TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 28:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
In these verses David is very earnest in prayer.
I.He prays that God would graciously hear and answer him, now that, in his distress, he called upon him, Psa 28:1, Psa 28:2.
Observe his faith in prayer: O Lord, my rock, denoting his belief of God's power (he is a rock) and his dependence upon that power - "He is my rock, on whom I build my hope." Observe his fervency in prayer: "To thee will I cry, as one in earnest, being ready to sink, unless thou come in with seasonable succour." And observe how solicitous he is to obtain an answer: "Be not silent to me, as one angry at my prayers, Psa 80:4. Lord, speak to me, answer me with good words and comfortable words (Zac 1:13); though the thing I pray for has not been given me, yet let God speak to me joy and gladness, and make me to hear them. Lord, speak for me, in answer to my prayers, plead my cause, command deliverances for me, and thus hear and answer the voice of my supplications." Two things he pleads: - 1. The sad despair he should be in if God slighted him: "If thou be silent to me, and I have not the tokens of thy favour, I am like those that go down into the pit (that is, I am a dead man, lost and undone); if God be not my friend, appear not to me and appear not for me, my hope and my help will have perished." Nothing can be so cutting, so killing, to a gracious soul, as the want of God's favour and the sense of his displeasure. I shall be like those that go down to hell (so some understand it); for what is the misery of the damned but this, that God is ever silent to them and deaf to their cry? Those are in some measure qualified for God's favour, and may expect it, who are thus possessed with a dread of his wrath, and to whom his frowns are worse than death. 2. The good hopes he had that God would favour him: I lift up my hands towards thy holy oracle, which denotes, not only an earnest desire, but an earnest expectation, thence to receive an answer of peace. The most holy place within the veil is here, as elsewhere, called the oracle; there the ark and the mercy-seat were, there God was said to dwell between the cherubim, and thence he spoke to his people, Num 7:89. That was a type of Christ, and it is to him that we must lift up our eyes and hands, for through him all good comes from God to us. It was also a figure of heaven (Heb 9:24); and from God as our Father in heaven we are taught to expect an answer to our prayers. The scriptures are called the oracles of God, and to them we must have an eye in our prayers and expectations. There is the word on which God hath caused and encouraged us to hope.
II.He deprecates the doom of wicked people, as before (Psa 26:9, "Gather not my soul with sinners):
Lord, I attend thy holy oracle, draw me not away from that with the wicked, and with the workers of iniquity," Psa 28:3. 1. "Save me from being entangled in the snares they have laid for me. They flatter and cajole me, and speak peace to me; but they have a design upon me, for mischief is in their heart; they aim to disturb me, nay, to destroy me. Lord, suffer me not to be drawn away and ruined by their cursed plots; for they have, can have, no power, no success, against me, except it be given them from above." 2. "Save me from being infected with their sins and from doing as they do. Let me not be drawn away by their fallacious arguments, or their allurements, from the holy oracle (where I desire to dwell all the days of my life), to practise any wicked works;" see Psa 141:4. "Lord, never leave me to myself, to use such arts of deceit and treachery for my safety as they use to my ruin. Let no event of Providence be an invincible temptation to me, to draw me either into the imitation or into the interest of wicked people." Good men dread the way of sinners; the best are sensible of the danger they are in of being drawn aside into it; and therefore we should all pray earnestly to God for his grace to keep us in our integrity. 3. "Save me from being involved in their doom; let me not be led forth with the workers of iniquity, for I am not one of those that speak peace while war is in their hearts." Note, Those that are careful not to partake with sinners in their sins have reason to hope that they shall not partake with them in their plagues, Rev 18:4.
III.He imprecates the just judgments of God upon the workers of iniquity (Psa 28:4):
Give them according to their deeds. This is not the language of passion or revenge, nor is it inconsistent with the duty of praying for our enemies. But,
1.Thus he would show how far he was from complying with the workers of iniquity, and with what good reason he had begged not to be drawn away with them, because he was convinced that they could not be made more miserable then to be dealt with according to their deeds.
2.Thus he would express his zeal for the honour of God's justice in the governing world. "Lord, they think all well that they do, and justify themselves in their wicked practices. Lord, give them after the work of their hands, and so undeceive those about them, who think there is no harm in what they do because it goes unpunished," Psa 94:1, Psa 94:2.
3.This prayer is a prophecy that God will, sooner or later, render to all impenitent sinners according to their deserts. If what has been done amiss be not undone by repentance, there will certainly come a reckoning day, when God will render to every man who persists in his evil deeds according to them. It is a prophecy particularly of the destruction of destroyers: "They speak peace to their neighbours, but mischief is in their hearts; Lord, give them according to their deeds, let the spoilers be spoiled, and let those be treacherously dealt with who have thus dealt treacherously;" see Isa 33:1; Rev 18:6; Rev 13:10. Observe, He foretels that God will reward them, not only according to their deed, but according to the wickedness of their endeavours; for sinners shall be reckoned with, not only for the mischief they have done, but for the mischief they would have done, which they designed, and did what they could to effect. And, if God go by this rule in dealing with the wicked, surely he will do so in dealing with the righteous, and will reward them, not only for the good they have done, but for the good they have endeavoured to do, though they could not accomplish it.
IV.He foretels their destruction for their contempt of God and his hand (Psa 28:5):
"Because they regard not the works of the Lord and the operations of his hands, by which he manifests himself and speaks to the children of men, he will destroy them in this world and in the other, and not build them up." Note, A stupid regardlessness of the works of God is the cause of their ruin. Why do men question the being or attributes of God, but because they do not duly regard his handiworks, which declare his glory, and in which the invisible things of him are clearly seen? Why do men forget God, and live without him, nay, affront God, and live in rebellion against him, but because they consider not the instances of that wrath of his which is revealed from heaven against all ungodliness and unrighteousness of men? Why do the enemies of God's people hate and persecute them, and devise mischief against them, but because they regard not the works God has wrought for his church, by which he has made it appear how dear it is to him? See Isa 5:12.
In singing this we must arm ourselves against all temptations to join with the workers of iniquity, and animate ourselves against all the troubles we may be threatened with by the workers of iniquity.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"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.
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Summary
Psalm 28:3 is a fervent and poignant plea from David to God, expressing a deep desire not to be associated with or share the ultimate fate of those who practice deceit and hypocrisy. It vividly portrays individuals who outwardly present an image of goodwill and peace to their neighbors, yet inwardly harbor malicious intent and destructive plans. This verse underscores David's reliance on divine discernment to distinguish between the righteous and the unrighteous, and his earnest prayer for God's protection and separation from the judgment reserved for the wicked.
Context
Literary Context
Psalm 28 is a profound lament that transitions into confident praise. The psalm opens with David's desperate cry for God not to remain silent, lest he be like those who go down to the pit (Psalm 28:1). He appeals for God to hear his supplication as he lifts his hands towards the holy sanctuary (Psalm 28:2). Verse 3 then articulates the specific nature of the danger David fears: being lumped in with the wicked who are characterized by their deceptive words and malicious hearts. This plea for distinction immediately precedes a call for divine retribution upon these very evildoers (Psalm 28:4-5), highlighting the stark contrast between David's trust in God and the wicked's disregard for His works. The psalm then shifts to a triumphant declaration of God's faithfulness and a prayer for the salvation of His people (Psalm 28:6-9), framing David's initial distress within a larger narrative of divine deliverance and steadfast love.
Historical & Cultural Context
While Psalm 28 does not specify a particular historical event, it resonates deeply with the recurrent challenges David faced, often involving betrayal and hidden enemies. In the ancient Near East, political and social interactions frequently involved outward displays of courtesy and peace, even when underlying intentions were hostile. The greeting of "peace" (שָׁלוֹם - shalom) was a fundamental expression of goodwill and a wish for well-being. To "speak peace" while harboring "mischief" was a profound violation of trust and a dangerous form of deception. David's prayer reflects the vulnerability of individuals, even kings, to such duplicity in a world where alliances were fluid and treachery was a constant threat. His appeal for God to see beyond the facade underscores the cultural reality that human discernment could be easily misled, necessitating divine intervention to expose true character.
Key Themes
This verse is pivotal in developing several key themes within the Psalter. Firstly, it powerfully illustrates the theme of Divine Discernment and Justice. David's plea implicitly acknowledges God's perfect knowledge, affirming that the Lord sees beyond outward appearances to the true intentions of the heart, a truth consistently affirmed throughout scripture, such as in 1 Samuel 16:7. Secondly, the verse exposes the Insidiousness of Hypocrisy and Deceit. The "workers of iniquity" are not overtly hostile but subtly dangerous, masking their evil with words of peace. This highlights the profound spiritual danger of duplicity, a warning echoed in the New Testament concerning false teachers who come in sheep's clothing but are inwardly ravenous wolves, as described in Matthew 7:15. Finally, it reinforces the theme of Separation and Preservation of the Righteous. David's deepest fear is not merely physical harm but spiritual and judicial association with the wicked, desiring to be preserved from their ultimate fate, a desire central to the promise of blessing for the righteous and judgment for the wicked found throughout Psalm 1.
Exposition and Analysis
Key Word Analysis
This primitive root (H4900) means "to draw," used in a great variety of applications (including to sow, to sound, to prolong, to develop, to march, to remove, to delay, to be tall, etc.). In this context, it conveys a strong sense of being forcibly removed or swept along, implying an involuntary association or sharing of destiny. David fears being "dragged" into the judgment or fate reserved for the wicked, suggesting a plea for divine distinction and protection from both their company and their ultimate condemnation. It speaks to a fear of being indistinguishable from them in God's eyes or sharing their ultimate demise.
This word (H7563) refers to one who is morally wrong; concretely, an (actively) bad person; condemned, guilty, ungodly. It encompasses not just those who commit overt acts of evil but also those whose fundamental character and orientation are opposed to righteousness. David's concern is not merely about specific actions but about being identified with this class of people in God's sight, fearing the shared consequences of their ungodly lifestyle.
This word (H7451) means bad or (as noun) evil (natural or moral); adversity, affliction, bad, calamity, harm. Here, it specifically denotes malevolent intent, destructive plans, or moral corruption residing deep within the heart. It stands in stark contrast to the "peace" (שָׁלוֹם - shalom) spoken by their lips, highlighting the profound hypocrisy and internal depravity of these individuals. It signifies a deep-seated, active malevolence that is the true source of their deceptive behavior.
Verse Breakdown
"Draw me not away with the wicked,"
This opening clause is a fervent petition for divine preservation and distinction. David expresses a profound fear of being swept up, dragged along, or associated with those who are fundamentally opposed to God's ways. It is a plea for God to clearly differentiate him from the unrighteous, ensuring he does not share in their judgment or ultimate condemnation.
"and with the workers of iniquity,"
This phrase serves as a parallel intensification, further defining the group David wishes to be separated from. "Workers of iniquity" (פֹּעֲלֵי אָוֶן - po'alei aven) emphasizes their active, deliberate, and habitual engagement in wrongdoing. Their wickedness is not incidental but a practiced way of life, highlighting the depth of their moral corruption and the danger of association with them.
"which speak peace to their neighbours,"
This clause introduces the insidious nature of the wicked described. They employ deceptive language, offering greetings of "peace" (שָׁלוֹם - shalom), which was the standard and most profound blessing in the ancient Near East. This outward display of goodwill is a cunning mask, designed to disarm, mislead, and gain trust from those around them, making their treachery all the more dangerous and morally reprehensible.
"but mischief [is] in their hearts."
This final clause reveals the stark and chilling contrast between their words and their true intentions. The "heart" (לֵב - lev) in biblical thought is the seat of intellect, will, emotion, and moral character—the very core of one's being. To have "mischief" (רָעָה - ra'ah) in their hearts signifies a deep-seated malevolence, a corrupt inner being that is diametrically opposed to the peace they outwardly profess. This exposes their profound hypocrisy and the spiritual danger they represent.
Literary Devices
Psalm 28:3 masterfully employs several literary devices to convey its powerful message of discernment and warning. The most prominent is Contrast, which is central to the verse's meaning. A stark opposition is drawn between the outward words of the wicked—"speak peace to their neighbours"—and their inner reality—"mischief [is] in their hearts." This highlights the insidious nature of hypocrisy and the deceptive facade they present. Furthermore, Parallelism is evident in the pairing of "the wicked" and "the workers of iniquity," a common poetic device in the Psalms that reinforces and intensifies the description of the ungodly. The structure of the plea itself, "Draw me not away with X, and with Y," also functions as a form of Negative Parallelism, emphasizing David's desire for complete disassociation from both categories of evildoers. The phrase "mischief in their hearts" also serves as a powerful Metonymy, where "heart" represents the entirety of their inner being, their true character and intentions, revealing the source of their deceptive actions and underscoring the biblical emphasis on inner truth over outward show.
Theological and Thematic Connections
This verse profoundly speaks to the theological truth of God's omniscience and righteous judgment. It affirms that God does not merely observe outward actions or listen to superficial words but penetrates to the deepest intentions of the human heart. This divine discernment is foundational to His justice, as He alone can truly distinguish between genuine piety and deceptive hypocrisy. David's prayer is therefore an appeal to God's perfect knowledge and His unwavering commitment to righteousness, asking Him to act on this knowledge by separating His faithful servant from the fate of those who practice deceit. It underscores the biblical emphasis on integrity—the alignment of one's inner being with one's outward expression—as a core tenet of true faith, contrasting sharply with the duplicity condemned here.
Reflection and Application
Psalm 28:3 serves as a timeless mirror, inviting believers to examine the integrity of their own hearts and words, and to cultivate spiritual discernment in their interactions with others. In a world often characterized by superficiality and hidden agendas, David's plea reminds us of the profound importance of authenticity. We are called not only to guard against being misled by those who "speak peace" while harboring "mischief" but also to ensure that our own expressions of goodwill are rooted in genuine love and sincerity, free from any hidden malice or manipulative intent. This verse challenges us to pray for divine protection from the corrupting influence of deceit, and to actively seek alignment between our inner convictions and our outward conduct, striving to live lives that reflect the transparent truth of God's character. It encourages a posture of vigilance and prayer, trusting God to reveal what is hidden and to preserve His people in integrity, both from external deception and internal hypocrisy.
Questions for Reflection
FAQ
What does "Draw me not away with the wicked" mean?
This phrase expresses David's fervent prayer for divine preservation and distinction. It means he does not want to be swept up, dragged along, or associated with the wicked in their actions, their judgment, or their ultimate fate. David desires that God clearly differentiate him from those who practice iniquity, ensuring he does not share in their condemnation or suffer the consequences of their unrighteousness. It is a plea for spiritual and judicial separation, rooted in his trust in God's justice and his own commitment to righteousness, as seen in Psalm 1:5-6.
Why is it significant that the wicked "speak peace" but have "mischief in their hearts"?
This contrast highlights the insidious and dangerous nature of hypocrisy. "Speaking peace" (שָׁלוֹם - shalom) was a common and profound greeting, implying goodwill and well-being. However, when uttered by those with "mischief" (רָעָה - ra'ah) or evil intent in their hearts, it becomes a deceptive facade. This makes them particularly dangerous because their true malevolence is hidden behind a veneer of friendliness, making them difficult to discern and guard against. It underscores the biblical emphasis on the heart as the true source of character and action, as Jesus himself taught in Matthew 15:18-19. God judges not merely outward actions but the inner motives and intentions of the heart.
Christ-Centered Fulfillment
Psalm 28:3, with its plea for separation from the hypocritical wicked, finds its ultimate fulfillment and deepest resonance in the person and work of Jesus Christ. Jesus perfectly embodied the integrity David longed for, His words and heart always in perfect alignment, utterly devoid of "mischief." He consistently exposed the hypocrisy of the religious leaders of His day, who "speak peace" (or outwardly righteous words) but had "mischief in their hearts," as seen in His sharp rebukes of the Pharisees in Matthew 23. While David prayed not to be "drawn away with the wicked," Christ, paradoxically, was "numbered with the transgressors" (Isaiah 53:12) and bore the sin of the world, yet remained utterly undefiled and distinct from sin itself. His mission was not to be drawn into the wicked's condemnation, but to draw the wicked out of their condemnation through His atoning sacrifice. He is the ultimate discerner of hearts, seeing beyond outward appearance (John 2:24-25), and through His perfect life, sacrificial death, and resurrection, He provides the pathway for His followers to be truly separated from the power and penalty of sin, not by their own merit, but by being "in Christ" (2 Corinthians 5:17), thus fulfilling David's longing for divine distinction and preservation, now offered to all who believe.