สดุดี 27:10 วิจารณ์

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 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 Sa1 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. (i) T. Bab. Kiddushin, fol. 69. 1. (k) "colliget me", Pagninus, Montanus; "collegit me", Musculus, Vatablus, Gejerus; so Ainsworth.

"My helper." Here he asks for divine help in things to be done before he comes to the face, lest he be impeded from the vision of the face. And first he presents the petition. Second, the reason for what has been said, at "For my father." He therefore asks for divine help saying: I ask to see your face, but I cannot arrive at this on my own; therefore, "you be my helper," so that I may reach this: Ps. 120: "My help is from the Lord." But on the surface this reading does not seem correct, because it seems better to say, "You are my helper," and thus it is found in the Hebrew, namely "you have been my help." And according to this he commemorates a benefit; as if to say, you have been my helper. Therefore henceforth "do not abandon me." And he asks that two things be removed, namely abandonment itself and interior contempt: for if a person is left to himself, he perishes. Hos. 13: "Your destruction, O Israel, is from yourself." Now someone abandons another because he despises him. And God despises us because we are fragile by nature and corrupted by guilt; and therefore he says, "Do not despise me, O God." And why this? Because you created me and you are "my savior," that is, you have saved me. For no one despises his own works: Ps. 137: "Do not despise the works of your hands." Next the reason for what has been said is presented; hence there follows, "For my father and my mother have abandoned me, but the Lord has taken me up"; as if to say, because I have found you as helper when all others fail, do not despise me. And thus first he presents the failure of human help. Second, he presents divine help. This text is read in two ways. In one way, of David literally, as is found in the history of 1 Sam. 16: when David was anointed, Jesse presented his older sons; but the Lord chose David, because Samuel requested him. Or it can be read in the person of a just man, because literally, for one hoping in the Lord all human help fails: Job 19: "My relatives have abandoned me, and those who knew me have forgotten me." Sir. 51: "I was looking about for help from men, and there was none." But the Lord has taken him up and takes him into his care, and this is better: Ps. 64: "Blessed is the one whom you have chosen and taken up," etc. Mystically, however, "my father," that is, Adam, "and my mother," that is, Eve, "have abandoned me," that is, exposed me to desolation through sin. Or, "my father," that is, the Devil, because he was my father in the state of sin--he has abandoned me, because he has no power over me--"my mother," Babylon, "have abandoned me," that is, despised me. And this because "the Lord has taken me up."

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.

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