Charles Ellicott Commentary Psalms 28

My rock. —Hebrew, tsûr, from a root implying “bind together” (Deuteronomy 14:25), not necessarily therefore with a sense of height, but with that of strength and solidity. Thus Tyre (or Tsûr) is built on a broad shelf of rock. We see from Deuteronomy 32:30-31 and 1 Samuel 2:2 that “rock” was a common metaphor for a tutelary deity, and it is adopted frequently for Jehovah in the Psalms and poetical books. Sometimes in the Authorised Version it is rendered “strong” (Psalms 60:9; Psalms 71:3; see margin). The Septuagint (followed by the Vulgate) here, as generally, apparently through timidity, suppresses the metaphor, and renders “my God.” In the song of Moses in Deuteronomy, the metaphor occurs nine times, and Stanley thinks it was derived from the granite peaks of Sinai (Jewish Church, p. 195).

Be not silent to me. —The Vulgate and margin rightly translate “from me.” The word rendered “silent” appears, like κωφὸς in Greek, to have the double meaning of deaf and dumb, and is apparently from an analogous derivation. (See Gesenius, Lex., sub voce.) Hence, we might render it, “do not turn a deaf ear to me,” or “do not turn from me in silence.”

Them that go down into the pit — i.e., the dead, or those just about to die (Psalms 30:3). In Psalm 88:4, the expression is parallel to “My life draweth nigh unto the grave;” pit (bôr) is either the sepulchre or the world of the dead (Psalms 88:4). The two meanings pass one into the other. This expression suggests that the psalmist was on a bed of sickness.

Lift up my hands. — For interesting illustrations of this Eastern custom, see Exodus 9:29; 1 Kings 8:22, and other examples. Compare the well-known line:

“If, knowing God, they do not lift hands of prayer.”

TENNYSON: Morte d’Arthur.

Holy oracle. — It is better rendered as the shrine of your sanctuary (see margin) — that is, the holy of holies, the adytum, or inner recess of the Temple in which the ark was placed, as we see from 1 Kings 6:19–22. The Hebrew word, which is of doubtful derivation, is, with the exception of this place, only found in Kings and Chronicles. The margin, “the oracle of your sanctuary,” is a better rendering than the text.

Draw me not. —Better, Drag me not. In Ezekiel 32:18 and following, we have a magnificent vision of judgment, in which the wicked nations are represented as being dragged to death and destruction. In the person of the poet, Israel prays not to be involved in such a punishment. The words which speak peace may refer to some overture of alliance from such, or it may be generally those who hide hatred with lying lips (Proverbs 10:18).

Give them according to their deeds. —The justice of the lex talionis was deeply impressed on the mind of Israel, and we need not wonder to find its enforcement made the subject of prayer. A general notice of the imprecations of the Psalms will be found in the General Introduction (VI.). Here it is enough to remark that there is no indication of personal animosity or vindictiveness.

The poet, even if expressing his own feelings, was identified with devout Israel, to whom it was natural not only to expect from Jehovah the manifestation of judgment which could alone remove the conditions that were so unfavourable to the true religion, but also to pray that He would at the same time vindicate Himself and justify those faithful to Him. (Compare for the general thought Isaiah 3:8-11.) In the actual course of God’s providence, the retribution is often very accurately apportioned to the evil deed, and the Bible contains many strong instances—e.g., that of Adonibezek (Judges 1:5, 7).

The works of the Lord, nor the operation of his hands — that is, His strict and even-handed justice, which the wicked forget or, deceived by appearances (Isaiah 5:19), ignore. For the contrast between “build up” and “pull down,” compare Jeremiah 42:10. This verse is in that prophet’s style (Jeremiah 1:10; Jeremiah 18:9).