Seventh-day Adventist Bible CommentaryPsalms 27

The Lord is my light. That is, Jehovah is the light illuminating the darkness about me, making clear my pathway. This expression, found frequently in the NT (see John 1:7–9; 12:46; 1 John 1:5), is not so common in the OT. Compare the Aaronic blessing (Num. 6:25). Salvation. See Ps. 18:2; 62:2, 6. Whom shall I fear? Neither other gods, for they are false, nor devils, nor men (see Rom. 8:31). Strength. Literally, “a place of safety,” “a stronghold” (see Ps. 28:8). Calvin named David’s triple shield of defense against all threats, “Light, Salvation, Stronghold.” The psalm begins on a note of absolute fearlessness. The psalmist’s confidence in God brooks no fear.

Eat up my flesh. The psalmist often likens his enemies to ravening beasts (see Ps. 22:13, 16, 21). Stumbled and fell. They failed in their purposes. The language of this verse seems to refer to some specific incident in which David was saved from the onslaught of his enemies.

In this. David’s confidence mounts to a fresh height of fervent expression (see on Ps. 3:6).

One thing. David’s longing to be engaged perpetually in the service of God, to be a perpetual guest of the heavenly Host, is beautifully expressed in this psalm (see Ps. 15, 23, 65). Beauty. Heb. no‘am, “graciousness,” “kindness.” Enquire in his temple. At the Christian sanctuary our minds are enlightened, our doubts removed, and our hearts comforted by God’s truth.

Pavilion. Heb. sok, “a covert,” used of the covert of a lion in Ps. 10:9; Jer. 25:38; hence a hiding place. Sok is translated “tabernacle” in Ps. 76:2, which is described as being in Salem. The language of Ps. 27:5 is figurative of a place of protection. The literal house of God in Jerusalem cannot here be meant, because that did not come into existence until many years later. In the secret. Literally, “in the hiding place.” The most retired part of the dwelling. In the Hebrew the word for “secret” is the noun form of the verb translated “shall he hide.”

Be lifted up. Symbolic of victory over his enemies. Joy. Heb. teru‘ah, literally, “a shout of joy.” The word is used of the shout that accompanied the fall of the walls of Jericho (Joshua 6:5, 20). For other instances of teru‘ah, see Num. 23:21; 1 Sam. 4:5; 2 Sam 6:15; Ps. 33:3; 150:5. Sing praises. This measure of praise comes from a full heart, so full that the psalmist chooses to give expression to his determination by repeating and dwelling on the idea.

Hear, O Lord. At this point in the psalm there is a complete change in tone from implicit trust to a plaintive cry for help. This change brings one school of critics to the conclusion that the psalm is really composed of two separate psalms. Such a conclusion is not at all necessary when one grants that, despite the psalmist’s confidence in God, the force of actual circumstances induces him to cry to God for help in a very real world. Even when assured of God’s favor, we need continually to recognize our need of Him and to request His aid.

Seek ye my face. This verse is the dialogue of a beautiful fellowship between David and his God. God had said to him: “Seek ye my face.” David reminds God of His command, and from the depths of his heart replies, “I will seek thy face.” Here is intimacy indeed, resembling the friendship that existed between Moses and God (see Ex. 33:11). Precious is that fellowship with God which, in time of need, finds the soul speaking to itself the counsel of God. The preciousness of God’s favor as shown in His face looking upon His children is one of the richest concepts in the Psalter. Compare Num. 6:25.

Hide not. See on Ps. 4:6. Put not. David prays for continued fellowship with God. God of my salvation. Past mercies are always a reason for continued blessings. As God has saved us hitherto, we may plead the continuance of His saving power.

Forsake me. Sometimes parents desert their children, but God never deserts His (see Isa. 49:14, 15; 63:16). The verse is a sort of proverb. Take me up. From the Heb. ’asaph, literally, “to gather.” ’Asaph is used of hospitable reception (see Joshua 20:4; Judges 19:15, 18).

Way. Compare Ps. 25:4, 5. A plain path. Or, “a level way” (see Ps. 26:12).

Will. Heb. nephesh, generally translated “soul” (see on Ps. 16:10), but here almost equivalent to “will.” A parallel may be found in Ugaritic (see pp. 618, 619), where npsh means not only “soul,” but also “desire,” or “will.” False witnesses. David had frequently been falsely accused (see on Ps. 7:3; cf. 1 Sam. 24:12; 26:18). Breathe out cruelty. Compare the expression describing Saul’s vehement persecuting zeal, “And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord” (Acts 9:1).

I had fainted. These words do not occur in the original. They are inserted to complete the evident meaning of the psalmist: “What would have become of me, if I had not believed in the goodness of God!” So many and formidable are his enemies that he would collapse were it not for his sure belief that he will ultimately see a revelation of God’s goodness on earth (see Job 19:25–27). This marks a sublimity of faith devoutly to

be desired by every one of God’s children. Faith could lapse into fear, if hope did not keep aflame.

Wait on the Lord. The psalmist is primarily exhorting himself. His stronger self is encouraging his weaker nature not to despair (see on Ps. 25:3). Of good courage. See Ps. 31:24. Compare Moses’ counsel to Joshua (Deut. 31:7); God’s counsel to Joshua (Joshua 1:6). The psalm closes with a repetition of the injunction: “Wait, I say, on the Lord,” as if the psalmist would fix deep in our minds the idea that at all times of doubt and danger, instead of despairing, we should go forward “in the strength of the Lord God” (see Ps. 71:16).