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Psalm 27

Triumphant Song of Confidence

Of David.

The L ord is my light and my salvation;

whom shall I fear?

The L ord is the stronghold of my life;

of whom shall I be afraid?

When evildoers assail me

to devour my flesh—

my adversaries and foes—

they shall stumble and fall.

Though an army encamp against me,

my heart shall not fear;

though war rise up against me,

yet I will be confident.

One thing I asked of the L ord,

that will I seek after:

to live in the house of the L ord

all the days of my life,

to behold the beauty of the L ord,

and to inquire in his temple.

For he will hide me in his shelter

in the day of trouble;

he will conceal me under the cover of his tent;

he will set me high on a rock.

Now my head is lifted up

above my enemies all around me,

and I will offer in his tent

sacrifices with shouts of joy;

I will sing and make melody to the L ord.

Hear, O L ord, when I cry aloud,

be gracious to me and answer me!

“Come,” my heart says, “seek his face!”

Your face, L ord, do I seek.

Do not hide your face from me.

Do not turn your servant away in anger,

you who have been my help.

Do not cast me off, do not forsake me,

O God of my salvation!

If my father and mother forsake me,

the L ord will take me up.

Teach me your way, O L ord,

and lead me on a level path

because of my enemies.

Do not give me up to the will of my adversaries,

for false witnesses have risen against me,

and they are breathing out violence.

I believe that I shall see the goodness of the L ord

in the land of the living.

Wait for the L ord;

be strong, and let your heart take courage;

wait for the L ord!

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

12. Give me not up to the desire of mine oppressors. The Hebrew noun נפש, nephesh, signifies lust, will, or desire; and the language of David implies, Deliver me not up to the pleasure or lust of mine enemies, and thus he intimates, that they greedily gaped for his destruction. God delivers his people in two ways; either by appeasing the cruelty of the wicked, and rendering them meek; or, if he permit them to burn with fury, by restraining their power and violence, so that they desire and endeavor in vain to do mischief. The Psalmist afterwards adds, that he is persecuted both with slanders and false accusations, and also by open violence; for when he says, that they bring forth violence, ⁵⁸⁹⁵⁸⁹ Hammond renders the words “breathers or speakers of injury or rapine; חמס, signifying injury or rapine, and פוח, speak.” Ainsworth reads, “He that breatheth or puffeth out violent wrong. he means that they speak of nothing but of war and slaughter. We thus see that the holy man was miserably oppressed on every side. Even his integrity, which we know to have been singular, could not free him from bitter and deadly calumnies, and he was at the same time overwhelmed by the violence and force of his enemies. If the ungodly, therefore, should at any time rise against us, not only with menaces and cruel violence, but to give the semblance of justice to their enmity, should slander us with lies, let us remember the example of David, who was assaulted in both ways; nay, let us recall to mind that Christ the Son of God suffered no less injury from lying tongues than from violence. ⁵⁹⁰⁵⁹⁰ “De glaives et autre tels efforts.” — Fr. “From the sword and other such weapons.” Moreover, this prayer was dictated for our comfort, to intimate that God can maintain our innocence, and oppose the shield of his protection to the cruelty of our enemies.

⁵⁸⁹ Hammond renders the words “breathers or speakers of injury or rapine; חמס, signifying injury or rapine, and פוח, speak.” Ainsworth reads, “He that breatheth or puffeth out violent wrong.

⁵⁹⁰ “De glaives et autre tels efforts.” — Fr. “From the sword and other such weapons.”