Exegetical and Hermeneutical Commentary of Psalms 27:11
Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies.
11. Cp. Psa 5:8; Psa 25:12. In the course of life designed for him by God he will be safe. He prays that it may be like a path along a level open plain, free from pitfalls and places where enemies may lurk in ambush. Plain is the same word as even in Psa 26:12; and mine enemies means literally, those that lie in wail for me, as in Psa 5:8. Cp. Mar 12:13 for illustration.
Fuente: The Cambridge Bible for Schools and Colleges
Teach me thy way, O Lord – See the notes at Psa 25:4-5.
And lead me in a plain path – Margin, a way of plainness. That is, a straight or smooth path. In other words, he prayed that he might be enabled to act wisely and right; he desired that God would teach him what he should do.
Because of mine enemies – Margin, those which observe me. The translation in the text expresses the true sense. The word which is used is derived from a verb that signifies to twist; to twist together; and then, to oppress; to treat as an enemy. Here it refers to those who would treat him harshly or cruelly; and he prays that God would show him how to act in view of the fact that he was surrounded by such foes. They were harsh and cruel; they sought to overcome him; they laid snares for him. He knew not how to act so as to escape from them, and he, therefore, pleads that God would instruct and guide him.
Fuente: Albert Barnes’ Notes on the Bible
Psa 27:11
Lead me in a plain path, because of mine enemies.
Our observers
Instead of enemies, the margin reads observers. And we have many such.
I. the world–with keen and malignant eye. If we act inconsistently with our profession, they will be sure to notice it and despise us, and our religion accordingly.
II. saints. They observe us from a sense of love and duty; they are commanded to admonish, exhort, and consider one another.
III. ministers are our observers. They are to take heed to the flock over which, etc.
IV. angel observers. We are a spectacle to angels as well as to men.
V. above all, God observes us. He bids us walk before Him and be perfect. We are men in secret, but observed at all times. Surely we need wisdom and strength far above our own. (W. Jay.)
Divine direction
I. the text is applicable to relievers in all ages, since all need the same direction and instruction. How many have attempted to reach the summit of Parnassus, from which they might view the flowers of rhetoric and the fruits of philosophy flourishing beneath their feet; but how few have ascended far above the base of the mount before they have been discouraged by its amazing height, when they have returned in despair of ever attaining to such an elevation. Although David prayed to be led in a plain path, yet he neither thought nor expected that this path was to be attended with no difficulties ,–free from all pain, and full of unfading pleasure. All that any one can reasonably desire, who prefers the prayer contained in the text, is that God would graciously vouchsafe such guidance, that we may not swerve from that true and living way, marked out in the councils of His love, and made manifest by Him who declares Himself to be the way, the truth, and the life. One reason why so many mistake the plain path, arises partly from the pride of the human mind, which would rather employ its faculties upon those subjects which relate to things temporal, as bearing upon mans present enjoyment, than direct its energies to the pursuit of those objects which lie beyond the precincts of time, and are connected with unseen and spiritual realities. How often are the most elevated minds and soaring spirits engaged rather in those speculations which tend more to increase scepticism, than to diminish error! How unwilling is the loftiness of intellect to bow to the humiliating doctrine of the Cross! And how reluctant is the philosophic sage to stoop from the heights of scientific discovery, and condescend to the humble condition of a learner at the feet of the despised Nazarene!
II. the ordinary way in which God leads his people to their heavenly rest, Surely the rewards and punishments of another life, which the Almighty has established as the enforcements of His law, are of sufficient weight to determine the choice, against whatever pleasure or pain this life can show, when the eternal state is considered in reference merely to its bare possibility, of which possibility no one can have any doubt. If the good man be in the right, be is eternally happy; if he mistakes, he is not miserable, for he feels nothing. On the other hand, if the wicked be in the right, he is not happy; if he mistakes, he is infinitely miserable. But in that manifestation of mercy; vouchsafed by that better and brighter dispensation made known by Christ, we are not left to mere hypothesis in order to elucidate the vast extremes of infinite felicity and eternal misery. Since life and immortality are brought to light by the Gospel, we can behold in the mirror of Revelation that light and joy, which we could not see inscribed in the fairest productions of Nature, nor ever attain, in the ample reign of philosophical research or metaphysical discussion, but in the path marked out by Him who hath left us an example that we should walk in His steps. (N. Meeres, B. D.)
Safe leading amid many dangers
As a great ocean steamer nears a coast., the captain and helmsman need a minuteness of knowledge which they do not possess. Unknown dangers, hidden rocks and shoals, are all around them. So a pilot comes off from shore, climbs on board, and takes his place at the wheel. Instantly the control of the ship is transferred from ignorance to knowledge and incompetency to ability. Just, such a transfer takes place in a life that is surrendered to the Infinite Pilot. He knows every sea, to the least shifting bar and the slightest wind that blows. He will bring us to the desired haven. (Christian Commonwealth.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Teach me thy way] Let me know the gracious designs of thy providence towards me, that my heart may submit to thy will.
And lead me in a plain path] In the path of righteousness, because of mine enemies, who watch for my halting.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thy way, i.e. what course I shall take to please thee, and to discharge my duty, and to save myself from ruin.
A plain path; of which See Poole “Psa 26:12“, where the Hebrew words are the same.
Because of mine enemies; that I may neither open their mouths against me or religion by my miscarriages, nor fall into their hands by my folly, nor give them any occasion of triumphing over me.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. thy wayof providence.
a plain path (Ps26:12).
enemiesliterally,”watchers for my fall” (Ps5:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Teach me thy way, O Lord,…. Of providence, grace, and duty;
[See comments on Ps 25:4];
and lead me in a plain path: as the path of truth is to those that understand and find knowledge; and as the way of holiness is, even to such who in other things are fools, but shall not err therein, Pr 8:9
Isa 35:8; or the path of righteousness, in which Christ, the wisdom of God, and shepherd of his people, leads them, Ps 23:3;
because of mine enemies, or “those that observe me”; who eyed him as Saul did, 1Sa 18:9; and waited for his halting, as Jeremiah’s familiars did for him; and lay in wait to deceive him, and lead him out of the way, as false teachers do; and come upon him at an unawares, and take every advantage against him, as Satan does.
Fuente: John Gill’s Exposition of the Entire Bible
He is now wandering about like a hunted deer; but God is able to guide him so that he may escape all dangers. And this is what he prays for. As in Psa 143:10, is used in an ethical sense; and differs in this respect from its use in Psa 26:12. On , see the primary passage Psa 5:9, of which this is an echo. Wily spies dodge his every step and would gladly see what they have invented against him and wished for him, realised. Should he enter the way of sin leading to destruction, it would tend to the dishonour of God, just as on the contrary it is a matter of honour with God not to let His servant fall. Hence he prays to be led in the way of God, for a oneness of his own will with the divine renders a man inaccessible to evil. , Psa 27:12, is used, as in Psa 17:9, and in the similar passage, which is genuinely Davidic, Psa 41:3, in the signification passion or strong desire; because the soul, in its natural state, is selfishness and inordinate desire. is a collateral form of ; they are both adjectives formed from the future of the verb (like , ): accustomed to breathe out (exhale), i.e., either to express, or to snort, breathe forth (cf. , or and , , and the like, Act 9:1). In both Hitzig sees participles of (Jer 4:31); but Psa 10:5 and Hab 2:3 lead back to ( ) ; and Hupfeld rightly recognises such nouns formed from futures to be, according to their original source, circumlocutions of the participle after the manner of an elliptical relative clause (the sifat of the Arabic syntax), and explains , together with , from the verbal construction which still continues in force.
Fuente: Keil & Delitzsch Commentary on the Old Testament
11. Teach me thy way, O Jehovah! Many think that David here requests that God would guide him by his Spirit, lest he should surpass his enemies in acting violently and wickedly. This doctrine is, no doubt, very useful, but it does not seem to agree with the scope of the passage. It is a simpler interpretation, in my opinion, to consider that David desires, in order to escape the snares and violence of his enemies, that God would extend to him his hand, and safely conduct him, so as to give a happy issue to his affairs. He sets the right path in opposition to the difficulties and impediments which are in places which are rough, and of difficult access, to overcome which he was unequal, unless God undertook the office of a guide to lead him. But he who thus desires to commit himself to the safeguard and protection of God, (588) must first renounce crafty and wicked devices. We must not expect that God, who promises to grant a happy issue only to the single in heart, and those who trust in his faithfulness, will bless crooked and wicked counsels.
(588) “ En la sauvegarde et protection de Dieu.” — Fr.
Fuente: Calvin’s Complete Commentary
(11) Enemies.Comp. Psa. 56:2; Psa. 54:7; Psa. 59:10-11. Ewald, malignant liers in wait; so Aquila.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. A plain path This even or straight path is the Lord’s “way,” as in the preceding member of the verse. See Psa 26:12. In it there are no dangers. Isa 35:8.
Because of mine enemies Who watch all my steps for evil.
Fuente: Whedon’s Commentary on the Old and New Testaments
Teach me your way, O YHWH,
And lead me in a plain path,
Because of my enemies,
The crisis moment past he now prays that YHWH will show him the way ahead. He wants Him to teach him His way, and lead him in a level path in which he will not stumble, a real necessity in view of the behaviour of his enemies. He is aware that he is in a sticky situation, But is confident that God can guide him through it.
Fuente: Commentary Series on the Bible by Peter Pett
I detain the Reader just to remark on this beautiful verse, the two things here prayed for. It is not enough to teach, but the Holy Ghost will lead also. He will not only show the path, and point to Jesus, but he will incline the heart into the love and delight of him.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 27:11 Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies.
Ver. 11. Teach me thy way, O Lord, and lead me, &c. ] Deus non deserit suos, dum eos docet ac ducit, God shows that he forsaketh not his (whatever other friends do) so long as he teacheth and leadeth them. See Psa 25:4-5 . See Trapp on “ Psa 25:4 “ See Trapp on “ Psa 25:5 “
In a plain path
Because of mine enemies
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 27:11-14
11Teach me Your way, O Lord,
And lead me in a level path
Because of my foes.
12Do not deliver me over to the desire of my adversaries,
For false witnesses have risen against me,
And such as breathe out violence.
13I would have despaired unless I had believed that I would see the goodness of the Lord
In the land of the living.
14Wait for the Lord;
Be strong and let your heart take courage;
Yes, wait for the Lord.
Psa 27:11-14 This strophe starts out with more prayer requests (Psa 27:11-12), moves to a testimony of faith (Psa 27:13), and concludes with good advice (Psa 27:14).
Psa 27:11-12 The prayer requests are
1. teach me Your way BDB 434, KB 436, Hiphil imperative, cf. Psa 25:4-5; Psa 86:11
2. lead me in a level path BDB 634, KB 685, Qal imperative, cf. Deu 5:32-33; Deu 31:29; Psa 5:8; Psa 26:12; Psa 139:24; this is the OT background for the church being called The Way, cf. Act 9:2; Act 18:25; Act 19:9; Act 19:23; Act 22:4; Act 24:14; Act 24:22; Joh 14:6
3. do not deliver me over to the desire of my adversaries BDB 678, KB 733, Qal imperfect used in a jussive sense
The psalmist gives two reasons for his prayers in this strophe.
1. because of my foes (lit. those who lie in wait for me), Psa 27:11
2. for false witnesses have risen against me, Psa 27:12
Psa 27:13 This verse expresses the psalmist’s faith (believed BDB 52, KB 63, Hiphil perfect) and worldview. He believed there was
1. justice in this life because of the character of YHWH
2. a future life with YHWH in the land of the living (cf. Job 14:7-14; Job 19:25-27; Psa 16:10; Psa 49:15; Psa 73:24; Psa 116:8-9; Psa 142:5; Isa 25:8; Isa 26:19; Isa 38:11)
Psa 27:14 In light of the psalmist’s faith and worldview he admonishes others to
1. wait for the Lord BDB 875, KB 1082, Piel imperative, cf. Psa 25:3; Psa 37:34; Psa 40:1; Psa 62:1; Psa 62:5; Psa 130:5; Pro 20:22; Isa 8:17; Isa 25:9; Isa 33:2
2. be strong BDB 304, KB 302, Qal imperative, cf. Psa 31:24
3. let your heart take courage BDB 54, KB 65, Hiphil jussive
4. wait for the Lord BDB same as #1
Some scholars (cf. NIDOTTE, vol. 1, p. 439) see Psa 27:14 as
1. self-admonition (the psalmist)
2. a priestly oracle given at the temple
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How is fear the key word in the first strophe?
2. Psa 27:2 and Psa 23:6 sound similar, what does this imagery imply?
3. Is Psa 27:4-6 about the tabernacle or the temple?
4. Why is Psa 27:9 so troubling? Does the covenant God abandon His followers?
5. What does Psa 27:10 mean? Is it literal or figurative?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Teach = Point out, or Direct.
enemies = those that observe me.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 27:11-12
Psa 27:11-12
“Teach me thy way, O Jehovah;
And lead me in a plain path,
Because of mine enemies,
Deliver me not over to the will of my adversaries;
For false witnesses are risen up against me,
And such as breathe out cruelty.”
“Because of mine enemies” (Psa 27:11). These do not appear to be enemies of the nation, but David’s personal enemies, hence the conclusion of many that some internal disorder such as the rebellion of Absalom was the situation that precipitated this impassioned plea of David for help.
“Lead me in a plain path” (Psa 27:11). “David is very much in the world and the prayer for a level path (or plain path) is not for comfort, but for sure progress. As a moral term, `a plain path’ implies what is right, or straight.
“False witnesses are risen up against me” (Psa 27:12). In the times of Absalom, David did indeed come very near to losing his kingdom. Even Abiathar, David’s skilled counselor, had sided with Absalom; and all kinds of untruthful tales were circulated against David by those trying to unseat him as King.
E.M. Zerr:
Psa 27:11. Plain path is one that can be easily seen and followed. Mine enemies is rendered in the margin by, “those which observe me.” A footnote In the American Standard Version renders it, “them that lie in wait for me.” Young translates it, “my beholders.” From these various translations we can arrive at the thought intended by the psalmist. He knew he was being watched and did not want to make a mistake in his life. For that reason he asked for instructions that could be easily understood.
Psa 27:12. David never expected or asked to be spared having enemies in this life. He evidently understood that a godly man is bound to have opposition. That doctrine is also found in the New Testament (2Ti 3:12). What he often prayed for was to be supported so that his enemies could not overcome him. One of the bitterest kinds of enemies is a false witness. A man could better be attacked by a physical assailant than by a man who would make a false report about him. The physical opponent would be visible and a man could know whom he was meeting; but a liar would be using his cowardly weapon in the absence of his victim.
Fuente: Old and New Testaments Restoration Commentary
Teach: Psa 25:4, Psa 25:5, Psa 25:9, Psa 25:12, Psa 86:11, Psa 119:10, Psa 143:8-10, Pro 2:6-9, Isa 30:20, Isa 30:21
a plain path: Heb. a way of plainness, Psa 26:12, Pro 8:9, Pro 15:19, Isa 35:8, Luk 3:4-6
mine enemies: Heb. those which observe me, Psa 5:8, Psa 54:5, *marg. Psa 56:5, Psa 56:6, Psa 64:6, Jer 20:10, Dan 6:4, Dan 6:5, Luk 20:20
Reciprocal: Exo 33:13 – show Deu 32:12 – the Lord 1Ki 8:36 – thou teach Psa 119:26 – teach Psa 119:64 – teach Jer 42:3 – General
Fuente: The Treasury of Scripture Knowledge
A DOCILE LEARNER
Teach me thy way.
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 waywayward.
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.
Illustration
When India was still heaving with the ground-swell of the terrible mutiny of 1857, the wife of Sir John Lawrence was called home to her children in England, and had to leave her husband worn out with the anxiety and labour which did so much for the preservation of the Indian Empire, unable to leave his post and surrounded by smouldering embers which might at any moment break out again into flame. She writes: When the last morning (January 6th, 1858)arrived, we had our usual Bible reading, and I can never think of the twenty-seventh psalm, which was the portion we then read together, without recalling that sad time. In perusing the psalm one can see what springs of comfort must have opened in every verse from the beginning, The Lord is my light and my salvation; whom shall I fear? to the close, Wait on the Lord: be of good courage, and He shall strengthen thine heart: wait, I say, on the Lord.
Fuente: Church Pulpit Commentary
Psa 27:11-12. Teach me thy way What course I shall take to please thee, and to discharge my duty, and to save myself from ruin; and lead me in a plain path Of which see the note on Psa 26:12; where the Hebrew words are the same; because of mine enemies That I may neither give them cause to open their mouths against me or religion, by my misconduct, nor fall into their hands by my folly, nor afford them any occasion of triumphing over me. Deliver me not over unto the will Hebrew, , benephesh, to the soul, that is, the lust, or desire, as the word here means; of mine enemies Who watch for my halting, and seek my ruin; such as breathe out cruelty Against me. He presses his request from the consideration of the quality of his enemies, who were both false and cruel, and in both respects hateful to God and men.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
David needed directions from God since his enemies were trying to catch him. He feared they would falsely condemn him if the Lord allowed him to fall into their hands.