Psalm 27:2 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.

When the wicked, even mine enemies and my foes, came upon me,.... They are wicked men, men of malignant spirits, and evildoers, who are the enemies and foes of the people of God, and who hate them with an implacable hatred, and do everything they can to distress and afflict them; and such enemies David had, who were many and mighty; and these "came upon" him, or "approached against" him (c), they drew near to him to make war with him, as the word signifies (d); they attacked him in an hostile manner; and their view was, as he says, to eat up my flesh, as they eat bread, Psa 14:4; to devour him at once, to make but one morsel of him, to destroy his life, to strip him of his substance, to take away his wives and children, as the Amalekites at Ziklag, Sa1 30:1; they stumbled and fell; the Lord put stumbling blocks in their way, and retarded their march, and hindered them from executing their designs; and they fell into the hands of David, and were subdued under him, or fell by death; and these past instances of divine goodness the psalmist calls to mind, to keep up his heart and courage, and animate and strengthen him against the fears of men, of death and hell. (c) "cum appropinquaverint adversum me", Pagninus; so Gejerus. (d) "Belligerantibus contra me", Junius & Tremellius; so Piscator & Ainsworth.

David says that he does not fear, because the enemy were eating up his flesh but not his soul.

"Whilst the guilty approach unto me to eat up my flesh" [Psalm 27:2]. Whilst the guilty come near to recognise and insult me, that they may exalt themselves above me in my change for the better; that with their reviling tooth they may consume not me, but rather my fleshly desires. "Mine enemies who trouble me." Not they only who trouble me, blaming me with a friendly intent, and wishing to recall me from my purpose, but mine enemies also. "They became weak, and fell." Whilst then they do this with the desire of defending their own opinion, they became weak to believe better things, and began to hate the word of salvation, whereby I do what displeases them.

Having referred to the victory in the introduction, he states these two clauses by way of narrative; lest he seem to be giving thanks needlessly, he introduces as well the reason for thanksgiving in the words “When some enemies assembled against me who were so fierce and unrelenting as even to take a piece of me, as it were, then in particular I clearly sensed God’s help, with their fall and our conquest.”

Those who stole an advantage over me in their pursuit like wild animals and their attempts to make a meal of me while still alive, far from doing me any harm, were themselves the victims of total destruction.

"When the wicked draw near to me." And because it could be said that God is the illuminator even of enemies, therefore removing this he says that God resists them. And first he describes their attempt. Second, he presents the obstacle that befalls them, at "They themselves were weakened and fell." Concerning the first he does three things. First, he presents their presumptuous assault. Second, their perverse act. Third, their malignant effect. As to the first he says, "When the wicked draw near to me," that is, having the intention of harming, "upon me," that is, setting themselves above me: Lam. 1: "Her foes have become the head, her enemies have prospered, because the Lord has spoken against her for the multitude of her iniquities; her little ones have been led into captivity before the face," etc. As to the second, namely that they might grievously afflict, "to eat my flesh," that is, my carnal life: Prov. 1: "Let us swallow him alive and whole, as the underworld does": Mic. 3: "They ate the flesh of my people, and flayed their skin from them." Or, so that the word "to" is taken consecutively, the sense being: let them eat my flesh, that is, my carnalities; because when the wicked persecute the good, the wicked themselves, that is, the persecutors, intend one thing, namely bodily harm--and according to this is the first exposition--while God, permitting this, intends another, namely purgation from all carnality; and thus the second exposition. And in this manner the Apostle says, Gal. 5: "Those who belong to Christ have crucified their flesh with its vices and concupiscences." As to the third he says, "Those who trouble me, my enemies": Ps. 12: "Those who trouble me will rejoice if I am moved." "They themselves were weakened," because they were unable to fulfill their purpose, "and fell," because they were overcome and swallowed up: Jer. 20: "The Lord is with me as a mighty warrior; therefore those who persecute me will fall and will be weakened."

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.

eat . . . my flesh-- (Job 19:22; Psa 14:4). The allusion to wild beasts illustrates their rapacity. they stumbled--"they" is emphatic; not I, but they were destroyed.