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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!

9. Hide not thy face from me. The Psalmist elegantly continues the same form of speech, but with a different meaning. The face of God is now employed to describe the sensible effects of his grace and favor: as if it had been said, Lord, make me truly to experience that thou hast been near to me, and let me clearly behold thy power in saving me. We must observe the distinction between the theoretical knowledge derived from the Word of God and what is called the experimental knowledge of his grace. For as God shows himself present in operation, (as they usually speak,) he must first be sought in his Word. The sentence which follows, Cast not away thy servant in thine anger, some Jewish interpreters expound in too forced a manner to mean, Suffer not thy servant to be immersed in the wicked cares of this world, which are nothing but anger and madness. I, however, prefer to translate the Hebrew word נטה, natah, as many translate it, to turn away from, or to remove. Their meaning is more probable who interpret it, Make not thy servant to decline to anger. When a person is utterly forsaken by God, he cannot but be agitated within by murmuring thoughts, and break forth into the manifestations of vexation and anger. If any one think that David now anticipates this temptation, I shall not object, for he was not without reason afraid of impatience, which weakens us and makes us go beyond the bounds of reason. But I keep to the first exposition, as it is confirmed by the two words which follow; and thus the term anger imports a tacit confession of sin; because, although David acknowledges that God might justly cast him off, he deprecates his anger. Moreover, by recalling to mind God’s former favors, he encourages himself to hope for more, and by this argument he moves God to continue his help, and not to leave his work imperfect.

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