‘YHWH is my light and my salvation,

Whom shall I fear?

YHWH is the strength of my life,

Of whom shall I be afraid?

The Psalm opens with a declaration of the Psalmists confidence in God, and his recognition of His attributes. He has taken his mind off his own troubles as he considers the wonder of God’s love and faithfulness. Note the tripod on which his life is built, God is his light, God is his salvation, God is the strength of his life.

‘YHWH is my light.’ The Psalmist may have had in mind here the seven-branched lampstand in the Tabernacle/Temple which continually burned (see Psa 27:4), and which pictured the glory of YHWH that Israel believed was hidden behind the veil. It was a perpetual reminder of the glory of God which was revealed in the pillar of fire that had led His people out of Egypt, and of the further glory of YHWH which had been revealed on Mount Sinai. Compare here Psa 78:14, ‘In the daytime also he led them with a cloud, and all the night with a light of fire.’ Thus he saw himself as being led forward by the glory of YHWH. This idea of glory ties in with Isa 60:1, ‘arise, shine, for your light is come, and the glory of YHWH is risen upon you.’

Furthermore it was from His light that His people obtained guidance, assurance and truth. ‘The entrance of Your words gives light, it gives understanding to the simple’ (Psa 119:130). ‘Your word is a lamp to my way, and a light to my path’ (Psa 119:105). ‘He lightens the lampstand of His people and lightens their darkness’ (Psa 18:28). ‘They look to Him and are lightened, and their faces are thus not ashamed’ (Psa 34:5). ‘For with you is the fountain of life, in your light shall we see light’ (Psa 36:9). ‘Oh send out your light and your truth, let them lead me’ (Psa 43:3).

He is also elsewhere compared by David with the glorious light of the noonday sun. ‘He will be as the light of the morning, when the sun rises, a morning without clouds’ (2Sa 23:4). But to him YHWH outshines the sun, and His light reflects on His people, making them righteous too. ‘He will make your righteousness go forth as the light, and your just dealings as the noonday’ (Psa 37:6). That is why Jesus could say, ‘Let your light so shine before men, that they may see your good works and glorify your Father Who is in Heaven’ (Mat 5:16).

And we need not doubt that it includes the thought of the light of YHWH’s favour. The Psalmists regularly speak of ‘the light of His countenance’ as shining on His people (Psa 4:6; Psa 44:3; Psa 89:15; Psa 90:8; compare Pro 16:15).

For us the light shines even more clearly. Not the dim light of the Tabernacle lampstand, but the glorious light of Him Who is ‘the light of the world’ Who gives the light of life to His own (Joh 8:12; Joh 12:35-36; Joh 12:46; Joh 1:4; Joh 1:9). ‘The Word was made flesh and dwelt among and we beheld His glory, the glory as of the only Son from the Father, full of grace and truth’ (Joh 1:14) ‘I am come a light into the world, so that whoever believes in me may not continue on in darkness’ (Joh 12:46), ‘but will have the light of life’ (Joh 8:12).

‘YHWH is my salvation.’ What picture could be more comprehensive? He is the God of the deliverance from Egypt at the Red Sea (Psa 15:2). He saves him by forgiving his sins (Psa 25:7; Psa 25:11). He saves him by delivering him from his enemies (Psa 27:2). He saves him by bringing him through everything that he has to face triumphantly. This indeed is what the name of Jesus means, ‘YHWH is salvation’, because He saves His people from their sins (Mat 1:21).

‘Whom shall I fear?’ And with such certainty who can be afraid? If my life is hid with Christ in God I need fear nothing but sin, for although sometimes the future may seem dark, He will make all right in the end. None can stand against Him.

‘YHWH is the strength of my life.’ This underlines the significance of God’s light and salvation. The certainty of God’s presence with him provides him with an inner strength that nothing can resist. The ‘stronger than he’ is here and Satan and all his enemies will be vanquished (compare Luk 11:22). David was well acquainted with Satan (1Ch 21:1). Furthermore YHWH is like a fortress round about him protecting him from all assaults of the enemy (Psa 18:2; Psa 31:2-3).

‘Of whom shall I be afraid?’ He knows that having YHWH with him he need fear nothing and no one.

Fuente: Commentary Series on the Bible by Peter Pett

Psalms 27

Structure – If we will purify our hearts (Psa 27:2), then we will have access into God’s presence (Psa 27:4). It is in God’s presence where we find protection in times of trouble (Psa 27:5-6). He will never be far from us (Psa 27:9) and will be closer to us than our own father and mother (Psa 27:10). He will strengthen us during times when we would otherwise faint (Psa 27:13-14).

Psa 27:1  (A Psalm of David.) The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?

Psa 27:1 “the LORD is the strength of my life” – Comments – What does it mean for the Lord to be “the strength of my life”? When you know that He is with you, then you are not afraid. You are willing to make decisions knowing that the Lord will see you through. There is much inner courage and strength that is gained by His presence and by your experiences of His delivering you out of adversities.

Psa 27:4  One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple.

Psa 27:4 Comments David fled in exile into the wilderness and was deprived of the opportunity to worship the Lord in the Tabernacle for a long period of time. Upon his return to Jerusalem and his appointment as king over Judah and Israel, a determination was deposited in his heart to worship the Lord with an intensity that exceeded all those around him. In his office as king, he first subdued those neighbours who were hostile towards Israel. Having established peace, his desire turned towards the construction of a magnificent place of worship for the Lord. Having been told by the prophet Nathan that his son Solomon would build the Temple (2Sa 7:1-17), David spent the rest of his kingship gathering materials and making plans for the construction of the first Temple.

Sometimes hardships in our lives turn us into a different person, a person that we could have never been had we not experienced difficulties. We become a person determined with an energy that no man can stop to do a great work for the Lord, as we see in the life of David.

Scripture References – Note:

Psa 23:6, “Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.”

Psa 27:14 Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.

Psa 27:14 Word Study on “wait” Strong says the Hebrew word “qavah” ( ) (H6960) means literally, “to bind (together) (perhaps by twisting), to collect.” Figuratively, it means, “to expect, to gather (together), to look patiently, to tarry, to wait (for, on, upon).” The Enhanced Strong says it is used 49 times in the Old Testament, being translated in the KJV as, “wait 29, look 13, wait for 1, look for 1, gathered 1, misc 4.”

Fuente: Everett’s Study Notes on the Holy Scriptures

The Believer’s Trust in God and His Word.

A psalm of David, written probably about the same time as the preceding one, picturing the state of mind of one who is persecuted ‘Without cause and longs for the blessings of the worship in the midst of the congregation.

v. 1. The Lord is my Light, the only Source of all spiritual light, and my Salvation, He who saves him from the darkness of oppression and persecution; whom shall I fear? The Lord is the Strength of my life, his Stronghold, his Bulwark, his sure Defense, keeping his life from destruction; of whom shall I be afraid? The entire song has the ring of Paul’s mighty hymn of triumph, Rom 8:31-39.

v. 2. When the wicked, the doers of evil and mischief, even mine enemies and my foes, those who oppose and oppress him on all sides, came upon me, approaching him with marked hostility, to eat up my flesh, as wild beasts eager to tear and devour their prey, they stumbled and fell, unable to carry out their object because of the protection afforded David by Jehovah.

v. 3. Though an host, a whole army or camp of adversaries, should encamp against me, besieging him on all sides, my heart shall not fear; though war should rise against me, in this, even in such a great extremity, will I be confldent, in spite of all that he would calmly trust in Jehovah, his Stronghold. Both the words and the tone of the psalm denote the holy and calm defiance with which all believers may await the attack of the enemies.

v. 4. One thing have I desired of the Lord, in the midst of all these threatening dangers, that will I seek after, with a great desire: that I may dwell in the house of the Lord, the Tabernacle of His presence, all the days of my life, in the delight of intimate fellowship with Jehovah, to behold the beauty of the Lord, His favor and kindness as revealed in the Word of His grace, and to inquire in His Temple, meditating upon the wonderful blessings of His mercy in the message of the Gospel.

v. 5. For, because of the believer’s close communion with God, in the time of trouble He shall hide me in His pavilion, in the Tabernacle, where His almighty hand protects; in the secret of His Tabernacle shall He hide me, sheltering the believer in the safety of His tent; He shall set me upon a rock, the house of Jehovah being a refuge and stronghold beyond the reach of puny men.

v. 6. And now shall mine head be lifted up, in the triumph of a certain victory, above mine enemies round about me, the fact of whose defeat places the believer beyond their reach; therefore will I offer in His Tabernacle sacrifices of joy, thank-offerings always being occasions of great rejoicing. I will sing, yea, I will sing praises unto the Lord, which the faithful Israelites were wont to do at the festival meal connected with their thank-offerings. At the same time David does not, even in the remotest way, rely upon his own strength, and for this reason the triumphant strain of confidence now gives way to an earnest appeal.

v. 7. Hear, O Lord, when I cry with my voice, calling loudly and emphatically; have mercy also upon me, that being the one safe reliance of the believer, and answer me, with a favorable reply.

v. 8. When Thou saidst, Seek ye My face, at Jehovah’s call to seek His face, my heart said unto Thee, Thy face, Lord, will I seek; the heart of the believer being attuned to the fellowship with Jehovah, it gladly answers His call, assenting thereto as an echo of it, happy in the knowledge that it pleases Jehovah if His children enter into the presence of God, in order to gain comfort, assistance, and blessings of every kind.

v. 9. Hide not thy face (far) from me, veiling it from the prayer of the believer; put not Thy servant away in anger, thrusting him aside as unworthy; Thou hast been my Help, and the former mercy and love emboldens David to plead against rejection. Leave me not, neither forsake me, O God of my salvation. It is the cry of Jacob: “I will not let Thee go except Thou bless me,” Gen 32:26, a call which holds the Lord to the promise of His salvation.

v. 10. When my father and my mother forsake me, the very nearest earthly relatives abandoning him who seems doomed to destruction, Mat 10:35-36, then the Lord will take me up, receiving the believer into His care and protection, adopting him as His own child.

v. 11. Teach me Thy way, the road according with Jehovah’s will, O Lord, and lead me in a plain path, even, level, without pitfalls, because of mine enemies, since they dog his every footstep and are trying to lead him into sin, his fall at the same time heaping dishonor upon God.

v. 12. Deliver me not over unto the will of mine enemies, to the destruction which they had planned against him; for false witnesses are risen up against me, such being the methods employed by the enemies in their persecution of the believer, and such as breathe out cruelty, their every breath being charged with violence.

v. 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living, literally, “If I did not trust to behold the excellence of Jehovah!” He leaves the sentence unfinished. for it is too hard to picture and imagine life without the sustaining mercy of Jehovah. And so David encourages himself and all believers in conclusion,

v. 14. Wait on the Lord, firmly trusting in the revelation of His mercy; be of good courage, strong of heart, and He shall strengthen thine heart, rather, let thy heart show itself mighty. Wait, I say, on the Lord. With this confident expectation the prayer of every believer must be concluded; for the Lord will, at His own time, bring salvation in rich measure upon His children, here in time and hereafter in eternity.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THIS psalm is one of those which have been called “composite”; and certainly it falls into two parts which offer the strongest possible contrast the one to the other. Part 1. (Psa 27:1-6) is altogether joyous and jubilant. It records, as has been said, “the triumph of a warrior’s faith.” Part 2. (Psa 27:7-14) is sad and plaintive. It pleads for mercy and forgiveness (Psa 27:8-10). It complains of desertion (Psa 27:10), calumny (Psa 27:12), and imminent danger (Psa 27:11, Psa 27:12), It still, indeed, maintains hope, but the hope has only just been saved from sinking into despair by an effort of faith (Psa 27:13), and a determination to “wait” and see what the end will be (Psa 27:14). It is thought to “express the sorrows of a martyr to the religious persecutions at the close of the monarchy”.

For these reasons the psalm has been supposed to be “composite;” but the question arisesIf the two parts, being so entirely unlike, were originally distinct and unconnected, what should have led any arranger or editor to unite them? To this question there seems to be no possible answer; and thus the very diversity of the two parts would seem to show an original union.
According to the statement of the title, the psalm was written by David. It has many characteristics of his style, the sudden transition and change in the tone of thought being one. It is quite conceivable that during the rebellion under Absalom, having obtained some important success, he may have considered it an occasion for thanksgiving; and that, after his thanks were paid, his thoughts may have reverted to the still-continuing difficulties of the situation, the danger which impended (Psa 27:11, Psa 27:12), the calumnies to which he was exposed (Psa 27:12), the desertion of those near and dear to him (Psa 27:10), the fact that the chastisement had been provoked by his own sin (Psa 27:9); and so the strain, which began in jubilation, may not unnaturally have ended in a plea for mercy.

The psalm consists of a strophe (Psa 27:1-6), an antistrophe (Psa 27:7-12), and a brief epode (Psa 27:13, Psa 27:14).

Psa 27:1

The Lord is my Light (comp. Joh 1:7-9; Joh 12:35, Joh 12:36, Joh 12:46; 1Jn 1:5). The statement does not occur in any other place in the Old Testament, though the idea may be found in Isa 60:1, Isa 60:20; Mic 7:8; and elsewhere. Light has been well called “this profoundly beautiful name of God” (Delitzsch). And my Salvation (comp. Psa 18:2; Psa 62:2, Psa 62:6). Whom shall I fear? “If God be for us, who can be against us?” (Rom 8:31). Who can be to be feared? (see Psa 118:6). Not man certainly; for” what can man do unto us?” Not other gods; for they are nonentities. Not devils; for they can do nothing but by God’s permission. The Lord is the Strength of my life; literally, the stronghold (comp. Psa 28:8; Psa 31:4; Psa 71:2; Psa 144:2). Of whom shall I be afraid? The question is superfluous, but is repeated to complete the balance of the clauses.

Psa 27:2

When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. A special occasion seems to be intended, so that the LXX. have rightly, . Some unrecorded event in the war with Absalom before the final struggle, is probably alluded to. There is an emphasis on “mine enemies,” which implies that the adversaries were not the foes of the country, but David’s personal foes.

Psa 27:3

Though an host should encamp against me, my heart shall not fear. In the first burst of joy at his recent victory, the ‘host” which remains unconquered seems of light accountlet them advancelet them “encamp against him”his heart will not be afraid; but when the joy has had full vent, there is a reaction; the enemies then appear more formidable, and God’s aid is besought against them (see Psa 27:9-12). Though war should rise against me, in this will I be confident. “In this” may be either “in the fact that the Lord is my Light and my Salvation” (Psa 27:1), or “in case of such an event as war and attack on the part of the enemy.”

Psa 27:4

One thing have I desired of the Lord, that will I seek after. A most emphatic introduction of the new topic! Amid all my joy and jubilation, there is still one thing which I need, which I entreat Jehovah to grantthat thing I shall continue to seek after until I obtain it, viz. that I may dwell in the house of the Lord all the days of my life. The psalmist is evidently debarred access to the sanctuary; he feels his exclusion from it a terrible privation; he longs to be thereto “dwell” there (comp. Psa 26:8); to offer there “sacrifices of joy” (Psa 27:6); to sing there psalms of thanksgiving. He would fain also behold the beauty of the Lord , LXX.” all that is engaging and gracious in his revelation of himself” (Kay); “not the outward beauty of the sanctuary, but the gracious attributes which its ritual symbolized” (‘Speaker’s Commentary’). And to inquire in his temple. It has already appeared, from Psa 5:7, that the word “temple” or “palace” (heykal) was applied in David’s time to the tabernacle.

Psa 27:5

For in the time of trouble he shall hide me in his pavilion; in the secret of his tabernacle shall he hide me. This is not to be understood literally. David means that his spirit will find a refuge with God in times of trouble, not (as some Jewish expositors argue) that he will actually hide from his enemies inside the tabernacle. From such a sacrilege he would have shrunk. He shall set me up upon a rock (comp. Psa 18:2; Psa 61:2). The “Rock” is God himself, who is always David’s final Refuge.

Psa 27:6

And now shall mine head be lifted up above mine enemies round about me. A further and final triumph is confidently anticipated. God will complete his work. He will repulse the “host” by which David is about to be attacked (Psa 27:3), give him victory over it, bring him back from exile, and grant him once more free access to the sanctuary. Therefore, says the psalmist, will I offer in his tabernacle sacrifices of joy; or, “sacrifices of joyful sound,” accompanied with singing and instrumental music (comp. Psa 89:15). I will sing, yea, I will sing praises unto the Lord (comp. Eph 5:19).

Psa 27:7-14

The strain now entirely changes. The rhythm alters from a jubilant double beat to a slow and mournful cadence. A cry is raised for mercy and pitythe wrath of God is deprecatedrejection and desertion are contemplated and prayed against (Psa 27:7-10). The danger from the enemy appears great and formidable (Psa 27:11, Psa 27:12). With an effort of faith, the writer just saves himself from despair (Psa 27:14), and then, in brave words, braces himself up for further endurance.

Psa 27:7

Hear, O Lord, when I cry with my voice: have mercy also upon me, and answer me. There is no “when” in the original. The clauses are short, and broken, “Hear, O Lord; with my voice I call; pity me, and answer me.“

Psa 27:8

When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek. The order of the words in the original is as follows: “To thee said my heartSeek ye my facethy face, Lord, will I seek.” And the full meaning seems to he, “To thee said my heartHast thou said unto men, Seek ye my face? I for one will obey theeThy face, Lord, will I seek.” The command, “Seek ye my face,” had been given by David to the people on the day that he set up the ark upon Mount Zion (1Ch 16:11). It was probably regarded as implied in Deu 4:29.

Psa 27:9

Hide not thy face far from me. It would he useless for David to “seek God’s face,” if God should determine to “hide his face” from him. David felt from time to time as if God’s face was hidden from him, as we see in other psalms (Psa 10:1-18 :l; Psa 13:1; Psa 69:17, etc.); and so also did other saints (Psa 44:24; Psa 88:14). In most instances, probably, God sends the feeling as a chastisement, that the heart may turn with more sincerity to him. Put not thy servant away in anger; i.e. reject me notcast me not off. The verb used is very strong and emphatic. Thou hast been my Help. Ever in the past I have had thee for Helper (comp. Psa 3:3-7; Psa 4:1; Psa 6:8-10; Psa 18:2, etc.). God’s goodness to us in the past must ever be our chief ground of confidence in him for the future. Leave me not, neither forsake me, O God of my salvation (comp. Psa 94:14).

Psa 27:10

When my father and my mother forsake me, then the Lord will take me up. We are not to gather from this that David’s father and mother had forsaken him. They were probably dead at the time of his flight from Absalom. What David means is that, even if forsaken by his nearest and dearest, he would not be forsaken by God. The expression is proverbial.

Psa 27:11

Teach me thy way, O Lord (comp. Psa 25:3, and the comment ad loc.). And lead me in a plain path; literally, a level patha path traversing a fiat and smooth country, not one where the ground is rugged and beset with rocks and precipices. Because of mine enemies. David’s enemies are ever at hand, to swallow him up (Psa 56:2). If his way be not plain and smooth, it will be to their advantage and to his detriment.

Psa 27:12

Deliver me not over unto the will of mine enemies; literally, the soul of mine enimies; i.e. their desire (see Psa 35:25; Psa 41:2), which was no doubt to capture him, and. bring him a prisoner to Jerusalem. For false witnesses are risen up against me. The party which attached itself to Absalom accused David of cruelty to the house of Saul (2Sa 16:8), and probably of other crimes and misdemeanours. Absalom himself accused him of a failure in his kingly duties (2Sa 15:8). And such as breathe out cruelty; or, violence. To “breathe out” violence, threats, slaughter, malice, etc; is a common metaphor in many languages.

Psa 27:13

I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. In the original, by the figure aposiopesis,, the apodosis is omitted, “had I not believed that I should see the goodness of Jehovah in the land of the living [i.e. in this present world], then ” He shrinks from stating the consequences, He would have fainted, or despaired, or lost all faith in religion (compare, for similar uses of the figure aposiopesis, Gen 3:22; Gen 31:41; Gen 50:15; Exo 32:32; Dan 3:15; Zec 6:15; Luk 13:9). By an effort of faith, the psalmist saved himself from the despair which threatened to seize upon him, and assured himself that he would yet experience “the goodness of the Lord” in some merciful interposition and deliverance, while he still remained on earth, before he “went whence he should not returnto the land of darkness and the shadow of death, a land of darkness as darkness itself, and of the shadow of death, without any order, and where the light is as darkness” (Job 10:21, Job 10:22).

Psa 27:14

Wait on the Lord. This is an exhortation, not to others, but to himself (comp. Psa 62:5; and see also Psa 42:5, Psa 42:11; Psa 43:5). His stronger self exhorts his weaker self not to despair, but to wait upon Godto tarry, i.e; the Lord’s leisureand, meanwhile to be of good courage; or, be strong (comp. Deu 31:6; Jos 1:6; 1Ch 22:13), as the phrase is elsewhere generally translated. “Be strong,” he says to himself, and he (i.e. God) shall strengthen thine heart. “Aide-tot, le ciel l’aidera.” Make an effort to be strong, and the strength will be given thee, as thou makest it. Then in this strength, thus given, continue till waitingWait, I say, on the Lord.

HOMILETICS

Psa 27:8

The believing heart’s obedience to God’s command.

“When thou saidst,” etc. If we were to translate strictly word for word, we should read this verse, “To thee said my heartSeek ye my facethy face, Jehovah,! will seek.” Our translators (and Revisers) have wisely preferred plain English to pedantic rigour, and have given as the probable meaning, “When thou saidst,” etc. This, says Calvin, is a dialogue between the believing heart and God. He likens the Divine invitation, “Seek ye my face,” to the key wherewith faith opens the door for prayer. “Without this prelude, no one shall lead the chorus of prayer.” The reply of the heart he likens to the echo sleeping in silence, till the voice calls it forth.

I. WHAT IS MEANT BY SEEKING GOD‘S FACE?

1. To seek the favour of God; q.d. his pardoning mercy, the smile of his approval, the assurance of his loving-kindness, the happy, peaceful sense of his presence and care. There is a notion in many minds that because God is love, he must love all alikeas he dispenses rain and sunshine to all alikegood and bad, lovely and hateful; and that because he is just, he must treat all alike. Such views can be upheld neither from Scripture nor from common sense. Justice lies not in treating all alike, but in treating each according to character and conduct. Love that can see no fault is as blind as hate that can see no goodness. A face that wears the same bland meaningless smile to every one is intolerable. To suppose that God has no more approval and love for a Christian mother training her child to love him, or a Christian martyr dying for truth, than for a seducer, a thief, an assassin, is to deny God’s moral character. It is to substitute an idol of fancy for the living God. The whole gospel hinges on this. God’s universal love is shown in the provision whereby each sinner may seek and receive his favour (Joh 3:16; Rom 5:1, Rom 5:2, Rom 5:10, Rom 5:11).

2. To seek to know God. When we look into one another’s faces, we read the soul. Smiles and frowns and tears, the flash of pleasure or of anger, the softening of tender feeling, speak a language which all read intuitively. In its fulness, any such direct knowledge of God is impossible for us (Exo 33:18, Exo 33:20). But Jesus is to us as the Face of God (2Co 4:6; Heb 1:3; Joh 1:18). God’s character is revealed; while the Divine glory is veiled and softened to suit our weakness (Joh 14:9; 1Co 13:12; Mat 5:8).

3. To have fellowship with God; personal communion (1Jn 1:3). This leads to a second question

II. HOW Is THIS COMMAND TO BE OBEYED; this invitation accepted; this purpose carried out; this fellowship experienced?

1. By prayer. Looking at Psa 27:4-6, we may suppose a reference to the temple, with its twofold service of sacrifice and praise. But we must not limit the words to this. They are the language of a heart that waits in secret on God (Mat 6:6).

2. By the study of God‘s Word. The whole Bible is the record of God’s continuous revelation of himself; partly in wordslaws, declarations, predictions, promises; partly in his dealingswith nations, with individuals, with his Church; completely and most gloriously in Christ Jesushis Person, teaching, atoning death, resurrection, enthronement in glory. If we would gain the knowledge spoken of (2Pe 3:18), we must observe the condition (Col 3:16). They that seek shall find (Isa 49:1-26 :49; Jer 29:13).

Psa 27:8

(Second sermon.)

The reward of diligent search.

“My heart said,” etc. “Seek, and ye shall find,” is one of the great laws of life. The miner must dig for the precious ore; the fisherman launch out into the deep, and let down his nets for a draught; the husbandman must plough and sow and have long patience, if he is to reap. How is it that in these days the secrets of nature have been laid bare as never before? Because men have sought as they never sought before. And why, in the midst of these discoveries, have so many keen eyes failed to find God? Because they have not sought (Jer 29:13).

I. THE LANGUAGE OF FAITH, LAYING HOLD ON GOD‘S PROMISE. Faith is trust. We do not trust God because we believe his Word, but believe his promise because we trust him (Heb 11:6). But he has not left us to vague trust (reasonable though that would have been). He has filled the Bible with promises “exceeding great and precious” (Isa 4:1, Isa 4:6, 7; Jer 29:11-14; Luk 11:9). We need not ask what particular reference lies in “when thou saidst.” God is always saying it.

II. THE LANGUAGE OF OBEDIENCE TO GOD‘S COMMAND. The invitation of a king is a command. Every promise carries in its bosom a duty; every duty, a promise.

III. THE LANGUAGE OF LOVE. “My heart said.” The utterance of holy desire, longing after communion with God. Prayer is more than simple asking; it is communion of spirit with our Father and our Saviour, by the Holy Ghost (Mat 6:6; Jud Mat 1:20).

Psa 27:11

A double safeguard.

“Lead me in a plain path.” This is a wise, humble, comprehensive prayer. Like the entire psalm, it is the language of a heart deeply taught by experience. It asks for a double safeguardDivine guidance and a plain path. If sure of the one, why ask for the other? Answer:

(1) Because a great part of God’s leading just consists in making the path plain;

(2) because danger and temptation beset even the plainest path”because of mine enemies.” At every step we need God’s upholding and protecting hand.

I. A PATH EASY TO SEE; free from intricacy and obscurity. In the margin, “a way of plainness.” The Hebrew word (like our English “plain”) signifies “level” (see Isa 42:16, “straight”). In a mountainous region the path is winding, often hidden a few yards ahead. On the open plain you see it for miles. As a rule, the straight path in life is the plain path. The same Hebrew word also means “uprightness,” “righteousness” (Psa 45:6). Duty is commonly much more easy to discern than expediency; “What is right?” than “What is polite, worldly wise?” One of the great trials of life is when duty is not plain; duties seem to clash. Then comes in the comfort and strength of thin prayer, “Teach me thy way!” (Psa 25:5, Psa 25:8, Psa 25:9). God’s way must be the right way; “and he will make it plain.”

II. A SAFE AND EASY PATH; at all events, in comparison with the wrong path. Not climbing the sharp ascent of the Hill Difficulty, nor winding along the slippery edge of temptation, nor descending into the Valley of the Shadow of Death. God cannot always grant this prayer in this sense. Yet Christ teaches us to offer it (Luk 22:40; Mat 6:13). If, nevertheless, the path by which God sees fit to lead useither for spiritual discipline and growth, or for greater usefulnessbe rough, dark, dangerous; the spirit of this prayer may nevertheless be answered by a larger measure of guidance and strength. “In the mount, the Lord is seen.” In the furnace is “the Son of God.” In Gethsemane, the angel. When “all hope was taken away,” God’s angel told Paul that all were to be saved for his sake (Act 27:20, Act 27:22-24). Be the path what it may, those shall be safe who trust God’s leading (Isa 35:8; Rom 8:28; Jud 1:24; Pro 15:19). This prayer is a prayer against three dangers.

1. Choosing our own way (Pro 14:12).

2. Trusting, even in the plainest way, to our own strength and wisdom (Pro 3:5, Pro 3:6; Jer 10:23).

3. Being left to our own weakness; or distrusting, in the darkest path, God’s leading (Isa 43:1, Isa 43:2).

HOMILIES BY C. CLEMANCE

Psa 27:1 -16

Jehovah’s self-revelation, and faith’s response thereto.

There is no known character and career in Scripture that would correspond to this psalm as well as those of David. And it seems difficult to resist the conclusion that the words in Psa 27:10 were written about the same time that those in 1Sa 22:3 were spoken. The objection of Delitzsch, that David left his father and mother, not they him, is of no weight; for either way his peril and exposure were such that he was left without them; and we are left to wonder why they consented to be sundered from him. But these chequered experiences in life serve to bring out to him more and more fully the wealth of care and love that his God makes over to him. If we were asked whether this psalm is one of those which come directly from God, and so contain a revelation from him, we should reply, “It is one of those records of the experience of an Old Testament saint who could triumph in God as the revealed God of his salvation.” What God was to the saints of old, he is to his people still. Therefore the psalm discloses God’s revelation of himself to his people of the olden time, and it is one in which believers now may rejoice with joy unspeakable and full of glory. And the expositor will have here a rich mine for exploration, as in the light of this psalm he studies God‘s self-revelation to his saints, and faith‘s response thereto. Let us study these in order.

I. WE HAVE HERE INDICATED THE FULNESS OF GOD‘S SELF–REVELATION TO HIS

SAINTS. The revelation of God which is implied in this psalm is one of exceeding tenderness, richness, and glory.

1. God himself had led the way in inviting souls to seek him. (1Sa 22:8, “When thou saidst, Seek ye my face.” ) The heart of God desires the friendship and fellowship of man. Our hearts are so made they can rest only in God; God’s heart is such that he seeks a rest in us. The fact of his giving an invitation to us to seek him is proof of this (cf. Isa 45:19; Iv. 6; Isa 54:6). So also is the complaint of God when men do not seek him (Isa 43:23-26). And still more the declared joy of God when souls are at rest in him (Zep 3:17). See this taken over to the New Testament (Joh 4:23). But the grandest illustration of all is in the fact (Luk 19:10) of which the whole of Luke’s fifteenth chapter is the fullest declaration (still further, see Rev 3:20). In fact, had it not been for this self-manifestation of God’s heart, we must all have been agnostics for ever!

2. Wheresoever men open the heart to God‘s invitation, he proves himself worthy of himself. The student may well luxuriate in the various names which the psalmist delights to apply to God as his God. Note:

(1) The terms themselves.

(a) Light (verse 1). “There shines on him [the psalmist] a sun that sets not and knows no eclipse. This sublime, infinitely profound name for God, , is found only in this passage” (Delitzsch, in loc.).

(b) Salvation (verse 1). Spiritually as well as temporally.

(c) The Fortress of his life (verse 1), in which he was perpetually hidden.

(d) Guardian (verse 10). One who would manifest a tenderer care and love than even parents feel, and who, when they are removed from us, will be our Guardian still.

(e) Helper (verse 9). Coming with timely aid in every emergency. Note:

(2) The individualizing care of God. The word “my“ should be emphasized in each case: “my Light;” “my Salvation,” etc. The experience of those who fling themselves on God’s care and love is that he manages as beautifully and precisely for them as if he had no one else for whom to care. Hence the prophet’s rebuke of the unbelieving suggestion to the contrary (Isa 40:27). If God were less than infinite, doubts might creep in. As Faber sings

“That greatness which is infinite has room

For all things in its lap to lie:

We should be crushed by a magnificence

Short of infinity!”

II. THE RESPONSES OF BELIEVING HEARTS TO GOD‘S SELF–MANIFESTATION ARE VARIED AS THE EXPERIENCES OF LIFE. The whole psalm is one of responsive faith; though that response may be sometimes a plea, or a sigh, yea, even a groan, and at other times a shout of song as with trumpet-power. We have all these stages in this very psalm. Listen to the varied phases of the psalmist’s words. Here is:

1. Faith seeking. (Verse 8.) It is an infinite mercy to hear the sweet whisper of God to the heart, “Seek me.” It is so wonderful that there should be any such sound from God to the sinful heartany sound so tender and sweet. And what should the response be but this, “Thy face, Lord, will I seek”? We may well seek the acquaintance of God as our God, to be our Leader, Guide, and Sovereign Lord, even unto death. Note: Let the coming sinner never forget that, if he is seeking God, God has sought him first. We may never lose sight of the Divine order, “We love him, because he first loved us” (1Jn 4:19).

2. Faith rejoicing in Divine companionship. (Verse 4.) In the Lord’s house, his presence was specially manifested; and those who know the Lord know well that there is no home like being by their Saviour’s side, in his house. There they see the “beauty” of the Lord; i.e. his grace, his love, his mercy. There their eyes see “the King in his beauty.” They “inquire” in his temple for directions for daily life; or they muse on the glories of the temple as the seat of Jehovah’s presence. Yea, God’s love and care make them so happy that they must give vent to their joy as with trumpet-song. We often long for greater physical power to praise God in shouting; and the use of trumpet and organ gratifies this longing. We praise God, but the organ gives the voice-power (see verse 6, Hebrew).

3. Faith watching. (Verse 2; cf. Psa 92:11, Authorized Version, but leave out the words in italics; Psa 37:34 -47.) It should be no joy to the righteous to see any one in trouble; yet they cannot but praise God when infamous plots are discovered, and the saints of God are delivered.

4. Faith sheltering. (Verses 1, 5; Psa 91:1-16.) No onein earth or hellcan ever forge the dart or weapon that can pierce the saints’ stronghold. When the Lord is the Fortress of their life, they are in a citadel that can never be invaded.

5. Faith dreading. (Verse 9.) The thing most to be dreaded is the hiding of God’s face, and being cast off by him. And can faith ever dread this? Yes, indeed; for there are moments when the sins of the past do rise up so terribly into the memory, that for a while they seem to eclipse all besides; and then faith heaves a sigh and drops a tear. There may be as clinging a faith when uttering the wail of the first verse of the twenty-second, as when singing the peaceful song of the twenty-third psalm; for even in the darkest hour, faith says, “My God!”

6. Faith hoping. (Verse 13; literally, “Had I not believed to see the goodness of the Lord in the land of the living “) The sentence is unfinished. The translators have well supplied the blank. The thought is,” What would have become of me?” The trials of life are often so repeated and so keen, that were it not for God, his love sustaining the spirit under the weight of the present, and inspiring the heart with hope for the future, reason would give way, and the man be hopelessly crushed. It is God’s love which makes life worth living.

7. Faith triumphing. (Verse 1.) When we realize the glory of him whom we believe, there is no bound to our delight and exultation; and at such times we can laugh in defiance at our foes; yea, “smile at Satan’s rage, and face a frowning world.” We can, if need be, cherish something of Luther’s daring, and “go to Worms, though there were as many devils as there are tiles on the roofs of the houses;” or, better still, we can say with Paul, “I can do all things through Christ, which strengtheneth me.” We know that God will not call us to confront an enemy that we cannot lay low, nor to bear a cross which we cannot carry, nor to endure a trial we cannot sustain, nor to do a work which we cannot perform. His grace is sufficient for us. His strength is made perfect in weakness. Hence, in closing the psalm:

8. Faith soliloquizes. (Verse 14.) It may be supposed to be addressed first to himself, and so, indirectly, to the people of God generally. The words, “He shall strengthen thine heart,” are, rather, “Let thine heart be strong;” as if the psalmist would chide himself that he should ever have a moment’s misgiving, when he has such a God in whom to trust, and such a stronghold in which to abide (Nah 1:7). Be it ours to wait upon our God continually! This is the secret of a steady, upward, peaceful, and strong life. What may be before any of us, no human eye can discern, nor where our lot may be cast. But God is all-sufficient.

Note:

1. How sinful and, foolish to incur the risks of life ourselves! To each and all of us God says, “Seek ye my face.” Let our answer be, “Thy face, Lord, will we seek.” And all that God has been to our fathers, he will be to usour Light, our Salvation, our Helper, our Strength, our All!

2. None need quail before the risks of life, whatever they may be, who put their whole trust in God, and follow him everywhere! “Who is he that will harm you, if ye be followers of that which is good?”

3. Never think to gain anything by paltering with duty. If a plain duty is before you, however difficult, go forward in the strength of the Lord, and fear nothing. He hath said, “I will never leave thee, nor forsake thee.” Wherefore we may boldly say, “The Lord is my Helper, I will not fear; what can man do unto me?” Only trust in the Lord, and do right, and one by one you will see your foes stumble and fall, and you will be left in possession of the field, more than conqueror, through him that loveth you.”

“Stand but your ground, your ghostly foes will fly,
Hell trembles at a heaven-directed eye;
Choose rather to defend than to assail,
Self-confidence will in the conflict fail.
When you are challenged, you may dangers meet,
True courage is a fixed, not sudden heat;
Is always humble, lives in self-distrust,
And will itself into no danger thrust.
Devote yourself to God, and you will find
God fights the battles of a will resigned.
Love Jesus! love will no base fear endure;
Love Jesus! and of conquest rest secure.”

(Bishop Ken.)

C.

HOMILIES BY W. FORSYTH

Psa 27:1-13

True religion.

True religion begins with God. It is a call on his part; it is a response on ours (Psa 27:8). With some religion is a chance, as settled by birth. With others it is a customsomething received by tradition from the fathers. With others it is a convenience, the result of education, a matter of prudence and self-interest, something necessary to respectability and comfort in the world. In all such cases there may be the form, but there cannot be the power, of godliness; there may be certain earthly advantages, but there is no real profit, neither the promise of the life that now is, nor of that which is to come. But with all who are taught of God, religion is a choicethe free, settled, rejoicing choice of the heart. It is God manifesting himself to the soul, and the soul in love and trust uniting and binding itself to God to be his and his only for evermore. True religion is characterized by

I. PERSONAL TRUST IN GOD, AS THE LORD OUR GOD AND OUR REDEEMER. “When I sit in darkness,” says Micah, “the Lord shall be a Light unto me” (Mic 7:8). So says David here (verse 1). We need “light,” from the beginning to the end of our life. God is our Light. All real illumination to the mind, the conscience, and the heart, is from him. Light is revealing. As we draw near to God, the mists and clouds of passion and self-love are driven away, and all things stand out clear and distinct as they really are. There is not only the revelation of ourselves, but the revelation of God. We see ourselves as sinners, guilty and vile; we see God as a Saviour, and we trust him utterly (Joh 1:5; Joh 8:12; 1Jn 1:5; 2Co 4:6).

II. FEARLESS DEVOTION TO THE SERVICE OF GOD, AS THE FREEST, THE RIGHT–FULLEST, AND THE MOST BLESSED OF ALL SERVICES. Religion is more than knowledge, or feeling, or obedience to the moral law. It is a life. It not only implies trust, but love and service. There are difficulties and trials. We look back and remember times of danger (verse 2). When we were in straits and fears. But God brought us help. As it was with David (1Sa 17:37; 1Sa 30:6), so it was with us. In thought of what God has done for us, we strengthen our hearts. Confidence comes from experience. Whom we have tried we trust. The friend we have found faithful, we cleave to. The physician, whose remedies we have proved good, we confide in. The commander under whom we have conquered, we follow bravely to other fields. So do we trust in God. Looking to the future, we may imagine greater trials and distresses than we have yet encountered (verse 3). The psalmist conjures up a terrible scene. As in a picture, we see the mustering of the forces, the proud array of the enemy with tents and banners, the shock and terror of the battle, when host met host in furious strife. But, like the psalmist, let us not flinch or fear. God is with us. “In this will I be confident” (1Ki 22:19, 2Ki 6:15; Act 20:24).

III. INCREASING DELIGHT IN GOD, AS THE SATISFACTION AND JOY OF THE HEART. Religion establishes right relations between the soul and God. Every barrier is removed, and free access and friendly communion have been secured. This is beautifully brought out in the words, “One thing have I desired of the Lord” (verse 4). One thought has the mastery. One desire gives unity and concentration to all effort. One affection binds the heart and the life into a holy fellowship. God is All and in all. The singleness of purpose branches into two main streams. One is meditation: “To behold the beauty of the Lord;” the other is like unto it, practice: “To inquire in his temple” (verse 4). This shows the bent of the renewed soul. There is an inward relish for what is good. There is a delight in all that is true and beautiful. Every living soul is an inquirer. Truth is not born with us, nor can it be obtained without our own efforts. It must be sought for its own sake. It must be wooed and won from love, that it may be a possession and a joy for ever. All right inquiry is practical. “If ye know these things, happy are ye if ye do them.” Thus coming to the light, and walking in the light, “we have fellowship with God, and the blood of Jesus Christ his Son cleanseth us from all sin.” We have safety and peace (verses 5, 6).

IV. ABSOLUTE SURRENDER TO GOD, FOR TIME AND FOR ETERNITY. True religion hinds us to God, not only for life, but for ever. This is impressed in the prayer, which implies:

1. Deep humility.

2. Help aspirations.

3. Complete submission.

4. Victorious faith.

Three things are deprecated, rising one above the other in fearfulness. Displeasure (verse 9); rejection, “Leave me not;” abandonment (verse 10). But instead of these, we see, by faith, a glorious victory, and we hail its coming with renewed courage and praise (verses 13, 14).W.F.

HOMILIES BY C. SHORT

Psa 27:1-6

Fearless, courage.

I. THE SECRET OF A FEARLESS COURAGE.

1. His experience of what God had been to Aim. “Light” in the darkest periods of his life. Light is a revealing powerfor guidance. Salvation from his greatest dangers, temporal and spiritual “Strength,” the power that had upheld his life when falling into weakness and despair. Experience confirmed and rewarded the faith which he had in God. When experience coincides with our faith, then we are at our strongest. But faith must always live above experience.

2. His experience of his enemies. Their most furious and savage onsets had been baffled. This also was of God. And the explanation wasthey were wicked, and he was righteous. This thought was fundamental to his faiththat God would not permit the evil to triumph over the good. His experience of this in the past gave him confidence for the future (Psa 27:2, Psa 27:3). Our past victories should inspire us for the future.

II. HOW A FEARLESS COURAGE MAY BE FURTHER STRENGTHENED.

1. By fellowship with God. Beholding his beauty or goodness, and meditating upon it. The heart and mind must be fed and strengthened by constant converse with God in worship and holy thought.

2. Frequent seclusion is the best way to strengthen ourselves for conflict. (Psa 27:5.) “In time of trouble, he shall hide me, and set me up upon a rock;” i.e. shut out from man, and shut in with God, is the way to conquer trouble and prepare for danger.

3. Thankful worship is another help. (Psa 27:6.) “Sacrifices of joy,” or “shouting,” “singing praises,”all mean grateful exercises of the heart towards God, recounting to ourselves what he has done for us in his wonderful goodness. Courage, hopefulness, must be fed with joy, and not with sadness and sorrow.S.

Psa 27:7-12

Strengthened in God.

“While strengthening himself in God (in the former part of the psalm), he is, perhaps, seized by some sudden fear lest he should be forsaken, or be overcome by the craft or malice of his enemies. Till now the danger which threatens him is as prominent an object as the salvation and defence were before.” He earnestly prays now for that in which he had just boasted. And these are the grounds on which he bases the prayer.

I. HE HAD DIVINE WARRANT. The tenor of God’s whole Word to man is, “Seek ye my face;” equivalent to “Come unto me for rest, for protection, for salvation.” We are but obeying the Divine voice within and without us when we seek for refuge and an escape from all evil in God. Christ emphasized this truth when he cried, “Come unto me, all ye that labour,” etc.

II. BECAUSE THERE WAS AN ABIDING RELATION BETWEEN HIM AND GOD. (Psa 27:9.) He was God’s servant; God had been his Help. The good Master would not cast the servant away in anger. Masters and servants were knit more closely together in early times than now; and the psalmist pleads this relation between them. Then God had helped him in former troubles, and God was too constant to change suddenly and to cast him away. How strong is our claim upon God in Christi He is our Father for ever, and we his children.

III. BECAUSE GOD DRAWS NEARER WHEN THE DEAREST EARTHLY FRIENDS FORSAKE US. (Psa 27:10.) Father and mother had forsaken him, and God had taken him up. Trouble often cools the love of human relations, but only increases the Divine pity, and attracts God the more closely to us. The psalmist knew this as a fact of experience, and he could urge it as a plea now in his present distress. Difference between human love, however strong, and the Divine love. No grain or taint of selfishness in the Divine love, which clings to us steadfastly, through all our sins and sorrows.

IV. BECAUSE HE WAS IN DANGER FROM TWO CLASSES OF ENEMIES. (Psa 27:11, Psa 27:12.)

1. The cunning and deceitful. More dangerous than open and violent enemies. Just as we are in more danger from those sins which try to look like virtues, than from sins which we know to be sins. Avarice is thought prudence; pride is self-respect; cruelty claims to be justice, etc.

2. Those who employ open violence. This is dangerous, because urged on by unrestrained passion. Our passions, yielded to and indulged, are dangerous enemies. We have need to pray, “Teach me thy way, and lead me in an even path.”S.

Psa 27:13, Psa 27:14

How to become strong.

Translation, “Oh, if I had not believed to see the goodness of the Lord in the land of the living!” “Wait on the Lord; be strong, and let thine heart take courage; yea, wait on the Lord.” The psalmist is speaking to himself, to encourage himself in firmer confidence in God, the believing half of his soul addressing the despondent or weaker half. “I had fainted,” or “had perished,” is necessary to complete the sense of Psa 27:13. The passage teaches us how to become strong to meet the dangers, difficulties, temptations, and afflictions of life.

I. FAITH IN THE GOODNESS OF GOD. (Psa 27:13.) The psalmist has a firm assurance that God will make his goodness manifest to us in our personal history. “He is good to all, and his tender mercy is over all his works.” That he will be good to us rests on the assurance that he will be good to all, and not because we have any superior or peculiar claim. For goodness is kindness or benevolence to those who have not merited or deserved it by their character or conduct. If we cannot see the manifest proofs that God has been as good to all as he has been to us, we must believe that the evidence will come some time; or, if we cannot see the proofs that he will be good to usdelivering and redeeming us according to our needwe must believe that he is doing all that can be done for us, in seen and unseen ways beyond our power of interpretation.

II. WAITING UPON GOD. This may mean one or both of two things.

1. Service to God. There is nothing so strengthening to our whole naturenothing that so nerves us to meet danger and difficultiesas the doing all that we know to be the will of Goddoing all known duty. An educating, developing power, in obedience to duty, which nothing can take the place of.

2. Waiting for God; or, hope in him. God has his own time and method of doing things. “If we hope for that we see not, then do we with patience wait for it;” “We are saved by hope.”

III. BY CULTIVATING COURAGE. Moral courage. As a habit of the mind, and not only upon occasions; gathering up those considerations that foster and nourish a courageous heart.

1. Our past successes should help us to this, and even some of our failures, when we see how they might have been avoided.

2. God is on our side, and will help with the direct aid of his Spirit all who are aiming at the right.

3. Things are possible to courageous minds which are impossible to weak, cowardly hearts. “Let thine heart be strong.” “To him that believeth all things are possible”believeth in God and believeth in himself.S.

Fuente: The Complete Pulpit Commentary

Psalms 27.

David sustaineth his faith by the power of God, by his love to the service of God, and by prayer.

A Psalm of David.

Title. ledavid. The Greek title is, “A Psalm of David before he was anointed,” alluding to 2Sa 2:4. But what Bishop Patrick observes concerning this Psalm seems more probable from the contents of it; namely, that David wrote it soon after his deliverance from that imminent danger mentioned 2Sa 21:17 when, by his pursuing the enemy too far, he was hemmed in, and would have been killed if Abishai had not succoured him. Upon this, we read, his subjects requested of him not to go out to battle any more; in which view the Psalm represents David as breathing out the sentiments of a brave and good old man, who seems not conscious, that, though his spirits might hold out, yet his strength was much impaired by age, and therefore he was become very unfit to undergo the hazards of war. Thus then, we may suppose him to bespeak those who made the request before mentioned; The Lord is my light, &c.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 27

A Psalm of David

1The Lord is my light and my salvation;

Whom shall I fear?
The Lord is the strength of my life;

Of whom shall I be afraid?

2When the wicked,

Even mine enemies and my foes,

Came upon me to eat up my flesh,
They stumbled and fell.

3Though a host should encamp against me,

My heart shall not fear:
Though war should rise against me,
In this will I be confident.

4One thing have I desired of the Lord, that will I seek after;

That I may dwell in the house of the Lord all the days of my life,
To behold the beauty of the Lord,

And to inquire in his temple.

5For in the time of trouble he shall hide me in his pavilion:

In the secret of his tabernacle shall he hide me;
He shall set me up upon a rock.

6And now shall mine head be lifted up above mine enemies round about me:

Therefore will I offer in his tabernacle sacrifices of joy;
I will sing, yea, I will sing praises unto the Lord.

7Hear, O Lord, when I cry with my voice:

Have mercy also upon me, and answer me.

8When thou saidst, Seek ye my face; my heart said unto thee,

Thy face, Lord, will I seek.

9Hide not thy face far from me;

Put not thy servant away in anger:
Thou hast been my help;
Leave me not, neither forsake me, O God of my salvation.

10When my father and my mother forsake me,

Then the Lord will take me up.

11Teach me thy way, O Lord,

And lead me in a plain path,
Because of mine enemies.

12Deliver me not over unto the will of mine enemies:

For false witnesses are risen up against me,
And such as breathe out cruelty.

13I had fainted, unless I had believed to see the goodness of the Lord

In the land of the living.

14Wait on the Lord:

Be of good courage, and he shall strengthen thine heart:
Wait, I say, on the Lord.

EXEGETICAL AND CRITICAL

Its Contents and Composition.The Vulgate has in the Title the additional words: before he was anointed. According to Theodoret this addition was not in the Hexapla of Origen, and is only found in the Codd. Vatic, of the Sept., yet it came into consideration in connection with the question as to the time of composition, for three anointings of David are mentioned, at first 1 Samuel 16, then when acknowledged by the tribe of Judah, 2Sa 2:4, finally in connection with the homage of all Israel, 2Sa 5:3. No one can think of the first anointing with any propriety, and the historical statements of this Psalm being indefinite, there is no sufficient reason for the second (Grotius), or the third, (Rosenm.) Thus even at the present day those interpreters who maintain the Davidic authorship, without regard to this uncertain title, either think of the period of the persecution by Saul, or the rebellion of Absalom. The latter supposition is supported by many resemblances with Psalms 3, (J. H. Mich., Stier, Delitzsch). There is nothing in favor of the peril of death (Rabbins) mentioned 2Sa 21:16, from which David happily escaped; yet we cannot regard Psa 27:10, as being against this supposition. For the text does not demand that it should be interpreted literally, (Geier) and it has given ancient interpreters unnecessary trouble. Since the dwelling of God is successively called house, palace, tent, we cannot infer any particular period of time, with any certainty; and we need not descend to Jeremiah, who was rejected by his family, and found a refuge in the temple (Hitzig); or indeed to the Maccabean times (Olsh., who at the same time finds here two different Psalms united); or regard it as a general Psalm of lamentation of some Hebrew in later times, (De Wette,) on account of the remarkably high estimation of the splendor of the temple and its forms of worship, in connection with the absence, in other respects, of individual references. It is true the tone and rhythm are very much changed in Psa 27:7, and subsequently, yet only in accordance with the change of subject as in Psalms 19, and elsewhere, (Hupf.). From the certainty of communion with God springs the fresh and joyous expression of confidence in Gods protection, fearlessness in danger, certainty of victory over strong and numerous enemies (Psa 27:1-3), connected with the hope of faith in the fulfillment of his dearest and constant wish to be able to offer thank-offerings, as one delivered by God and protected in the shelter of the dwelling of God (Psa 27:4-6). On this foundation rises the prayer that he may be heard (Psa 27:7). This is based on the call of God (Psa 27:8) with reference to the position of the Psalmist as a servant of God in need of help (Psa 27:9), who trusts in the God of his salvation, even in his greatest abandonment (Psa 27:10), and hopes in accordance with Gods instruction and under Gods guidance (Psa 27:11) to escape from violent and lying enemies (Psa 27:12). He would be lost without such trust (Psa 27:13); hence he exhorts himself to persevere in it (Psa 27:14). Comp. P. Gerhardts hymn Gott ist mein Licht, der Herr mein Heil, and Ist Gott fr mich, so trete, etc.

Str. I., Psa 27:1. Jehovah is my Light.The supposition, that this address to God, my Light! which occurs only here, is a figurative expression, to be explained through the two following expressions: my salvation and defence of my life! which are not to be regarded as figurative, but as literal (Calv. Hengst. Hupf.), is entirely without foundation. They are three appellatives parallel, yet expressing different relations to God and founded in essential attributes of God. God is just as essentially Light (Isa 60:7) as He is salvation and strength, and the one word is no more nor no less figurative than the other, when applied to God.3Defence of my life.This is literally the stronghold, the bulwark. For is to be derived from = to be strong, firm; not from = to flee, according to which etymology (J. D. Mich.) some translate, refuge.

[Str. II. Psa 27:2. When the evil doers drew near to me, To eat up my flesh; My adversaries and my enemies, They stumbled and fell.The A. V. gives the sense but is not literal, and disorders the members of the strophe. Evil doers are compared to wild beasts approaching their prey, comp. Psa 14:4; Psalms 35, 1. The third clause is much disputed. Some refer to the verb, and regard it as parallel with of the first clause. So, Hitzig, Hengst. Delitzsch, Perowne, Alexander. They therefore render: my adversaries and my enemies to me (draw near, being understood or some other verb supplied). But De Wette, Hupfeld, Moll refer it to the enemies as I have rendered it. The they of the final clause is emphatic, they stumbled and fell.C. A. B.]

[Str. III., Ver 3. A host.Perowne: Literally though a camp should encamp against me, but the English idiom would hardly admit of such a rendering.For all this, do I trust.Perowne: So the same expression is rightly rendered in the A. V. of Lev 26:27. The fuller form occurs Psa 78:32; Job 1:22. Cocc, rightly, hoc non obstante, in spite of this, and Mendelsohn, Auch dann bleib ich getrost. The Rabbinical commentators, as Aben Ezra and Rashi, explain, In this, viz.: that the Lord is my light, etc., Psa 27:1, do I trust. Rosenm. refers the pronoun this to the war mentioned just before, even in the battle itself, in ipsa pugna. But the first rendering is more forcible.C. A. B.]

Str. IV. Psa 27:4. That I may dwell in the house of Jehovah all the days of my life.This is not to be taken literally, or to be explained of the daily visiting the house of God, (most interpreters) especially as even the Levitical priests did not dwell in the temple. It is a figurative expression of the relation to God described above (Hengst., Hupf.). But it did not originate from a mingling of the figure of a hospitable tent with the usual idea of the house of God or temple (Hupf.), but from a prophetical view and longing (vid. Psa 15:1; Psa 23:6) which is to take its figurative expression from the sphere of the Levitical worship of God, and yet at the same time is justified in breaking through this sphere and lifting itself above it, the more as attendance upon the house of God (Psa 5:8), and walking in the ordinances of Divine worship are the means ordained of God for communion with Him.To behold the favor of Jehovah.Since is not construed with the accusative here, as Psa 53:2, but with it denotes a beholding which tarries with the thing, is well pleased with it and feeds upon it, which is an enjoyment in which the loveliness (Psa 90:17) and the sweetness (Pro 16:24) of God are perceived in the experience of His gracious presence. There is no reference to the splendor of the Lord, and it is not allowable to understand by this the splendor of the sanctuary (Luther: the beautiful worship of God), or the heavenly temple, and its arrangements, as its archetype (Kimchi, Aben Ezra, Calv., Geier). The reference is to the favor of God which those are enabled to taste and experience, who have become members of His family, and enjoy as His guests the right of protection within His house. To this the Psalmists wish is directed, which he has already previously expressed in prayer (the perfect) and the fulfilment of which he continually seeks (the imperfect), and thus he describes it as anxious, pious and constant.To meditate in His palace.[A. V. to inquire in his temple].Since denotes looking closely in order to discriminate, and is elsewhere never construed with , it is more natural to regard this preposition here as a designation of place (Venema), than either to lift the temple with its symbolical forms into an object of pleasing contemplation (De Wette), or to regard the whole manner of expression as entirely parallel with the preceding (Hupf.). It is unnecessary to supply an object (Hengst.); the verb may be absolute = to make reflections, to meditate. Some of the Rabbins regard it as a denominative of in the signification of appearing in the morning (Psa 5:3), which then is extended to every morning. Delitzsch does not regard this as too bold. The translation, visit (most interpreters) essentially weakens the sense and is without grounds.

Str. V. Psa 27:5. For He conceals me in a tabernacle in the days of evil, He shelters me with the shelter of His tent.[A. V. In the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me.]Our translation of the former verse is favored by this, for the same place which is called the house of Jehovah Psa 27:4, b, and His palace Psa 27:4, d, with reference to His royal character is in Psa 27:5, b, called His tent, with reference to the present or original (comp. Eze 41:1) real character of the ritual dwelling-place of Jehovah in the midst of His people. This sanctuary is now characterized as a place of safety for those who seek refuge, who find there shelter and protection against the pursuit of their enemies, and indeed not because David really once had concealed himself there (Knapp after the Rabbins), but because the places of worship had the general meaning of asylum. From this point of view the same house of Jehovah is in Psa 27:5, a, named with an expression which designates a covered place for dwelling and lodging, as fitted to give shelter, a tabernacle, a bower.4 As a matter of course this is figurative, as then in Psa 27:5, c, the safety which has been gained is described as being set up upon a rock. But it does not follow from this that the reference to the sanctuary is here to be abandoned (Hupf.), and that the figure is derived from a shepherd (Geier), or of a hospitable householder (De Wette), or protector (Ruding.), and would give the sense, God is the protector of the pious everywhere, and even outside of His sanctuary (Calvin). The reference here is rather to this very thing, that the house of Jehovah, which appears without doubt in Psa 27:6, and which is referred to in various forms in accordance with the various references contained in the idea, is here as an asylum, (Geier) and not as the tabernacle (Hengst.). Moreover, it would not change the sense of the passage, but only the color of the thought, and this but slightly, if we should translate according to the reading and accentuation of the Hebrew word, either: in a tabernacle, as Psa 31:20, comp. Isa 4:6; or, in His tabernacle. For the of Jehovah (Job 36:29) is called in Psa 75:2; Jer 25:38; Lam 2:6, likewise, His , although this word is used particularly of the couching-place of lions in thickets (Psa 10:7), and with definite reference to this is likewise used in the above-mentioned passage, Jer 25:38.

Str. VI., Psa 27:6. Sacrifices of rejoicing.This means particularly the thank-offerings, because they were brought with songs of rejoicing and praise. The mention of singing and playing which immediately follow, shows that the reference is to them. This, most interpreters now admit with Syr., Kimchi, Luther. Moreover, according to Hupf., comm. de primitiva festorum Heb. ratione ii. 20, not. 40, the use of the word was appropriate for these offerings. A reference to the sacrifices accompanied with the sound of the trumpet, (Gesen., De Wette), is contrary to the text, since only public thanksgivings at the time of festivals (Num 10:10) were distinguished with this music of the priests.

Str. VII. [Psa 27:7. Perowne: The triumphant strain of confidence now gives way to one of sad and earnest entreaty.C. A. B.]5

Psa 27:8. To Thee my heart says(at Thy call): seek Thy face!Thy face Jehovah will I seek.The heart answers the Divine call, consenting thereto as an echo of it (Calv.). It is better to regard this obscure construction as a bold combination of two clauses (Hupf.), which we can make intelligible in English only by supplying some appropriate words (Delitzsch). [Thus A. V., When thou saidst seek ye my face, etc.] This is much simpler than the supposition of a auctoris (Dathe, Olsh.): Thine is, speaks my heart, namely the word, etc.; not to say anything of the artificial and strained explanations of many ancient interpreters. Hitzig follows the Vulgate; of Thee speaks my heart, seek Him, my face! The Sept. has: To Thee, etc., but then: diligently have I sought Thy face and Thy face will I seek. The true sense is given by the paraphrase of Luther: my heart holds Thy word before Thee. So Hengstenberg. Similarly Geier, J. H. Mich., Rosenm.6 Seeking the face of Jehovah is not with reference to Exo 23:17, another expression for visiting the temple (De Wette), but it denotes the desire to enter into the vicinity and presence of God, in order to gain comfort, assistance, certainty of being heard, testimonies of grace, and the like. Comp. Psa 24:6; Psa 105:4; 1Sa 21:1; used of earthly rulers, Pro 29:26. This is accomplished by acts of Divine service, especially in the house of God, but it is not to be regarded as the same thing as those acts. It is uncertain whether there is a direct reference here to the passage Deu 4:29, which is re-echoed in Hos 5:15.

Str. VIII. [Psa 27:9. Hide not Thy face from me.The inserted far of the A. V. does not help the sense of the passage, but mars it. The Psalmist is seeking Jehovahs face, and the prayer is that the face of Jehovah may not be veiled from him so that he cannot see it. Vid.Psa 4:6.Put not away in wrath = Thrust not aside as one unworthy to be in Thy presence, and behold Thy face. The Psalmist does not wish to be removed or banished from the place of Jehovahs presence, and from the light of His countenance.Reject me not, and forsake me not.The reiteration of the positive and negative form of the idea of depriving Him of the presence and the face of God.C. A. B.]

Psa 27:10. For my father and my mother have forsaken me.This statement cannot refer to 1Sa 22:3 sq., for then David separated himself from his parents in order to leave them under the protection of the king of Moab. But it is not at all necessary to think of some historical fact unknown to us (G. Baur). This statement is certainly neither to be taken as a proverbial manner of expression (De Wette),7 nor as a hypothetical antecedent (Calvin, Stier, Thol., Hupf.)8 It is positive, and expresses what has happened, but it states in an individualizing form, (Hengst., Delitzsch) the fact that the nearest relatives of the afflicted man have forsaken him in his time of trouble; and he on this very account turns to Jehovah in prayer, trusting in the love of God which transcends parental love (Isa 49:15; Isa 63:16).[But Jehovah will take me up.Perowne: The verb is here used in the same sense as in Deu 22:2; Jos 20:4, receive me under His care and protection, or as Stier suggests, adopts me as His child, vid.Psa 22:10.C. A. B.]

[Psa 27:11. Lead me in an even path because of my adversaries.[A. V., plainenemies]. This is an even, level path as opposed to rough and rugged paths of adversity. Delitzsch: Crafty spies pursue all his steps, and would gladly see their devices and evil wishes realized against him. If he should turn into the ways of sin unto destruction, it would bring dishonor upon God, as it is a matter of honor with God not to allow His servant to fall. Therefore he implores guidance in the ways of God, for the union of his own will with Gods will makes him unapproachable.

Psa 27:12. And they that breathe out violence.Alexander: A strong but natural expression for a person, all whose thoughts and feelings are engrossed by a favorite purpose or employment, so that he cannot live or breathe without it. Comp. the description of Sauls persecuting zeal in Act 9:1, and the Latin phrases, spirare minas, anhelare scelus.C. A. B.]

Psa 27:13. If I did not trust to behold the excellence of Jehovah in the land of the living!The consequent is lacking (as Gen 31:42) after , which is unnecessarily marked by the Masora with puncta extraordinaria, as suspicious. In accordance with such an aposiopesis unless, and if not unfrequently are lacking, and this increases the emphasis.9 The land of the living is contrasted with Sheol, but it refers here not beyond this life to eternal life (Rabbins, Clauss, Stier) but back to life in this world.

Psa 27:14. In the closing verse the Psalmist exhorts himself and not others in a similar condition with himself (most ancient interpreters).Be firm, and let thy heart show itself strong.This does not express a comforting promise He will strengthen (most interpreters [and A. V.]) nor indeed with a correct interpretation of the clause as optative, the wish that Jehovah would strengthen the heart (Calv., Cleric, Rosenm., Hupf. [Alexander]) but it is a continuation of the Psalmists exhortation of himself.[Wait on Jehovah.Alexander: The repetition, wait for the Lord, and wait for the Lord, implies that this is all he has to enjoin upon himself or others; and is more impressive in its native simplicity, than the correct but paraphrastic version of the last clause in the English Bible, wait, I say, on the Lord.C. A. B.]

DOCTRINAL AND ETHICAL

1. No night of sorrow can be so dark, no evil so fearful, no enemy so dreadful as to cause those to tremble, despair, and perish, who have God for their Light, for their salvation, for the stronghold of their life. Such a man overcomes in all his troubles, so much so that even in his days of suffering, at times, in the confidence of Divine assistance, a triumphant tone may be heard in his prayers, whence arise his fearlessness, his heroism, his certainty of victory in the midst of all his dangers, struggles, and calamities.

2. But he who puts his confidence truly and alone in God, and firmly trusts in the faithfulness and goodness of the Almighty, not to leave him or neglect him in his troubles, is very far from that proud self-sufficiency, and that half proud, half lazy carelessness, which on the one side impels to foolhardy and presumptuous ventures, on the other side restrains from seeking and using the means provided to increase his strength, and bring about and secure him success. He who truly has his confidence and strength in God, likewise seeks constantly and earnestly to be near to God, and uses conscientiously the means afforded him in the forms of worship to strengthen his communion with God, and to secure as well as gain the blessings of the presence of God.

3. Hence it is, that those who have attained the most and the best on earth, the noblest and most glorious of our race, and the most exalted rulers among them, the boldest heroes, the most celebrated warriors and masters of every department of life, have shown themselves to be at the same time pious and humble men, who lay all their exaltation, glory, and honor, at the feet of God, and publicly recognize that they have to thank the Lord their God not only for their endowments and powers, but likewise for what they have done, and for their success, and that they must seek, like all other men, forgiveness of their sins in the grace of God, and that they would rather be at all times with God. Hence they gladly visit His house and His table, and besides study diligently Gods word, in which they gain good advice, and are reminded at the right time to assent to it and respond to it with heart and mouth.

4. It is at once a duty and a joy to seek the countenance of the Lord, that is, to desire and strive to be personally near to the grace of God and to be sure of it. God Himself calls us to this, and gives those who seek Him the blessed experience that Gods love is not mere human favor, but transcends even parental love, as nothing can be compared with Gods assistance, power, and protection, or take their place. So likewise those who do not withdraw from intercourse with God will not be deprived of them. They will much rather be lifted up to a height which is inaccessible to all their adversaries, and will be placed in safety against all hurtful assaults.

5. Accordingly all depends upon whether we allow ourselves to be directed to the way of the Lord and guided therein. On this depends our walking the path of life in the good pleasure of God (in the light of His countenance), and our attaining the end of that path in the protection of Gods salvation by means of that which God imparts in all dangers, sufferings, and struggles, and in spite of all envy, slander, and opposition. The trust in God, which is indispensable for this, is often severely tried, especially when we are in danger of losing our rights, our honor, and our life by enemies who are as wicked and unjust as they are strong and crafty, and when we are forsaken by our nearest relatives, and given up by all the world. Then not only the flesh trembles, but the heart likewise quakes, and is in danger of losing patience and hope. We would be lost indeed, if our eyes and our hearts should lose sight of God. But this is impossible if we maintain our faith; then we will not despair. And because God continues faithful we will not perish. In order now that faith may be able to impart the necessary consolation and encouragement to wait on God, and the patience, resolution, and strength necessary thereto, it needs that it should have unfailing nourishment, support, discipline, and strengthening.However little this Psalm may have of a Messianic character, yet some particular features may be readily and devoutly referred, in accordance with Augustines example, to the sufferings of Christ and His behaviour in them, which is a model for all. The Roman Catholic Church has assigned this Psalm to the offices of Char-Saturday.

HOMILETICAL AND PRACTICAL

When danger is near and great we are taught to properly estimate and value, being near to God and the power of faith.We can lose everything and yet lose nothing if only we retain God.Our hearts need daily strengthening in confidence in God; whence comes it? and how may it be?We cannot be lifted up in any better way than with God; therefore it is of the utmost importance that we should come to God and remain with God.Our worst enemies are not those who envy us and afflict us, but our little faith, our spiritual sluggishness and laziness, our impatience.Many would gladly dwell in safely if only it were not to remain near to God.Whoever has God has all things in One; and yet only a few make anything of God.It is enough that God should let His light shine, His salvation come, His power work; yet we must let ourselves be instructed and ruled, and delivered thereby.It is well with us if we not only trust in Gods power, wisdom, and goodness, but value above all communion with God, and are diligent to seek His face, and for this conscientiously use the institutions and means of salvation.There are in a pious heart not only thoughts of God, but likewise echoes of His word.When men forsake us it may give us pain, but we will be comforted above all when God takes us up.At first many care more for Gods protection than for His presence, but if they give heed to the word and ways of God, they likewise learn not only to know the strength of being near to God, but likewise to value the blessings of intercourse with Him, and prize the good things of His house.

Starke: Care for souls, longing to walk with God, to be sanctified in the communion of saints, these are the chief desires and only necessary things to the Christian.It is well for those who seek safety with God; that is better than the highest rock.If we pray as God has commanded, we are heard as He has promised.God plants in the hearts of believers a sure confidence of gaining eternal life, by which they are uncommonly strengthened in their battle of faith.No time will seem so long to us as the time of cross-bearing; therefore it is that we are exhorted with so many words to hope and patience.It is the constancy of hope which makes our walk and life happy.The Lord is not only the truest, but is likewise the mightiest and most reliable Father and Friend.You may know the right way and walk in the right path, yet you very much need Divine enlightenment and gracious guidance on account of the craft and wickedness of your enemies.What can give a believers heart more pleasure and joy than to be heard by the God of grace?

Frisch: David testifies 1) his joyous faith, 2) his heartfelt pleasure, 3) his longing desire, 4) his comforted hope.David uses only one armor against the crowd of his enemies and their power, and that is faith; by this he appropriates Gods light, strength, and salvation. Arm yourself in time, you will never lack enemies; the closer you come to friendship with God the more will the enmity of the world increase against you.Herberger: In whose hands is our life? Not in our power, not in the will of our enemies, but in the power of God.The strength of armies and of hosts cannot go further than God will allow.Christians have many observers, therefore it is said: take care.Stier: O! that I might never yield! This one thing troubles me, not the defiance of enemies; for he who remains with God is safe.Tholuck: In hours of internal anguish the word of God should resound in the breast as the echo in the mountain, in order to increase our confidence by its repeated exhortations.Stiller: David at first declares his trust, then says, how he strengthens his trust, and why he relies on God, and finally adds, when true trust shows itself.God is so gracious that He not only allows His children to find Him, but likewise encourages them by His word to seek Him.Umbreit: It is significant with respect to the piety which pervaded the entire life of David, that all the favor and grace of God are united to him in this chief thing, that he may abide in His house forever.Taube: Davida hero in the courage of faith and a master in prayer.The surest handle of prayer by which we may lay hold of God is His own word, which calls us to seek His gracious countenance. That is a strong command and a comforting promise in one.

[Matth. Henry: All Gods children desire to dwell in Gods house; where should they dwell else? not to sojourn there as a wayfaring man that turns aside to tarry but a night, or to dwell there for a time only, as the servant that abideth not in the house forever, but to dwell there all the days of their life; for there the Son abideth ever.A gracious heart readily echoes to the call of a gracious God, being made willing in the day of His power.Even the best saints are subject to faint when their troubles become grievous and tedious. Their spirits are overwhelmed, and their flesh and heart fail; but their faith is a sovereign cordial.Nothing like the believing hope of eternal life, the foresights of that glory, and foretastes of those pleasures, to keep us from fainting under all the calamities of this present time.Barnes: The Christian sanctuarythe place of public worshipis the place where, if anywhere on earth, we may hope to have our minds enlightened, our perplexities removed, our hearts comforted and sanctified, by right views of God.Spurgeon: Salvation finds us in the dark, but it does not leave us there; it gives light to those who sit in the valley of the shadow of death. After conversion our God is our joy, comfort, guide, teacher, and in every sense our light; He is light within, light around, light reflected from us, and light to be revealed to us.It is a hopeful sign for us when the wicked hate us; if our foes were godly men, it would be a sore sorrow, but as for the wicked their hatred is better than their love.Holy desires must lead to resolute action. The old proverb says, Wishers and woulders are never good housekeepers; and wishing never fills a sack. Desires are seeds which must be sown in the good soil of activity, or they will yield no harvest.The pendulum of spirituality swings from prayer to praise.Mercy is the hope of sinners and the refuge of saints. All acceptable petitioners dwell much upon this attribute.A smile from the Lord is the greatest of comforts, His frown the worst of ills.Slander is an old-fashioned weapon out of the armory of hell, and it is still in plentiful use; and no matter how holy a man may be, there may be some who will defame him.Wait at His door with prayer; wait at His foot with humility; wait at His table with service; wait at His window with expectancy. Suitors often win nothing but the cold shoulder from earthly patrons after long and obsequious waiting; he speeds best whose patron is in the skies.C. A. B.]

Footnotes:

[3][Hupfeld: Light is here that which issues from God as a beam of His light-giving countenance (Psa 4:6), that, as the light of the sun is the source of all life and growth in nature, so it is the source of all life and well-being in the human heart, comp. Psa 36:9. Hence it is the usual figure of life, success, joy, and all good, negatively of deliverance, freedom, help, etc., in contrast to darkness, which is the figure of death, misfortune, danger, captivity, sorrow, etc. Comp. Psa 43:3; Psa 84:11; Psa 97:11; Psa 112:4; Pro 4:18 sq.; Job 11:17; Job 18:18; Job 30:26; Isa 5:30; Isa 9:1; Isa 58:8; Isa 58:10; Mic 7:8, etc.C. A. B.]

[4][Alexander translates covert, which means a booth or shelter made of leaves and branches, such as the Jews used at the feast of tabernacles (Lev 23:42). It is here used as a figure for secure protection in the day of evil, i.e., of suffering or danger.C. A. B.]

[5][Perowne: Is it (as Calv.) that the Psalmist sought in the former part of the Psalm to comfort himself with the review of Gods unfailing strength and protection, that he might with the more reason utter his prayer for help? Or is it not rather that even whilst he is thus strengthening himself in his God, a sudden blast of temptation sweeps over his soul, freezing the current of life,some fear lest he should be forsaken, some thought of the craft and malice of his enemies,till now the danger which threatens him is as prominent an object as the salvation and defence were before?C. A. B.]

[6][Perowne: The words seek ye My face are the words of God, which the servant of God here, as it were, takes from His mouth, that so laying them before God, he may make his appeal the more irresistible. Thou hast said, Seek ye My face; my heart makes these words its own, and builds upon them its resolve. It takes them up and repeats them Seek ye My face. It first claims thus Thine own gracious words, O Lord, and there its echo to those words is, Thy face, Lord, will I seek. Such is the souls dialogue with itself when it would comfort itself in God. We are reminded of that touching scene in the Gospel history where another, a woman, overcomes the Saviour with His own words: Yea Lord, yet the dogs eat of the crumbs, etc.C. A. B.]

[7][Perowne: (Though) my father and my mother may have forsaken me, i. e., though my condition be helpless and friendless as that of a child deserted of his parents, there is One who watches over me, and will take me to His bosom. Vid. Isa 63:16; Isa 49:15. The phrase has, as De Wette says, somewhat of a proverbial character.C. A. B.]

[8][Hupfeld; It serves to illustrate the greatness of the grace and love of God by comparing it with the highest form of human love, parental love, which it transcends, just as in the passage already adduced by Calvin, Isa 49:15, and in a similar construction with this, Isa 63:16 : For Abraham has not known us, and Israel recognized us not: Thou, Jehovah, art our Father, our Redeemer, etc. This is the preferable interpretation.C. A. B.]

[9][Perowne: The holy singer feels now, at this moment, when the false and violent men are before his mind, how helpless he would be did he not trust and hope in his God: There were an end of meor what would become of me, did I not believe, etc.C. A. B.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

We have in this Psalm the blessed effects most fully described of strong confidence and faith in God. The happiness of communion with God is also very beautifully set forth, and the certainty of God answering prayer.

A Psalm of David.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

We shall enter into the spirit of this most lovely Psalm with double delight, if, as it refers so highly to Christ, we keep him in view through the whole of it. And that it is Jesus who is principally intended by what is here said, is most evident from this very passage at the opening of it; for we never read in the life of David of the stumbling of his enemies before his face. But we see this most strikingly displayed in the life of Christ. To stumble and fall at the sight of another, is a peculiarity of expression deserving our attention, because it should seem as if the Holy Ghost by it would direct the church to the Lord Christ. David conquered, through the Lord, a host of foes, it is true; but never did the mere speaking of a man cause others to fall, until in the garden, when the band of men and officers, with the wicked Judas, went to apprehend, Christ, they, at a word speaking, went backward, and fell to the ground. Reader, think of this; and consider how frequently, during the Lord Christ’s exercising his ministry upon earth, the power of the Godhead broke forth through the veil of that flesh, which was marred more than any man, and his form more than the sons of men. Joh 18:3-6 . And, Reader, make a double improvement of this sweet scripture. First, let it teach thee, that this Psalm plainly and decidedly points to Jesus. And secondly, ask yourself what greater testimony you would require of the Godhead of Christ, than the moment of his life to which this refers. Was it ever heard, in all the histories of wars, that the voice of a whole army caused others to fall backward on the ground? And yet this was wrought by Christ in such a season. What a confirmation of that prophecy, He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. Isa 11:4 . Precious Jesus, how animating it is to thy faithful followers, when, under the leadings and guidings of thy Holy Spirit, they are enabled to discover here and there in the scriptures, and in places least expected by them, such incontestible evidences of thy glorious person and Godhead.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Psa 27

India was still heaving with the ground-swell of the terrible Mutiny of 1857, when the wife of Sir John Lawrence was called home to her children in England, and had to leave her husband, who could not quit his post, surrounded by the smouldering embers which might, at any moment, rekindle into flame, and worn to exhaustion with the anxiety and labour which did so much for the preservation of the Indian Empire.

She thus writes: ‘When the last morning of separation, Jan. 6, 1858, arrived, we had our usual Bible reading, and I can never think of the 27th Psalm, which was the portion we then read together, without recalling that sad time’.

John Ker.

Moral Effects of Communion with God

Psa 27:4

If, as it would seem, we must choose between the two, surely the world’s friendship may be better parted with than our fellowship with our Lord and Saviour. What indeed have we to do with courting men, whose faces are turned towards God? We know how men feel and act when they come to die; they discharge their worldly affairs from their minds, and try to realize the unseen state. Then this world is nothing to them. It may praise, it may blame; but they feel it not. They are leaving their goods, their deeds, their sayings, their writings, their names, behind them; and they care not for it, for they wait for Christ. To one thing alone they are alive, His coming; they watch against it, if so be they may then be found without shame. Such is the conduct of dying men; and what all but the very hardened do at the last, if their senses fail not and their powers hold, that does the true Christian all life long. He is ever dying while he lives; he is on his bier, and the prayers for the sick are saying over him. He has no work but that of making his peace with God, and preparing for the judgment. He has no aim but that of being found worthy to escape the things that shall come to pass and to stand before the Son of Man. And therefore day by day he unlearns the love of this world, and the desire of its praise; he can bear to belong to the nameless family of God and to seem to the world strange in it and out of place, for so he is.

J. H. Newman.

Reference. XXVII. 14. J. H. Jowett, From Strength to Strength, p. 67.

Fuente: Expositor’s Dictionary of Text by Robertson

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 27:1 [A Psalm] of David. The LORD [is] my light and my salvation; whom shall I fear? the LORD [is] the strength of my life; of whom shall I be afraid?

Ver. 1. The Lord is my light ] That is, my comfort and direction, he that dissolveth all my clouds of terrors within and troubles without. To these all he opposeth God’s all sufficiency, as making for him, and as being all in all unto him, light, salvation, strength of life, what not? and therehence his full assurance; and such a masculine magnanimity as feareth not the power of men and devils, be they who they will, and do what they can. Animo magno nihil est magnum. When a man can out of this consideration, God is my light (in things of the mind) and my salvation (in things of the body, as Aben Ezra expoundeth it), contemn and reckon all things else as matters of small moment, it shows he hath in truth apprehended God; and this is true holy magnanimity.

The Lord is the strength of my life, ] He that keeps life and soul together, saith Aben Ezra, as the spirits do soul and body; and therefore, Quis potest me interimere, saith Kimchi, who can do me to death?

Of whom shall I be afraid ] Faith fortifieth the heart against distrustful fears, which it quelleth and killeth. In a fright it runneth to the heart, as the blood doth, and relieveth it, setting it , out of the gunshot of creature annoyances. Expertus loquor; for

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Here we begin exercises of heart corresponding with the remnant’s view of Messiah thus known in measure; for it is only after they have seen Him and the Spirit is poured out afresh that they will enter into His work in power. It is the confidence inspired by the Spirit of Him Who was all alone in His sufferings, for them. Now that there is integrity of heart as well as a purged conscience, they can boldly face the enemy.

“Jehovah [is] my light and my salvation: whom shall I fear? Jehovah [is] the stronghold of my life: of whom shall I be afraid?” Such is the starting-point, simple-hearted confidence In Jehovah, be the enemies who or what they may in vers. 1-6.

But there is trial felt and prayer poured out to Jehovah, Such is the cry of distress, but of confidence withal founded on Jehovah’s heart saying, Seek ye My face: a touching plea somewhat obscured in both the Auth. and Rev. versions as elsewhere. There is some difficulty because of Jehovah’s call suddenly remembered and acted on; but when duly weighed, the resulting sense seems decidedly good and striking, whereas the ordinary way is confused and pointless.

The closing aposiopesis (as the figure is called) in vers. 13, 14, is beautiful.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 27:1-3

1The Lord is my light and my salvation;

Whom shall I fear?

The Lord is the defense of my life;

Whom shall I dread?

2When evildoers came upon me to devour my flesh,

My adversaries and my enemies, they stumbled and fell.

3Though a host encamp against me,

My heart will not fear;

Though war arise against me,

In spite of this I shall be confident.

Psa 27:1-3 This psalm characterizes what YHWH is to the psalmist.

1. light BDB 21, i.e., this could refer to:

a. instruction Pro 6:23

b. guide Psa 43:3

c. YHWH’s presence Psa 4:6; Psa 44:3; Psa 89:15

d. life and vitality Job 33:28; Psa 36:10; Mic 7:8, see UBS Handbook p. 261

The concept of light was a powerful image in the ancient world. Darkness was to be feared but light was a blessing. The imagery of God as light had several connotations (cf. Isa 60:1; Isa 60:19-20; Mic 7:8; and Joh 8:12).

2. salvation BDB 447, this could refer to

a. safety Psa 12:6; Job 5:4; Job 5:11

b. rescue Psa 50:23; Psa 69:14; Psa 85:7; Psa 85:9

c. rock of. . . Psa 95:1

d. horn of. . . Psa 18:2

3. refuge BDB 731 (i.e., place of safety, cf. Psa 28:8; Psa 31:2-3; Psa 37:39-40; 2Sa 22:31-32)

There is no to be verb in Psa 27:1, lines 1 and 3. The other verbs are imperfects (like Psa 27:3) which speak of ongoing action. Note the contrast with the state of the evildoers/adversaries/enemies in Psa 27:2. Their status (perfects) is set. They have stumbled and are fallen. The imperfect verbs continue in Psa 27:3. Life has its trials, problems, incidents, but God is always with us and for us!

What are faithful followers to do in light of the experiences of life in a fallen world?

1. fear not, Psa 27:1; Psa 27:3 (BDB 431, KB 432, Qal imperfects)

2. dread not, Psa 27:1 (BDB 808, KB 922, Qal imperfect, cf. Psa 118:6; Rom 8:31)

3. be confident, Psa 27:3 (BDB 105, KB 120, Qal active participle)

True faith is a personal relationship with God, a new worldview, a new lifestyle (cf. Rom 8:31-39)! All of this is possible because of the character and revelation of God. He is with and for us and wants to have a daily personal relationship with us, even in a fallen world with sinful people!!

Psa 27:2 Notice the different words used to describe the opponents.

1. evildoers, Psa 27:2 BDB 949, KB 1269, Hiphil participle

2. adversaries, Psa 27:2; Psa 27:12 BDB 865 III

3. enemies, Psa 27:2; Psa 27:6 BDB 33, KB 38, Qal participle

They are said to have stumbled and fell (cf. Jer 50:32). Both are Qal perfects. Their fate and judgment are viewed as already having occurred! Their doom is sure!

to devour my flesh The TEV has kill me and this is the thrust of the idiom (cf. Psa 14:4). It may imply the evildoers act like wild carnivores!

The RSV thinks it means to slander (i.e., backbiting, based on Dan 3:8), but the NRSV uses a more literal translation.

Psa 27:3 This verse strongly implies that the psalmist is a king. The context of Psalms 1-41 suggests it is David.

Note the word play between host (, BDB 334) and encamp (, BDB 333). These kinds of sound plays occur often in Hebrew poetry.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Title. A Psalm. See App-65.

of David = by David, or relating to the true David.

light. Figure of speech Metonymy (of Effect), App-6, not Figure of speech Metaphor; “light” put for Jehovah as the Author of joy.

strength = strength (for protection). Hebrew. ‘azaz.

of whom, &c. Compare Rom 8:31.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 27:1-14 begins with that song that we sang tonight.

The LORD is my light [or Jehovah is my light] and my salvation: whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid? ( Psa 27:1 )

As a child of God, I need not to be afraid, I need not fear, because the Lord is my light, He’s my salvation, He is my strength. I will not fear what man might do to me. Because the Lord is watching over me; He keeps me. And He that keepeth Israel will neither slumber nor sleep, and the Lord keeps you.

When the wicked, even my enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. Though a host should encamp against me, my heart’s not going to fear: though war should rise against me, in this I’m going to be confident. One thing have I desired of the LORD, that will I seek after: that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in his temple. For in the time of trouble he will hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock ( Psa 27:2-5 ).

I would like to make mention that, at this point, there is a lot of fear that is being cast into the church and into various congregation; the fear of war, the fear of tribulation, the fear of the church going through the Tribulation. And there is a lot of endeavor and a lot of energies being put forth now to prepare survival huts out in the desert someplace. And make sure you get the water in there. And they’ll tell you just how to fix the water, and how much of the dehydrated food you should have, and the whole thing. So that when this holocaust comes, you can beat it out to your desert retreat and get down in the hole, and you can hide there in the ground for several months. And then you can emerge and you can have the whole thing to yourself. And a lot of fear concerning war and all is being propagated today. “The Lord is my light and my salvation, whom shall I fear? The Lord is strength of my life, of whom shall I be afraid? In the time of trouble He will hide me in His pavilion.” I don’t have to make a shelter out in the wilderness, you know, so many feet so that I can survive the radiation and all this kind of stuff. I tell you, I have no desire to emerge and look at the holocaust. If it’s going to happen, I’d just assume be right in the epicenter. Just go for it.

And now shall mine head be lifted up above mine enemies round about me: therefore I will offer in his tabernacle the sacrifices of joy ( Psa 27:6 );

Actually, in the New Testament we are told to offer unto the Lord the sacrifices of praise, even the fruit of our lips. We don’t bring our wheat to the Lord and grind it into flour and bake little cakes and all for them to sacrifice unto the Lord any more. We don’t bring animals. But we do still offer sacrifices, that is, the fruit of our lips. Not the fruit of the ground or the fruit of our flocks, but now the fruit of my lips, praises unto the Lord, accepting, pleasing sacrifices unto Him.

yea, I will sing praises unto the LORD. Hear, O LORD, when I cry with my voice: have mercy, and answer me. When you said, Seek my face; my heart said to you, LORD, I will seek your face ( Psa 27:6-8 ).

When God said, “Hey, seek My face,” David said, “All right, Lord. I’ll seek Your face.”

Don’t hide your face far from me; don’t put your servant away in anger: you have been my help; don’t leave me, neither forsake me, O God of my salvation. When my father and my mother forsake me, then the LORD will take me up. Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies. Deliver me not over unto the will of mine enemies: for false witnesses have risen up against me, and such as breathe out cruelty. I had fainted, unless I had believed to see the goodness of the LORD in the land of the living ( Psa 27:9-13 ).

How many times I would have just given up in life if I did not believe the promises of God. If I didn’t believe to see the Lord.

Wait on the LORD: be of good courage, and he shall strengthen your heart: wait, I say, on the LORD ( Psa 27:14 ).

Excellent Psalm. “

Fuente: Through the Bible Commentary

Psa 27:1. The LORD is my tight and my salvation; whom shall I fear?

If a man has a light that can never go out, a sun which will never set, and a salvation which must always save, and God is all that and more to everyone who trusts him, then what ground has he for fear

Psa 27:1. The Lord is the strength of my life; of whom shall I be afraid?

If I live in him, and he lives in me, who can kill me? Who can hurt me? If he is my strength, what duty will be impossible? What suffering will crush me? Of whom shall I be afraid?

Psa 27:2. When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.

They were both wicked in character, and fierce in disposition, for they had resolved to eat him right up, as wild beasts might have done. They were successful as far as they were permitted to go, for he says, They came upon me. Yet he needed not to lift either sword or spear against them, for they stumbled and fell of themselves. Such is the power of God that he soon discovers the weakness of the adversaries of his people.

Psa 27:3. Though an host should encamp against me, my heart shall not fear;

It is then that we mostly do fear, before the fight begins when the enemy lies encamped against us. We do not know how strong is the foe, nor what mischief he is going to do to us, and the uncertainty often brings a dread with it; yet, says the psalmist, though an host should encamp against me, my heart shall not fear.

Psa 27:3. Though war should rise against me, in this will I be confident.

Let my enemies begin the battle, let the noise and the smoke and the dust of the fight surround me, I will still be

Calm mid the bewildring cry,

Confident of victory.

Psa 27:4. One thing have I desired of the LORD, that will I seek after;

It is a grand thing to get your heart so focused that it has but one desire, and then to be aroused to the practical pursuit of that one object.

Psa 27:4. That I may dwell in the house of the Lord all the days of my life, to behold the beauty of the LORD, and to inquire in his temple.

Is it possible for a man to live in Gods house all his days? Oh, yea Good men do not desire impossibilities. But, say you, we cannot always be in the church or the meeting-house. No; and even if you were, you might not be in Gods house any the more for that; but to be like a child at home with God wherever you may be, to live in him and with him wherever you are, this is to dwell in the house of the Lord all the days of your life. You may begin dwelling in the lower rooms of that house even now; and, by-and-by, he will call to you, and say, Friend, come up higher, and you will ascend to the upper room where the glorified dwell for ever with their God. It is my one desire always to be-No more a stranger or a guest, But like a child at home, at home with my God all the days of my life, that I may behold his unutterable beauty, and that I may inquire in his temple what is his will, and what are the exceeding great and precious promises which he has made to me in his Word.

Psa 27:5. For in the time of trouble he shall hide me in his pavilion:

If you live in God, it matters little whether you have trouble or delight, for you shall be hidden in his pavilion.

Psa 27:5. In the secret of his tabernacle shall he hide me; he shall set me up upon a rock.

There is the pavilion of sovereignty; there is the tabernacle of sacrifice; there is the rock of immutability; and he who can get in or on those three places is the safest man under heaven. Hidden in Gods royal tent, secreted in the innermost shrine of Deity, the holy of holies, and set up by the Lord himself upon an uncrumbling rock, what more can he desire?

Psa 27:6. And now shall mine head be lifted up above mine enemies round about me . therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD.

David always comes back to his God; nay, he does not go away from him.

Trusting him, praising him, adoring him, this is the very life of this Psalm, as it ought to be of our whole life. The psalmist says, I will sing; but the next verse is,

Psa 27:7. Hear, O LORD, when I cry with my voice- have mercy also upon me, and answer me.

One moment he praises, and the next moment he prays. That is quite right.

I have often said to you that we live by breathing in and breathing out; we breathe in the atmosphere of heaven by prayer, and we breathe it out again by praise. Prayer and praise make up the essentials of the Christians life.

Oh, for more of them, not prayer without praise, nor praise without prayer! Prayer and praise, like the two horses in Pharaohs chariot, make our Christian life to run smoothly and swiftly to Gods honour and glory.

Psa 27:8. When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek.

As if it were an echo, Thy face, Lord, will I seek. And he did seek it, and seek it at once. But, oh! there are many who have long been called to seek Gods face, who have never obeyed the summons; are you among that number? If so, the Lord have mercy upon you, and call you yet again! When he says, Seek ye my face, answer, Thy face, Lord, will I seek.

Psa 27:9. Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation.

This is grand praying on the part of David; he pleads the past as a reason for mercy in the present: Thou hast been my help; leave me not, neither forsake me, O God of my salvation. It is a very bad thing to hire on past experiences alone; we want fresh visitations from God. Old manna and old experiences soon become corrupt; but you can make some use of your past experience, as you may have seen the bargeman down on the canal, you may push backward to send your boat forward. Sometimes, when you have but little hope within you, you may recollect what God did for you in the past, and then you can plead with him to do the same again: Thou hast been my help; leave me not, neither forsake me, O God of my salvation?

Psa 27:10. When my father and my mother forsake me, then the Lord will take me up.

My father and my mother are the last to forsake me; they were the first to love me, and they will be the last to leave me, but if they do leave me, then Jehovah will take me up, and he will be both father and mother to me. Just as it was said to Naomi concerning Ruth, Thy daughter in law, which loveth thee, is better to thee than seven sons; so may the Lord say to his bereaved people, Am I not better unto you than father, or mother, or sister, or children, or wife, or husband? Am I not better than all beside? Can you not find all in me? The Lord will take me up. What a beautiful figure this is! The child seems deserted, but God takes it up, and carries it in his bosom. Oh, I am no child! says one. But do you not recollect that precious text, Even to your old age I am he; and even to hoar hairs will I carry you, you old ones as well as young ones, I have made, and I will bear; even I will carry, and will deliver you. It is well to be bereft of every earthly confidence that we may be taken up by God alone.

Psa 27:11. Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies.

Make it clear what I ought to do; make it so clear that I shall do it. Let me not try to excuse myself, but may my way be so plainly upright and true that even my enemies cannot say anything against me! Lead me in a plain path, because of mine enemies.

Psa 27:12. Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty.

Cruelty is their very breath. Lord, save me from their cruelty!

Psa 27:13. I had fainted, ,unless I had believed to see the goodness of the LORD in the land of the living.

I had fainted, unless I had believed. You have the choice between these two things, you must either faint or have faith. Faith is the blessed smelling-bottle that will often prevent a fainting fit. Get but a sniff of the promises, do but know how strong they are, and your poor flagging spirit will revive. I had fainted, unless I had believed to see. What? Believed to see? That is Davids way of putting it. Many want to see to believe; that is our carnal way, but the faith-way, the gracious way is, I had fainted, unless I had believed to see the goodness of Jehovah in the land of the living.

Psa 27:14. Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.

He is worth waiting upon. God help us all to wait on him, for his dear names sake! Amen.

Fuente: Spurgeon’s Verse Expositions of the Bible

Psa 27:1

SUNSHINE AND SHADOW

It is remarkable, really, how little men actually know about some of these wonderful psalms. No two writers whom we have consulted agree on the title for this psalm, but we like the one appended by Dr. George DeHoff.

Speaking of titles, Adam Clarke wrote:

“In the Hebrew and Chaldee versions, the title is simply, `To or For David.’ The Syriac has, `For David on Account of an Infirmity that Befell him’; the Vulgate, the LXX, the Arabic and Ethiopic entitle it, `A Psalm of David Before He was Anointed.’

The contrast between the first six verses and the last six is so pronounced that some writers have supposed that they were, perhaps, originally two separate psalms, later combined into one. Ash’s analysis of the problem is as follows:

“Those who argue for two independent compositions, here joined, point to differences in tone, to the fact that trust usually follows rather than precedes lament, and to the fact that both parts are complete in themselves. Also, Psa 27:1-6 address God in the third person, and Psa 27:7-14 address God in the second person.”

Those arguing for unity point to a concern for enemies in both sections (Psa 27:2-3; Psa 27:6; Psa 27:11-12), and to affirmations of faith in Psa 27:7-14 … Some think the author rises to faith (in the first section) and then succumbs (temporarily) to despair in the second section, as humans usually do.

As far as we are concerned, the resolution of the problem is beyond our reach; and the correct answer is not a prerequisite for understanding and appreciating the psalm.

The last sentence in the quotation from Ash, above, is perhaps the key to a decision in favor of the psalm’s unity. Every Christian has experienced that swift transition from jubilation to fearful apprehension, and it is not unreasonable to suppose such a swift change on the part of the author here.

Besides that, as Maclaren asked, “Why may not the key change to a minor, and the voice remain the same? We find the same thing in Psalms 9 and Psalms 25; and we can understand the original author’s passing in swift transition from one mood to another much better than we can understand some late editor’s deliberately combining such contrasting passages. Can we suppose that such “editors” never read God’s prohibition that, “Thou shalt not yoke the ox with the ass?”

In harmony with this view we are aided in the acceptance of it by our distrust of all “editors” who are projected and called in by critics every time they want something changed.

Also, as our fellow-Houstonian, Kyle Yates, stated it, “The two elements that tie the two sections together are: (1) similar enemies; and (2) identical trust in God.” These similarities strongly indicate the unity of the psalm.

As for the occasion when it was written, no certain word is possible; but the time most frequently mentioned by the commentators is that of the rebellion of Absalom.

Psa 27:1

“Jehovah is my light and my salvation;

Whom shall I fear?

Jehovah is the strength of my life;

Of whom shall I be afraid?”

For the word “strength” the ASV margin has stronghold; thus God is here recognized as the Light, the Salvation, and the Stronghold (or fortress) of the believer. Martin Luther’s great hymn, “A Mighty Fortress is our God,” is founded upon this passage. In Rom 8:31, we have the New Testament elaboration of what is taught here. “If God be for us, who can be against us?”

“Jehovah is my light” (Psa 27:1). Yes, indeed, before there could be life of any kind, there had to be light, which God not only created; but God himself is Light. Thus, when Jesus Christ said, “I am the Light of the world,” it was equivalent in every way to an announcement of his Godhead.

One wonderful thing about light is that it automatically bears witness of itself. The Light of God shines in the faces of all mankind; and only, “The fool has said in his heart, `there is no God'” (Psa 14:1).

“Jehovah is my salvation” (Psa 27:1). Without God there is no salvation of any kind whatever. In his Son Jesus Christ, God’s salvation is potentially available to all men, provided only that they shall consent to seek it upon the terms God himself has commanded. The apostle John summed up the whole business of salvation in a few words, “God gave unto us eternal life; and this life is in his Son” (1Jn 5:11).

E.M. Zerr:

Psa 27:1. Light refers to instruction and it leads a man into the paths of salvation. With such provisions David had no one to fear. He drew the strength of his life also from the Lord and hence need not be afraid of any man. (Rom 8:31.)

Fuente: Old and New Testaments Restoration Commentary

The real significance of this psalm is that of the experience of worship. It is somewhat strange that the remarkable contrast between the first (vv. Psa 27:1-6) and second (vv. Psa 27:7-14) parts has given rise to the view that two men have written the psalm, or if one person is the author, he must have written them at different times. The psalm reveals the true attitude and exercise of the worshipping soul. Praise and prayer follow each other in their true order. First the offering of praise due to the consciousness of Jehovah. The pouring out of the hearts need to the One worshipped.

The conception of God revealed in the first half makes possible the abandon of the petitions in the second half. The God Who is light, and salvation and strength, Who hides in His pavilion, and lifts the soul on to the rock is the very One Whose face a man, forsaken of father and mother, pursued by adversaries, and slandered by enemies, will most easily appeal to. This is the meaning of the injunction of the final verse. When hosanna languish on our tongues it is because we do not begin with Jehovah. To see Him first in the hour of communion, and to praise Him, is to be able without reserve to pour out all the story of our sorrow in His ear, and to know that when the soul beseeches Him not to cast off, it may affirm in confidence, Jehovah will take me up.

Fuente: An Exposition on the Whole Bible

the Song of Fearless Trust in God

Psa 27:1-14

This psalm probably dates from the time when the exiled king, surrounded by unscrupulous foes, looked from his hiding-place beyond the Jordan to the Holy City, where the Ark abode. One thing he desired above all else. The one thing people are irresistible, Php 3:13-14.

Here we have assurance, Psa 27:1-6. Gods house for us is His presence. We may live day by day in the New Jerusalem, which needs no light of sun or candle. We are in it, though we know it not. Oh, that our eyes might be opened to see where we are! 2Ki 6:20. How beautiful must God be, who has made the world so fair!

Next we have supplication, Psa 27:7-14. The triumphant note changes to sadness. Did the writer look from his Redeemer to the winds and waves? But sometimes God seems to hide His face only to draw us to a point of trust and abandonment which otherwise the soul had never dared to adopt, Mar 7:28. The dearest may forsake, but the Lord gathers, Isa 40:11.

Fuente: F.B. Meyer’s Through the Bible Commentary

In Psalm 27 we have the saints desire. What is it that the child of God desires above everything else? Is it not fellowship with the One who has redeemed him? And so here you have David exclaiming, The Lord is my light and my salvation; whom shall I fear? Let the enemy rage as he will; I will confide in God. The Lord is the strength of my life; of whom shall I be afraid? When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. In what? That above everything else I have desired fellowship with Thee! One thing have I desired of the Lord, that will I seek after. What is that one thing? Fellowship with God. That I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in His temple. What does he mean by the beauty of the Lord? It is His moral beauty. We have never seen the face of the Lord. We have never looked upon His countenance, and yet we have seen His beauty because we have realized, as we have studied the Word, His moral and spiritual perfection.

Many years ago, on a car one day, a number of high school girls were laughing and chatting. A woman with a heavy veil over her face boarded the car, and as she got on the wind blew the veil aside and one could see that she had a terribly scarred face; it had evidently been badly burned. It looked horrible and one of these girls exclaimed, Oh, look at that fright! Another of the girls seeing who it was about whom they were speaking wheeled around and turned to the other in flaming anger and said, How dare you speak of my beautiful mother in that way?

Oh, I am so sorry, I didnt think what I was saying. I did not mean to say anything unkind of your mother; I did not know it was your mother.

Yes, it is, the other replied, and her face is the most beautiful thing about her to me. Mother left me in my little crib when a small child and went to a store to get some- thing. When she came back the house was on fire, and my mother fought her way through the fire and flames and wrapped me all up so that the flames could not reach me; but when she got outside again she fell down burned terribly, but I was safe. And whenever I look at her I think what a beautiful mother I have.

They say beauty is only skin deep. Moral beauty goes to the depths of the soul, and when David says that he wants to dwell in the house of the Lord to behold the beauty of the Lord, he means, I want to be taken up with the holiness and the love and the grace and the compassion of the Lord.

In the time of trouble He shall hide me in His pavilion: in the secret of His tabernacle shall He hide me; He shall set me up upon a rock. Notice the different figures he uses. The foe all about but David is hidden in Gods pavilion, in the innermost part of the tabernacle. The secret place would be the holiest of all. And then, He shall set me up upon a rock; and we know that the rock is Christ. And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in His tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord. Hear, O Lord, when I cry with my voice: have mercy also upon me, and answer me. And now notice the hearts exercise, When Thou saidst, Seek ye My face; my heart said unto Thee, Thy face, Lord, will I seek. What did you say when He said, Seek ye My face? Did you reply, Some other time, Lord; I have too much to do now; I have my business, I have the housework to do and cannot bother with the Word now; some other time? But David says, When Thou saidst, Seek ye My face; my heart said unto Thee, Thy face, Lord, will I seek. As much as to say, Lord, I am so thankful that Thou desirest me to come into Thy presence. I am delighted to come; Thy face, Lord, will I seek.

Hide not Thy face far from me; put not Thy servant away in anger: Thou hast been my help; leave me not, neither forsake me, O God of my salvation. When my father and my mother forsake me, then the Lord will take me up. When the dearest ones on earth forsake me then the Lord will care for me. And so he continues to pray, Teach me Thy way, O Lord, and lead me in a plain path, because of mine enemies. Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty. Do you not see how this Psalm might be applied to the Lord Jesus Himself when He was here on earth? He could have taken these words on His lips, He could say to the Father, When Thou saidst, Seek Ye My face; My heart said unto Thee, Thy face, Lord, will I seek. And when before Caiaphas, He could have said, False witnesses are risen up against Me, and such as breathe out cruelty. And He left us an example, that ye [we] should follow His steps.

The Psalm closes with these words, I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. Wait on the Lord: be of good courage, and He shall strengthen thine heart: wait, I say, on the Lord. God does not always do for us immediately what we ask. We are not only to wait on the Lord but also to wait for the Lord. Wait His own time. But now notice that thirteenth verse, I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. The words, I had fainted are in italics. There is nothing in the original to answer to them. But, you say, you would not have a complete sentence without them; you could not say, Unless I had believed to see the goodness of the Lord in the land of the living. No, you could not have a declarative sentence, but you might have an exclamatory sentence like this, Oh, if I had not believed to see the goodness of the Lord in the land of the living! What a tragedy it would have been if I had not believed, what a terrible blunder I would have made if I had not believed in these difficult days! I have had numbers of Christian businessmen say to me, Oh, my brother, if it had not been for my confidence in the Lord, when my business went to pieces and when the savings of the years were swept away, I would have been like those other people who went to one of these high buildings and jumped off. That is what David is saying, Oh, the tragedy if I had not known the Lord! But my soul was at peace and I could wait upon Him.

Fuente: Commentaries on the New Testament and Prophets

Psa 27:1

These words claim a close relation to God. They profess an entire allegiance to God. They involve the corresponding fealty to God that, howsoever His light may come to the soul, it will admit that light, and joy in it, and be faithful to it.

I. These words are the keynote of a belief the direct contradictory of that system of “non-intervention” which, in order not to be atheistic, admits a First Cause of all created things, but would have it that, having once made this our beautiful world and our own intelligences, He keeps Himself apart from all lives, like the gods of Epicurus, in an eternal repose, and leaves His creation to the regular development of unchanging laws, Himself no more concerned with it than that He pressed those laws upon it.

II. Human nature, even apart from God’s word, still bears witness to the fact that human as well as Divine wisdom comes to us continually supplied by God. The wonderful instincts of genius look like inspirations of the Creator revealing to His creatures the mysteries of His creation.

III. Nor is it only chiefly in intellect that the agency of God shows itself. Who, of all the many millions of mankind, ever succeeded in finding rest out of God? God evidences His working alike in that universal drawing, that varied restlessness, until the heart have found that as universal rest when it has found God.

IV. It is part of the peculiar attractiveness of the Old Testament that God lifts the veil and shows His continued relation to His creatures. Apart from His supernatural workings, it exhibits God in His manifold ways, of acting to us, collectively or independently, in the ordinary doings of His providence.

With God to be is to act. In all eternity He beheld unchangeably all that He would do. In all eternity then He beheld thee. In all eternity He willed to create thee, the object of His boundless love. Now, in this life, is the time of growth in the capacity of receiving that love of God.

E. B. Pusey, Sermons Preached before the University of Oxford, p. 32.

“The Lord is my light.” Here only does David, in all his psalms, so speak of the Lord; and, indeed, this exact expression occurs only twice in the Old Testament. “When I sit in darkness,” says the prophet Micah, “the Lord shall be a light unto me.”

I. “The Lord is my light.” David’s was a life of great vicissitudes. His temperament, too, was of a kind which alternates between periods of great exhilaration and great depression. The Lord was his light, the light by which he saw things as they really were when the mists of passion and of self-love would fain have hidden them.

II. Jesus Christ was “the true Light, which lighteth every man that cometh into the world.” He is light because He is what He is: absolute perfection in respect of intellectual truth; absolute perfection in respect of moral beauty. Hence those momentous words, “I am the Light of the world,” and hence that confession of the Christian creed, “God of God, Light of Light.”

III. “The Lord is my light.” Here is a motto for the Church of Christ. In the darkest times of the Church the darkness has never been universal, the sap never dried up; the tradition of light and warmth has been handed on to happier times, when her members could again say with something like truthful accord, “The Lord is my light.”

IV. Here, too, is a motto for Christian education. One kind of education only is safe, one only deserves the name, and its governing principle is from age to age, “The Lord is my light.”

V. This is the motto of individual Christians. In precisely the sense in which we can truthfully say these words, we are loyal to our Lord Jesus Christ.

H. P. Liddon, Christian World Pulpit, vol. xxiii., p. 24.

References: Psa 27:1.-J. Baldwin Brown, The Higher Life, p. 114; Spurgeon, Evening by Evening, p. 168.

Psa 27:4

Moral effects of communion with God.

I. What is prayer? It is conversing with God. We converse with our fellow-men, and then we use familiar language, because they are our fellows. We converse with God, and then we use the lowliest, awfullest, calmest, concisest language we can, because He is God. Prayer then is Divine converse, differing from human as God differs from man. Prayers and praises are the mode of the Christian’s intercourse with the next world, as the conduct of business or recreation is the mode in which this world is carried on in all its separate courses. He who does not pray does not claim his citizenship with heaven, but lives, though an heir of the kingdom, as if he were a child of earth.

II. Now it is not surprising if that duty or privilege which is the characteristic token of our heavenly inheritance should also have a special influence upon our fitness for claiming it. He who does not pray not only suspends the enjoyment, but is in a way to lose the possession, of his Divine citizenship. The case is like that of a language or style of speaking of this world; we know well a foreigner from a native. Prayer has a natural effect in spiritualising and elevating the soul. A man is no longer what he was before: gradually, imperceptibly to himself, he has imbibed a new set of ideas, and become imbued with fresh principles. He is as one coming from the King’s courts, with a grace, a delicacy, a dignity, a propriety, a freshness of thought and taste, a clearness and firmness of principle, all his own. As speech is the organ of human society and the means of human civilisation, so is prayer the instrument of Divine fellowship and Divine training.

III. We know how men feel and act when they come to die; they discharge their worldly affairs from their mind, and try to realise the unseen state. They are leaving their goods, their deeds, their sayings, their writings, their names, behind them; and they care not for them, for they wait for Christ. To one thing alone they are alive: His coming; they watch against it, if so be they may then be found without shame. Such is the conduct of dying men. And what all but the very hardened do at the last, if the senses fail not and their powers hold, that does the true Christian all his life long; and therefore day by day he unlearns the love of this world and the desire of its praise: he can bear to belong to the nameless family of God, and to seem to the world strange in it and out of place, for so he is.

J. H. Newman, Selection from the “Parochial and Plain Sermons” 1878, p. 349 (see also vol. iv., p. 226).

I. The believer’s confidence is simple and sincere. “One thing have I desired of the Lord.” One thought has the mastery in his soul over all other thoughts; one aim gives unity and concentration to all his efforts; one affection draws all other impulses and desires into its swift current. The double-minded man is unstable in all his ways, but this singleness of heart gives the life a clear and steadfast aim, binds all its parts into harmonious consistency, inspires it with continuous hope, braces and invigorates it with celestial strength.

II. This confidence is essentially of a spiritual character. The “one thing” which the Psalmist desired was that he “might dwell in the house of the Lord all the days of his life.” Well David knew that a very different lot was appointed him than in the peaceful and cloistered retirement of the Temple; that it would be his one day to sit on the throne of Israel, to go forth as their leader to battle, to do judgment and justice, as the father of his people, in the gate. Set there and thus, he might be as closely encircled by the sense of the Divine presence, and as consciously drawing strength, and happiness, and peace from inward communion with his God, as if he had been keeping perpetual vigil before the altar.

III. This confidence in God was calm and joyous. It enabled him to say that in the time of trouble God would hide him in His pavilion, and set his feet upon a rock. When things are at the darkest, the believer has a bright outlook into the future, and may be assured that nothing can reach or affect the sources of his confidence. Within the circle of the Divine protection, his life is unassailable. “Thou wilt keep him in perfect peace whose mind is stayed on Thee.”

J. D. Burns, Family Treasury, April, 1863

I. Beauty at first was conceived of as physical. Probably the earliest admiration of it as a moral quality was in the conception of courage. Then men learned, at a later stage, not only that courage is beautiful, but that suffering and self-sacrifice are beautiful. Everybody understands that love is beautiful. And so, step by step, moral qualities come to be considered beautiful. In general, as beauty rises, it rises from the material towards the spiritual, and in the spiritual it is appreciated in the proportion in which men are themselves developed so as to recognise, to love, to revere, that which is spiritual.

II. The Old Testament was, in the first place, full of a rapturous admiration of God as presented in nature. Then comes the long period of the development of physical ideas of beauty into spiritual ideas; and this the whole New Testament borrows clear down to the last book. Then comes Revelation and again lifts up the old standard, and fills its mighty chambers with the glory and beauty borrowed from the heaven, from the earth, from time, and from imagined eternity. When at last we are purged from sense and flesh, and rise to behold God as He is, then the beautifulness of God, as well as His graciousness, love, and tender mercy, will fill the soul with admiration for ever and for ever.

H. W. Beecher, Sermons, 1882-3, p. 221.

I. Notice David’s singleness of purpose in worship. The idea of worship was a ruling thought that kept every other thought of his mind in subjection to itself; it was a central thought around which every other object revolved. (1) Mark the intensity of David’s desire: “That will I seek after.” Genuinely earnest desires are living seeds that germinate and bring forth precious fruit in good works. The earnest soul should not rest until it realises its spiritual aspirations. (2) Observe the source from whence the Psalmist hoped to obtain his object: “One thing have I desired of the Lord.”

II. Notice the particular place where he desired to worship: “That I may dwell in the house of the Lord.” He desired, above all things, that his life should be spiritual-decidedly and supremely spiritual. (1) Observe that David had a particular object in view in going into the house of the Lord. He entered it “to behold the beauty of the Lord.” The beauty of the Lord is His holiness. David desired to behold it that he might be changed into the same image. (2) Observe the inquisitiveness of the Psalmist’s spirit in the house of God: “To inquire in His temple” He entered the house of the Lord to learn.

III. Notice David’s determination to persevere in the worship of the true God: “That I may dwell in the house of the Lord all the days of my life.” If the soul is to be carefully nourished, it must have assiduous and constant attention all the days of our life. The Psalmist desired to dwell in the house of the Lord all the days of his life (1) because it gave him a sense of safety; (2) because it gave him a sweet sense of rest.

D. Rhys Jenkins, The Eternal Life, p. 88.

References: Psa 27:4.-Christian World Pulpit, vol. xi., p. 113, and vol. xxiv., p. 163; G. Matheson, Moments on the Mount, p. 106; G. Brooks, Outlines of Sermons, p. 251; A. Watson, Sermons for Sundays, Festivals, and Fasts, 3rd series, p. 304; S. Cox, The Bird’s Nest, p. 328; J. M. Neale, Sermons on Passages of the Psalms, p. 28. Psa 27:5.-Ibid., pp. 39, 46.

Psa 27:8

The text divides itself into two parts. We have (1) God’s address to man; (2) man’s reply to God.

I. God’s address to man: “Thou saidst, Seek ye My face.” (1) Here we have the origin of all true religion. It begins with God. All who know anything about quarrels among men know that, as a rule, the offended party is generally the first to seek a reconciliation. This is gloriously true of the great quarrel between God and man. Man had sinned, and God was angry with man. Did He wait for man to come and Confess his ingratitude and sinfulness? We know He did not. “Because He delighteth in mercy,” He spoke first. The first day of man’s sin was the first day of God’s revelation of mercy. (2) God also speaks first to each individual. He is ever ready to receive us, and the moment the sinner draws back the bars and bolts which have kept the door shut in His face “the King of glory will come in.” (3) The text also shows us the nature of religion: “Seek ye My face.” This means “Come to Me.” When God says this, do not the words imply that (a) we are at a distance from Him, (b) that there is a possibility of coming to Him? Sin is put away as the legal obstacle to man’s salvation. This then is religion, the heart coming back to God.

II. We have man’s reply to God: “Thy face, Lord, will I seek.” (1) The answer was personal. There is great danger in this age of companies of our losing ourselves in the form of humanity. Our spiritual affairs must all be done individually. (2) The answer was prompt: “When Thou saidst.” (3) It was decided: “Thy face, Lord, will I seek.” (4) It was explicit. David means just what God means. (5) The answer came from the right place: “My heart said unto Thee.” What the heart says God always hears.

C. Garrett, Catholic Sermons, vol. ii., p. 37.

Everything which is really good in this world is the reflection of a great, original, perfect good, which lies far away out of sight: our happiness of its happiness, our holiness of its holiness, our love of its love. All the beautiful objects in nature are only visible transcripts of some beautiful ideas which lay from all eternity in the mind of God. So that when God called creation forth into existence, it was only His own thoughts taking form and coming back again to Himself. Our acceptances are only the echo of God’s invitations.

I. If you would make a call effectual, you must receive it into the innermost recesses of your soul and recognise and feel the nature of the claim which He who speaks has upon the things He calls. Remember that it is the right of an absolute Sovereign. Even according to earthly rules a royal invitation is an invitation indeed, but it is also a command, and it may not be refused. But it is not in sovereignty only, it is in love, He has called you. All you have to do is to let yourselves be placed within those majestic influences of His powerful affection, that you may be drawn in and towards the centre.

II. Another most important part of the right reception of the call lies in the quickness, the instantaneousness, of the obedience: “When Thou saidst.” The appeal and the reply are coeval. There is a “Now or never” in God’s calls. God’s calls and invitations are not always such things as we should have expected. They often fall strangely. Upon our faithfulness to each one in succession depend the vividness and the power with which the other will fall.

III. There is one thing which appears to characterise every call; i.e., a call to action. There is always something to be done, and to do the act is to accept the call.

J. Vaughan, Fifty Sermons, 1874, p. 93.

The law of creation and the law of salvation are one law, one thing. The sun says to the planets, “Children, seek ye my face.” The planets reply, “We will; thy face will we seek. We are cold, dreary, bloomless, and barren; we are fruitless and hopeless; we will seek thy face.” And forthwith the planets climb and climb, a six months’ climb, from January to June, to the zenith, to the meeting face to face. What then? All that summer and harvest mean follows: light, heat, blossom, love, song; the whole earth is quickened and filled with beauty and good fruits. Infinitely greater is the summer which results from the direct relationship of the spirit-face of God and the spirit-face of man, the all-giving face of our infinite Creator, Lover, Father, Saviour, and the receiving faces of His sons and daughters.

I. The light of God’s face, called also the light of His glory, is not what we mean by substance, and yet it works in all substance, and all the beauty in the universe comes from it. It is marvellous because it transcends natural life; it is marvellous because it is God in the soul; it is marvellous because there is an endlessness of life and joy in it: it is life unspeakable, purer and nobler than nature knows anything about.

II. Think of Christ then as the light of God’s face, not as a name, not as a historical Person simply, but as the light of God’s face for ever and ever, and therefore the light of the soul as the Opener of heaven’s boundlessness in the soul. The illuminating, the regenerating, transcendent, transfiguring element of every human spirit-that is what we mean by Christ.

III. In the light of the world you never know yourselves, you never can value yourselves. You will value yourselves ten thousandfold more than you ever did when you see yourselves in the light of God’s face. Your hope will rise then, and set no more for ever.

IV. When does God say, “Seek ye My face”? He says it especially in the way and at the time that our heart is most disposed to hear it. In your first real trouble His heart begins to touch your heart in a secret way, and His living presence is pleading, “Seek ye My face.” The world cannot help you and comfort you. The deeper instincts of your heart spring up in the day of trouble towards God, and God sees it, for you are palpitating within yourself to meet His face.

J. Pulsford, Christian World Pulpit, vol. xxii., p. 193.

References: Psa 27:8.-J. P. Chown, Christian World Pulpit, vol. xiv., p. 1; H. Melvill, Penny Pulpit, No. 2213; C. Garrett, Loving Counsels, p. 81; Spurgeon, Sermons, vol. xiii., No. 767; G. Forbes, The Voice of God in the Psalms, p. 198. Psa 27:8, Psa 27:9.-A. Maclaren, Old Testament Outlines, p. 105; see also Sunday Magazine, 1881, p. 458; Preacher’s Monthly, vol. iv., p. 7. Psa 27:9.-Spurgeon, Sermons, vol. xix., No. 1144.

Psa 27:11

The map of life is a network of roads; and the broadest and those that present themselves most readily to the eye are not generally the best, and the narrow ones are very hard to find, while every heart is naturally bent to its own way-wayward.

I. Notice, first, the Teacher. And here we find at once the Three Persons in the Trinity, all uniting to make the one office of Teacher. David, addressing the Father, says, “Teach me to do Thy will;” of Christ Nicodemus bare witness, “We know that Thou art a Teacher come from God;” and of the Holy Ghost Christ Himself foretold it as His blessed office, “He shall teach you all things.” So the teaching enshrines itself in Trinity.

II. The expression is not “Show me Thy way,” but “Teach me Thy way.” Showing may be an instantaneous act, but teaching is a process. We learn gradually; we learn by study; we learn by effort; we learn by discipline. It is no little thing you ask, and it is no little submission and work and faith that you commit yourself to, when you say to God, “Teach me Thy way.”

III. One of the most difficult things in life, and a difficulty often repeating itself, is a distinction between a leading providence and a temptation. Never accept anything as a providence till you have asked God to throw light upon it, to show whether it be indeed of Him. You may, through the not seeing or through the not using all the answers which God will assuredly give you, make mistakes in life; but if you are diligent in the use of this little prayer, you may say, with David, “I shall not greatly err.”

J. Vaughan, Sermons, 11th series, p. 5.

Psa 27:13

The text puts before us:-

I. A future experience embraced or anticipated by faith. It indicates the sustaining power of such anticipation. (1) The goodness of God is His kindness. Of the kindness of God we may remark: (a) it is natural; (b) it is infinite; (c) it is eternal; (d) it is perfect in quality; (e) it is the goodness which creates goodness. (2) The knowledge David had of the goodness of God was derived from three sources: (a) the history of its manifestation to man from his creation; (b) the story of its expression to David’s own people and nation; (c) his own experience of it from his childhood. (3) David’s faith rested (a) on the promises of God; (b) on the character of God; (c) on the uniform conduct of God as requiring that which is past; (d) his past and present experience.

II. See how David’s faith wrought. (1) It occupied his thoughts pleasantly and profitably. (2) It saved him from the misery of despondency and despair. (3) It gave him courage in danger. (4) It made him patient. (5) It was his shield against many fiery darts and heavy thrusts. (6) It kept him from accounting life a burden and death an object of eager desire. (7) It checked any tendency to yield himself to his circumstances and to do “evil that good might come.”

S. Martin, Comfort in Trouble, p. 20.

References: Psa 27:13.-Spurgeon, vol. xiii., No. 766; W. G. Horder, Christian World Pulpit, vol. xxviii., p. 82.

Psa 27:14

I. How we are to wait on God. (1) We are to wait on God in His ordinances. (2) We are to wait on God in His ordinances with faith and perseverance.

II. They that wait on the Lord shall receive strength. God shall make good His promise, “As thy days are, so shall thy strength be.”

T. Guthrie, The Way to Life, p. 282.

References: Psa 27:14.-Spurgeon, Sermons, vol. xxiii., No. 1371; Ibid., Morning by Morning, p. 243.

Psa 27:14

No state is more dreary than that of the repentant sinner when first he understands where he is and begins to turn his thoughts towards the Great Master whom He has offended. A man finds that he has a great work to do, and does not know how to do it, or even what it is; and his impatience and restlessness are as great as his conscious ignorance; indeed, he is restless because he is ignorant. There is great danger of his taking wrong steps, inasmuch as he is anxious to move and does not know whither.

I. Repentant sinners are often impatient to put themselves upon some new line of action or to adopt some particular rule of life. It commonly happens that God does not disclose His will to them at once, and for that will they ought to wait, whereas they are impatient; and when God’s will does not clearly appear, they try to persuade themselves that they have ascertained it when they have not. St. Paul should be the pattern of the true penitent here.

II. Next, I would say to such persons as I have described, Be on your guard, not only against becoming committed to some certain mode of life or object of exertion, but guard against excess in such penitential observances as have an immediate claim upon you and are private in their exercise. All things are done by degrees. All things, through God’s grace, may come in time, but not at once. As well might a child think to grow at once into a man as the incipient penitent become suddenly like St. Paul the aged.

III. When persons are in acute distress about their sins, they are sometimes tempted to make rash promises and to take on them professions without counting the cost. Perhaps they have even been imprudent enough to make their engagement in the shape of a vow, and this greatly increases their difficulty. This shows how very wrong it is to make private vows. It is safer and more expedient to make it a point ever to pray God for that gift or that state which they covet.

IV. When men are in the first fervour of penitence, they should be careful not to act on their own private judgment and without proper advice. Not only in forming lasting engagements, but in all that they do, they need a calmer guidance than their own. As no one would ever dream of being his own lawyer or his own physician, so we must take it for granted, if we would serve God comfortably, that we cannot be our own divines and our own casuists.

J. H. Newman, Sermons on Subjects of the Day, p. 41.

Fuente: The Sermon Bible

Psalm 27

Holy Longings and Anticipations

1. Confidence in the Lord (Psa 27:1-3)

2. Longings and anticipations (Psa 27:4-6)

3. Earnest prayer in trial and trust in the Lord (Psa 27:7-14)

Psa 27:1-3. This Psalm leads us deeper. We repeat that primarily it is a rehearsal of Davids experience, perhaps at the time of Absaloms rebellion. Here faith breaks through in triumph, with deep longings for the house of the Lord and for His presence, which is followed by a description of the trials through which the godly Israelites will pass in the future. He is light, salvation and the strength of life; thus faith lays hold on the Lord and in view all fear and terror must vanish. The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid? It belongs to us all. Yet greater is the shout of faith uttered on the pinnacle of our great Salvation Epistle, Rom 8:1-39 –If God be for us, who can be against us?

Psa 27:4-6. Heart longings and blessed anticipations follow. They long for the earthly sanctuary, we for our heavenly abode. Their desire is to dwell in the house of the Lord–to behold the beauty of the Lord–to inquire in His temple. And we too desire to be with Him, to behold Him face to face, and what it will mean then to inquire in His holy temple! What it will be when up yonder we shall no longer look into a glass darkly! Then follows praise. Their heads will be lifted up–therefore will I offer in His tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto Jehovah. And while Israel will sing on earth when their earthly hope and deliverance has come, the praises of His church will fill the heavens above.

Psa 27:7-14. Once more we hear the cry in distress. The present trouble which is upon them comes into view. They plead, leave me not, neither forsake me, O God of my salvation–a prayer which no true Christian believer needs to pray.

Fuente: Gaebelein’s Annotated Bible (Commentary)

light: Psa 18:28, Psa 84:11, Job 29:3, Isa 2:5, Isa 60:1-3, Isa 60:19, Isa 60:20, Mic 7:7, Mic 7:8, Mal 4:2, Joh 1:1-5, Joh 1:9, Joh 8:12, Rev 21:23, Rev 22:5

salvation: Psa 3:8, Psa 18:2, Psa 62:2, Psa 62:6, Psa 68:19, Psa 68:20, Psa 118:14, Psa 118:15, Psa 118:21, Exo 15:2, Isa 12:2, Isa 51:6-8, Isa 61:10, Luk 2:30, Luk 3:6, Rev 7:10

strength: Psa 18:1, Psa 18:2, Psa 18:46, Psa 19:14, Psa 28:7, Psa 28:8, Psa 43:2, Isa 45:24, 2Co 12:9, Phi 4:13

of whom: Psa 11:1, Psa 46:1, Psa 46:2, Psa 56:2-4, Psa 118:6, Mat 8:26, Rom 8:31, Heb 13:6

Reciprocal: Gen 15:1 – Fear Gen 26:24 – fear Exo 14:13 – Fear ye not Num 13:30 – General Deu 1:21 – fear not Deu 7:18 – shalt not Deu 20:3 – let not Deu 30:20 – thy life Deu 31:6 – fear not Jos 1:9 – be not Jos 8:1 – Fear not Jos 10:8 – General Jos 11:6 – Be not Jos 14:12 – if so be Jos 17:18 – for thou shalt 1Sa 17:11 – dismayed 1Sa 17:32 – thy 1Sa 17:48 – David hasted 1Sa 23:17 – shall not 1Sa 30:6 – David 2Sa 18:2 – I will surely 2Sa 22:29 – lamp 2Sa 22:33 – strength 1Ki 18:2 – went to show 2Ki 1:15 – be not afraid of him 2Ki 18:5 – trusted 1Ch 28:20 – fear not Ezr 3:3 – for fear Neh 4:14 – General Job 11:15 – thou shalt be Job 13:16 – my salvation Psa 3:6 – I will Psa 23:4 – I will Psa 34:4 – from Psa 36:9 – in thy Psa 38:22 – O Lord Psa 42:8 – the God Psa 49:5 – Wherefore Psa 55:18 – He hath Psa 56:4 – in God I have Psa 56:11 – I will not Psa 59:9 – his strength Psa 85:4 – O God Psa 88:1 – Lord Psa 91:5 – Thou Psa 94:22 – But Psa 112:7 – shall not Psa 121:4 – he that Psa 124:1 – The Lord Psa 125:1 – that trust Psa 140:7 – the strength Pro 3:25 – Be Pro 18:10 – a strong Pro 28:1 – the righteous Isa 7:2 – And his heart Isa 10:17 – the light Isa 33:6 – strength Isa 37:22 – hath despised Isa 41:10 – Fear Jer 20:11 – my Dan 3:17 – our God Hab 3:18 – the God Hab 3:19 – my strength Mat 24:6 – see Luk 21:9 – when Joh 9:22 – because Joh 14:27 – afraid 1Jo 1:5 – that God 1Jo 2:8 – and the

Fuente: The Treasury of Scripture Knowledge

DOMINUS ILLUMINATIO MEA

The Lord is my light.

Psa 27:1

The Lord is my light. Here only does David, in all his psalms, so speak of the Lord; and, indeed, this exact expression only occurs twice in the Old Testament. When I sit in darkness, says the prophet Micah, the Lord shall be a light unto me.

I. The Lord is my light.Davids was a life of great vicissitudes. His temperament, too, was of a kind which alternates between periods of great exhilaration and great depression. The Lord was his light, the light by which he saw things as they really were when the mists of passion and of self-love would fain have hidden them.

II. Jesus Christ was the true Light which lighteth every man that cometh into the world.He is light because He is what He is: absolute perfection in respect of intellectual truths; absolute perfection in respect of moral beauty. Hence those momentous words, I am the Light of the world, and hence that confession of the Christian creed, God of God, Light of Light.

III. The Lord is my light.Here is a motto for the Church of Christ. In the darkest time of the Church the darkness has never been universal, the sap never dried up; the tradition of light and warmth has been handed on to happier times, when her members could again say with something like truthful accord, The Lord is my light.

IV. Here, too, is a motto for Christian education.One kind of education only is safe, one only deserves the name, and its governing principle is from age to age, The Lord is my light.

V. This is the motto of individual Christians.In precisely the sense in which we can truthfully say these words, we are loyal to our Lord Jesus Christ.

Canon Liddon.

Fuente: Church Pulpit Commentary

The heart’s desire after Jehovah’s house and face.

[A psalm] of David.

The third psalm of this series emphasizes the positive side of the separation, from evil, that which makes it true sanctification, the longing desire after Jehovah Himself. This has been already expressed in the previous psalm, but here it is the theme. And this being the fruit of Jehovah’s own work in the soul, -the response to His own invitation and command to seek His face, -how could the faithful and unchangeable One possibly deny or draw back from him who now drew near to Him? He had said, “Seek ye My face!” could He have said that in vain? Here then is a third ground of confidence for the heart; and it is a sure one at all times. He who has said, “Come unto Me, and I will give you rest,” has added to this no limiting word, to be a means of doubt and self-torture to him who would gladly obey His invitation. Nay, He has taken care rather to give special assurance to the laboring and heavy-laden, to those consciously sinners, to the “lost,” that His salvation is for them. And to all that come, without exception, He has declared: “Him that cometh to Me, I will in no wise cast out.” Well may this then be a perfect ground of confidence for the soul that turns to Him for refuge from sin and self, from the judgment to come, from the uncontrollable evil within. Here is the one Haven of refuge, the Shelter from the storm, the Rock of defence: and “blessed are all they that put their trust in Him.”

1. The psalm begins with a joyous strain of confidence, in which all fear is dismissed as unworthy and impossible. “Jehovah is my light and my salvation: of whom shall I be afraid? Jehovah is the stronghold of my life: of whom shall I be in dread?” The argument is short and complete; all the more complete that it does not look round or take account of any special evils, but looks up, and only needs to look up, into Jehovah’s face. The “light” not merely manifests what is around me: it is God Himself who is manifested in it; and thus His own character becomes the conscious security of the soul. What an assurance -what a joy and blessing the light is! Beauty, warmth, the vigor of life itself, are all found in it; and thus salvation is closely connected with this primary thought. The light of the first day meant salvation out of its ruin for that world which it disclosed yet buried under the waters; the first pulsation of its rays was the throb of a new life which had come in for it. And with God known the light apprehended is the dawn of an endless day, the power of an eternal life begun, which is but the inner process accomplishing of His salvation.

2. Now we have the testimony of deliverance experienced and the argument from that experience. But the argument transcends the experience: the enemies that he has seen defeated swell into a host, the single battle lengthens into a war, and the sounds of strife which he imagines awaking around have no power to disturb his perfect tranquility. Experience has only called forth the intuition of faith which is not to be measured by it: to which indeed all experience must and does conform, because the law which underlies it has no exception. How grandly is Jehovah, the Unchangeable, realized in these abiding laws of His, which pervade the spiritual realm as they do the natural!

3. Thus the heart reposes in God its strength; and God becomes its one desire and sufficiency. “One thing have I asked of Jehovah; this do I seek after: that I may dwell in Jehovah’s house all the days of my life, to behold the graciousness of Jehovah, and to inquire in His temple.” One can imagine the attraction for a true Israelite of that place where Jehovah dwelt in the midst of the people, even though the inner sanctuary could not be penetrated. Faith would still, as it were, penetrate it, and God not withhold Himself from the heart thus longing after Him. These longings the Psalms exhibit to us, and they constitute largely the charm of this precious book. To us the “graciousness of Jehovah” has been displayed in a way which makes all that was known before to be only rudimentary knowledge. He has unveiled His glory. He has come out to walk amongst men. He has given us boldness to enter into the holiest, and an abiding place in His presence as priests and worshipers. And yet how little are we beyond the admonition of these yearnings of the men of an elder time! This “one thing” which some of them could speak of, -this burning, seraphic longing after One to sense the Invisible, -have we no need of self-questioning whether to us it is the passion that these psalms express? Ah, have we not need of it? Think of the complete revelation of God now made to us; think of the open volume of Scripture in our hand; think of how of necessity the soul thirsting after God must turn to these stores of heavenly treasures, infinite yet accessible, and exult in the search, with the Spirit given to us, of the “deep things of God” (1Co 2:10); think of the intercourse, the communion, enjoyed by those who will come together to compare their individual gains in this way, sharing with others that which in being divided increases the more we divide it. There is no need to ask the extent to which all this is realized; and there can be only deepest humiliation in thinking of how little beyond the surface of Scripture we are or care to be. “To inquire in His temple,” when its roof is the whole arch of heaven, -when its length stretches from the beginnings of history to the end of prophecy, -when His word and work unite in Christ as the Life-Centre and glory of all! -ah, how is it possible to imagine how little in eighteen centuries of a completed Bible and the indwelling Spirit has been attained!

The security of the sanctuary the psalmist dwells on next. “He shall lay me up in His pavilion in the day of evil; in the secret of His tent will He secrete me: He will lift me high upon a rock.”

The immediate application here is to human adversaries, though the literal sanctuary furnishes, as is evident, only the figure of spiritual truths of much wider range. For us how surely it is true that the way of escape from spiritual foes is just what is here indicated! God has indeed lifted us high upon the rock-foundation of Christ’s blessed work; and in Him entered into the heavenly sanctuary, we are securely hidden from the enemy. “Because I live,” He says, “ye shall live also” (Joh 14:19). He there too is our sanctification; and “we all, beholding the glory of the Lord, are changed into the same image, from glory to glory” (2Co 3:18). Thus the sanctuary is our safe retreat at all times: it is the place where the world takes its true shape for us, where the entanglement with it is loosed, the darkness and mists disappear, sin is rebuked and banished, the holiness of truth is found. The peace of that serene Presence encloses us as with the glory of an eternal summer, unvexed by even the threatening of a storm. Here the head is lifted up over all enemies therefore, and the sacrifice of praise becomes the necessary relief of a full and grateful heart.

4. From all this blessing and joy we drop into a state of trial, in which the voice of supplication is heard instead of praise, and that in tones of distress and uncertainty. Such alternations are common enough and rapid enough in the Psalms, and in the experience of those whose utterance the Psalms are. But the depths that the soul is plumbing are not bottomless. In the place of testing, the ground of his confidence is tested and found firm; and the language of faith becomes thus the language of experience also.

The cry is still to the Unchangeable (Jehovah), and this is the bottom in which faith’s anchor alone can hold. The cry is for grace and needed answer, and then what gives confidence is declared and pleaded. This is Jehovah’s own invitation and command to seek His face; to which faith has answered earnestly and gladly. The suppliant could say, “I do seek Thy face, Jehovah.” And would He now hide that glorious face, and repel with anger him that sought Him? nay, would He, as it were, deny the help that He had given, and though the God looked to for salvation, cast off and forsake? No, assuredly; this could not be: the ground is firm, and the anchor holds; experience will confirm and not put the soul’s confidence to shame: father and mother might forsake, but not He from whom came these relationships, with all their tender affection. They might forsake; not He: and if they did, all the more would Jehovah’s pitifulness be shown out. Such an outcast would be the object of His special care.

5. Thus relieved and quieted, even though the circumstances remain unchanged, these can be made all the more an argument with the Lord to manifest His care. First of all, to make known His way: for there no pitfall is, and there He, the Wise and Strong, is. The real sense of weakness will not suffer us to seek our own will, but the contrary. What wisdom of our own can be like His? what tenderness like His? And under the eyes of those watching for one’s halting, the path with Him will be found really the smooth one, for before Him the mountains are leveled to a plain.

Oppressors are still there, false witnesses, those whose panting eagerness breathes out violence: these the suppliant points out to the Guide and Guard with whom He goes. But he walks firmly, if humbly, counting on deliverance. And the pressure felt in the soul is only made known in the outburst which at the same time reveals the confidence which supports it, -“If I had not believed” -but then I do! -“to see Jehovah’s goodness in the land of the living!”

And now a lesson of experience fitly closes the fifth section of this psalm. It is a very brief and a very simple one; yet it is a lesson of perfection, declared in the Word to be that: for “let patience have her perfect work,” and we shall be “perfect and entire, wanting nothing.” (Jam 1:4.) What a glorious result of so simple a matter! “Wait on Jehovah!” wait, and not weakly and timidly, for the call to patience is no cause for fear: “be strong, and let thy heart take courage!” Such, thank God, is the wisdom derived from an “experience” that “worketh hope.” (Rom 5:4.) This harvest is assured to him that quietly will sleep and rise, and let it grow. Test it, prove it, whoever will! who is there that may not prove it for himself? there is none! Let the glad, sure hope cheer the darkest hours with its comfort:

“Wait -wait -on Jehovah.”

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 27:1. The Lord is my light My counsellor in my difficulties, and my comforter and deliverer in all my distresses. Davids subjects called him the light of Israel; but he owns he shone, as the moon doth, with a borrowed light: the light which God communicated to him reflected upon them. God is our light, as he shows us the state we are in by nature and practice, and that into which we may and must be brought by grace, in order to our salvation. As our light, he shows us the way in which we must walk, and gives us comfort in walking therein: shows us the hinderances that are in our way, the difficulties, and enemies, and oppositions, we have to encounter, and how we may be enabled to overcome them. It is only in his light that we now proceed on in our Christian course, and it is in his light that we hope to see light for ever. And my salvation In whom I am safe, and by whom I am and shall be saved. The Lord is the strength of my life The protector of my exposed life, who keeps me from being slain, and the supporter of my weak and frail life, by whom I am upheld and preserved in being. God, who is a believers life, is the strength of his life: not only the person by whom, but in whom he lives.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

REFLECTIONS.This Psalm professes to have been written in mature age, and after Davids head was lifted up above his enemies. The Lord was become his light and salvation;whom in future was he to fear? Past deliverances should always inspire hopes for the future.

In the time of triumph and of joy he made religion his chief delight. One thing have I desired of the Lord. That voice, one thing is needful, should often sound in our ears. David in all his exile had preserved a confidence in God; had ever viewed the sanctuary as full of glory, the altar as smoking with atoning victims, that sinners might approach the Just and Holy One. He had regarded it as the house of prayer, crowded with worshippers, and with devout strangers. There he heard the prophets preach at the close of the services, magnify the law, reprove vice, console the faithful, uplift the curtains of the Messiahs glory, and of the nations hope. There, there his hallowed soul would ever dwell, to behold his beauty and taste the sweet delights of his courts. He knew that God in the time of trouble would hide him in his pavilion, and cover him with his wings. Therefore his soul sighed for a cessation of war and trouble, that he might enjoy repose and piety.

When the Lord said, seek ye my face, his heart responded, thy face, Lord, will I seek. Here is the harmony of grace and will. Grace must first draw, and then the heart obeys. What a pattern for young people, to yield to the first drawings of the Holy Spirit, and not resist and fight against the calls of grace. This grieves the Holy Spirit, and brings torpor and death upon the soul. Oh how many thousands of lovely youths lie in this deplorable and revolting state, and seem determined not to yield themselves to God, but seek at all hazards their happiness in created good. They may meet with death in the error of their life.

We have next, the support which the promise made to David at his anointing afforded him in times of trouble, that the Lord would assuredly place him on the throne of Israel. I had fainted unless I had believed to see the goodness of the Lord in the land of the living. Christians, whatever promises the Lord may apply to your hearts with light, and peace, and joy, they are given you to hold them fast for yourselves and for your children. The Lord gives you those promises that you may keep them, and never let them go. They are the anchor-hold of the soul till the storms of life be past and gone.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

XXVII. Many scholars hold that we have here two Pss., and not without reason. Psa 27:1-6 is the expression of childlike trust under favourable circumstances: in Psa 27:7-14 the poet is in grievous affliction and implores Yahwehs help.

Psa 27:10. Read mg.

Fuente: Peake’s Commentary on the Bible

PSALM 27

The confidence of the believer when surrounded by enemies, and the exercises of his soul in the presence of the Lord.

In the first portion of the psalm (1-6) there is great confidence in the presence of enemies because of what the believer has found in the Lord – light and salvation. In the second portion (7-14) there is deep exercise of soul in the presence of the Lord because of what the believer finds in himself.

(v. 1) The first verse presents the ground of the believer’s confidence. He can say, The Lord is my light and my salvation, and the Lord is the strength of my life. He has light from the Lord in the midst of the prevailing darkness; he knows the Lord will, in His own time, deliver him from all his enemies; in the meantime he has the support of the Lord.

(vv. 2-3) Having thus the Lord as his light, salvation, and strength, the believer is confident in the presence of his enemies, whether they came as individuals attacking the soul like a beast without conscience; whether they come as an host; or whether the attack is prolonged, as in war.

(v. 4) Set free from the fear of enemies, the believer can, with singleness of desire and purpose of heart, seek to dwell in the presence of the Lord, to behold His beauty, and inquire of Him.

(vv. 5-6) Thus set free from the fear of enemies and enjoying the presence of the Lord, the believer is supported in the time of trouble – hidden and kept (JND). In the future, when the trouble is passed, he will be publicly exalted above all his enemies to use this place of glory for the praise of the Lord.

(vv. 7-10) In the verses that follow we have the exercises of the believer in the presence of the Lord. In the presence of the enemy he learned the strength of the Lord; in the presence of the Lord he realizes his own weakness. Encouraged by the Lord to seek His face, the soul turns to the Lord, there to realize his own sin that merits the anger of the Lord. Nevertheless he learns the evil of his own heart in the presence of the grace that can meet it all, for has not the grace of the Lord said Seek ye my face? Though his sin calls for forsaking, yet grace will not forsake, though nature may (cp. Peter in Luk 5:8-11).

(vv. 11-12) Made conscious of the Lord’s grace the believer seeks to be taught the Lord’s way, and to be led in an even path, that there may be nothing in his walk to give the enemy an occasion for reproach. Many indeed there are that are against the believer, ready to falsely accuse and violently oppose.

(vv. 13-14) Nevertheless, in spite of the wickedness of man, the soul has faith in the goodness of the Lord to bring the believer into the land of the living, beyond the time of trouble. For a while he may have to wait for the fullness of blessing, and during the waiting time the Lord will strengthen the heart.

Fuente: Smith’s Writings on 24 Books of the Bible

27:1 [[A Psalm] of David.] The LORD [is] my {a} light and my salvation; whom shall I fear? the LORD [is] the strength of my life; of whom shall I be afraid?

(a) Because he was assured of good success in all his dangers and that his salvation was surely laid up in God, he did not fear the tyranny of his enemies.

Fuente: Geneva Bible Notes

Psalms 27

Many of the psalms begin with a lament and end in trust. This one begins with trust, then sinks into a lament, and finally rises again to confidence in God. Themes in common with the preceding psalm include God’s tabernacle, dependence on the Lord, and hope in divine deliverance. This may be a royal psalm with features of a lament psalm. [Note: J. H. Eaton, Psalms, pp. 85-86; idem, Kingship and the Psalms, pp. 39-40.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Confidence in spite of danger 27:1-3

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

David expressed great confidence as he looked to the future because Yahweh was his light, salvation, and defense (stronghold). Light connotes understanding, joy, and life (cf. Psa 18:28). According to Warren Wiersbe, this is the first time in Scripture that a writer used light as a metaphor for God. [Note: Wiersbe, The . . . Wisdom . . ., p. 145.]

"Light is a natural figure for almost everything that is positive, from truth and goodness to joy and vitality (e.g., respectively, Psa 43:3; Isa 5:20; Psa 97:11; Psa 36:9), to name but a few. Here it is the answer to fear (1, 3) and to the forces of evil." [Note: Kidner, p. 120.]

"The phrases ’my light’ and ’my salvation’ mean essentially the same thing." [Note: VanGemeren, p. 243.]

The answer to his rhetorical questions is, of course, no one (cf. Rom 8:31-39).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 27:1-14

THE hypothesis that two originally distinct psalms or fragments are here blended has much in its favour. The rhythm and style of the latter half (Psa 27:7-14) are strikingly unlike those of the former part, and the contrast of feeling is equally marked, and is in the opposite direction from that which is usual, since it drops from exultant faith to at least plaintive, if not anxious petition. But while the phenomena are plain and remarkable, they do not seem to demand the separation suggested. Form and rhythm are elastic in the poets hands, and change in correspondence with his change of mood. The flowing melody of the earlier part is the natural expression of its sunny confidence, and the harsher strains of the later verses fit no less well their contents. Why may not the key change to a minor, and yet the voice be the same? The fall from jubilant to suppliant faith is not unexampled in other psalms (cf. Psa 9:1-20 and Psa 25:1-22), nor in itself unnatural. Dangers, which for a moment cease to press, do recur, however real the victory over fear has been, and in this recrudescence of the consciousness of peril, which yet does not loosen, but tighten, the grasp of faith, this ancient singer speaks the universal experience; and his song becomes more precious and more fitted for all lips than if it had been unmingled triumph. One can better understand the original author passing in swift transition from the one to the other tone, than a later editor deliberately appending to a pure burst of joyous faith and aspiration a tag which flattened it. The more unlike the two halves are, the less probable is it that their union is owing to any but the author of both. The fire of the original inspiration could fuse them into homogeneousness; it is scarcely possible that a mechanical patcher should have done so. If, then, we take the psalm as a whole, it gives a picture of the transitions of a trustful soul surrounded by dangers, in which all such souls may recognise their own likeness.

The first half (Psa 27:1-6) is the exultant song of soaring faith. But even in it there sounds an undertone. The very refusal to be afraid glances sideways at outstanding causes for fear. The very names of Jehovah as “Light, Salvation,” “the Stronghold of my life,” imply darkness, danger, and besetting foes. The resolve to keep alight the fire of courage and confidence in the face of encamping foes and rising wars is much too energetic to be mere hypothetical courage. The hopes of safety in Jehovahs tent, of a firm standing on a rock, and of the head being lifted above surrounding foes are not the hopes of a man at ease, but of one threatened on all sides, and triumphant only because he clasps Jehovahs hand. The first words of the psalm carry it all in germ. By a noble dead lift of confidence, the singer turns from foes and fears to stay himself on Jehovah, his light and salvation, and then, in the strength of that assurance, bids back his rising fears to their dens. “I will trust, and not be afraid,” confesses the presence of fear, and, like our psalm, unveils the only reasonable counteraction of it in the contemplation of what God is. There is much to fear unless He is our light, and they who will not begin with the psalmists confidence have no right to repeat his courage.

To a devout man the past is eloquent with reasons for confidence, and in Psa 27:2 the psalm points to a past fact. The stumbling and falling of former foes, who came open mouthed at him, is not a hypothetical case, but a bit of autobiography, which lives to nourish present confidence. It is worth notice that the language employed has remarkable correspondence with that used in the story of Davids fight with Goliath. There the same word as here is twice employed to describe the Philistines advance. {1Sa 17:41; 1Sa 17:48} Goliaths vaunt, “I will give thy flesh to the fowls of the air and to the beasts of the field,” may have supplied the mould for the expression here, and the fall of the giant, with his face to the earth and the smooth stone in his brain, is narrated with the same word as occurs in the psalm. It might well be that when David was a fugitive before Saul the remembrance of his victory over Goliath should have cheered him, just as that of his earlier prowess against bear and lion heartened him to face the Philistine bully; and such recollections would be all the more natural since jealousy of the fame that came to him from that feat had set the first light to Sauls hatred. Psa 27:3 is not to be left swinging in vacuo, a cheap vow of courage in hypothetical danger. The supposed case is actual fact, and the expressions of trust are not only assertions for the future, but statements of the present temper of the psalmist: “I do not fear; I am confident.”

The confidence of Psa 27:3 is rested not only on Jehovahs past acts, but on the psalmists past and present set of soul towards Him. That seems to be the connecting link between Psa 27:1-3 and Psa 27:4-6. Such desire, the psalmist is sure, cannot but be answered, and in the answer all safety is included. The purest longing after God as the deepest, most fixed yearning of a heart, was never more nobly expressed. Clearly the terms forbid the limitation of meaning to mere external presence in a material sanctuary. “All the days of my life” points to a continuance inward and capable of accomplishment, wherever the body may be. The exclusiveness and continuity of the longing, as well as the gaze on God which is its true object, are incapable of the lower meaning, while, no doubt, the externals of worship supply the mould into which these longings are poured. But what the psalmist wants is what the devout soul in all ages and stages has wanted: the abiding consciousness of the Divine presence; and the prime good which makes that presence so infinitely and exclusively desirable to him is the good which draws all such souls in yearning, namely the vision of God. The lifelong persistence and exclusiveness of the desire are such as all must cherish if they are to receive its fruition. Blessed are they who are delivered from the misery of multiplied and transient aims which break life into fragments by steadfastly and continually following one great desire, which binds all the days each to each, and in its single simplicity encloses and hallows and unifies the else distracting manifoldness! That life is filled with light, however it may be ringed round with darkness, which has the perpetual vision of God, who is its light. Very beautifully does the psalm describe the occupation of Gods guest as “gazing upon the pleasantness of Jehovah.” In that expression the construction of the verb with a preposition implies a steadfast and penetrating contemplation, and the word rendered “beauty” or “pleasantness” may mean “friendliness,” but is perhaps better taken in a more general meaning, as equivalent to the whole gathered delightsomeness of the Divine character, the supremely fair and sweet. “To inquire” may be rendered “to consider”; but the rendering “meditate [or contemplate] in” is better, as the palace would scarcely be a worthy object of consideration; and it is natural that the gaze on the goodness of Jehovah should be followed by loving meditation on what that earnest look had seen. The two acts complete the joyful employment of a soul communing with God: first perceiving and then reflecting upon His uncreated beauty of goodness.

Such intimacy of communion brings security from external dangers. The guest has a claim for protection. And that is a subsidiary reason for the psalmists desire as well as a ground of his confidence. Therefore the assurance of Psa 27:5 follows the longing of Psa 27:4. “A pavilion,” as the Hebrew text reads, has been needlessly corrected in the margin into “His pavilion” (A.V.). “It is not Gods dwelling, as the following tent is, but a boothas an image of protection from heat and inclemency of weather” {Isa 4:6} (Hupfeld). Gods dwelling is a “tent,” where he will shelter His guests. The privilege of asylum is theirs. Then, with a swift change of figure, the psalmist expresses the same idea of security by elevation on a rock, possibly conceiving the tent as pitched there. The reality of all is that communion with God secures from perils and enemies, an eternal truth, if the true meaning of security is grasped. Borne up by such thoughts, the singer feels himself lifted clear above the reach of surrounding foes and with the triumphant “now” of Psa 27:6, stretches out his hand to bring future deliverance into the midst of present distress. Faith can blend the seasons, and transport June and its roses into Decembers snows. Deliverance suggests thankfulness to a true heart, and its anticipation calls out prophetic “songs in the night.”

But the very brightness of the prospect recalls the stern reality of present need, and the firmest faith cannot keep on the wing continually. In the first part of the psalm it sings and soars; in the second the note is less jubilant, and it sings and sinks; but in both it is faith. Prayer for deliverance is as really the voice of faith as triumph in the assurance of deliverance is, and he who sees his foes and yet “believes to see the goodness of Jehovah” is not far below him who gazes only on the beauty of the Lord. There is a parallelism between the two halves of the psalm worth nothing. In the former part the psalmists confidence reposed on the two facts of past deliverance and of his past and continuous “seeking after” the one good; in the second his prayers repose on the same two grounds, which occur in inverted order. “That will I seek after” (Psa 27:4), is echoed by “Thy face will I seek” (Psa 27:8). To seek the face is the same substantially as to desire to, gaze on the pleasantness of Jehovah.” The past experience of the fall of foes (Psa 27:2) is repeated in “Thou hast been my help.” On these two pleas the prayer in which faith speaks itself founds. The former is urged in Psa 27:8-9 with some harshness of construction, which is smoothed over, rightly as regards meaning, in the A.V. and R.V. But the very brokenness of the sentence adds to the earnestness of the prayer: “To Thee my heart has said, Seek ye my face; Thy face, Jehovah, will I seek.” The answering heart repeats the invitation which gave it courage to seek before it responds with its resolve. The insertion of some such phrase as “in answer to Thy word” before “seek ye” helps the sense in a translation, but mars the vigour of the original. The invitation is not quoted from any Scripture, but is the summary of the meaning of all Gods self-revelation. He is ever saying, “Seek ye my face.” Therefore He cannot but show it to a man who takes Him at His word and pleads that word as I have never said the warrant for his petition “to the seed of Jacob, Seek ye my face in vain.” the consistency of the Divine character ensures His satisfying the desires which He has implanted. He will neither stultify Himself nor tantalise men by setting them on quests which end in disappointment. In a similar manner, the psalm urges the familiar argument from Gods past, which reposes on the confidence of unalterable grace and inexhaustible resources. The psalmist bad no cold abstract doctrine of immutability as a Divine attribute. His conception was intensely practical. Since God has helped in the past, He will help in the future, because He is God, and because He is “the God of my salvation.” He cannot reverse His action nor stay His hand until His dealings with His servants have vindicated that name by completing the process to which it binds Him.

The prayer “Forsake me not” is based upon a remarkable ground in Psa 27:10 : “For my father and my mother have forsaken me.” That seems singular plea for a mature man, who has a considerably varied experience of life behind him, to urge. It is generally explained as a proverbial expression, meaning no more than the frequent complaints in the Psalter of desertion by friends and lovers. Cheyne (Commentary in loc.) sees in it a clear indication that the speaker is the afflicted nation, comparing itself to a sobbing child deserted by its parents. But it is at least noteworthy that, when David was hard pressed at Adullam, he bestowed his father and mother for safety with the king of Moab. {1Sa 21:3-4} It is objected that this was not their “forsaking” him, but it was, at least, their “leaving” him and might well add an imaginative pang as well as a real loss to the fugitive. So specific a statement as that of the psalm can scarcely be weakened down into proverb or metaphor. The allusion may be undiscoverable, but the words sound uncommonly like the assertion of a fact, and the fact referred to is the only known one which in any degree fits them.

The general petitions of Psa 27:7-10 become more specific as the song nears its close. As in Psa 25:1-22, guidance and protection are the psalmists needs now. The analogy of other psalms suggests an ethical meaning for “the plain path” of Psa 27:11; and that signification, rather than that safe road, is to be preferred, for the sake of preserving a difference between this and the following prayer for deliverance. The figures of his enemies stand out more threateningly than before (Psa 27:12). Is that all his gain from his prayer? Is it not a faint-hearted descent from Psa 27:6, where, from the height of his Divine security, he looked down on them far below, and unable to reach him? Now they have “risen up,” and he has dropped down among them. But such changes of mood are not inconsistent with unchanged faith, if only the gaze which discerns the precipice at either side is not turned away from the goal ahead and above, nor from Him who holds up His servant. The effect of that clearer sight of the enemies is very beautifully given in the abrupt half-sentence of Psa 27:13 : “If I had not believed to see the goodness of Jehovah in the land of the living!” As he thinks of his foes he breaks into an exclamation, which he leaves unfinished. The omission is easy to supply. He would have been their victim but for his faith. The broken words tell of his recoil from the terrible possibility forced on him by the sight of the formidable enemies. Well for us if we are but driven the closer to God, in conscious helplessness, by the sight of dangers and antagonisms! Faith does not falter, though it is keenly conscious of difficulties. It is not preserved by ignoring facts, but should be by them impelled to clasp God more firmly as its only safety.

So the psalm goes back to the major key at last, and in the closing verse prayer passes into self-encouragement. The heart that spoke to God now speaks to itself. Faith exhorts sense and soul to “wait on Jehovah.” The self-communing of the psalmist, beginning with exultant confidence and merging into prayer thrilled with consciousness of need and of weakness, closes with bracing him up to courage, which is not presumption, because it is the fruit of waiting on the Lord. He who thus keeps his heart in touch with God will be able to obey the ancient command, which had rung so long before in the ears of Joshua in the plains of Jericho and is never out of date, “Be strong and of a good courage”; and none but those who wait on the Lord will be at once conscious of weakness and filled with strength, aware of the foes and bold to meet them.

Fuente: Expositors Bible Commentary