Psalm 27:8 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 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.

"My heart has said to You, I have sought Your countenance" [Psalm 27:8]. For I have not exhibited myself to men; but in secret, where Thou alone hear, my heart has said to You; I have not sought from You anything without You as a reward, but Your countenance. "Your countenance, O Lord, will I seek." In thus search will I perseveringly persist: for not anything that is common, but Your countenance, O Lord, will I seek, that I may love You freely, since nothing more precious do I find.

What is it that I am asking? For you not to keep silent if ever I sin as a human being or dismiss without concern my situation, leaving me unschooled in better ways. Instead, correct and reform me in a loving way.… Do not put me beyond your care.

In this place, the lover of God, not seeking any other type of purity but desiring the beauty of Christ alone, in those words which lovers are accustomed to say to those whom they love, cries out in the heart, “My heart says to you, as to your face, do not turn your face from me or turn away your servant in anger.” I have done such things by which you, rightly angered, have turned away from me, having been justly angered by my desires, but be my merciful helper, do not turn away from me or look down on me, God of my salvation.

"My heart has said to you." Here he presents the petitions. And first he asks for the vision of the divine face. Second, divine help, at "You are my helper." Third, direction on his way, at "Establish a law for me, O Lord." Concerning the first he shows that regarding the thing sought he has a great desire, both intimate, anxious, and constant. Intimate, because "my heart has said to you." Sometimes a person asks something with his mouth, but his heart turns to other things: Mt. 7: "Not everyone who says to me, Lord," etc. Is. 29: "This people honors me with their lips," etc. But when the petition is from the intimate desire of the heart, then it is acceptable to God, but then not only the mouth but the heart asks: 2 Sam. 7: "Your servant has found his heart to pray this prayer to you": Ps. 118: "I cried out with my whole heart." He says he has an anxious and fitting desire when he says, "My face has sought you," etc. It happens sometimes that a desire is intimate and quiet and does not greatly seek; but when it is anxious, then it truly seeks; hence he says, "It has sought you," that is, frequently and diligently it has sought. And this also shows a fitting desire: because an image is not perfected unless it reaches the exemplar to which it was made; hence he says, "My face has sought you." The interior face of a person is that in which the interior sight resides, that is, the soul or rational mind, and this, namely my face, which was made in your image, has sought you. Hence it cannot be reformed and perfected unless it is joined to you, O Lord. Hence, just as everything seeks its perfection, so our mind seeks God. And he shows that it is constant, because "I will seek," that is, again and again I will seek: Is. 21: "If you seek, seek": Mt. 7: "Seek and you shall find." This is proper to one who loves, to seek often the beloved thing. And what he seeks, he shows when he says, "Your face, O Lord, I will seek." This Moses was asking, Ex. 33: "Show me your face." And the Lord did not immediately show it, but said, "I will show you all good": Lk. 10: "Blessed are the eyes that see what you see." And therefore David was not without hope, but still sought; hence elsewhere he says, "Show us your face," etc. Job 33: "He will pray to his God, and God will be gracious to him, and he will see his face with joy."

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.

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).