A psalm for David himself. Unto thee will I cry, O Lord: O my God, be not thou silent to me: lest thou be silent to me, I become like them that go down into the pit.

“"Unto You, O Lord, have I cried; My God, be not silent from me" [Psalm 28:1]. Unto You, O Lord, have I cried; My God, separate not the unity of Your Word from that which as Man I am. "Lest at any time Thou be silent from me: and I shall be like them that go down into the pit." For from this, that the Eternity of Your Word ceases not to unite Itself to Me, it comes that I am not such a man as the rest of men, who are born into the deep misery of this world: where, as if You are silent, Your Word is not recognised.”

“In the preceding Psalm the Psalmist showed the confidence he has in God; here, however, so that he may not fall short in confidence, he joins to it a Psalm of prayer. The title is "A Psalm of David himself." According to the letter, it is said that some Psalms pertained to the person of David, among which is this one, as though it pertained to David himself. Or, "to this one," because he himself composed it, and sang both this one and others on his own account. Mystically, this Psalm is entitled to this David not the figural David, but the true David, namely Christ. For in this Psalm there is mystically treated the prayer of Christ to the Father, according as he is freed from evil sufferings. He therefore does three things in this Psalm. First he asks to be heard; second he sets forth his petition, at "deliver me not up together"; third he sets forth the giving of thanks, at "blessed be the Lord." Now he asks to be heard for a twofold reason. First by reason of the imminent danger; second by reason of his own devotion, at "hear, O Lord." Concerning the first he does three things. First he shows his unfailing resolve to pray; second he asks to be heard, at "be not silent"; third he sets forth the imminent danger, at "lest at any time thou be silent." He shows the first when he says, "O Lord, to thee will I cry," not once, but continually. Luke 18: "we ought always to pray." 1 Thessalonians 5: "pray without ceasing." He consequently asks to be heard: "be not thou silent to me, O my God." It is the customary manner of speaking that when someone hears one who is praying, he is said to answer him. God, then, seems to answer when he satisfies the wish of the one praying. Job 14: "thou shalt call me, and I will answer thee." "Be not thou silent," then, that is, do not withhold from me thy answer. Genesis 30: "my justice shall answer for me tomorrow." He then shows the imminent danger: "lest if thou be silent to me." It belongs to man, even the perfect man, that if he is left to himself he fails. Hosea 13: "thy destruction is of thyself, O Israel; thy help is only from me." For if at any time thou shouldst be silent by not hearing me, "I shall become like them that go down into the pit," that is, into hell. Isaiah 14: "yet thou shalt be brought down to hell, into the depth of the pit." Lamentations 3: "my life is fallen into the pit." Jerome has: "lest, thou being silent, I be made like unto them." Mystically, however, the Gloss speaks in the person of Christ, that the man Christ cries out lest he be forsaken by the Godhead; and he says, "be not silent," by withholding from me the benefit of the resurrection, and "be not thou silent," that is, do not forsake me in the passion. Otherwise I would be like other men going down into the pit, as my enemies suppose. Psalm 87: "I am counted among them that go down into the pit." "Hear, O Lord, the voice of my prayer, when I pray to thee." The other reason is that the devotion of the one praying asks to be heard. Now this devotion consists in two things: namely in the interior things of the heart, and in the exterior works. In the interior things: because God is spirit, and those who worship must be spiritual. John 4: "the true adorers shall adore the Father in spirit and in truth"; and therefore he says, "hear my supplication, when I pray to thee." But we ought also to show reverence in our outward acts and exterior signs; hence he says, "when I lift up my hands to thy holy temple." This is read in two ways: either literally, according to the Gloss, that it was commanded to the Jews that, wherever they were, they should pray toward that side where they knew Jerusalem to be. Or, "when I lift up," that is, raise, "my hands to the temple," that is, to heaven. Psalm 10: "the Lord is in his holy temple," etc. Therefore not only will I pray in devotion of heart, but also in exterior signs I will pray facing heaven, and show some devotion. Or, "when my hands," that is, my works, "I lift up to the temple," that is, I direct toward God. Psalm 140: "let my prayer be directed," that is, my works, "as incense," etc. Of Christ, however, it can be expounded thus: because he himself lifted up his hands toward the temple, in that he did not reject it, but by approving it drove out the sellers and buyers within it. Or he lifted up his hands on the cross: Isaiah 65: "I have spread forth my hands all the day to a people that believeth not, but contradicteth me." "To the temple," that is, to the Church to be built through his passion. "Deliver me not up together with sinners, and with them that work iniquity." Here he sets forth the petition that he not be cast down together with the impious in punishment; and concerning this he does two things. First he describes the fault; second he sets forth the punishment, at "give them." As to the first, he shows the fault, saying, their sins, namely evil purpose and evil act — I say, "hear my voice," etc., and this is, "when I pray," that I be delivered from the destruction of sinners: for although in this life the just are together with sinners, yet in judgment they will not be together. Matthew 25: "he shall separate the good from the wicked." Psalm 42: "judge my cause from a nation not holy," etc. Genesis 18: "wilt thou destroy the just with the wicked?" And therefore he says, "deliver me not up together" unto damnation, namely, "with sinners." Sinners properly are those who sin from habit, or who have the purpose of sinning as regards the act and execution of sin. In two ways one carries out the act of sin: namely through manifest injustice, and through fraud. And this latter is one who speaks peace with respect to others. Concerning the first he says, "destroy me not with them that work iniquity." Those are said to work iniquity who openly commit injustice. Yet not every sin is committed through injustice; but it is especially so called insofar as one does not render obedience to God. Concerning the second he says, "who speak peace with their neighbor." And he sets down two things: namely their sweet words in the mouth: Romans, last chapter: "who by sweet speeches and good words seduce the hearts of the innocent." Proverbs 29: "a man that speaketh to his friend with flattering and dissembling words, spreadeth a net for his steps." Yet they have something else in the heart; hence there follows, "but evils are in their hearts," namely, which they prepare for their enemies. Jeremiah 9: "with his mouth one speaketh peace with his neighbor, and secretly he lieth in wait for him." All these things can be referred to Christ, who on the cross was reckoned with the wicked, as it is said in Isaiah 53. But he asks that he not be given up together, that is, for the same cause, that is, crucified with them: because their suffering or damnation was on account of their own sin, but the passion of Christ was on account of our iniquity. Likewise, "give me not up" to the same end together with wicked sinners, that is, not according to the intention of those who intended to blot out the name of Christ. And these are they who spoke peace with their neighbor: and with Christ, when they tried to catch him in speech, "but evils were in their hearts," that is, evil intention: because they sought to catch him, that is, that they might reprove him. Matthew 22. There follows: "give them according to their works, and according to the wickedness of their inventions." "According to their works," etc. Here he treats of their tribulation and punishment. And first he touches upon the punishment itself; second the equity of the punishment, at "according to their works"; third its perpetuity, at "because they have not understood." A twofold fault is set down. One exterior, which is of the mouth; the other interior, which is of the heart. And therefore as to the first he says, "give them according to their works." Psalm 61: "thou wilt render to every man according to his works." "Give" is taken predictively, that is, thou wilt give; or as conforming himself to divine justice. Psalm 57: "the just shall rejoice when he shall see the revenge." Or let this be referred to Christ. Thou, Lord and Father, "give them according to their works": as if to say: from my passion there follows benefit; but "give thou to them," namely to sinners, not according to the fruit, but according to their intention, which was evil. John 3: "for their works were evil." As to the second he says, "and according to the wickedness of their inventions." Inventions are ways devised for doing harm and sinning. And these are more grievously punished by God, but a punishment equal to them is owed. Here the text proceeds thus: hence he says, "render to them according to the works of their hands," because, namely, they sinned not under compulsion but by their own depraved will. Hence their works are the works of their hands. As applied to Christ, it is said thus, "according to the works of their hands," etc., because although the Jews did not crucify Christ with their own hand, yet they wrought this crime both by tongue and by hand, because it was done through their authority; hence he says, "render to them their reward," namely that just as they did this with evil intention, so thou repay them with evils. Matthew 7: "with what measure you shall mete, it shall be measured to you again." "Because they have not understood the works of the Lord, and the works of his hands," etc. Above, the Psalmist set forth beforehand the punishment due to the wicked, and its equity; here he consequently sets forth the perpetuity of this punishment: and he does two things in this verse. First he touches upon the irreparability of the punishment; second the cause. Now it must be known that man frequently sins, and from this incurs the guilt of punishment; but since man is provoked to fear by the many works of divine justice, and provoked to hope by works of mercy, he is sometimes turned to penance and is healed; but if he is hardened by custom in sin, and loses understanding, there is no hope of salvation. Job 4: "because none understandeth, they shall perish for ever." Isaiah 6: "blind the heart of this people," etc. And therefore, as the cause of the irreparable punishment, he sets forth beforehand the lack of understanding. It must be noted that not every work is a work of the hands, but the exterior ones; for there are also certain interior works. Thus in God there are certain spiritual works which he works in us. Isaiah 26: "thou hast wrought all our works in us, O Lord." And certain corporeal ones, such as the heavens. So too in Christ there are spiritual works, namely the salvation of the faithful; but the corporeal ones are the miracles. John 5: "the works which I do give testimony of me." And therefore he says, because they have not understood "the works of the Lord," namely the spiritual ones, and "the works of his hands," namely the corporeal ones, "thou shalt destroy them, and shalt not build them up." And this is referred to a twofold destruction: namely spiritual, because they were destroyed by a fall from faith, and not from the knowledge of God. Psalm 58: "scatter them by thy power; and bring them down," etc. Yet those who are thus destroyed are sometimes rebuilt, as was Peter; and so these too are rebuilt, or will be rebuilt even to the end of the world. Romans 11: "blindness in part has happened in Israel, until the fulness of the Gentiles should come in, and so all Israel should be saved." Or it is referred to bodily destruction: because those destroyed by the Romans were never rebuilt, nor will they ever be rebuilt; or those destroyed by the Babylonians and relieved by the Persians; or those destroyed by Antiochus and relieved by the Romans; but by the Romans they were at last so destroyed that they were never rebuilt. "Blessed be the Lord." Here, as one who has been heard, he gives thanks. And first for the benefits conferred upon himself; second he gives thanks for the benefits conferred upon the whole people, at "the Lord is the strength." Concerning the first he does two things. First he gives thanks for having been heard; second he shows in what he was heard, at "the Lord is my helper." He says, then: I asked, and I have been heard in my petition; hence, "blessed be the Lord." For us to bless God is to cause goodness in us, because he spoke, and they were made. Psalm 148. For us to bless God is to acknowledge his goodness, by which he does good to us: and nothing accrues to him from this. Yet this must be done by us for all his benefits. 2 Corinthians 1: "blessed be the God and Father of our Lord Jesus Christ, the Father of mercies," etc. Tobit 12: "bless ye the God of heaven, because he hath shown his mercy to us." And therefore he says, "because he hath heard the voice of my supplication," that is, the devotion of my prayer. James, last chapter: "the supplication availeth much," etc. Here he shows in what he has been heard, namely that he has obtained the help of God: and concerning this he does three things. First he sets forth the benefit of divine help; second the merit of the benefit, at "and in him hath my heart hoped"; third the effect of the benefit, at "and I have flourished again." Man needs divine help for two things: to act well, and that he be delivered from evils and be advanced to good. As to the first he says, "the Lord is my helper." John 13: "without me you can do nothing." Isaiah 50: "the Lord God is my helper." As to the second he says, "and my protector": and protector from evils, as a shield protecting a man from exterior darts. Isaiah 49: "he hath protected me in the shadow of his hand." Psalm 63: "thou hast protected me, O God, from the assembly of the malignant." But by what merit dost thou defend me? By mine own? No. But by no other, "except that in him hath my heart hoped," as though out of the innermost affection I trust in him. Psalm 24: "in thee have I trusted, let me not be ashamed." And therefore, "I have been helped." Isaiah 40: "they that hope in the Lord shall renew their strength." Now all these things can be referred to Christ inasmuch as he is man: for as God, he himself, together with the Father, helps and protects all; but inasmuch as he is man, he was helped and protected by the Father. And there follows, "in him." The effect of the help is set forth here as to two things. First as to the flesh; second as to the soul; hence he says, "and my flesh hath flourished again." The youth of man is compared to a flower: because just as the flower is a presage of the fruit, so the youth of man is a presage of the life to come. Psalm 89: "in the morning man shall grow up like grass." Then, therefore, the flesh flourishes again, when the old grows young again; for man in sadness seems to grow old, in joy he seems to grow young; but the flesh of Christ flourished with the flower of honesty and incorruption. In the first man his flesh flourished through the purity of innocence, but by sinning it was defiled. But in Christ it flourished again in the resurrection: for he was conceived of the Holy Spirit without sin. Isaiah 11: "a flower shall rise up out of his root." Likewise, in the first state human nature flourished, because it was incorruptible; but through sin it was made subject to corruption: Romans 8: "the body is dead because of sin." But Christ flourished again in the resurrection: Song of Songs 1: "our bed also is flourishing." As to the soul he says, "and with my will I will confess to thee." The soul, so long as it is in sin, has its will turned away from God, and turned toward temporal things; but when it is restored through conversion, then its will is turned to God, and it confesses to God by praising him. Or if this be said of Christ, it is referred to his members, namely the faithful: Psalm 53: "I will freely sacrifice to thee, and will give praise to thy name, O Lord, because it is good." "The Lord." Here he gives thanks for the benefits to the people. And first he sets forth the benefits already bestowed. Second he asks that they be continued, at "save thy people." The same benefits which were done for himself, when he says, "the Lord is my helper," etc., he says were done for the people when he says, "the Lord is the strength" of the people of the Jews, freed by me from the Philistines. And Christ is the strength of his people, freed by him from sin: Isaiah 12: "the Lord is my strength, and he is become my salvation": Psalm 142: "my protector, and in him have I hoped." And here he is "the protector of salvations," that is, he protects those who have been saved through Christ: Acts 4: "there is no other name under heaven whereby we must be saved." Christ therefore protects us in the present, that we may not fall into sin; and therefore, "of salvations," that is, of those predestined to salvation, he will protect them in the future, delivering them from every evil: Apocalypse 7: "they shall no more hunger nor thirst, neither shall the sun fall on them, nor any heat," etc. "Save." Here he shows the continuation of the benefits or of salvation. And first he sets forth the salvation. Second the manner, at "bless." He says, then, "O Lord," thou who art my protector: "save thy people," that is, I ask that thou bring them to salvation: John 17: "I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from evil": Isaiah 45: "Israel is saved in the Lord with an everlasting salvation." He then sets forth the manner of arriving at salvation: for which to be attained, three things are required: namely the gift of grace, governance, and spiritual advancement. As to the first he says, "and bless thy inheritance," that is, confirm thy gifts upon it. Proverbs 10: "the blessing of the Lord is upon the head of the just." And he says "inheritance," because the elect are the inheritance: Psalm 32: "blessed is the nation whose, etc. (or bracket the completion: blessed is the nation whose [God is the Lord])," etc. As to the second he says, "and rule them," because even with grace governance is necessary: Proverbs 11: "where there is no governor, the people shall fall." As to the third he says, "and exalt them," that is, advance them by progress, "even for ever." This can be understood in two ways. First in the understanding, when it is raised to the manifest knowledge of the truth: Isaiah 52: "behold my servant shall understand, and shall be exalted." Second in the affection, when one desires not carnal things but spiritual: "having a desire to be dissolved and to be with Christ," Philippians 1. Because he is removed from this life to the life of glory: Isaiah 56: "I will lift thee up above the heights of the clouds, and will feed thee," etc.”

“In these verses David is very earnest in prayer. I. He prays that God would graciously hear and answer him, now that, in his distress, he called upon him, Psa 28:1, Psa 28:2. Observe his faith in prayer: O Lord, my rock, denoting his belief of God's power (he is a rock) and his dependence upon that power - "He is my rock, on whom I build my hope." Observe his fervency in prayer: "To thee will I cry, as one in earnest, being ready to sink, unless thou come in with seasonable succour." And observe how solicitous he is to obtain an answer: "Be not silent to me, as one angry at my prayers, Psa 80:4. Lord, speak to me, answer me with good words and comfortable words (Zac 1:13); though the thing I pray for has not been given me, yet let God speak to me joy and gladness, and make me to hear them. Lord, speak for me, in answer to my prayers, plead my cause, command deliverances for me, and thus hear and answer the voice of my supplications." Two things he pleads: - 1. The sad despair he should be in if God slighted him: "If thou be silent to me, and I have not the tokens of thy favour, I am like those that go down into the pit (that is, I am a dead man, lost and undone); if God be not my friend, appear not to me and appear not for me, my hope and my help will have perished." Nothing can be so cutting, so killing, to a gracious soul, as the want of God's favour and the sense of his displeasure. I shall be like those that go down to hell (so some understand it); for what is the misery of the damned but this, that God is ever silent to them and deaf to their cry? Those are in some measure qualified for God's favour, and may expect it, who are thus possessed with a dread of his wrath, and to whom his frowns are worse than death. 2. The good hopes he had that God would favour him: I lift up my hands towards thy holy oracle, which denotes, not only an earnest desire, but an earnest expectation, thence to receive an answer of peace. The most holy place within the veil is here, as elsewhere, called the oracle; there the ark and the mercy-seat were, there God was said to dwell between the cherubim, and thence he spoke to his people, Num 7:89. That was a type of Christ, and it is to him that we must lift up our eyes and hands, for through him all good comes from God to us. It was also a figure of heaven (Heb 9:24); and from God as our Father in heaven we are taught to expect an answer to our prayers. The scriptures are called the oracles of God, and to them we must have an eye in our prayers and expectations. There is the word on which God hath caused and encouraged us to hope. II. He deprecates the doom of wicked people, as before (Psa 26:9, "Gather not my soul with sinners): Lord, I attend thy holy oracle, draw me not away from that with the wicked, and with the workers of iniquity," Psa 28:3. 1. "Save me from being entangled in the snares they have laid for me. They flatter and cajole me, and speak peace to me; but they have a design upon me, for mischief is in their heart; they aim to disturb me, nay, to destroy me. Lord, suffer me not to be drawn away and ruined by their cursed plots; for they have, can have, no power, no success, against me, except it be given them from above." 2. "Save me from being infected with their sins and from doing as they do. Let me not be drawn away by their fallacious arguments, or their allurements, from the holy oracle (where I desire to dwell all the days of my life), to practise any wicked works;" see Psa 141:4. "Lord, never leave me to myself, to use such arts of deceit and treachery for my safety as they use to my ruin. Let no event of Providence be an invincible temptation to me, to draw me either into the imitation or into the interest of wicked people." Good men dread the way of sinners; the best are sensible of the danger they are in of being drawn aside into it; and therefore we should all pray earnestly to God for his grace to keep us in our integrity. 3. "Save me from being involved in their doom; let me not be led forth with the workers of iniquity, for I am not one of those that speak peace while war is in their hearts." Note, Those that are careful not to partake with sinners in their sins have reason to hope that they shall not partake with them in their plagues, Rev 18:4. III. He imprecates the just judgments of God upon the workers of iniquity (Psa 28:4): Give them according to their deeds. This is not the language of passion or revenge, nor is it inconsistent with the duty of praying for our enemies. But, 1. Thus he would show how far he was from complying with the workers of iniquity, and with what good reason he had begged not to be drawn away with them, because he was convinced that they could not be made more miserable then to be dealt with according to their deeds. 2. Thus he would express his zeal for the honour of God's justice in the governing world. "Lord, they think all well that they do, and justify themselves in their wicked practices. Lord, give them after the work of their hands, and so undeceive those about them, who think there is no harm in what they do because it goes unpunished," Psa 94:1, Psa 94:2. 3. This prayer is a prophecy that God will, sooner or later, render to all impenitent sinners according to their deserts. If what has been done amiss be not undone by repentance, there will certainly come a reckoning day, when God will render to every man who persists in his evil deeds according to them. It is a prophecy particularly of the destruction of destroyers: "They speak peace to their neighbours, but mischief is in their hearts; Lord, give them according to their deeds, let the spoilers be spoiled, and let those be treacherously dealt with who have thus dealt treacherously;" see Isa 33:1; Rev 18:6; Rev 13:10. Observe, He foretels that God will reward them, not only according to their deed, but according to the wickedness of their endeavours; for sinners shall be reckoned with, not only for the mischief they have done, but for the mischief they would have done, which they designed, and did what they could to effect. And, if God go by this rule in dealing with the wicked, surely he will do so in dealing with the righteous, and will reward them, not only for the good they have done, but for the good they have endeavoured to do, though they could not accomplish it. IV. He foretels their destruction for their contempt of God and his hand (Psa 28:5): "Because they regard not the works of the Lord and the operations of his hands, by which he manifests himself and speaks to the children of men, he will destroy them in this world and in the other, and not build them up." Note, A stupid regardlessness of the works of God is the cause of their ruin. Why do men question the being or attributes of God, but because they do not duly regard his handiworks, which declare his glory, and in which the invisible things of him are clearly seen? Why do men forget God, and live without him, nay, affront God, and live in rebellion against him, but because they consider not the instances of that wrath of his which is revealed from heaven against all ungodliness and unrighteousness of men? Why do the enemies of God's people hate and persecute them, and devise mischief against them, but because they regard not the works God has wrought for his church, by which he has made it appear how dear it is to him? See Isa 5:12. In singing this we must arm ourselves against all temptations to join with the workers of iniquity, and animate ourselves against all the troubles we may be threatened with by the workers of iniquity.”

“Unto thee will I cry,.... This denotes the distress the psalmist was in, fervency and ardour in prayer, resolution to continue in it, and singularity with respect to the object of it; determining to cry to the Lord only; to which he was encouraged by what follows; O Lord my rock; he being a strong tower and place of defence to him, in whom were all his safety, and his trust and confidence, and in whom he had an interest; be not silent to me; or "deaf" (q); persons that do not hear are silent, and make no answer; as the Lord seems to be, when he returns no answer to the cries of his people; when he does not arise and help them; when he seems not to take any notice of his and their enemies, but stands at a distance from them, and as if he had forsaken them; see Psa 39:12; the words may be considered, as they are by some, as an address to Christ his rock, his advocate and intercessor; that he would not be silent, but speak for him, and present his supplications to God, with the much incense of his mediation; see Sa1 7:8; lest, if thou be silent to me, I become like them that go down into the pit; either like such that fall into a ditch, and cannot help themselves out, and they cry, and there is none to take them out from thence; or like such that die in battle, and are cast into a pit, and there buried in common with others; which David might fear would be his case, through Saul's violent pursuit after him; or lest he should be like the dead, who are not regarded, and are remembered no more; or lest he should really die by the hands of his enemies, and so be laid in the grave, the pit of corruption; or be in such distress and despair as even the damned in hell be, the pit out of which there is no deliverance. (q) "ne obsurdescas", Vatablus, Tigurine version, Gejerus; so Ainsworth, Junius & Tremellius, Michaelis.”

“Himself. The Hebrew and Septuagint (Roman and Alexandrian) have simply “of David.” — Ledavid. (Haydock) — The psalm appears to be a sequel of the preceding, and we may adopt the rule of the Jews, who refer the psalms which have no title, to the same author and events as those which go before. It may relate to the captives, (Calmet) or to David under persecution, though the Fathers explain it of Christ suffering, &c., and rising again. — My God. Hebrew, “rock.” This term is so often applied to God, that it might be added to his other ten titles. (Berthier) — Lest….to me, is not in the Roman psalter. (Euthymius, &c.) — Pit, grave; though it also denote “a prison.” (Calmet) — St. Jerome has “be not deaf to me,” &c. (Menochius)”

“This first half of the Psalm (Psa 28:1) is supplicatory. The preposition מן in connection with the verbs חרשׁ, to be deaf, dumb, and חשׁה, to keep silence, is a pregnant form of expression denoting an aversion or turning away which does not deign to give the suppliant an answer. Jahve is his צוּר, his ground of confidence; but if He continues thus to keep silence, then he who confides in Him will become like those who are going down (Psa 22:30), or are gone down (Isa 14:19) to the pit. The participle of the past answers better to the situation of one already on the brink of the abyss. In the double sentence with פּן, the chief accent falls upon the second clause, for which the first only paratactically opens up the way (cf. Isa 5:4; Isa 12:1); in Latin it would be ne, te mihi non respondente, similis fiam. Olshausen, and Baur with him, believes that because ונמשׁלתּי has not the accent on the ultima as being perf. consec., it must be interpreted according to the accentuation thus, "in order that Thou mayst no longer keep silence, whilst I am already become like..." But this ought to be ואני נמשׁל, or at least נמשׁלתּי ואני. And if ונמשלתי were to be taken as a real perfect, it would then rather have to be rendered "and I should then be like." But, notwithstanding ונמשׁלתּי is Milel, it is still perf. consecuticum ("and I am become like"); for if, in a sentence of more than one member following upon פן, the fut., as is usually the case (vid., on Psa 38:17), goes over into the perf., then the latter, in most instances, has the tone of the perf. consec. (Deu 4:19, Jdg 18:25, Pro 5:9-12, Mal 4:6), but not always. The penultima-accentuation is necessarily retained in connection with the two great pausal accents, Silluk and Athnach, Deu 8:12; Pro 30:9; in this passage in connection with Rebia mugrash, just as we may say, in general, the perf. consec. sometimes retains its penultima-accentuation in connection with distinctives instead of being accented on the ultima; e.g., in connection with Rebia mugrash, Pro 30:9; with Rebia, Pro 19:14 (cf. Pro 30:9 with Eze 14:17); with Zakeph. Sa1 29:8; and even with Tiphcha Obad. Oba 1:10, Joe 3:21. The national grammarians are ignorant of any law on this subject. (Note: Aben-Ezra (Moznajim 36b) explains the perfect accented on the penult. in Pro 30:9 from the conformity of sound, and Kimchi (Michlol 6b) simply records the phenomenon.) The point towards which the psalmist stretches forth his hands in prayer is Jahve's holy דּביר. Such is the word (after the form בּריח, כּליא, עטין) used only in the Books of Kings and Chronicles, with the exception of this passage, to denote the Holy of Holies, not as being χρηματιστήριον (Aquila and Symmachus), or λαλητήριον, oraculum (Jerome), as it were, Jahve's audience chamber (Hengstenberg) - a meaning that is not in accordance with the formation of the word, - but as the hinder part of the tent, from דּבר, Arabic dabara, to be behind, whence dubr (Talmudic דּוּבר), that which is behind (opp. kubl. kibal, that which is in the front), cf. Jesurun p. 87f. In Psa 28:3, Psa 28:4 the prayer is expanded. משׁך (instead of which we find אסף in Psa 26:9), to draw any one down forcibly to destruction, or to drag him to the place of judgment, Eze 32:20, cf. Psa 10:8; Job 24:22. The delineation of the ungodly David borrows from his actual foes, Should he succumb to them, then his fate would be like that which awaits them, to whom he is conscious that he is radically unlike. He therefore prays that God's recompensing justice may anticipate him, i.e., that He may requite them according to their desert, before he succumbs, to whom they have feigned שׁלום, a good understanding, or being on good terms, whereas they cherished in their heart the רעה that is now unmasked (cf. Jer 9:7). נתן, used of an official adjudication, as in Hos 9:14; Jer 32:19. The epanaphora of תּן־להם is like Psa 27:14. (Note: This repetition, at the end, of a significant word that has been used at the beginning of a verse, is a favourite custom of Isaiah's (Comment. S. 387; transl. ii. 134).) The phrase השׁיב גּמוּל (שׁלּם), which occurs frequently in the prophets, signifies to recompense or repay to any one his accomplishing, his manifestation, that is to say, what he has done and merited; the thoughts and expression call to mind more particularly Isa 3:8-11; Isa 1:16. The right to pray for recompense (vengeance) is grounded, in Psa 28:5, upon their blindness to God's just and merciful rule as it is to be seen in human history (cf. Isa 5:12; Isa 22:11). The contrast of בּנה and חרס, to pull down (with a personal object, as in Exo 15:7), is like Jeremiah's style (Psa 42:10, cf. 1:10; Psa 18:9, and frequently, Sir. 49:7). In Psa 28:5, the prominent thought in David's mind is, that they shamefully fail to recognise how gloriously and graciously God has again and again acknowledged him as His anointed one. He has (2 Sam 7) received the promise, that God would build him a house, i.e., grant perpetual continuance to his kingship. The Absolomites are in the act of rebellion against this divine appointment. Hence they shall experience the very reverse of the divine promise given to David: Jahve will pull them down and not build them up, He will destroy, at its very commencement, this dynasty set up in opposition to God.”