Psalms 27:11

He is now wandering about like a hunted deer; but God is able to guide him so that he may escape all dangers. And this is what he prays for. As in Psa 143:10, מישׁור is used in an ethical sense; and differs in this respect from its use in Psa 26:12. On שׁררים, see the primary passage Psa 5:9, of which this is an echo. Wily spies dodge his every step and would gladly see what they have invented against him and wished for him, realised. Should he enter the way of sin leading to destruction, it would tend to the dishonour of God, just as on the contrary it is a matter of honour with God not to let His servant fall. Hence he prays to be led in the way of God, for a oneness of his own will with the divine renders a man inaccessible to evil. נפשׁ, Psa 27:12, is used, as in Psa 17:9, and in the similar passage, which is genuinely Davidic, Psa 41:3, in the signification passion or strong desire; because the soul, in its natural state, is selfishness and inordinate desire. יפח is a collateral form of יפיח; they are both adjectives formed from the future of the verb פּוּח (like ירב, יריב): accustomed to breathe out (exhale), i.e., either to express, or to snort, breathe forth (cf. πνεῖν, or ἐμπνεῖν φόνον and θόνοῦ, θυμον, and the like, Act 9:1). In both Hitzig sees participles of יפח (Jer 4:31); but Psa 10:5 and Hab 2:3 lead back to פּוּח (פּיח); and Hupfeld rightly recognises such nouns formed from futures to be, according to their original source, circumlocutions of the participle after the manner of an elliptical relative clause (the ṣifat of the Arabic syntax), and explains יפיח כּזבים, together with יפח חמס, from the verbal construction which still continues in force.

Some think David penned this psalm before his coming to the throne, when he was in the midst of his troubles, and perhaps upon occasion of the death of his parents; but the Jews think he penned it when he was old, upon occasion of the wonderful deliverance he had from the sword of the giant, when Abishai succoured him (Sa2 21:16, Sa2 21:17) and his people thereupon resolved he should never venture his life again in battle, lest he should quench the light of Israel. Perhaps it was not penned upon any particular occasion; but it is very expressive of the pious and devout affections with which gracious souls are carried out towards God at all times, especially in times of trouble. Here is, I. The courage and holy bravery of his faith (Psa 27:1-3). II. The complacency he took in communion with God and the benefit he experienced by it (Psa 27:4-6). III. His desire towards God, and his favour and grace (Psa 27:7-9, Psa 27:11, Psa 27:12). IV. His expectations from God, and the encouragement he gives to others to hope in him (Psa 27:10, Psa 27:13, Psa 27:14). And let our hearts be thus affected in singing this psalm. A psalm of David.