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
Historical 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.
Because they do not understand through blessings, they will understand through suffering.
"Give unto them according to their works" [Psalm 28:4]. Give unto them according to their works, for this is just. "And according to the malice of their affections." For aiming at evil, they cannot discover good. "According to the works of their hands give Thou unto them." Although what they have done may avail for salvation to others, yet give Thou unto them according to the works of their wills. "Pay them their recompense." Because, for the truth which they heard, they wished to recompense deceit; let their own deceit deceive them.
Let no one think, however, that the righteous person is cursing his enemies: the words are a mark not of cursing but of a just verdict. “Grant them their due repayment,” he says, meaning, May they fall foul of their own schemes, which they hatch against one another. This is said also in the seventh psalm, “Their trouble will come back on their own head, and their wrong will come down on top of them.”
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Summary
Psalms 28:4 is a fervent and direct petition from David to God, the righteous Judge, imploring Him to render precise and just recompense to those who practice wickedness. It expresses a profound trust in divine justice, asserting the biblical principle that all human actions—their deeds, intentions, and the tangible results of their efforts—will ultimately receive their deserved consequence from the sovereign Lord, affirming God's unwavering commitment to upholding righteousness in the world.
Context
Literary Context
Psalm 28 is a deeply personal lament and prayer, characteristic of many Davidic psalms, marked by a dramatic shift from desperate plea to triumphant praise. It opens with an urgent cry for God's attention and intervention, as David feels himself on the brink of despair, fearing silence from the Lord would mean descent into the pit of death, as expressed in Psalms 28:1. The psalmist then describes the wicked adversaries who "speak peace to their neighbors, but mischief is in their hearts" (Psalms 28:3), setting the stage for the strong imprecation against these evildoers in verse 4 and 5. This petition for divine justice then gives way to a triumphant declaration of praise and confidence in God's past and future deliverance, particularly highlighted in Psalms 28:6-7. The psalm concludes with a communal prayer for God's people, the "anointed," highlighting David's role as king and shepherd of Israel (Psalms 28:8-9). Verse 4, therefore, serves as the intense heart of David's petition for divine justice within this broader movement of lament, imprecation, and ultimate praise.
Historical & Cultural Context
As king of Israel, David frequently faced internal and external enemies who sought to undermine his reign and the peace of the nation. The "wicked" in this psalm could refer to specific treacherous individuals, perhaps even members of his own court like Ahithophel, or foreign adversaries who opposed God's chosen king and people. In ancient Near Eastern cultures, justice was often seen as a direct act of divine intervention, and kings were expected to uphold righteousness. When human justice failed, or when the wicked seemed to prosper unchecked, appeals to the gods for retribution were common. David, however, appeals to Yahweh, the covenant God of Israel, whose character is fundamentally just and righteous. His prayer reflects the understanding that God is the ultimate judge, who sees all hidden deeds and intentions, and will ultimately bring about a just order. This was a profound comfort to the righteous who often suffered at the hands of the powerful and corrupt, affirming that true justice resided with the divine.
Key Themes
Psalms 28:4 powerfully contributes to several overarching themes within the Psalter and broader biblical narrative. The most prominent is Divine Justice and Retribution, asserting God's unwavering commitment to upholding righteousness and punishing evil. David's plea is not merely for personal vengeance but for the vindication of God's holy character against those who defy Him and oppress His people. This aligns with the repeated biblical declaration that God "renders to every man according to his work," as seen in Proverbs 24:12. Another crucial theme is the Consequences of Actions, emphasizing that human deeds, whether good or evil, carry inherent and inevitable consequences, which God will ultimately bring to fruition. The verse highlights the comprehensive nature of these actions—"deeds," "endeavours," and "work of their hands"—underscoring that both outward actions and inner intentions are subject to divine scrutiny. Finally, the psalm embodies the theme of Prayer for Vindication, where the righteous, suffering under injustice, appeal to God to intervene and restore order, trusting that His justice will prevail over human wickedness, a sentiment echoed in other laments like Psalms 7.
Exposition and Analysis
Key Word Analysis
This term (פֹּעַל, H6467) refers to an act or work, specifically in a concrete sense. In this context, it denotes the wicked actions and behaviors of the adversaries. It encompasses the entirety of their conduct, suggesting that God's judgment will be comprehensive, addressing every aspect of their sinful activity, not just isolated incidents. The emphasis is on the actual performance of evil.
The word (רֹעַ, H7455) signifies badness, evil, or depravity, often with a sense of marring or spoiling. When combined with "endeavours" (מַעֲלָל, H4611), "wickedness of their endeavours" (וּכְרֹעַ מַעַלְלֵיהֶם) intensifies the plea, indicating that David is not just asking for judgment on their outward actions, but on the inherent evil, moral corruption, and malicious intent behind those actions. It speaks to the depraved character that motivates their conduct.
This noun (גְּמוּל, H1576) refers to treatment or requital, whether good or ill, and by implication, recompense or reward. In this context, it is explicitly negative, signifying the just and deserved punishment for evil. The phrase "render to them their desert" (גְּמוּלָם הָשֵׁב לָהֶם) emphasizes a precise and equitable repayment, a divine "quid pro quo" where the punishment perfectly fits the crime, administered by God's righteous hand. It implies a full and complete repayment for their actions.
Verse Breakdown
"Give them according to their deeds,"
This opening clause is a direct, imperative petition for divine action. "Give them" (תֶּן־לָהֶם) is a strong command or plea to God, indicating a desire for immediate and decisive intervention. The phrase "according to their deeds" (כְּפָעֳלָם) establishes the principle of strict proportionality: the judgment sought is not arbitrary but precisely measured by the actions themselves, ensuring a just and equitable response to their conduct.
"and according to the wickedness of their endeavours:"
This phrase reinforces and intensifies the previous one, adding a crucial layer of meaning. "Wickedness of their endeavours" (וּכְרֹעַ מַעַלְלֵיהֶם) highlights not just the outward actions but also the inherent evil nature and malicious intent behind them. It underscores that God's judgment penetrates beyond the surface to the heart and motivation, addressing the moral depravity from which their actions spring.
"give them after the work of their hands;"
This clause further reiterates and expands upon the theme of just recompense. "Work of their hands" (כְּמַעֲשֵׂה יְדֵיהֶם) is a common biblical idiom for the results or consequences of one's actions, emphasizing the tangible outcome of their evil plans and practices. It reinforces the idea that they should reap what they have sown, experiencing the full repercussions of their efforts.
"render to them their desert."
This concluding phrase serves as a powerful summary and final plea, bringing the petition to a forceful close. "Render to them" (הָשֵׁב לָהֶם) is another imperative, meaning "return" or "give back," reinforcing the idea of a reciprocal action. "Their desert" (גְּמוּלָם) encapsulates the concept of just retribution, ensuring that the wicked receive precisely what they are due, a full and complete repayment for their evil.
Literary Devices
Psalms 28:4 employs several potent literary devices to convey its message of divine justice with emphatic force. Most prominently, it utilizes Parallelism, specifically Synonymous Parallelism, where successive clauses express the same idea in different words, reinforcing the central concept of just recompense. Phrases like "according to their deeds," "according to the wickedness of their endeavours," and "after the work of their hands" all reiterate the principle of God's proportionate judgment for actions. This repetition builds intensity and emphasizes the comprehensive nature of the judgment sought, encompassing both the act and the intent. The use of Repetition of the imperative "Give them" (or "render to them") at the beginning of clauses underscores the urgency and directness of David's plea to God. Furthermore, the phrase "work of their hands" is an example of Metonymy, where "hands" stand in for the actions or results produced by those hands, effectively symbolizing the entirety of their wicked output. This combination of devices creates a powerful and emphatic declaration of the psalmist's desire for God's righteous and proportionate judgment.
Theological and Thematic Connections
Psalms 28:4 stands as a profound declaration of faith in God's absolute justice. It articulates the biblical principle of lex talionis (not in a literal "eye for an eye" sense here, but in the sense of just proportionality) and the broader truth that God is a righteous judge who will ultimately bring every deed into account. This verse reassures the suffering righteous that their cries for justice are heard and that the apparent prosperity of the wicked is temporary. It affirms that God's moral order will prevail, and no act of wickedness, whether overt or hidden, will escape His scrutiny and just recompense. This divine accountability serves as both a comfort to the oppressed and a solemn warning to those who defy God's ways, highlighting His unwavering commitment to righteousness and His role as the ultimate arbiter of all human conduct.
Reflection and Application
While the New Testament calls believers to a radical love for enemies and a willingness to forgive, as exemplified in Matthew 5:44, Psalms 28:4 reminds us that there is a legitimate and necessary place for acknowledging God's role as the ultimate Judge. This verse is not an endorsement of personal vengeance or a license to harbor bitterness, but a prayerful surrender of justice to the One who alone is perfectly righteous and capable of administering it. For those who feel wronged, betrayed, or see pervasive injustice in the world, this psalm offers profound comfort: God sees, God knows, and God will act. It encourages us to trust God's perfect timing and methods for upholding righteousness, rather than taking matters into our own hands or succumbing to despair. It also serves as a sobering reminder that our own deeds, intentions, and the work of our hands are continually before the Lord, and we too will one day give an account. This should motivate us to live lives of integrity, seeking to honor God in all we do, knowing that He "will render to every man according to his deeds."
Questions for Reflection
FAQ
What is an "imprecatory psalm" and how does Psalms 28:4 fit into this category?
An imprecatory psalm is a type of psalm that contains curses or prayers for God's judgment and destruction upon enemies. Psalms 28:4 is a classic example because it directly petitions God to "give them according to their deeds" and "render to them their desert," explicitly calling for divine retribution against the wicked. While these psalms can be unsettling to modern readers, they are not expressions of personal vengeance but rather appeals to God, the righteous Judge, to uphold His justice in a world where evil often seems to triumph. They reflect a profound belief in God's sovereignty and His ultimate commitment to righteousness, trusting Him to execute judgment perfectly and justly, rather than the psalmist taking matters into their own hands. Other examples include Psalms 35 and Psalms 109.
How can a Christian reconcile the imprecatory nature of Psalms 28:4 with New Testament commands to love enemies and pray for those who persecute us?
Reconciling Psalms 28:4 with New Testament commands like Matthew 5:44 ("But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;") requires understanding the different contexts and theological progression of Scripture. First, imprecatory psalms are prayers addressed to God, not calls for personal vengeance. They surrender the desire for justice to God's perfect hand, recognizing that only He possesses the perfect knowledge and righteousness to judge truly. Second, they often reflect the perspective of those living under the Old Covenant, where the full revelation of God's redemptive plan through Christ was not yet complete. The New Testament, through Christ's life, death, and resurrection, reveals a deeper dimension of God's character: His boundless grace, mercy, and call to radical love, even for adversaries. While God's justice remains an immutable attribute, the New Covenant emphasizes the path of forgiveness, reconciliation, and evangelism, knowing that God's ultimate judgment will still come, but also offering an opportunity for repentance and salvation. Christians are called to embody Christ's love and grace, leaving ultimate justice to God, who will "render to every man according to his deeds" (Romans 2:6) in His perfect timing and according to His perfect wisdom.
Christ-Centered Fulfillment
While Psalms 28:4 expresses a fervent plea for divine retribution, its ultimate fulfillment and reinterpretation are found in the person and work of Jesus Christ. The Old Testament's calls for justice against the wicked foreshadow the ultimate, perfect judgment that will be executed by God through His Son. Jesus Himself is presented as the one who will "render to every man according to his deeds" (Matthew 16:27), yet He first came not to condemn the world, but to save it (John 3:17). The cross of Christ is the ultimate demonstration of God's justice and His love: there, the "desert" for humanity's sin was fully borne by the sinless Lamb of God, who "was made to be sin for us, who knew no sin" (2 Corinthians 5:21), satisfying the righteous demands of God's law. For those who repent and believe, the judgment they deserve is absorbed by Christ, and they receive His righteousness instead (Romans 3:21-26). For those who reject Him, the "desert" of their wickedness will indeed be rendered on the Day of Judgment, not by human imprecation, but by the perfectly just and holy Son of God, who will return to judge the living and the dead (Acts 17:31). Thus, Psalms 28:4 points forward to Christ as both the one who bears the judgment for believers and the one who will perfectly execute it upon all unrepentant wickedness, bringing about God's final and complete justice.