Bible Commentaries

Cry for Help and Thanksgiving, in a Time of Rebellion

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

This first half of the Psalm (Psalm 28:1) is supplicatory. Thepreposition מן in connection with the verbs חרשׁ, to bedeaf, dumb, and חשׁה, to keep silence, is a pregnant form ofexpression denoting an aversion or turning away which does not deign togive the suppliant an answer. Jahve is his צוּר, his ground ofconfidence; but if He continues thus to keep silence, then he who confidesin Him will become like those who are going down (Psalm 22:30), or are gonedown (Isaiah 14:19) to the pit. The participle of the past answers better tothe situation of one already on the brink of the abyss. In the doublesentence with פּן, the chief accent falls upon the second clause, forwhich the first only paratactically opens up the way (cf. Isaiah 5:4; Isaiah 12:1); inLatin it would be ne, te mihi non respondente, similis fiamOlshausen, andBaur with him, believes that because ונמשׁלתּי has not theaccent on the ultimaas being perf. consecit must be interpreted accordingto 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 ratherhave to be rendered “and I should then be like.” But, notwithstandingונמשׁלתּי is Milel, it is still perf. consecuticum (“and I ambecome like”); for if, in a sentence of more than one member followingupon פן, the fut., as is usually the case (vid., on Psalm 38:17), goesover into the perf., then the latter, in most instances, has the tone of theperf. consec(Deuteronomy 4:19, Judges 18:25, Proverbs 5:9-12, Malachi 4:6), but notalways. The penultima-accentuation is necessarily retained in connectionwith 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 maysay, in general, the perf. consec. sometimes retains its penultima-accentuation in connection with distinctives instead of being accented onthe 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 evenwith Tiphcha Obad. Obadiah 1:10, Joel 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 Proverbs 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 Psalm 28:3, Psalm 28:4 the prayer is expanded. משׁך (instead of which we find אסף in Psalm 26:9), to draw any one down forcibly to destruction, or to drag him to the place of judgment, Ezekiel 32:20, cf. Psalm 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 Psalm 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 Psalm 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 (Psalm 42:10, cf. 1:10; Psalm 18:9, and frequently, Sir. 49:7). In Psalm 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.

The first half of the Psalm prayed for deliverance and for judgment; thissecond half gives thanks for both. If the poet wrote the Psalm at onesitting 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 amemorial of the answer he experienced to his prayer (Hitzig, Ewald). Itsounds, at all events, like the record of something that has actually takenplace. Jahve is his defence and shield. The conjoined perfects in Psalm 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 historicalsignification retreats into the background before the more essential idea ofthat which has been produced. In משּׁירי, the song is conceivedas the spring whence the הודות bubble forth; and instead ofאודנּוּ we have the more impressive form אהודנּוּ,as in Ps 45:18; Psalm 116:6; 1 Samuel 17:47, the syncope being omitted. Fromsuffering (Leid) springs song (Lied), and from song springs the praise(Lob) of Him, who has “turned” the suffering, just as it is attuned in Psalm 28:6 and Psalm 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 Psalm 28:8 , are those of Israel, as in Psalm 12:8; Isaiah 33:2 (Hitzig). The lxx ( κραταίωμα τοῦ λαοῦ αὐτοῦ ) reads לעמּו,as in Psalm 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. Psalm 3:1-8 closes just in the same way with an intercession; and the close of Psalm 29:1-11 is similar, but promissory, and consequently it is placed next to Psalm 28:1-9.