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Psalms 28:4 World English Bible (WEB)

4 Give them according to their work, and according to the wickedness of their doings. Give them according to the operation of their hands. Bring back on them what they deserve.

Cross Reference

Revelation 18:6 WEB

Return to her just as she returned, and repay her double as she did, and according to her works. In the cup which she mixed, mix to her double.

2 Timothy 4:14 WEB

Alexander, the coppersmith, did much evil to me. The Lord will repay him according to his works,

Psalms 62:12 WEB

Also to you, Lord, belongs loving kindness, For you reward every man according to his work.

Psalms 109:17-21 WEB

Yes, he loved cursing, and it came to him. He didn't delight in blessing, and it was far from him. He clothed himself also with cursing as with his garment. It came into his inward parts like water, Like oil into his bones. Let it be to him as the clothing with which he covers himself, For the belt that is always around him. This is the reward of my adversaries from Yahweh, Of those who speak evil against my soul. But deal with me, Yahweh the Lord, for your name's sake, Because your loving kindness is good, deliver me;

Revelation 22:12 WEB

"Behold, I come quickly. My reward is with me, to repay to each man according to his work.

Romans 11:22 WEB

See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off.

Romans 2:6-8 WEB

who "will pay back to everyone according to their works:" to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation,

Ezekiel 38:10 WEB

Thus says the Lord Yahweh: It shall happen in that day, that things shall come into your mind, and you shall devise an evil device:

Jeremiah 18:21-23 WEB

Therefore deliver up their children to the famine, and give them over to the power of the sword; and let their wives become childless, and widows; and let their men be slain of death, [and] their young men struck of the sword in battle. Let a cry be heard from their houses, when you shall bring a troop suddenly on them; for they have dug a pit to take me, and hid snares for my feet. Yet, Yahweh, you know all their counsel against me to kill me; don't forgive their iniquity, neither blot out their sin from your sight; but let them be overthrown before you; deal you with them in the time of your anger.

Ezra 9:13 WEB

After all that is come on us for our evil deeds, and for our great guilt, seeing that you our God have punished us less than our iniquities deserve, and have given us such a remnant,

Psalms 103:10 WEB

He has not dealt with us according to our sins, Nor repaid us for our iniquities.

Psalms 103:3-4 WEB

Who forgives all your sins; Who heals all your diseases; Who redeems your life from destruction; Who crowns you with loving kindness and tender mercies;

Psalms 69:22-24 WEB

Let their table before them become a snare. May it become a retribution and a trap. Let their eyes be darkened, so that they can't see. Let their backs be continually bent. Pour out your indignation on them. Let the fierceness of your anger overtake them.

Psalms 59:12-13 WEB

For the sin of their mouth, and the words of their lips, Let them be caught in their pride, For the curses and lies which they utter. Consume them in wrath. Consume them, and they will be no more. Let them know that God rules in Jacob, To the ends of the earth. Selah.

Psalms 21:10 WEB

You will destroy their descendants from the earth, Their posterity from among the children of men.

Psalms 5:10 WEB

Hold them guilty, God. Let them fall by their own counsels; Thrust them out in the multitude of their transgressions, For they have rebelled against you.

Psalms 2:1-5 WEB

Why do the nations rage, And the peoples plot a vain thing? The kings of the earth take a stand, And the rulers take counsel together, Against Yahweh, and against his anointed,{The word "anointed" is the same as the word for "Messiah" or "Christ"} saying, "Let's break their bonds apart, And cast away their cords from us." He who sits in the heavens will laugh. The Lord will have them in derision. Then he will speak to them in his anger, And terrify them in his wrath:

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 28

Commentary on Psalms 28 Keil & Delitzsch Commentary


Introduction

Cry for Help and Thanksgiving, in a Time of Rebellion

To Psalms 26:1-12 and Psalms 27:1-14 a third Psalm is here added, belonging to the time of the persecution by Absolom. In this Psalm, also, the drawing towards the sanctuary of God cannot be lost sight of; and in addition thereto we have the intercession of the anointed one, when personally imperilled, on behalf of the people who are equally in need of help, - an intercession which can only be rightly estimated in connection with the circumstances of that time. Like Psalms 27:1-14 this, its neighbour, also divides into two parts; these parts, however, though their lines are of a different order, nevertheless bear a similar poetic impress. Both are composed of verses consisting of two and three lines. There are many points of contact between this Psalm and Psalms 27:1-14; e.g., in the epithet applied to God, מעוז ; but compare also Psalms 28:3 with Psalms 26:9; Psalms 28:2 with Psalms 31:23; Psalms 28:9 with Psalms 29:11. The echoes of this Psalm in Isaiah are very many, and also in Jeremiah.


Verses 1-5

This first half of the Psalm (Psalms 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 (Psalms 22:30), or are gone down (Isaiah 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. Isaiah 5:4; Isaiah 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 Psalms 38:17), goes over into the perf ., then the latter, in most instances, has the tone of the perf. consec . (Deuteronomy 4:19, Judges 18:25, Proverbs 5:9-12, Malachi 4:6), but not always. The penultima -accentuation is necessarily retained in connection with the two great pausal accents, Silluk and Athnach , Deuteronomy 8:12; Proverbs 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 , Proverbs 30:9; with Rebia , Proverbs 19:14 (cf. Proverbs 30:9 with Ezekiel 14:17); with Zakeph . 1 Samuel 29:8; and even with Tiphcha Obad. Obadiah 1:10, Joel 3:21. The national grammarians are ignorant of any law on this subject.

(Note: Aben-Ezra ( Moznajim 36 b ) explains the perfect accented on the penult . in Proverbs 30:9 from the conformity of sound, and Kimchi ( Michlol 6 b ) 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 Psalms 28:3, Psalms 28:4 the prayer is expanded. משׁך (instead of which we find אסף in Psalms 26:9), to draw any one down forcibly to destruction, or to drag him to the place of judgment, Ezekiel 32:20, cf. Psalms 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. Jeremiah 9:7). נתן , used of an official adjudication, as in Hosea 9:14; Jeremiah 32:19. The epanaphora of תּן־להם is like Psalms 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 Isaiah 3:8-11; Isaiah 1:16. The right to pray for recompense (vengeance) is grounded, in Psalms 28:5, upon their blindness to God's just and merciful rule as it is to be seen in human history (cf. Isaiah 5:12; Isaiah 22:11). The contrast of בּנה and חרס , to pull down (with a personal object, as in Exodus 15:7), is like Jeremiah's style (Psalms 42:10, cf. 1:10; Psalms 18:9, and frequently, Sir. 49:7). In Psalms 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.


Verses 6-9

The first half of the Psalm prayed for deliverance and for judgment; this second half gives thanks for both. If the poet wrote the Psalm at one sitting then at this point the certainty of being answered dawns upon him. But it is even possible that he added this second part later on, as a memorial of the answer he experienced to his prayer (Hitzig, Ewald). It sounds, at all events, like the record of something that has actually taken place. Jahve is his defence and shield. The conjoined perfects in Psalms 28:7 denote that which is closely united in actual realisation; and in the fut . consec ., as is frequently the case, e.g., in Job 14:2, the historical signification retreats into the background before the more essential idea of that which has been produced. In משּׁירי , the song is conceived as the spring whence the הודות bubble forth; and instead of אודנּוּ we have the more impressive form אהודנּוּ , as in Ps 45:18; Psalms 116:6; 1 Samuel 17:47, the syncope being omitted. From suffering ( Leid ) springs song ( Lied ), and from song springs the praise ( Lob ) of Him, who has “turned” the suffering, just as it is attuned in Psalms 28:6 and Psalms 28:8.

(Note: There is a play of words and an alliteration in this sentence which we cannot fully reproduce in the English. - Tr.)

The αὐτοί , who are intended by למו in Psalms 28:8 , are those of Israel, as in Psalms 12:8; Isaiah 33:2 (Hitzig). The lxx ( κραταίωμα τοῦ λαοῦ αὐτοῦ ) reads לעמּו , as in Psalms 29:11, which is approved by Böttcher, Olshausen and Hupfeld; but למו yields a similar sense. First of all David thinks of the people, then of himself; for his private character retreats behind his official, by virtue of which he is the head of Israel. For this very reason his deliverance is the deliverance of Israel, to whom, so far as they have become unfaithful to His anointed, Jahve has not requited this faithlessness, and to whom, so far as they have remained true to him, He has rewarded this fidelity. Jahve is a עז a si evhaJ to them, inasmuch as He preserves them by His might from the destruction into which they would have precipitated themselves, or into which others would have precipitated them; and He is the מעוז ישׁוּעות of His anointed inasmuch as He surrounds him as an inaccessible place of refuge which secures to him salvation in all its fulness instead of the destruction anticipated. Israel's salvation and blessing were at stake; but Israel is in fact God's people and God's inheritance - may He, then, work salvation for them in every future need and bless them. Apostatised from David, it was a flock in the hands of the hireling - may He ever take the place of shepherd to them and carry them in His arms through the destruction. The נשּׂאם coupled with וּרעם (thus it is to be pointed according to Ben-Asher) calls to mind Deuteronomy 1:31, “Jahve carried Israel as a man doth carry his son,” and Exodus 19:4; Deuteronomy 32:11, “as on eagles' wings.” The Piel , as in Isaiah 63:9, is used of carrying the weak, whom one lifts up and thus removes out of its helplessness and danger. Psalms 3:1-8 closes just in the same way with an intercession; and the close of Psalms 29:1-11 is similar, but promissory, and consequently it is placed next to Psalms 28:1-9.