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28. Psalm 28

1 To you, LORD, I call;
   you are my Rock,
   do not turn a deaf ear to me.
For if you remain silent,
   I will be like those who go down to the pit.

2 Hear my cry for mercy
   as I call to you for help,
as I lift up my hands
   toward your Most Holy Place.

    3 Do not drag me away with the wicked,
   with those who do evil,
who speak cordially with their neighbors
   but harbor malice in their hearts.

4 Repay them for their deeds
   and for their evil work;
repay them for what their hands have done
   and bring back on them what they deserve.

    5 Because they have no regard for the deeds of the LORD
   and what his hands have done,
he will tear them down
   and never build them up again.

    6 Praise be to the LORD,
   for he has heard my cry for mercy.

7 The LORD is my strength and my shield;
   my heart trusts in him, and he helps me.
My heart leaps for joy,
   and with my song I praise him.

    8 The LORD is the strength of his people,
   a fortress of salvation for his anointed one.

9 Save your people and bless your inheritance;
   be their shepherd and carry them forever.


3. Draw me not away with wicked men. The meaning is, that in circumstances so dissimilar, God should not mingle the righteous with the wicked in the same indiscriminate destruction. 595595     The verb משך, mashak, here rendered draw, “signifies,” as Hammond observes, “both to draw and apprehend,” and may “be best rendered here, Seize not on me, as he that seizeth on any to carry or drag him to execution. The Septuagint, after having literally rendered the Hebrew by Μὴ συνελκύσὟς την ψυχήν μου, draw not my soul together with, etc., adds Κίαν μὴ συναπολέσὟς με etc., and destroy me not together with, etc. Calvin here evidently takes the same view; though he does not express it in the form of criticism. Undoubtedly, too, in speaking of his enemies, he indirectly asserts his own integrity. But he did not pray in this manner, because he thought that God was indiscriminately and unreasonably angry with men; he reasons rather from the nature of God, that he ought to cherish good hope, because it was God’s prerogative to distinguish between the righteous and the wicked, and to give every one his due reward. By the workers of iniquity, he means man wholly addicted to wickedness. The children of God sometimes fall, commit errors, and act amiss in one way or other, but they take no pleasure in their evil doings; the fear of God, on the contrary, stirs them up to repentance. David afterwards defines and enlarges upon the wickedness of those whom he describes; for, under pretense of friendship they perfidiously deceived good men, professing one thing with their tongue, while they entertained a very different thing in their hearts. Open depravity is easier to be borne with than this craftiness of the fox, when persons put on fair appearances in order to find opportunity of doing mischief. 596596     “Que ceste finesse de renard, quand on use de beaux semblans pour avoir occasion de nuire.” — Fr. This truth, accordingly, admonishes us that those are most detestable in God’s sight, who attack the simple and unwary with fair speeches as with poison.


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