Psalmen 27:13 Kommentar

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.

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 rendered "unless", is one of the fifteen words which are extraordinarily pointed in the Hebrew Bible. (m) Jarchi. (n) Aben Ezra. (o) Kimchi. (p) Abendana, Not. in Miclol Yophi in loc.

"I believe to see the good things of the Lord in the land of the living" [Psalm 27:13]. And since my Lord has first suffered these things, if I too despise the tongues of the dying ("for the mouth that lies slays the soul" [Wisdom 1:11]), I believe to see the good things of the Lord in the land of the living, where there is no place for falsity.

"I believe I shall see." Here he presents his hope concerning being heard. And first he presents the hope that he himself has. Second, he exhorts others to the same, at "Wait for the Lord." His petition was that he might see God; and therefore he says, "I believe," that is, I have firm confidence, "that I shall see the good things of the Lord," that is, see God face to face: Job 19: "I know that my Redeemer lives," etc., "and in my flesh I shall see God." Hence he does not say "see the Lord," but "the good things of the Lord"; which can be understood in two ways. Either "the good things of the Lord," that is, from the Lord, and thus it is not taken here. Or "good things," that is, which are in the Lord; and in this way it is taken here: for all these things are in him as in their first source, and are the same as he is: Wis. 7: "All good things came to me together with her," etc. And where? "In the land of the living." The vision of God is eternal life, as is said in Jn. 17. This land is the land of the dying; because just as the earth is receptive with respect to the heaven that makes it fruitful, so the life of the blessed is immediately perfected by 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.

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. to see--is to experience (Psa 22:17).

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 4a), 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; Sa2 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.