Verse-by-Verse Bible Commentary
Psalms 27:8

Clarke's Commentary

Verse Psalms 27:8. When thou saidst, Seek ye my face — How much labour and skill have been employed to make sense of this verse as it stands in our translation! The original words are the following, from which our Version has been forcibly extracted: -

לך אמר לבי בקשו פני את פניך יהוה אבקש lecha amar libbi bakkeshu panai; eth paneycha, Yehovah, abakkesh; of which I believe the true rendering to be as follows: "Unto thee, my heart, he hath said, Seek ye my face. Thy face, O Jehovah, I will seek. O my heart, God hath commanded thee to seek his face." Then, his face I will seek. Which may be paraphrased thus: Unto thee, his Church, God hath said, Seek ye, all who compose it, my face. To which I, his Church, have answered, Thy face, O Jehovah, I will seek. On referring to Archbishop Secker, I find that he, and indeed Bishop Horsley, are of the same mind.

I had formerly proposed another method of reading this difficult verse. Suspecting that some error had got into the text, for בקשו פני bakkeshu panay, "seek ye my face," I had substituted אבקש פניך abakkesh paneycha, "I will seek thy face;" or with the Vulgate and Septuagint, בקשתי פניך bakkesti paneycha, "I have sought thy face," exquisivit te facies mea, Εξεζητησα το προσωπον σου. And this small alteration seemed to make a good sense: "My heart said unto thee, I have sought thy face, (or, I will seek thy face,) and thy face, O Lord, I will seek." I have not only done what it was my duty and interest to do, but I will continue to do it. Some have proposed to mend the text thus: לך לך אמר לבי lech lecha, amar libbi, "Go to, saith my heart," נבקש פני יהוה nebakkesh peney Jehovah, "Let us seek the face of Jehovah." This is rather a violent emendation, and is supported by neither MSS. nor Versions. The whole verse is wanting in one of Dr. Kennicott's MSS. On the whole I prefer what is first proposed, and which requires no alteration in the text; next, that of the Vulgate and Septuagint.

The old Psalter paraphrases thus: Til the saide my hert, the my face soght: thy face, lord, I sal seke. "The gernyng of my hert that spekes til god, and he anely heres: saide til the my face, that es my presence soght the and na nother thyng. And fra now I sal seke thy face lastandly, til my dede; and that I fynd my sekyng:" i.e., To thee, said my heart; thee my face sought: thy face, O Lord, I shall seek. "The gerning of my hert, that spekes til God, and he anely heres, til the my face; that es, my presence soght the and no nother thyng: and fra now I sal seke thy face lastandly, til my dede, and that I fynd my sekyng:" i.e., The yearning strong desire of my heart, which speaks to God, and he alone hears; my face is to thee; that is, myself sought thee, and none other thing, and from now I shall seek thee lastingly till my death, and till that I find what I seek.

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

"Hear, O Jehovah, when I cry with my voice: Have mercy upon me, and answer me. When thou saidest Seek ye my face; my heart said unto thee, Thy face, Jehovah, will I seek."

"I cry with my voice" (Psalms 27:7). Prayer is not merely a silent, or a mental thing; it is an audible petition. From the Cross itself Jesus cried with a loud voice, "Father, into thy hands I commend my spirit." We worship God with "the fruit of our lips" (Hebrews 13:15). So-called "silent prayer" indulged upon many occasions is in no sense equal to one that is vocalized. It reminds one of the way the Quakers once observed the Lord's Supper, with no words, no emblems, no prayers, and no edification!

The king of Nineveh ordered his subjects, "To cry mightily unto God," if perhaps they might be heard of the heavenly Father (Jonah 3:8).

Psalms 27:8 is admittedly a difficult passage in the Hebrew text; but the ASV has here achieved a very understandable rendition of it. What is emphasized is the spontaneous and unwavering trust of the worshipper. As Yates noted, this implicit trust in God is one of the strong elements that bespeaks the unity of the whole psalm. This is the very same attitude encountered in the first six verses.

Barnes' Notes on the Whole Bible

When thou saidst, Seek ye my face ... - Margin, “My heart said unto thee, Let my face seek thy face.” The literal translation would be: “To Thee hath said my heart, Seek ye my face; thy face, O Lord, will I seek.” DeWette thus expresses the idea, “Of thee my heart thinks (in regard to the command to seek thy face), thy face, Lord, I will seek.” Our translators have given the correct meaning, though the original is quite obscure. The passage is designed to denote the state of the mind, or the disposition, in regard to the commands of God. The command or precept was to seek God. The prompt purpose of the mind or heart of the psalmist was, that he would do it. He “immediately” complied with that command, as it was a principle of his life - one of the steady promptings of his heart - that he would do this. The heart asked no excuse; pleaded for no delay; desired no reason for not complying with the command, but at once assented to the propriety of the law, and resolved to obey. This related undoubtedly at first to prayer, but the “principle” is applicable to all the commands of God. It is the prompting of a pious heart immediately and always to obey the voice of God, no matter what his command is, and no matter what sacrifice may be required in obeying it.

Calvin's Commentary on the Bible

8.My heart said to thee. The change of person in the verbs has occasioned a variety of interpretations of this verse. But whoever closely examines David’s design will perceive that the text runs perfectly well. As it becomes us not rashly to rush into the presence of God, until he first calls us, David first tells us, that he carefully considered how gently and sweetly God prevents his people, by spontaneously inviting them to seek his face; and then, recovering his cheerfulness, he declares he would come wheresoever God may call him. The sense of the Hebrew word לך, leka, is somewhat ambiguous. It may mean the same thing as tibi, to thee, in Latin. But as the Hebrew letter ל, lamed, is often used for the preposition of, or concerning, it may properly enough be translated, my heart hath said of thee; an exposition to which the majority of interpreters incline. More probably, however, in my opinion, it denotes a mutual conversation between God and the prophet. I have just said, that no one can believingly rise to seek God until the way is first opened by God’s invitation, as I have elsewhere shown from the prophet’s declaration,

“I will say, It is my people; and they shall say, The Lord is my God,” (Zechariah 13:9.)

David accordingly says, that in this way the door was opened for him to seek God: he brings forward this promise, and thus responds, as it were, to God. ⁽⁵⁸⁶⁾ And, certainly, if this symphony does not precede, no man will conduct aright the chorus of the invitation. As soon, therefore, as we hear God presenting himself to us, let us cordially reply, Amen; and let us think with ourselves of his promises, as if they were familiarly addressed to us. Thus true believers have no need to seek any subtle artifice or tedious circuits to introduce themselves into God’s favor, since this preface prepares so easy a way for them, “However unworthy we are to be received by thee, O Lord, yet thy commandment, by which thou enjoinest upon us to come to thee, is sufficient encouragement to us.” The voice of God, therefore, ought to resound in our hearts, like an echo in hollow places, that from this mutual concord there may spring confidence to call upon him.

The term, face, is commonly explained to mean help or succor; as if it had been said, Seek me. But I am persuaded that the allusion here is also to the sanctuary, and that David refers to the mode of manifestation in which God was wont to render himself in some degree visible. No doubt, it is unlawful to form any gross or carnal idea of him, but as he appointed the ark of the covenant to be a token of his presence, it is, without any impropriety, every where denominated his face. It is indeed true, that we are far from God so long as we abide in this world, because faith is far removed from sight; but it is equally true, that we now see God as in a mirror, and darkly, (1 Corinthians 13:12,) until he shall openly show himself to us at the last day. Under this word, therefore, I am persuaded, are represented to us those helps by which God raises us to his presence, descending from his inconceivable glory to us, and furnishing us on earth with a vision of his heavenly glory. But as it is according to his own sovereign pleasure that God vouchsafes us to look upon him, (as he does in Word and sacraments,) it becomes us steadily to fix our eyes on this view, that it may not be with us as with the Papists, who, by means of the wildest inventions, wickedly transform God into whatever shapes please their fancy, or their brains have conceived.

(586) Calvin’s meaning appears to be this:- God has given us in his word that gracious command or invitation, “Seek ye my face,” inviting us to seek him by prayer and the other exercises of religion. Now, when David says, “My heart said to thee, Seek ye my face,” he means that his heart reminded God of his command or invitation; and by this he encouraged himself to seek God’s face, which he expresses his resolution to do in the following clause, “Thy face, O Jehovah! will I seek.”

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

Apparently David was not getting the help he needed, so he appealed earnestly to the Lord. In the Mosaic Law, God told His people to remember Him and to draw near to Him rather than abandoning Him. David was doing just that, so he asked God not to abandon him or remain silent when he requested deliverance. He reminded the Lord that he was His servant because lords did not normally deny their servants access to their presence. God could reject David’s plea because he was a sinner, so the psalmist acknowledged the possibility that God would turn him away.

Psalms 27:10 should probably be a conditional statement: "If my father . . .". David’s point in this verse was that even if those who were most supportive of him on earth would forsake him, he knew even then that the Lord would not abandon him.

Dr. Constable's Expository Notes

3. Prayer for speedy help 27:7-14

Gill's Exposition of the Whole Bible

[When thou saidst], seek ye my face,.... To seek the face of the Lord is to attend his house and ordinances, where he grants his presence; and with this view to enjoy his gracious presence, and the light of his countenance, not being content with bare attendance without it; it is to seek the Lord himself, and communion with him through Christ, the brightness of his glory, and the Angel of his presence; for the right way of seeking the Lord is in Christ, who is the way of access to him, and of acceptance and fellowship with him; and that by prayer and supplication for his sake, and with all the heart and soul; and this the Lord calls upon his people to do, in his word, in his providences, and by his Spirit moving upon their hearts, and inclining them to it, as follows;

my heart said unto thee, thy face, Lord, will I seek: it is an encouragement to believers to seek the Lord when he calls them to it; for it is a command with promise, that they shall find him, see his face, and enjoy his favour; and he never says to any, "seek ye my face, in vain"; and they always find it good for them to draw nigh to him: and as it is the best way of seeking God, when the heart is engaged in it, so it is a token for good; and it looks as though the Lord had a mind to manifest himself, and grant the favour sought for, when he inclines the hearts of his people to pray unto him for it; and this the psalmist makes mention of as taking encouragement from it, to hope and believe that the Lord would hear and answer him, and have mercy on him; because he had bid him seek his face, and he found his heart ready to do it.

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.