Psalms 27:11

“Why art thou cast down, O my soul? etc.] The same expostulation as in (<194205>Psalm 42:5); and so is what follows, and why art thou disquieted within me? and the same argument and means are made use of to remove dejection and disquietude; hope thou in God; for I shall yet praise him; (see Gill on “<194205>Psalm 42:5”); to which is added a new argument, taken from the grace and goodness of God, and covenant interest in him; [who is] the health of my countenance, and my God; as the bodily health of man is seen in the countenance, and for the most part to be judged of by it; so is the spiritual health of the saints, and which they have from the Lord; when he, as the sun of righteousness,…”

“thy way--of providence. a plain path-- (Psa 26:12). enemies--literally, "watchers for my fall" (Psa 5:8).”

“Teach me thy way, O Lord - See the notes at Psalms 25:4-5. And lead me in a plain path - Margin, “a way of plainness.” That is, a straight or smooth path. In other words, he prayed that he might be enabled to act wisely and right; he desired that God would teach him what he should do. Because of mine enemies - Margin, “those which observe me.” The translation in the text expresses the true sense. The word which is used is derived from a verb that signifies “to twist; to twist together;” and then, to oppress; to treat as an enemy. Here it refers to those who would treat him harshly or cruelly; and he prays that God would show him how to act in view of the fact that he was surrounded by such…”

“Because of - That I may neither fall into their hands by my folly, nor give them any occasion of triumphing over me. Psalms 27:13”

“Teach: Psa 25:4, Psa 25:5, Psa 25:9, Psa 25:12, Psa 86:11, Psa 119:10, Psa 143:8-10; Pro 2:6-9; Isa 30:20, Isa 30:21 a plain path: Heb. a way of plainness, Psa 26:12; Pro 8:9, Pro 15:19; Isa 35:8; Luk 3:4-6 mine enemies: Heb. those which observe me, Psa 5:8, Psa 54:5 \*marg. Psa 56:5, Psa 56:6, Psa 64:6; Jer 20:10; Dan 6:4, Dan 6:5; Luk 20:20 Psalms 27:12”

“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…”