Salmi 28:3 Commento

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.

Draw me not away with the wicked,.... That is, with those who are notoriously wicked; who are inwardly and outwardly wicked; whose inward part is very wickedness, and who sell themselves and give up themselves to work wickedness: the sense is, that God would not suffer him to be drawn away, or drawn aside by wicked men, but that he would deliver him from temptation; or that he would not give him up into their hands, to be at their mercy; who he knew would not spare him, if they had him in their power; or that he might not die the death of the wicked, and perish with them; see Psa 26:9; and with the workers of iniquity; who make it the trade and business of their lives to commit sin; and which may be applied, not only to profane sinners, but to professors of religion, Mat 7:23; since it follows, which speak peace to their neighbours, but mischief is in their hearts; hypocrites, double minded men, who have a form of godliness, but deny the power of it; pretend to religion, and have none; and speak fair to the face, but design mischief and ruin; as Saul and his servants did to David, Sa1 18:17.

"Draw not My Soul away with sinners, and destroy me not with them that work iniquity, with them that speak peace with their neighbours" [Psalm 28:3]. With them that say unto Me, "We know that You are a Master come from God." [John 3:2] "But evil in their hearts." But they speak evil in their hearts.

The prayer of blessed David is to have no truck with those who practice duplicity: he calls abhorrent those who say one thing but mean another.

It is good that the Spirit descended upon the Lord in the form of a dove, so that the faithful may learn that they cannot be filled with his Spirit unless they are simple, unless they possess true peace with their brothers, which is signified by the kiss of doves. Ravens also have kisses, but they tear flesh (which a dove does not do at all), signifying those “who speak peace with their neighbor, but wicked things are in their hearts.” A dove, which by nature is innocent of the tearing of the flesh, most suitably fits those innocents who pursue peace and sanctity with everyone.

"Do not hand me over together with sinners, and with workers of iniquity." Here he sets forth his petition, that he not be moved together in punishment with the wicked: and concerning this he does two things. First he describes the guilt; second he sets forth the punishment, at "Give to them." As to the first, he shows the guilt by naming their sins, namely their evil purpose and evil act. I say, "Hear my voice," etc., and this is "while I pray" that I may be freed from the destruction of sinners: because although in life the just are together with sinners, yet in the judgment they will not be together. Mt. 25: "He shall separate the good from the wicked." Ps. 42: "Distinguish my cause from the nation that is not holy," etc. Gen. 18: "Will you destroy the just with the wicked?" And therefore he says, "Do not hand me over together," to damnation, namely, "with sinners." Sinners properly are those who sin from habit, or who have the resolve and the execution of sin as their purpose. One carries out the act of sin in two ways: namely, through manifest injustice, and through fraud. And this is the one who "speaks peace" toward others. Concerning the first he says, "Do not destroy me with workers of iniquity." Those are said to work iniquity who openly commit injustice. Yet not every sin is committed through injustice; but it is especially committed insofar as one does not render obedience to God. Concerning the second he says, "Who speak peace with their neighbor." And he sets forth two things: namely, their sweet words on their lips: Rom. 16: "Who by sweet words and flattery seduce the hearts of the innocent." Prov. 29: "A man who speaks to his friend with flattering and feigned words spreads a net for his steps." But they have something else in their heart; hence it follows, "But evil is in their hearts," namely the things they prepare for their enemies. Jer. 9: "In his mouth he speaks peace with his neighbor, and secretly he lays snares for him." All these things can be referred to Christ, who on the cross was reckoned with criminals, as it says in Is. 53. But he asks that he not be handed over "together," that is, for the same cause, that is, that he not be crucified with them: because the passion or condemnation of those men was for their own sin, but the passion of Christ was for our iniquity. Likewise, that he not be handed over for the same end with the sinful wicked, that is, not according to the intention of those who intended to destroy the name of Christ. And these are those who spoke peace with their neighbor: and toward Christ when they tried to trap him in his speech; but "evil was in their hearts," that is, evil intention: because they tried to trap him, that is, so that they could accuse him. Mt. 22.

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).

Draw me not away--implies punishment as well as death (compare Psa 26:9). Hypocrisy is the special wickedness mentioned.