สดุดี 27:12 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.

Deliver me not over unto the will of mine enemies,.... It is a dreadful thing for a man to be given up to his own heart's lusts, and to be delivered up into the hands of Satan; who would fain have even the people of God themselves in his hands, that he might distress them at pleasure, if not destroy them; and also to be suffered to fall into the hands of wicked men, whose tender mercies are cruel; for false witnesses are risen up against me; laying to his charge, that he sought to take away from Saul his crown and kingdom, and even his life, Sa1 24:9; and such as breathe out cruelty; as Doeg the Edomite, whose tongue was as a sharp razor, and by whose hands four score and five priests were slain, on account of David's being supplied with bread by Ahimelech; the word is in the singular number; see Psa 52:1; compare with this clause Act 9:1; and Horace's phrase, "Spirabat amores" (l). (l) Carmin. l. 4. Ode. 13. v. 19.

"Deliver me not up unto the souls of them that trouble me" [Psalm 27:12]. Suffer not them that trouble me to be satiated with my evils. "For unrighteous witnesses have risen up against me." For there have risen up against me they that speak falsely of me, to remove and call me back from You, as if I seek glory of men. "And iniquity has lied unto itself." Therefore iniquity has been pleased with its own lie. For me it has not moved, to whom because of this there has been promised a greater reward in heaven.

You do two things at the same time, making me better and not giving the foe an occasion for taunting or for thinking that they will be able to harm me against your will.

"Do not hand me over." Here he explains what has been said; and he says two things. First, he asks to be freed from the danger of enemies. Second, he shows that he has enemies, at "For they have risen up." He says therefore, "Do not hand me over to the souls of those who trouble me"; as if to say, I ask to be so directed on the way that I do not fall into the power of enemies. And he does not say "into their hands," but "into their souls," that is, into their wills. For it happens that the saints are handed over into the hands of enemies, because "the earth is given into the hands of the wicked," as is said in Job 9. But not into their souls; because their will is to drag them to evil, but God does not permit this: Sir. 18: "If you grant your soul its concupiscences, it will make you a joy to your enemies." "For they have risen up." Here he shows that he has enemies. And first he presents their attempt. Second, their failure. He says, "Because of my enemies," and this because "unjust witnesses have risen up against me." These words are explained in three ways: historically, allegorically, and morally. Historically, because literally certain wicked witnesses spoke falsely against David, namely Doeg the Edomite, who accused the priest and David, and others. Allegorically, of Christ, against whom unjust witnesses rose up accusing him: Mt. 26: "At last there came," etc. Morally, because against every just person false witnesses sometimes arise as false teachers, attempting by their doctrine to make others deviate from the right way: Is. 5: "Woe to those who call evil good and good evil." Likewise, flatterers are called false witnesses: Is. 3: "O my people, those who call you blessed themselves deceive you": Prov. 19: "A false witness shall not go unpunished." "And iniquity has lied to itself." Here he presents their failure. These words, as they are placed here, can be understood in three ways. In one way thus: a person is said to speak to himself when he alone understands his words, but when speaking to others, he does not: 1 Cor. 14: "He who speaks in a tongue speaks to himself and to God, not to men." And thus the sense is: there are false witnesses, and they speak a lie and persuade; but their iniquity has lied to itself; as if to say, not to me, because I do not acquiesce to them. Or, "iniquity has lied to itself," that is, to its own harm; because from their lie, what they intended has brought evil upon themselves: Sir. 27: "He who lays a snare for others will perish in it." Or, "iniquity has lied," etc., because they did not achieve the effect of what they proposed to do to me and to other just men: Job 5: "He frustrates the counsels of the wicked." Jerome has, "openly," etc., that is, they spoke openly against me.

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.

will--literally, "soul," "desire" (Psa 35:25). enemies--literally, "oppressors." Falsehood aids cruelty against him. breathe out--as being filled with it (Act 9:1).