Verse-by-Verse Bible Commentary
Psalms 28:5

Clarke's Commentary

Verse Psalms 28:5. They regard not the works of the Lord — They have no knowledge of the true God, either as to his nature, or as to his works.

He shall destroy them, and not build them up. — This is a remarkable prophecy, and was literally fulfilled: the Babylonian empire was destroyed by Cyrus, and never built up again; for he founded the Persian empire on its ruins. Even the place where Babylon stood is now no longer known.

Bridgeway Bible Commentary

Psalms 26-28 Living uprightly

David appeals to God to support him against those who plot evil against him. God has done a work of grace in his life, and this causes him to hate the company of worthless people and make every effort to live the sort of life that pleases God (26:1-5). He desires righteousness, delights in worship, loves to spend hours in the house of God and enjoys telling others about God (6-8). He therefore asks that he will not suffer the same end as the wicked (9-10). Though determined to do right, he knows that he will not succeed without God’s help (11-12).
The psalmist is fully confident in the power of God and in God’s willingness to protect him (27:1-3). His desire is to live his life as if he is in the presence of God continually. Thereby he will have protection, and his life will be one of constant strength and joy (4-6). He prays that God will hear his prayers and never turn away from him. Others might reject him, but he is confident that God’s care of him will never fail (7-10). In view of the persecution he suffers, he asks that God will teach him more about the way he should live (11-12). He remains confident in God and this gives him patience. Whatever may happen, he knows that he can always depend on God’s help (13-14).
In the next psalm David again is in great distress and cries out to God to save his life. He does not want to die like the wicked, for whom an early death is a fitting punishment (28:1-3). His prayer to God to punish the wicked is not because of personal bitterness or the desire for revenge. It is because they are the enemies of God and they disregard all that he has done (4-5). David knows that God will answer his prayer and thereby strengthen David’s trust in him (6-7). This will also strengthen the faith of the people, who will have a better understanding of God as their defender and shepherd (8-9).

Coffman's Commentaries on the Bible

“Give them according to their work, and according to the wickedness of their doings: Give them after the operation of their hands; Render to them their desert. Because they regard not the works of Jehovah, Nor the operation of his hands, He will break them down and not build them up.”

This is a fourfold plea that God will deal with the wicked as they deserve. The plea is that God will execute justice upon the wicked enemies: (1) according to their work; (2) according to their wickedness; (3) after the operation of their hands; and (4) according to what they deserve. Such could be nothing less than absolute justice. Addis’ notion that this was David’s prayer, “for vengeance,”W. E. Addis, p. 377. misses this point altogether. Kidner properly discerned the genuine import of these words as follows:

“Nothing stings so sharply as injustice, and nothing should; so these verses are not simply vindictive, but they put into words the protest of any healthy conscience against the wrongs of the present order, and the conviction that a day of judgment is a moral necessity.”Derek Kidner, Vol. 1, p. 123.

In the Book of Revelation, the souls of the martyrs are represented as crying to the Lord, “How long, O Master, the Holy and True, dost thou not judge and avenge our blood upon them that dwell upon the earth” (Revelation 6:10). This also, like the passage before us, cannot be considered a sinful cry for personal vengeance, because the `martyrs’ in that passage are reckoned among the redeemed. Theirs was a cry for the execution of justice, which is identical with what this passage has. As Rawlinson noted, “David here exhibits a moral nature uncorrupted by contact with the world of his day.”The Pulpit Commentary. Vol. 8, p. 208.

The rewarding of evil men according to their conduct and according to what they deserve is retribution; and Rawlinson commented that, “Nothing satisfies the moral feelings of humanity except exact retribution.” The passage here is a prayer for that very thing.

Now and then in the record of sordid human behavior, God has provided examples of retribution against persons of extreme wickedness.

ILLUSTRATION. The gospels carry the story of Herodias’ wicked persecution of John the Baptist in which she contrived through her voluptuous dancing daughter Salome to receive “The head of John the Baptist on a platter.” Behold the retribution which heaven meted out to Herod Antipas, Herodias and Salome as a direct result of their hell-born actions:

(1)    Herod lost his throne. Aretas, whose daughter Herod had divorced in order to marry Herodias,International Standard Bible Encyclopedia, p. 240. declared war on him and drove him out of his kingdom.

(2)    Both Herod and Herodias were banished by the Roman Senate to Lyons for their shameful deeds, “Where they both perished miserably,”The Pulpit Commentary, Vol. p. 246. in disgrace.

(3)    And the dancing girl, Salome? What happened to her? “She died by a remarkable visitation. She fell through some treacherous ice over which she was passing and fell through it in such a manner that her head was caught while the rest of her body sank into the water, with the result that her head was practically severed by the sharp edges of the broken ice.”Ibid. The dancing girl who received the head of John the Baptist yielded up her own head on the cutting edges of the treacherous ice.

One may indeed see the hand of God in such visitations; and the prayer of David here that all wicked men may receive “what they deserve” justifies our expectation that all wickedness shall eventually receive exactly the punishment it deserves, whether in this life or in the world to come. Regarding David’s prayer here, “There is no evidence that there is anything of vindictiveness or malice in his prayer. It is a prayer for justice.”Albert Barnes, p. 244.

“He will break them down and not build them up” (Psalms 28:5). “David, in these lines, is a prophet.”Alexander Maclaren, Vol. 1, p. 270. The grounds of this fate which God announced through David is listed in the preceding lines, “They regard not the works of Jehovah, nor the operation of his hands.” The wicked men in view here appear as unbelievers, “Who have shamefully refused to recognize David as God’s anointed, through whom God promised to establish an `eternal kingdom’ (2 Samuel 7).”F. Delitzsch, Old Testament, Vol. V, p. 365. In this light, Absalom and his fellowconspirators were servants of Satan himself, who was determined to prevent any such promise’s fulfilment.

Barnes' Notes on the Whole Bible

Because they regard not the works of the Lord - What the Lord does in creation; in his providence; through His commands and laws; and by His Spirit. They do not find pleasure in His works; they do not give heed to the intimations of His will in His providential dealings; they do not listen to His commands; they do not yield to the influences of His Spirit. “Nor the operation of his hands.” What He is now doing. The sense is essentially the same as in the former member of the sentence.

He shall destroy them - He will pull them down, instead of building them up. They expose themselves to His displeasure, and He will bring deserved punishment upon them.

And not build them up - He will not favor them; He will not give them prosperity. Health, happiness, salvation are to be found only in conformity with the laws which God has ordained. Neither can be found in violating those laws, or in any other method than that which He has ordained. Sooner or later the violation of law, in regard to these things, and in regard to everything, must lead to calamity and ruin.

Calvin's Commentary on the Bible

5.Because they regard not the doings of Jehovah. In this verse he lays open the root of impiety, declaring that the ungodly are so bold to do mischief, because, while they are thus indulging their hatred, and perpetrating every species of wickedness, they think that they have nothing to do with God. And when conscience stings them, they soothe themselves with false hopes, and at last stubbornly harden themselves into insensibility. First, being intoxicated with prosperity, they flatter themselves that God is their friend, while he has no regard for those good men who are overwhelmed with so many afflictions; and, next, they persuade themselves that the world is governed by chance, thus blinding themselves in the midst of the clear light of day. In this manner, David’s adversaries, willingly ignorant that God had appointed him to be king, emboldened themselves to persecute him. He therefore complains of their gross ignorance of this, just as Isaiah (Isaiah 5:20) brings the same complaint, in general terms, against all the ungodly of his days. This doctrine, then, has a twofold use. First, it is no small consolation to the children of God to be persuaded, while they are unrighteously vexed, that by the providence of God they are thus profitably exercised to patience; and that while the affairs of this world are all in a state of disturbance and confusion, God nevertheless sits supreme in heaven conducting and governing all things. ⁽⁵⁹⁸⁾ In the second place, this is a very proper curb to subdue the passions of our flesh, that we may not, like the Andabates, ⁽⁵⁹⁹⁾ contend in the dark, and with shut eyes, as if God saw not and cared not about what is done here below. Let us, therefore, learn carefully to consider that the judgments which God executes are just so many proofs of his righteousness in governing mankind, and that although all things should be huddled together in confusion, the eye of faith should be directed to heaven, to consider God’s secret judgments. And as God never ceases, even in the midst of the greatest darkness, to give some tokens of his providence, it is inexcusable indolence not to attend to them. This perverseness the prophet aggravates, by repeating again, the works of God’s hands He thus intimates, that the ungodly, by recklessly pursuing their course, trample under foot whatever of God’s works they may meet with to check their madness.

Let him destroy them, and not build them up. Some are of opinion that the first part of this verse is the nominative in the room of a substantive to the verbs in the last clause; as if David had said, This brutal madness shall destroy them; but the name of God should rather be supplied, and then the context will run excellently. As the verbs, however, in the Hebrew are in the future tense ⁽⁶⁰⁰⁾ the sentence may be explained as meaning that David now assures himself of the destruction of the reprobates for which he had lately prayed. I do not reject this interpretation; but, in my opinion, the words are just a continuance of his petitions. In this way, he prays that the wicked may be overthrown, so as not to rise again, or recover their former state. The expression, Let him destroy them, and not build them up, is a common figure of speech among the Hebrews, according to what Malachi says concerning Edom, “Thus saith the Lord of Hosts, They shall build, but I shall throw down,” (Malachi 1:4.) Lest we should be struck, therefore, with an incurable plague, let us learn to awake our minds to the consideration of God’s works, that we may be taught to fear him, to persevere in patience, and to advance in godliness.

(598) “Conduisant et gouvernant toutes choses.” — Fr.

(599) “C’estoyent certains peuples ou escrimeurs qui souloyent ainsi comme etre. Voyez les Chiliades d’Erasme.” —Note, Fr. marg. “These were certain people or fencers, who were wont to fight in this manner. See the Chiliades of Erasmus. ”

(600) “He will destroy them, and not build them up.”

Smith's Bible Commentary

Psalms 28:1-9

Unto thee will I cry, O LORD my rock; be not silent to me: lest, if thou be silent, I become like those that have gone down into the pit. Hear my voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle ( Psalms 28:1-2 ).

So David in his prayer had those times when he lifted up his hands towards God.

Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbors, but mischief is in their hearts. Give to them according to their deeds, according to their wickedness in their endeavors: give them after the work of their hands; render them their just desserts. Because they did not regard the works of the LORD, nor the operation of your hands, you will destroy them and not build them up. Blessed be the LORD, because he hath heard the voice of my prayers. The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoices; and with my song will I praise him. The LORD is their strength, and he is the saving strength of his anointed. Save thy people, and bless your inheritance: feed them also, and lift them up for ever ( Psalms 28:3-9 ). "

Dr. Constable's Expository Notes

Psalms 28

This psalm is similar to Psalms 26, except that in this one, David’s distress was imminent. He believed God would not punish him with the wicked, and he asked Him to save and shepherd His people. The combination of confidence in Yahweh and prayer to Yahweh, that appears in Psalms 27, appears again here but in reverse order. Psalms 28:1-5 are lament, and Psalms 28:6-9 are thanksgiving.

Dr. Constable's Expository Notes

David was sure the wicked would fail in their purposes since they did not acknowledge the Lord’s works.

Dr. Constable's Expository Notes

2. Confident praise for deliverance 28:5-8

Gill's Exposition of the Whole Bible

Because they regard not the works of the Lord,.... Neither the work of creation, as if there was no first cause of all things; nor the work of Providence, taking no notice either of the judgments or of the mercies of God; as though they believed that God had forsaken the earth, and would do neither good nor evil; and still less the work of redemption, which in covenant, promise, and prophecy, was appointed for the Messiah to work out; and as for the work of the Spirit of God upon the soul, they had no notion of that, of the nature and necessity of it; the things of the Spirit of God being foolishness to them, and undiscernible by them; see Isaiah 5:12. Perhaps the psalmist may have some regard to his being anointed by Samuel, according to the will of God, and to the victory which he obtained over Goliath, and over others, which justly gained him great esteem among some, and created envy in others; and also the wonderful protection of him from time to time; the Chaldee paraphrase is, "because they do not understand the law of the Lord". It follows,

nor the operation of his hands; in which his hand was so very apparent, that nothing less could be said than that this was the finger of God; wherefore,

he shall destroy them, and not build them up; that is, they shall be irrecoverably lost; they shall be punished with everlasting destruction; there will be no help or remedy for them: some s understand this as a prayer, that God would destroy them in such a manner, and render it, "let him destroy them", c. t.

s Kimchi in loc. Vid. Aben Ezram in loc. t יהרסם "destruat eos", Vatablus so the Arabic version.

Henry's Complete Commentary on the Bible

A psalm of David.

      1 Unto thee will I cry, O LORD my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit.   2 Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle.   3 Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief is in their hearts.   4 Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert.   5 Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up.

      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, Psalms 28:1; Psalms 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, Psalms 80:4. Lord, speak to me, answer me with good words and comfortable words (Zechariah 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, Numbers 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 (Hebrews 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 (Psalms 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," Psalms 28:3; Psalms 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 Psalms 114:4. "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, Revelation 18:4.

      III. He imprecates the just judgments of God upon the workers of iniquity (Psalms 28:4; Psalms 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," Psalms 94:1; Psalms 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 Isaiah 33:1; Revelation 18:6; Revelation 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 (Psalms 28:5; Psalms 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 Isaiah 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.