Verse-by-Verse Bible Commentary
Psalms 27:13

Clarke's Commentary

Verse Psalms 27:13. I had fainted, unless I had believed — The words in italics are supplied by our translators; but, far from being necessary, they injure the sense. Throw out the words I had fainted, and leave a break after the verse, and the elegant figure of the psalmist will be preserved: "Unless I had believed to see the goodness of the Lord in the land of the living" ----What! what, alas! should have become of me!

Dr. Hammond has observed that there is a remarkable elegance in the original, which, by the use of the beautiful figure aposiopesis, makes an abrupt breaking off in the midst of a speech. He compares it to the speech of Neptune to the winds that had raised the tempest to drown the fleet of AEneas.-AEneid. lib. i., ver. 131.

Eurum ad se zephyrumque vocat: dehinc talia fatur;

Tantane vos generis tenuit fiducia vestri?

Jam coelum terramque, meo sine numine, venti,

Miscere, et tantas audetis tollere moles?

Quos ego-sed motos praestat componere fluctus.

To Eurus and the western blast he cried,

Does your high birth inspire this boundless pride?

Audacious winds! without a power from me,

To raise at will such mountains on the sea?

Thus to confound heaven, earth, the air, and main;

Whom I------but, first, I'll calm the waves again.

PITTS.

Bridgeway Bible Commentary

Psalms 26-28 Living uprightly

David appeals to God to support him against those who plot evil against him. God has done a work of grace in his life, and this causes him to hate the company of worthless people and make every effort to live the sort of life that pleases God (26:1-5). He desires righteousness, delights in worship, loves to spend hours in the house of God and enjoys telling others about God (6-8). He therefore asks that he will not suffer the same end as the wicked (9-10). Though determined to do right, he knows that he will not succeed without God’s help (11-12).
The psalmist is fully confident in the power of God and in God’s willingness to protect him (27:1-3). His desire is to live his life as if he is in the presence of God continually. Thereby he will have protection, and his life will be one of constant strength and joy (4-6). He prays that God will hear his prayers and never turn away from him. Others might reject him, but he is confident that God’s care of him will never fail (7-10). In view of the persecution he suffers, he asks that God will teach him more about the way he should live (11-12). He remains confident in God and this gives him patience. Whatever may happen, he knows that he can always depend on God’s help (13-14).
In the next psalm David again is in great distress and cries out to God to save his life. He does not want to die like the wicked, for whom an early death is a fitting punishment (28:1-3). His prayer to God to punish the wicked is not because of personal bitterness or the desire for revenge. It is because they are the enemies of God and they disregard all that he has done (4-5). David knows that God will answer his prayer and thereby strengthen David’s trust in him (6-7). This will also strengthen the faith of the people, who will have a better understanding of God as their defender and shepherd (8-9).

Coffman's Commentaries on the Bible

"I had fainted, unless I had believed to see the goodness of Jehovah In the land of the living. Wait for Jehovah: Be strong and let thy heart take courage; Yea, wait thou for Jehovah."

McCaw's summary of these two verses is helpful.

"These words are a testimony and strong exhortation to steadfast endurance. This conclusion of the anthem emphasizes human frailty, but stresses the fact of Divine intervention, the utter certainty of the Lord's sufficiency, and the patience of faith which waits with confidence."New Bible Commentary Revised, p. 468.

"Both parts of this Psalm bear testimony to a vital faith."The Layman's Bible Commentary, Vol. 9, p. 58. And as Ash stated, "The psalm ends, as it began, with trust, trust tried by difficult times."Anthony L. Ash, p. 108.

Barnes' Notes on the Whole Bible

I had fainted, unless I had believed - The words “I had fainted” are supplied by the translators, but they undoubtedly express the true sense of the passage. The psalmist refers to the state of mind produced by the efforts of his enemies to destroy him, as mentioned in Psalms 27:12. So numerous, mighty, and formidable were they, that he says his only support was his faith in God; his belief that he would yet be permitted to see the goodness of God upon the earth. In this time of perplexity and trial he had confidence in God, and believed that He would uphold him, and would permit him to see the evidences of His goodness and mercy while yet on the earth. What was the ground of this confidence he does not say, but he had the fullest belief that this would be so. He may have had some special assurance of it, or he may have had a deep internal conviction of it, sufficient to calm his mind; but whatever was the source of this confidence it was that which sustained him. A similar state of feeling is indicated in the remarkable passage in Job, Job 19:25-27. See the notes at that passage.

To see the goodness of the Lord in the land of the living - That is, that I should “live,” and yet see and enjoy the tokens of the divine favor here upon the earth.

Calvin's Commentary on the Bible

13.Unless I had believed to see the goodness of Jehovah. It is generally agreed among interpreters, that this sentence is incomplete. Some, however, are of opinion, that the Hebrew particle לולא lulë, is used for the purpose of affirmation, as if it were a species of oath; the Hebrews being accustomed to swear elliptically; for breaking off in the middle of the discourse and leaving it imperfect, they supplied an imprecation, namely, that God would punish them in case they perjured themselves. But the greater number give a different interpretation, namely, that David intimates that he was supported solely by faith, otherwise he had perished a hundred times. The meaning which they elicit, accordingly, is, Had I not relied on the promise of God, and been assuredly persuaded that he would safely preserve me, and had I not continued firm in this persuasion, I had utterly perished: There was no other remedy. Some understand by the land of the living, the heavenly inheritance; but this interpretation is forced, and disagrees with the usual style of Scripture. When Hezekiah laments in his song recorded in Isaiah 38:11, that he had no hope of seeing God “in the land of the living,” he means, without all doubt, the present life, as he immediately adds, “I shall behold man no more with the inhabitants of the world.” A similar form of speech occurs also in another place, (Jeremiah 11:19.) David then believed that he would still enjoy the goodness of God in this world, although he was now deprived of all experience of his favor, and could see no spark of light. From the darkness of death, therefore, he promises himself a view of the divine favor, and by this persuasion his life is sustained, although, according to the judgment of carnal reason, it was past recovery and lost. It is to be observed, however, that David does not rashly go beyond the divine promise. It is true that “godliness is profitable unto all things, having promise of the life that now is, and of that which is to come,” (1 Timothy 4:8;) but he would have never dared to entertain this persuasion had he not been informed by a special revelation, and assuredly promised a successor, who should always sit upon his throne, (Psalms 132:11.) He was, therefore, justly persuaded that he would not die till this promise was fulfilled. Lest any man, therefore, by an unwarranted imitation of his example, should overleap the boundaries of faith, it is necessary to understand what was peculiar to him, and did not belong to us. In general, however, we ought all to hope that, although God may not openly work deliverance for us, or show us his favor in a visible manner, he will, nevertheless, be always merciful to us, even in the present life.

Dr. Constable's Expository Notes

Psalms 27

Many of the psalms begin with a lament and end in trust. This one begins with trust, then sinks into a lament, and finally rises again to confidence in God. Themes in common with the preceding psalm include God’s tabernacle, dependence on the Lord, and hope in divine deliverance. This may be a royal psalm with features of a lament psalm. [Note: J. H. Eaton, Psalms, pp. 85-86; idem, Kingship and the Psalms, pp. 39-40.]

Dr. Constable's Expository Notes

3. Prayer for speedy help 27:7-14

Dr. Constable's Expository Notes

David’s confidence in God returned, and he rejoiced in the prospect of the Lord’s deliverance. He encouraged himself and his readers to wait for that rescue, and to strengthen themselves with faith in God (cf. Deuteronomy 31:7; Joshua 1:6-7; Joshua 1:9; Joshua 1:18; Joshua 10:25; 1 Corinthians 16:13).

Believers can remain positive and confident about their spiritual safety as they delight in the Lord. When fear raises its head, the way to defeat it is to return to trust in Yahweh. [Note: See Swindoll, pp. 94-105; and John Mark Soden, "Whom Shall I Fear? Psalms 27," Exegesis and Exposition 3:1 (Fall 1988):1-24.]

Gill's Exposition of the Whole Bible

[I had fainted],.... When false witnesses rose up against him, and threatened to take away his life, and the life of his friends, in the most barbarous and cruel manner: the people of God are subject to faintings, in the present state of things; by reason of afflictions; because of the nature, number, and continuance of them; and especially when they apprehend them to be in wrath and sore displeasure: and on account of their sins, and the corruptions of their hearts; fearing lest there should be no pardon for them; or that the true work of grace is not in them; or that they shall fall, to the dishonour of the name of God, and to the reproach of his, cause and interest; or that they shall perish eternally: likewise, by reason of Satan's temptations, which are sometimes so grievous, that if Christ did not pray for them, their faith would fail; and also on account of the hidings of God's face, which they cannot bear: they are sometimes ready to faint in the way of their duty, in the course of their profession, because of the difficulties and discouragements, reproaches and persecutions, they meet with; and sometimes in the expectation of blessings; and of the fulfilment of promises, and of answers of prayer, which have been long deferred. This clause is not in the original text, but is a supplement of our translators; and it is generally agreed there is a defect of expression, which must be supplied in some way or other: the Jewish interpreters generally refer it to the preceding words; one supplies thus m, "those false witnesses would have rose up against me, and consumed me"; another n after this manner, "mine enemies had almost got the dominion over me"; a third o, "I had almost perished at their sayings": and a fourth p, "and they would have destroyed me". Perhaps it may be as well supplied from Psalms 119:92; "I should then have perished in mine affliction"; it follows,

unless I had believed to see the goodness of the Lord in the land of the living: both the providential goodness of the Lord, in supplying him with the, necessaries of life, and in delivering him out of the hands of his enemies; and his special goodness, which he has laid up in his covenant, and in his son; even all spiritual blessings in Christ, in whom he causes all his goodness to pass before his people. The psalmist believed that he should "see"; that is, enjoy all these, or whatever was needful for him; all the good things of life, all special favours; as supports under afflictions, views of pardoning grace under a sense of sin, strength against Satan's temptations, and deliverance out of them; the discoveries of the love of God, and the light of his countenance, after desertions, and divine refreshments in his house, from his word and ordinances; and at last all the glories of the other world; and faith in these things is the best antidote against faintings. By "the land of the living" may be meant either the land of Canaan, where the living God was worshipped, and living saints dwelt, in opposition to other lands, the habitations of men dead in sins; and at a distance from which David now might be; or else the world in general, in opposition to the place and state of the dead; or, as some think, heaven, or he life of the world to come, as Kimchi expresses it; and so Apollinarius paraphrases it,

"I shall see the blessed God with my eyes in the land of the blessed.''

The word לולא, rendered "unless", is one of the fifteen words which are extraordinarily pointed in the Hebrew Bible.

m Jarchi. n Aben Ezra. o Kimchi. p Abendana, Not. in Miclol Yophi in loc.

Henry's Complete Commentary on the Bible

      7 Hear, O LORD, when I cry with my voice: have mercy also upon me, and answer me.   8 When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek.   9 Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation.   10 When my father and my mother forsake me, then the LORD will take me up.   11 Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies.   12 Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty.   13 I had fainted, unless I had believed to see the goodness of the LORD in the land of the living.   14 Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.

      David in these verses expresses,

      I. His desire towards God, in many petitions. If he cannot now go up to the house of the Lord, yet, wherever he is, he can find a way to the throne of grace by prayer.

      1. He humbly bespeaks, because he firmly believes he shall have, a gracious audience: "Hear, O Lord, when I cry, not only with my heart, but, as one in earnest, with my voice too." He bespeaks also an answer of peace, which he expects, not from his own merit, but God's goodness: Have mercy upon me, and answer me,Psalms 27:7; Psalms 27:7. If we pray and believe, God will graciously hear and answer.

      2. He takes hold of the kind invitation God had given him to this duty, Psalms 27:8; Psalms 27:8. It is presumption for us to come into the presence of the King of kings uncalled, nor can we draw near with any assurance unless he hold forth to us the golden sceptre. David therefore going to pray fastens, in his thoughts, upon the call God had given him to the throne of his grace, and reverently touches, as it were, the top of the golden sceptre which was thereby held out to him. My heart said unto thee (so it begins in the original) or of thee, Seek you my face; he first revolved that, and preached that over again to himself (and that is the best preaching: it is hearing twice what God speaks once)--Thou saidst (so it may be supplied), Seek you my face; and then he returns what he had so meditated upon, in this pious resolution, Thy face, Lord, will I seek. Observe here, (1.) The true nature of religious worship; it is seeking the face of God. This it is in God's precept: Seek you my face; he would have us seek him for himself, and make his favour our chief good; and this it is in the saint's purpose and desire: "Thy face, Lord, will I seek, and nothing less will I take up with." The opening of his hand will satisfy the desire of other living things (Psalms 145:16), but it is only the shining of his face that will satisfy the desire of a living soul, Psalms 4:6; Psalms 4:7. (2.) The kind of invitation of a gracious God to this duty: Thou saidst, Seek you my face; it is not only permission, but a precept; and his commanding us to seek implies a promise of finding; for he is too kind to say, Seek you me in vain. God calls us to seek his face in our conversion to him and in our converse with him. He calls us, by the whispers of his Spirit to and with our spirits, to seek his face; he calls us by his word, by the stated returns of opportunities for his worship, and by special providences, merciful and afflictive. When we are foolishly making our court to lying vanities God is, in love to us, calling us in him to seek our own mercies. (3.) The ready compliance of a gracious soul with this invitation. The call is immediately returned: My heart answered, Thy face, Lord, will I seek. The call was general; "Seek you my face;" but, like David, we must apply it to ourselves, "I will seek it." The word does us no good when we transfer it to others, and do not ourselves accept the exhortation. The call was, Seek you my face; the answer is express, Thy face, Lord, will I seek; like that (Jeremiah 3:22), Behold, we come unto thee. A gracious heart readily echoes to the call of a gracious God, being made willing in the day of his power.

      3. He is very particular in his requests. (1.) For the favour of God, that he might not be shut out from that (Psalms 27:9; Psalms 27:9): "Thy face, Lord, will I seek, in obedience to thy command; therefore hide not thy face from me; let me never want the reviving sense of the favour; love me, and let me know that thou lovest me; put not thy servant away in anger." He owns he had deserved God's displeasure, but begs that, however God might correct him, he would not cast him away from his presence; for what is hell but that? (2.) For the continuance of his presence with him: "Thou hast been my help formerly, and thou are the God of my salvation; and therefore whither shall I go but to thee? O leave me not, neither forsake me; withdraw not the operations of they power from me, for then I am helpless; withdraw not the tokens of thy good-will to me, for then I am comfortless." (3.) For the benefit of divine guidance (Psalms 27:11; Psalms 27:11): "Teach me thy way, O Lord! give me to understand the meaning of thy providences towards me and make them plain to me; and give me to know my duty in every doubtful case, that I may not mistake it, but may walk rightly, and that I may not do it with hesitation, but may walk surely." It is not policy, but plainness (that is, downright honesty) that will direct us into and keep us in the way of our duty. He begs to be guided in a plain path, because of his enemies, or (as the margin reads it) his observers. His enemies watched for his halting, that they may find occasion against him. Saul eyed David, 1 Samuel 18:9. This quickened him to pray, "Lord, lead me in a plain path, that they may have nothing ill, or nothing that looks ill, to lay to my charge." (4.) For the benefit of a divine protection (Psalms 27:12; Psalms 27:12): "Deliver me not over to the will of my enemies. Lord, let them not gain their point, for it aims at my life, and no less, and in such a way as that I have no fence against them, but thy power over their consciences; for false witnesses have risen up against me, that aim further than to take away my reputation or estate, for they breathe out cruelty; it is the blood, the precious blood, they thirst after." Herein David was a type of Christ; for false witnesses rose up against him, and such as breathed out cruelty; but though he was delivered into their wicked hands, he was not delivered over to their will, for they could not prevent his exaltation.

      II. He expresses his dependence upon God,

      1. That he would help and succour him when all other helps and succours failed him (Psalms 27:10; Psalms 27:10): "When my father and my mother forsake me, the nearest and dearest friends I have in the world, from whom I may expect most relief and with most reason, when they die, or are at a distance from me, or are disabled to help me in time of need, or are unkind to me or unmindful of me, and will not help me, when I am as helpless as ever poor orphan was that was left fatherless and motherless, then I know the Lord will take me up, as a poor wandering sheep is taken up, and saved from perishing." His time to help those that trust in him is when all other helpers fail, when it is most for his honour and their comfort. With him the fatherless find mercy. This promise has often been fulfilled in the letter of it. Forsaken orphans have been taken under the special care of the divine Providence, which has raised up relief and friends for them in a way that one would not have expected. God is a surer and better friend than our earthly parents are or can be.

      2. That in due time he should see the displays of his goodness, Psalms 27:13; Psalms 27:13. He believed he should see the goodness of the Lord in the land of the living; and, if he had not done so, he would have fainted under his afflictions. Even the best saints are subject to faint when their troubles become grievous and tedious, their spirits are overwhelmed, and their flesh and heart fail. But then faith is a sovereign cordial; it keeps them from desponding under their burden and from despairing of relief, keeps them hoping, and praying, and waiting, and keeps up in them good thoughts of God, and the comfortable enjoyment of themselves. But what was it the belief of which kept David from fainting?--that he should see the goodness of the Lord, which now seemed at a distance. Those that walk by faith in the goodness of the Lord shall in due time walk in the sight of that goodness. This he hopes to see in the land of the living, that is, (1.) In this world, that he should outlive his troubles and not perish under them. It is his comfort, not so much that he shall see the land of the living as that he shall see the goodness of God in it; for that is the comfort of all creature-comforts to a gracious soul. (2.) In the land of Canaan, and in Jerusalem where the lively oracles were. In comparison with the heathen, that were dead in sin, the land of Israel might fitly be called the land of the living; there God was known, and there David hoped to see his goodness; see 2 Samuel 15:25; 2 Samuel 15:26. Or, (3.), In heaven. It is that alone that may truly be called the land of the living, where there is no more death. This earth is the land of the dying. There is nothing like the believing hope of eternal life, the foresights of that glory, and foretastes of those pleasures, to keep us from fainting under all the calamities of this present time.

      3. That in the mean time he should be strengthened to bear up under his burdens (Psalms 27:14; Psalms 27:14); whether he says it to himself, or to his friends, it comes all to one; this is that which encourages him: He shall strengthen thy heart, shall sustain thy spirit, and then the spirit shall sustain the infirmity. In that strength, (1.) Keep close to God and to your duty. Wait on the Lord by faith, and prayer, and a humble resignation to his will; wait, I say, on the Lord; whatever you do, grow not remiss in your attendance upon God. (2.) Keep up your spirits in the midst of the greatest dangers and difficulties: Be of good courage; let your hearts be fixed, trusting in God, and your minds stayed upon him, and then let none of these things move you. Those that wait upon the Lord have reason to be of good courage.