But sometimes one knows in general what is to be done, but does not know in particular, especially because of deceivers. And against this he asks, saying, "Direct me in the right path": Is. 26: "The path of the just is straight; the way of the just is straight to walk upon." And this "because of my enemies." This is the reason why he asks to be directed in the right path. Because he who knows the way, and the way is straight, proceeds securely if he does not encounter an adversary; but when he encounters his enemy or adversary, he needs protection and direction: Ps. 141: "In this way in which I was walking, they hid a snare for me." These enemies of ours are the concupiscences of the flesh, evil desires, demons, wicked men, or sinners, who obstruct the way of going to God.

With a general strain of confidence, hope, and joy, especially in God's worship, in the midst of dangers, the Psalmist introduces prayer for divine help and guidance. (Psa 27:1-14) light--is a common figure for comfort. strength--or, "stronghold"--affording security against all violence. The interrogations give greater vividness to the negation implied.

thy way--of providence. a plain path-- (Psa 26:12). enemies--literally, "watchers for my fall" (Psa 5:8).

He is now wandering about like a hunted deer; but God is able to guide him so that he may escape all dangers. And this is what he prays for. As in 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.