Psalm 28:2 Komentář

The former part of this psalm is the prayer of a saint militan and now in distress (Psa 28:1-3), to which is added the doom of God's implacable enemies (Psa 28:4, Psa 28:5). The latter part of the psalm is the thanksgiving of a saint triumphant, and delivered out of his distresses (Psa 28:6-8), to which is added a prophetical prayer for all God's faithful loyal subjects (Psa 28:9). So that it is hard to say which of these two conditions David was in when he penned it. Some think he was now in trouble seeking God, but at the same time preparing to praise him for his deliverance, and by faith giving him thanks for it, before it was wrought. Others think he was now in triumph, but remembered, and recorded for his own and others' benefit, the prayers he made when he was in affliction, that the mercy might relish the better, when it appeared to be an answer to them. A psalm of David.

INTRODUCTION TO PSALM 28 A Psalm of David. This psalm, Aben Ezra says, David either composed himself, or one of the singers for him; the former seems most likely; and it might be made by him when he was persecuted by Saul, or when delivered from him; or at least when he had faith and hope that he should be delivered: the psalm consists of two parts, petitions and thanksgivings.

Hear the voice of my supplications,.... Which proceed from the Spirit of grace and of supplication, and are put up in an humble manner, under a sense of wants and unworthiness, and on the foot of grace and mercy, and not merit; when I cry unto thee; as he now did, and determined he would, and continue so doing, until he was heard; when I lift up my hands toward thy holy oracle: the holy of holies, in the tabernacle and in the temple, which was sometimes so called, Kg1 6:23; compared with Ch2 3:10; where were the ark, the mercy seat, and cherubim, between which the Lord dwelt, and gave responses to his people; or heaven itself, which the holy of holies was a figure of; where is the throne of God, and from whence he hears the prayers of his people directed to him; or else Christ himself, who is the most Holy, and the "Debir", or Oracle, who speaks to the Lord for his people; and by whom the Lord speaks to them again, and communes with them. The oracle had its name, "debir", from speaking. Lifting up of the hands is a prayer gesture, and here designs the performance of that duty to God in heaven, through Christ; see Lam 3:41; it was frequently used, even by the Heathens, as a prayer gesture (r); see Psa 141:2. (r) "Duplices manus ad sidera tendit--et paulo post--et ambas ad coelum tendit palmas", Virgil. Aeneid. 10. vid. Aeneid. 2. "Ad coelum manibus sublatis", Horat. Satyr. l. 2. satyr. 5. v. 97. "Coelo supines si tuleris manus", ib. Carmin. l. 3. Ode 23. v. 1. "Et pandere palmas ante Deum delubra", Lucretius l. 5. prope finem , Homer. Iliad. 5. v. 174.

Often, we communicate by the lifting of hands, as when Moses’ arms were lifted up and Israel was victorious. When his hands were down, the Amalekites won.… Our hands are our deeds of piety. If we store treasures in heaven, we have hands lifted to God and overcome the enemy. When, therefore, I raise my hands to God, I lift my spirit to him through my uplifted hands. Amalek is conquered by me. So, it is needful to lift your hands to God. The temple of God is his glory.

"Hear, O Lord, the voice of my supplication, whist I pray unto You, while I hold up my hands to Your holy temple" [Psalm 28:2]. Whilst I am crucified for their salvation, who on believing become Your holy temple.

Though the temple was not yet built, he gives the name “temple” to the tabernacle in which he prayed, distant from it in body but directing his mind there. Likewise also when blessed Daniel in Babylon prayed, he opened the windows facing Jerusalem, not under the impression that God was confined there but from his knowledge that the divine manifestation occurred there.

"Hear, O Lord, the voice of my prayer, while I pray to you." The other reason he asks to be heard is the devotion of the one praying. This devotion consists in two things: namely, in the interior dispositions of the heart, and in exterior works. In the interior: because God is spirit, and those who adore him must be spiritual. Jn. 4: "True adorers shall adore the Father in spirit and in truth": and therefore he says: "Hear my supplication while I pray to you." But we ought also to show reverence in our outward expressions and exterior signs; hence he says, "While I lift up my hands to your holy temple." This can be read in two ways: either literally, according to the Gloss, that the Jews were commanded, wherever they might be, to pray toward that direction where they knew Jerusalem to be. Or, "while I lift up," that is, raise, "my hands to the temple," that is, to heaven. Ps. 10: "The Lord is in his holy temple," etc. Therefore I shall pray not only in the devotion of the heart, but also in exterior signs toward heaven, and I shall show some devotion. Or, "while my hands," that is, my works, "I lift up to the temple," that is, I direct them toward God. Ps. 140: "Let my prayer be directed," that is, my works, "like incense," etc. Concerning Christ it can be explained thus: because he himself raised his hands toward the temple, because he did not reject it but, approving it, drove out those buying and selling in it. Or he raised his hands on the cross: Is. 65: "All day long I have spread out my hands to a people that does not believe but contradicts me." "To the temple," that is, to build the Church through his passion.

An earnest cry for divine aid against his enemies, as being also those of God, is followed by the Psalmist's praise in assurance of a favorable answer, and a prayer for all God's people. (Psa 28:1-9) my rock-- (Psa 18:2, Psa 18:31). be not silent to me--literally, "from me," deaf or inattentive. become like them, &c.--share their fate. go down into the pit--or, "grave" (Psa 30:3).

lift up my hands--a gesture of prayer (Psa 63:4; Psa 141:2). oracle--place of speaking (Exo 25:22; Num 7:89), where God answered His people (compare Psa 5:7).