Commentari biblici

Some think David penned this psalm before his coming to the throne, when he was in the midst of his troubles, and perhaps upon occasion of the death of his parents; but the Jews think he penned it when he was old, upon occasion of the wonderful deliverance he had from the sword of the giant, when Abishai succoured him (2Sa 21:16,17) and his people thereupon resolved he should never venture his life again in battle, lest he should quench the light of Israel. Perhaps it was not penned upon any particular occasion; but it is very expressive of the pious and devout affections with which gracious souls are carried out towards God at all times, especially in times of trouble. Here is, I. The courage and holy bravery of his faith, Ps 27:1-3. II. The complacency he took in communion with God and the benefit he experienced by it, Ps 27:4-6. III. His desire towards God, and his favour and grace, Ps 27:7-9,11,12. IV. His expectations from God, and the encouragement he gives to others to hope in him, Ps 27:10,13,14. And let our hearts be thus affected in singing this psalm.

This purports to be "A Psalm of David," and there is no reason to think that the inscription is not correct. But the occasion on which it was composed is wholly unknown. There is no intimation of this in the title, and there are no historical marks in the psalm which would enable us to determine this. There were not a few occasions in the life of David when all that is expressed in the psalm might have been said by him - as there are many occasions, in the lives of all, to which the sentiments of the psalm would be appropriate. The Septuagint version has the title, "A Psalm of David before his anointing,"...πρὀ τοῦ χρισθῆναι pro tou christhēnai. Grotius supposes the occasion to have been the anointing in Hebron, when he was first inaugurated as king, 2 Samuel 2:4. Rosenmuller refers it to the last anointing, 2 Samuel 5:3. Many of the Jewish expositors refer the psalm to the last days of David, when he was delivered from death by the intervention of Abishai, 2 Samuel 21:16-17. But there is no internal evidence that the psalm was composed on either of these occasions, and it is now impossible to ascertain the time or the circumstances of its composition.

The general object of the psalm is to excite in others confidence in God from the experience which the psalmist had of His merciful interposition in times of trouble and danger, Psalm 27:14. The author of the psalm had had some marked evidence of the divine favor and protection in seasons of peril and sorrow Psalm 27:1; and he makes use of this as an argument running through the psalm to lead others to repose on God in similar circumstances. It may have been that at the time of composing the psalm he was still surrounded by enemies, and exposed to danger; but if so, he expresses the utmost confidence in God, and gratefully refers to His past interposition in similar circumstances as full proof that all his interests would be secure.

The contents of the psalm are:

I. An expression of confidence in God as derived from his own experience of His merciful interposition in times of danger, Psalm 27:1-3. He had been in peril at some time which is not specified, and had been rescued; and from this gracious interposition he argues that it would be safe always to trust in God.

II. The expression of a desire to dwell always where God is; to see his beauty there; to inquire further after him; to offer sacrifices; and to praise him, Psalm 27:4-6. The psalmist had seen so much of God that he desired to see yet more; he had had such experience of his favor that he wished always to be with Him; he had found so much happiness in God that he believed that all his happiness was to be found in His presence, and in His service.

III. An earnest prayer that God would hear him; that he would grant his requests; that he would save him from all his enemies; that he would lead him in a plain path, Psalm 27:7-12. This is founded partly on his own past experience, that when God had commanded him to seek His face he had obeyed Psalm 27:8, and it is connected with the fullest assurance that God would protect him, even if he would be forsaken by his father and mother Psalm 27:10.

IV. The conclusion - the exhortation to wait on the Lord, Psalm 27:13-14. This exhortation is derived from his own experience. He says that he himself would have fainted if he had not confided in God and hoped in His mercy, when there was no other hope Psalm 27:13; and, in view of that experience, he encourages all others to put their trust in Him Psalm 27:14.

The righteous man's confidence in God, Psalm 27:1-3; his ardent desire to have the spiritual privilege of worshipping God in his temple, because of the spiritual blessings which he expects to enjoy there, Psalm 27:4-6; his prayer to God for continual light and salvation, Psalm 27:7-9; has confidence that, though even his own parents might forsake him, yet God would not, Psalm 27:10. Therefore he begs to be taught the right way to be delivered from all his enemies, and to see the goodness of the Lord in the land of the living, Psalm 27:11-13; he exhorts others to trust in God; to be of good courage; and to expect strength for their hearts, Psalm 27:14.

In the Hebrew and Chaldee this Psalm has no other title than simply לדוד ledavid: To or For David. In the Syriac: "For David; on account of an infirmity which fell upon him." In the Vulgate, Septuagint, Arabic, and Ethiopic, it has this title: "A Psalm of David, before he was anointed." The Anglo-Saxon omits all the titles. For this title there is no authority in fact. However, it may be just necessary to state that David appears to have received the royal unction three times:

1. In Bethlehem from the hand of Samuel, in the house of his father Jesse; 1 Samuel 16:13.

2. At Hebron after the death of Saul, by the men of Judah, 2 Samuel 2:4.

3. By the elders of Israel, at Hebron, after the death of Ishbosheth, when he was acknowledged king over all the tribes; 2 Samuel 5:3.

At which of these anointings the Psalm was written, or whether before any of them, we know not; nor is the question to be decided. Some commentators say that it is a Psalm belonging to the captivity, and upon that system it may be well interpreted. And lastly, it has been contended that it was written by David after he had been in danger of losing his life by the hand of a gigantic Philistine, and must have perished had he not been succoured by Abishai; see the account 2 Samuel 21:17 (note); and was counselled by his subjects not to go out to battle any more, lest he should extinguish the light of Israel. To these advisers he is supposed to make the following reply: -

INTRODUCTION TO Psalm 27

A Psalm of David. The Septuagint interpreters add to this title, "before he was anointed". David was anointed three times, first when a youth in his father's house; but this psalm could not be written before that time, because he had not had then any experience of war, nor could be in any immediate apprehension of it, as here suggested; he was anointed a second time, after the death of Saul at Hebron, by the men of Judah; before that time indeed he had been harassed by Saul, and distressed by the Amalekites, and was driven from the public worship of God, to which he has a respect, Psalm 27:4; and he was a third time anointed, by the elders of Israel, king over all Israel; and between the death of Saul and this unction there was a war between the house of David and the house of Saul; but what is referred to is not certain, nor is it of moment, since these words are neither in the Hebrew text, nor in the Chaldee paraphrase. Theodoret is of opinion this psalm was written by David when he fled from Saul, and came to Ahimelech the priest.

XXVII.

The opening of this ode reads like the expression of a warrior’s faith. On the other hand, Psalm 27:4 and G point to a Levitical origin. Probably a priest or Levite speaks here for the nation at large, deprived for the present, by foreign persecution, of the regular Temple services. The tone is confident and even triumphant till we come to Psalm 27:7, when an abrupt change occurs both in feeling and rhythm. The situation which inspired these latter verses was plainly sad—quite changed from the confidence of the earlier part. Nor is it only that the attitude of praise is changed for that of prayer, but the religious experience of this writer is plainly of a different kind from that of the author of the earlier part. He has had “fears within” as well as “fightings without.” He shrinks from the anger of God, and dreads that the Divine favour may be withdrawn (Psalm 27:9). Many therefore regard the psalm as composite, the work of two different minds. The opening rhythm resembles that of Psalm 11:7-7, and this part of the psalm may be arranged in six verses of four lines each, resembling English common metre verse (see General Introduction, V.). The latter part is irregular. The Codex Vat. of the LXX. and the Vulg. add to the title the words “before he was anointed,” which only serve to make the question of date of composition still more perplexing.

Enthusiastic confidence is the keynote of the first six verses of the Psalm. Under Jehovah’s guardianship the Psalmist knows no fear in the midst of dangers (Psalm 27:1-3). His highest desire is to enjoy Jehovah’s fellowship and protection as a guest in His house. He anticipates a speedy triumph over his foes, and promises grateful thanksgiving (Psalm 27:4-6). The swing of the rhythm corresponds to the energy of the thought.

Suddenly all is changed: the jubilant rhythm is abandoned; anxious supplication takes the place of joyous faith. Earnestly the Psalmist pleads that Jehovah will not forsake His servant, and appeals to His promises and His past mercies (Psalm 27:7-12). Yet in this crisis Jehovah is his only stay, and he concludes by encouraging himself to faith and patience (Psalm 27:13-14).

Thus the Psalm falls into two equal divisions, with a conclusion. If the two parts are by the same poet, he must clearly have written them at different times, and under the influence of different circumstances. When he added the prayer of Psalm 27:7-14 to his former song he reaffirmed the faith of happier days, though it had ceased to give joy and comfort in his present distress. But the marked difference in tone, contents, and rhythm, makes it not improbable that two independent Psalms are here combined, or that a later poet appended Psalm 27:7-14 to Psalm 27:1-6. It is as though he would say: ‘I would fain appropriate this bold utterance of faith; but all is dark around me, and I can only pray in faltering tones, and strive to wait in patience.’

The Psalm (or at any rate the first part) has strong claims to be regarded as Davidic, and may best be assigned to the time of Absalom’s rebellion, shortly before the final battle. The language of Psalm 27:2-3 is that of a warrior; Psalm 27:3 breathes the same spirit as Psalm 3:6; and with Psalm 27:4 ff. comp. 2 Samuel 15:25. Jehovah’s abode is still a tent (Psalm 27:6), though it can be called a temple or palace (Psalm 27:4) as the abode of a king. Comp. 2 Samuel 6:17. The Sept. addition to the title, before he was anointed, would refer it to Saul’s persecution, or to the wars of the first seven years of his reign.

Comp. Psalms 3, 23, 91.

Ps 27:1-14.

With a general strain of confidence, hope, and joy, especially in God's worship, in the midst of dangers, the Psalmist introduces prayer for divine help and guidance.

1. light--is a common figure for comfort.

strength--or, "stronghold"--affording security against all violence. The interrogations give greater vividness to the negation implied.

The Lord is my light - He is to me the source of light. That is, He guides and leads me. Darkness is the emblem of distress, trouble, perplexity, and sorrow; light is the emblem of the opposite of these. God furnished him such light that these troubles disappeared, and his way was bright and happy.

And my salvation - That is, He saves or delivers me.

Whom shall I fear? - Compare Romans 8:31. If God is on our side, or is for us, we can have no apprehension of danger. He is abundantly able to protect us, and we may confidently trust in Him. No one needs any better security against the objects of fear or dread than the conviction that God is his friend.

The Lord is the strength of my life - The support of my life. Or, in other words, He keeps me alive. In itself life is feeble, and is easily crushed out by trouble and sorrow; but as long as God is its strength, there is nothing to fear.

Of whom shall I be afraid? - No one has power to take life away while He defends me. God is to those who put their trust in Him a stronghold or fortress, and they are safe.