Unto Thee will I cry, O Lord my Rock. Psalm 28:1-7 The prayer of a saint in distress I. HE PRAYS THAT GOD WOULD GRACIOUSLY HEAR AND ANSWER HIM NOW THAT, IN HIS DISTRESS, HE CALLED UPON HIM (vers. 1, 2). Observe — 1. His faith in prayer. "O Lord, my rock." 2. His fervency in prayer. "Unto Thee will I cry" — as one in earnest, being ready to sink unless Thou come in with seasonable succour. 3. How solicitous he is to obtain an answer. "Be not silent to me." 4. His plea.(1) The sad despair he should be in if God slighted him. "If Thou be silent to me," etc. If God be not my friend, appear not to me, and appear not for me, my hope and my help is perished.(2) The good hopes he had that God would favour him. "I lift up my hands," etc. The most holy place, within the veil, is here called "the oracle." 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 answers to prayer. II. HE DEPRECATES THE DOOM OF WICKED PEOPLE (ver. 3). 1. Save me from being entangled in the snares they have laid for me. 2. Save me from being infected with their sins, and from doing as they do. 3. Save me from being involved in their doom. III. HE DEPRECATES THE JUST JUDGMENTS OF GOD UPON THE WORKERS OF INIQUITY (ver. 4). 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. 2. Thus he would express his zeal for the honour of God's justice in governing the world. 3. This prayer is a prophecy that God will, sooner or later, render to all impenitent sinners according to their deserts. Observe, he foretells that God will reward them, not only according to their deeds, 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, sure 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 endeavoured to do, though they could not compass it. IV. HE FORETELLS THEIR DESTRUCTION FOR THEIR CONTEMPT OF GOD AND HIS HAND (ver. 5). Why do men question the Being or attributes of God but because they do not duly regard His handi-works 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 hats 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? ( Isaiah 5:12 ). ( M. Henry , D. D. ) A cry for help J. E. Scott. 1. To the right person. 2. At the right time. 3. With the right motives. 4. In the right way. ( J. E. Scott. ) The instincts of the heart W. Forsyth, M. A. I. THE SENSE OF DEPENDENCE UPON GOD. How sweet it is to say unto God, "My Rock." This gives confidence in life and in death. Said a dying saint (the Rev. John Rees)," Christ in His person, Christ in the love of His heart, and Christ in the power of His arm, is the rock on which I rest; and now" (reclining his head gently on the pillow), "Death, strike." II. CRAVING FOR FELLOWSHIP WITH GOD. 1. God s silence deprecated as the greatest evil. 2. God's fellowship sought as the greatest good: (1) Humbly. (2) Earnestly. (3) Importunately. (4) Through faith in the mercy of God. III. CONFIDENCE IN THE ETERNAL JUSTICE OF GOD. 1. Deliverance sought from the doom of the wicked. 2. Retribution craved. IV. GRATITUDE FOE THE GOODNESS OF GOD. 1. For answered prayers. 2. For assistance in time of need. 3. For assurance of hope. V. EXULTING JOY IN THE SAVING STRENGTH OF GOD. VI. TRUST IN THE ULTIMATE TRIUMPH AND BLESSEDNESS OF GOD'S PEOPLE. ( W. Forsyth, M. A. ) A supplication metaphorically expressed Homilist. I. The OBJECT of prayer is here given in metaphor. 1. His nature. "Rock." What so immutable, abiding?(1) Deep in the nature of every man is the desire for some object on which to settle its confidence and its love.(2) The human spirit, without a fixed centre, is like the sea — never at rest.(3) All outside the soul is unsettled and shifting as the clouds. "Riches take to themselves wings and flee away;" friends drop into the grave. The soul wants a Rock amidst this surging sea. 2. His attitude. "Silent." Even Christ on the cross exclaimed, "My God," etc. Does not this prove man's intuitive belief in the fact that fellowship with the Great Father is happiness? Whatever may be man's theoretical credenda concerning the Eternal, his primitive faith is, that happiness is attained only by close communion with Him. 3. His salvation. "Lest I be like them who go down into the pit." From what a pit does the great God deliver His people — (1) The pit of uncorrectable depravity. (2) The pit of unpardonable guilt. (3) The pit of unrelievable despair. II. The NATURE of the prayer is here given in metaphor. 1. Prayer has respect to a special manifestation of God. "Toward Thy holy oracle." What the "Mercy Seat" was to the Jew, Christ is to humanity in these last times — the Temple in which God is to be met, and where the Shekinah radiates — Emmanuel — God with us. Man in prayer requires that his Deity should appear as a local personality. 2. Prayer is the elevation of the soul to God. "I lift up my hands." The lifting up of the hands symbolizes the lifting up of the heart. ( Homilist. ) Be not silent to me, lest if Thou be silent to me I become like them that go down into the pit. The Silences of God H. Allen, D. D. The instinct of religion is to cry to God. The personal providence of God is the reason of prayer. The psalmist is in trouble, and as he prays his imagination suggests what it would be if God were silent to him. I. Is GOD SILENT TO OUR PRAYERS? We pray expecting His answer. Prayer is not the mere utterance of surcharged hearts, like Lear's raving to the winds. There is moral benefit in simple desire, and that desire grows by utterance. The Rock may not speak to us, but we can lean against it and find shelter under it. But the idea of God speaking to us is as essential for prayer as our speaking to Him. We ask for response, not merely that He would listen. In what sense may God be silent to a praying man? It is a possibility, and as such it is deprecated. Perhaps David was impatient because the answer did not at once come. Sometimes the answer may follow at once, as the thunder-clap the lightning. "I will, be thou clean," was the instant answer to the leper's cry. But the answer to the Syro-Phoenician, to the centurion, to the disciples in the storm, to the sisters of Lazarus, were purposely delayed. The long winter is not a capricious delay of spring; it prepares for a fuller, a more luxuriant life. Surely was not the Father, in this sense, silent to the well-beloved Son Himself when He prayed in His agony, thrice, "Father, if it be possible." His cup might not pass, but "He was heard in that He feared." Our hasty desires are often not wise. The thing demanded might send "leanness into our souls." II. THERE ARE OTHER SILENCES THAT PERPLEX us. What is the meaning of many of God's laws — the economy of violence, of death, of death as the condition of life? Why are the secrets of Nature so hidden? Why did not God tell at the first what powerful generations have just discovered? Wherefore do the wicked prosper? Why is God silent when His people are wronged with impunity and success? No doubt, much that we call God's silence is speech that is unheard. It is not His silence, but only our deafness. Christianity has taught us how to regard suffering itself as a gospel. III. CONCERNING HIS KINGDOM WE ARE PERPLEXED. "Lord, are there few that be saved'?" He is silent to our curiosity even when prompted by benevolence. IV. IN SPIRITUAL THINGS, again, we often think, in our obtuseness, that God is silent. We do not always hear God's voice in our own souls. The Babel voices of passion drown it. He that will do the will of God shall know of the doctrine. Some men see and hear God everywhere; others never see or hear Him at all. To the spiritual soul God's world is a whispering gallery — dead stones speak. V. TO SUCH A SOUL THE THOUGHT THAT GOD MAY BE SILENT TO HIM IS INTOLERABLE. He would be as those who perish. Every delay was painful. The Divine Fatherhood has such meaning to us that we cannot bear "the hiding .of God's face." This is the meaning of all the great yearnings after God with which the Psalms are full. To be thrown upon the mystery and sin and trouble of life, "all the burden and the mystery of this unintelligible world," without God is, to a religious soul, intolerable. How terrible to think of men to whom God is always silent, who are spiritually so deaf that they cannot hear, and to whom, if they could hear, God has no words that He could speak but of rebuke. There are men who all their lives have been saying prayers but have never prayed, and to whom God has never spoken. What if the silence should never be broken? ( H. Allen, D. D. ) The silence of God W. A. Gray. I shall treat the subject mainly from the standpoint of those to whom the silence of God is a burden, more or less perplexing, mysterious. I. WHILE COMPLAINING OF GOD'S SILENCE, ARE YOU REALLY SO CERTAIN THAT HE IS SILENT? What if God has been speaking distinctly and repeatedly, while from faults of your own you have not heard Him? There are two pre-requisites to the catching of God's voice! Listen for it in the proper quarter. Many miss the Divine message because they fail to realize how often it comes to us in the ordinary and the commonplace. "Where is the Christ?" do you ask? — "the Christ that I need to save me, to guide me?" Why, in the weekly sermons you hear, in the daily Scriptures you read, in the temporal experiences that befall you, in the spiritual aspirations that stir in you. Lay your ear to the things that are close to you: customary ordinances, customary providences, as well as your yearnings and anxieties for a better life. Christ is speaking in these. 2. Listen for it with the necessary sympathy. Otherwise, though close to the sphere where God speaks, with His messages ringing all round about you, you may miss or mistake their meaning; they will be no real messages to you. Who are those that appreciate the poet's message? Only such as have a portion of the poet's soul. Who are those that appreciate the musician's message? Only such as have a portion of the musician's taste. And who are those that appreciate the Divine message? Only such as have an element of the Divine character, that raises you to the knowledge of the Divine, instals you into fellowship with the Divine. II. IN COMPLAINING OF GOD'S SILENCE, ARE YOU SURE THAT HIS SILENCE WILL CONTINUE? Remember the Syro-Phoenician woman. If your prayer be a prayer for simple relief, cud if you are careful to ask for it in the right spirit, willing to wait for it till the right time, you need not lose heart, though Christ at the outset be silent. The speaking will surely follow. And meanwhile through the very silence Christ may work by blessing as well as by speech. He may keep you waiting for a time that faith may be strengthened, that hope may be fanned, that love may be refined, that patience may be perfected, that desire may be purified. III. IN COMPLAINING OF GOD'S SILENCE, ARE YOU SURE IT WOULD BE GOOD FOR YOU IF HE SPOKE? ( John 16:12 ). He meets many a question that goes up to Him about concealed things in life and doctrine with a shake of the head, the attitude of reticence and of reserve. And the reason is this — the knowledge of such matters is meanwhile unsafe. A modern religious writer has beautifully said that the key to God's silence on many points is to be found in the simple words, "We shall be changed," and the fact that God waits till the change takes place. IV. IN COMPLAINING OF GOD'S SILENCE, ARE YOU SURE YOU ARE NOT PROVOKING HIM TO KEEP SILENCE? HOW? By sin that is wilfully indulged in, or sin that is insufficiently repented of-inadequately realized and confessed ( Psalm 66:18 ). "But," you say, "I have grieved over my iniquity." Yes, but there is grieving and grieving. Have you renounced it? Have you renounced the fruits of it? Have you gone to God with such an absence of self-justification and self-excuse as to say, "I and not another have done this thing, and against Thee and not another has this thing been done"? For if not, grieve as you may, plead as you may, be prepared for God's silence. V. IN COMPLAINING OF GOD'S SILENCE, ARE YOU SURE YOU ARE GIVING HIM THE OPPORTUNITY TO SPEAK? "Truly," says the psalmist, "my soul waiteth upon God." It ought rather to read, "is silent to God." A friend told me some time ago that a Christian lady startled him with a question worth the repeating. She first asked, "Do you pray? Yes." "And how long do you remain on your knees, after you have prayed, waiting for an answer? Well," he said, "it is strange; I never thought of doing that at all." We forget the duty of stillness, of quietness. We forget the duty of now and again being silent to God in the attitude of expectancy and recipiency. ( W. A. Gray. ) The silence of God A. Warr, M. A. I think it was Thomas Carlyle who used those pathetic words when speaking of the Deity: "He does nothing." The world moved ever onwards; men and Women struggled and loved and hated; vice lifted its head unblushingly in our streets, and dishonesty and cruelty worked havoc in the peace of the universe. And yet the God of purity and of justice never seemed to interfere. The world ran riot, and He put not forth His lined; men cried to Him for help and deliverance, and He remained for ever silent. Now, this Eternal silence has had a twofold effect upon men. In one class it has given rise to defiance; in another it has given rise to despair. The unbeliever challenges the Divine interference, and when silence is the answer to his demand he denies the power of the Eternal Spirit; the man of faith appeals to God for light and leading, and the silence nearly drives him to desperation. There is nothing more trying to the faith of men than this silence, or seeming silence, on the part of God. Does God speak to you, or is He silent? Is the silence of the universe for you ever broken by the mysterious voice of an Unseen Being? Can you with the eye of sense look at the heavens above you, and with the eye of faith pierce the eternal blue, and believe that the God who lives in the universe is a Being who has ears but heareth not, who has eyes but seeth not, who has a heart but knows nothing of the wants and needs of that broken heart of yours? If prayer does nothing else for a man, it at least bears him up on the wings of faith, far from the vexing trifles of the present into the unknown region where the Father dwells; and no one can live for a moment in that holy place without hearing the voice of God. "Prayer purifies," says Richter; and purity is the voice of God. Again, we may hear the Divine voice in Nature if we open our ears to its sound. That voice was for ever in the ears of the psalmist; he heard the voice of God in the hurricane and in the calm. And the reason why men to-day do not hear God speaking to them in Nature is simply that they allow the murmur of the world to stifle the whisper of heaven To hold silent communings with the silent God you must leave the bustle of the world behind you. It is not often that God speaks to a man through the noise of his hammer in the workshop, or the columns of his ledger in the office, or the pages of his bank-book. Leave these things behind and go away and seek God's face in the lonely valley or on the silent, hillside. There you will discover the truest part of your manhood, you will see that the life of thought is the nearest akin to that of God, and in every blade of grass you will see the mystery of the Divine workmanship, in every peeping flower you will see the Eternal smile, in the murmur of the mountain streamlet you will hear the music of the angels, in the breeze which kisses your cheek you will feel the breath of God. We hear the voice of God also in the voice of conscience within us. If you stifle that voice it will become fainter day by day till it altogether dies away; if you listen to its appeal it will ultimately lead you to where you may see God face to face. Once more, the voice of God may come to you in the memory of the past. Your life must have been a very uneventful one if you cannot look back upon it and see many stages plainly marked which give the lie to the assertion of the silence of God, if you cannot point to many struggles, many victories, and also many defeats in your life's history where you heard the voice of God breaking the silence around. But, above all, do we hear the voice of God in the memory of departed friends and comrades. There is a great deal more meaning than we think of in the words, "He being dead yet speaketh." The memory of the departed lifts us up to higher things, and we hear their voices calling us to walk nobly and endure manfully. The memory of a dead parent often keeps a young man's feet from walking in the paths of sin; the memory of a dead friend stimulates us to a higher ideal and a nobler end. What man who has a dear child in the eternal kingdom does not feel better and purer and more Christ-like when he thinks of that angel face smiling upon him in tender affection? ( A. Warr, M. A. ) The seeming silence of God J. Hunter, D. D. The seeming silence of God means human incapacity and dulness. This is the obstacle to hearing. There is an eternal reality corresponding with the ancient phrase, "Communion with God." But this implies more than the existence of the Heavenly voice. It implies organs made sensitive to it. The material world is full of sounds which are constantly failing upon ears that are too dull or too deaf to hear them. We speak of the silence of the sea, of the silence of the night, of the silence of the mighty mountain. But to men with ears, to men not wanting in "the vision and the faculty divine," these things are unceasingly eloquent with speech. To some God does not seem to speak because there has been no preparation for hearing. Where the soul is filled with the noise of mundane voices, the Divine voices which are resounding through its chambers cannot be distinguished. The man who cries despairingly to God, "Be not silent to me," needs to remember that it is himself more than God that needs to be stirred. He must set himself to understand the language in which the Divine One is wont to communicate with the human spirit. Even among men the spoken and the written word are not the only methods of intercommunication. To the trained eye of friendship many an important message may be conveyed without the use of any audible or written word. We speak to God in a voice audible, but He may answer us in impressions, in impulses, and similar. And this language, the language of the spirit of the unseen God, cannot be understood without any instruction. The one who rushes into the Divine presence with petitions, his soul full of earth's voices, having never learned even the alphabet of the spiritual world, cannot expect to understand the answer he may receive, any more than a man ignorant of the telegraph code could interpret the dots and dashes which he is given to understand are the reply to a communication which he has flashed along the speaking wires. To the aspiring, sensitive soul, God is never silent. ( J. Hunter, D. D. ) Draw me not away with the wicked. Psalm 28:8 A prayer against identification with ungodly men Homilist. I. THE CHARACTER Of ungodly society. 1. Apostates — gone away from truth, virtue, God. 2. Rebels — wrong in relation to their own nature, society, God. 3. Hypocrites. II. THE ATTRACTIVENESS of ungodly society. 1. In its numerical force. As the little spring from the mountain is drawn to the river, individuals are drawn to the multitude. 2. In its social resources. It has the prizes of fortune and the delights of pleasure at its disposal. All this is attractive. Why should these things be attractive to a good man? Simply, because his goodness is not perfect; remnants of depravity are still in his heart, and these incline him thitherward. To a thoroughly pure soul the power of ungodly society is repulsion, not attraction. III. THE BANEFULNESS of ungodly society. 1. Detrimental to the higher interests of human nature. It cannot appease a guilty conscience, or cleanse a polluted heart. 2. Doomed to ruin. (1) By the moral constitution of the universe. (2) By the express Word of God, ( Homilist. ) Unhook from wicked men A guard's van, attached to some loaded coal trucks, was shunted down an incline towards a siding. On the way, the guard was dismayed to find that the brake in his van was not able to lessen the speed at which they were going. He and his companion mounted the next truck, and tried to let down the brake there, but found that impossible. The guard then proposed to jump off, but his companion thought that that would be certain death. "I know what to do!" the guard exclaimed, and he seized a huge coal hammer which lay on the truck, went back to the van, and, smashing through the end, lie unhooked the couplings. The van soon stopped, and the two men saw the rest of the train run at great speed into the siding, and the trucks dashed into a shapeless mass. So with bad companions. Unless you throw them off and have nought to do with them they will carry you to the same destruction to which they themselves are hastening. Give them according to their deeds. Psalm 28:4, 5 Saints desire God to punish sinners N. Emmons, D. D. I. WHY IMPENITENT SINNERS DESERVE TO BE PUNISHED. Their wickedness lies in their endeavours, or intentions, to do evil. All their free, voluntary exercises are entirely selfish and criminal, for which they deserve to be punished. II. SOME SINNERS MORE DESERVE TO BE PUNISHED THAN OTHERS. One may design to take away a man's property, another may design to take away a man's life, and another may design to destroy a nation. These are all bad designs; but the second is worse than the first, and the third is worse than the second. Ill desert is always in proportion to the ill design of the agent; and the ill design of the agent is always in proportion to the magnitude of the evil he designs to do. III. WHAT IS IMPLIED IN GOD'S PUNISHING FINALLY IMPENITENT SINNERS ACCORDING TO THEIR DESERTS. 1. According to the duration of their deserts, i.e. for ever. 2. According to the degrees of their guilt. Christ expressly declares that it shall be more intolerable for some sinners than for others in the day of judgment. IV. WHY GOOD MEN DESIRE THAT GOD WOULD PUNISH THE FINALLY IMPENITENT ACCORDING TO THEIR DESERTS. 1. It is the nature of true benevolence to love justice. 2. It is the nature of true love to God to desire that He may be glorified for ever. 3. To promote the highest good of the universe.Conclusion: 1. If the ill desert of sinners essentially and necessarily consists in their free, voluntary design to do evil, then neither the foreknowledge, nor purpose, nor agency of God can ever afford them the least ground or reason to complain of Him for punishing them for ever. 2. If good men, for good reasons, desire God would punish the finally impenitent according to their deserts, then they are prepared to rejoice when they shall see Him display the glory of His justice in their future and eternal punishment. 3. If good men desire God to punish the finally impenitent for ever, for the reasons that have been mentioned, then sinners will never have any just ground to reproach or complain of them for feeling and expressing such a desire. 4. If good men desire God to punish the finally impenitent for ever, then they have no more reason to disbelieve and oppose the doctrine of reprobation than the doctrine of election. 5. If guilt or ill desert consists in the evil intentions of the heart, then there is a wide difference between awakenings and convictions. Sinners are commonly awakened before they are convinced. It is one thing to be sensible of danger, another thing to be sensible of guilt. 6. If guilt or ill desert consists in the selfish and sinful affections of the heart, then we may see why moral sinners commonly experience the deepest convictions before they are converted. They are not so easily awakened and alarmed as more open and profligate sinners. 7. Since all guilt or ill desert consists in the evil affections of the heart, it is easy to see why good men have been so much borne down with the burden of sin. Job, David, and Paul had a deep and habitual sense of their great criminality and guilt. The reason was, they had experienced keen convictions of conscience before they were converted; and this made their conscience always tender afterwards. ( N. Emmons, D. D. ) Blessed be the Lord, because He hath heard. Psalm 28:6-8 A thanksgiving truly inspired Homilist. These verses throw light upon the religious experience of the psalmist, and from them we learn — I. That his experience TESTIFIED OF ANSWERS TO HIS PRAYER. There are two ways in which God answers prayer — 1. Sometimes by granting the thing sought. Thus the prayers of Elijah, Moses, Hezekiah, were often answered, and thus the prayers of His people, in all ages, have some. times been answered. 2. Sometimes by endowing the suppliant with the spirit of resignation to the Divine will. This is the most general, and the most efficient way. Acquiescence in the Divine will is the highest strength and happiness of moral beings. II. That his experience ASSURED HIM OF DIVINE ASSISTANCE. 1. Strength What is the highest strength? Moral strength, strength arising from an unbounded confidence in God; strength to brave perils with a fearless heart; strength to endure trials without repining; strength "to labour and to wait." 2. Shield. Jehovah was his protector. No weapons can penetrate Omnipotence. He is the All-sufficient Guardian of His people; "under them are His everlasting arms." III. That his experience INVOLVED A CONSCIOUS TRUST IN JEHOVAH. "My heart trusted in Him." This is something more than to believe in His existence, His government, His claims, His Word; it is to exercise unbounded confidence in Him, in His character and procedure, in both His ability and disposition to help us. Because David trusted in Him, he said, "I am helped." There is no help for the soul without this trust in God. IV. That his experience WAS IDENTIFIED WITH EXULTANT GRATITUDE. "Therefore my heart greatly rejoiceth." True religion is happiness; happiness was the end of Christ's interposition. "These things have I spoken unto you, that your joy might be full." There is no genuine religion where there is no happiness. ( Homilist. ) A glorious answer J. E. Scott. 1. Immediately given. 2. Gratefully received. 3. Rejoicingly acknowledged. ( J. E. Scott. ) The fact of answered prayer demonstrated A. R. Wells. That God hears prayer is abundantly proved in the experience of George Muller and his successor in the management of his great orphan. ages. He made vast plans, requiring an annual expenditure of £46,000. He never went into debt. He had not a penny of assured income. And yet his orphans never went hungry to bed. He reckoned some 30,000 direct and wonderful answers to prayers received on the very day of his asking. He never made a request of man, but he received in this way of private prayer more than £800,000 to carry on his vast undertakings. Mr. W. T. Stead considers George Muller's life to be a triumphant scientific experiment regarding the power of prayer. ( A. R. Wells. ) The Lord is my strength and my shield. Psalm 28:7 A sacred solo Note in the three sentences-there is in each that which is inward and that which is outward. "The Lord is my strength" — that is inward; "My shield" — that is outward. "My heart trusted in Him — inward; "I am helped" — outward. "My heart greatly rejoiceth" — inward; "With my song will I praise Him" — outward. It teaches us that truth and beauty of form are to be linked together: to be holy we need not to be uncouth. Slovenly preaching, doggerel verses and discordant singing are to be avoided in our worship. I. We have here A SURE POSSESSION. With double grip the psalmist takes hold of God. "The Lord is my strength and my shield." It is not anything belonging to the Lord, but the Lord Himself that he thus lays hold on. He also can say this has a large inheritance which death cannot wither, nor space compass, nor time limit, nor eternity explore. He may be short in pocket money, as owners of large estates sometimes are; but he is infinitely rich, for he hath real property and an indefeasible title to it. Notice how God is laid hold of — 1. Inwardly, as his strength. You cannot tell how strong you are if you can say this: what marvellous capacity for endurance. Increase of burden is nothing to groan at if there be increase of strength. And with this we can, also, do anything. Then — 2. There is the outward manifestation. God is our "shield." "Where would you hide yourself," said one to Luther , "if the Elector of Saxony should withdraw his protection?" He smiled and said, "I put no trust in the Prince of Saxony. Beneath the broad shield of Heaven I stand secure against Pope and Turk and devil." So he did, so do we. And many of us can attest this. II. A DEFINITE EXPERIENCE. "My heart trusted in Him and I am helped." He does not say, "I trusted" as one who makes a profession with his lips, but "my heart trusted." Happy the man who in his "heart" trusts. Did you ever notice the middle verse of the whole Bible? It is Psalm 118:8 . "It is better to trust in the Lord than to put confidence in man." The comparison will not bear a thought, the preference is infinite. May the heart always trust, and in God alone. Then we have the outward manifestation of the inward experience, "I am helped." Not "I was," nor "I shall be," but "I am." Old Master Trapp says, faith has no tenses, because faith deals with a God whose name is "I am." With man we trust and are often disappointed or deceived, but never so with God. III. A DECLARED EMOTION. "Therefore my heart greatly rejoiceth, and with my song," etc. Some people's rejoicing is but skin deep. They laugh: their face is surfaced over with smiles, and their mirth bubbles up with silly glee. Nothing is more sad. You may perhaps have heard of Carlini, one of the most celebrated clowns of the beginning of this century, a man whose wit and humour kept all Paris in roars of laughter; but he himself had little share of the cheerfulness he simulated so well and stimulated so much. His comedies brought him no comfort; he was a victim of habitual despondency. He consulted a physician, who gave him some medicine, but advised him by way of recreation to go and hear Carlini. "If he does not fetch the blues out of you nobody will." "Alas, sir," said he, "I am Carlini." And so often men make mirth for others, but live in gloom themselves. Not so the man who has laid hold on God. "My heart greatly rejoiceth." And we should tell out our joy. "With my song will I praise Him." Hard-worked mothers, toiling labourers, wearied servants, sing praise unto Him. The birds, the flowers, the many-tinted shells in depth of ocean, all praise Him. Do you the same. ( C. H. Spurgeon . ) The Lord acknowledged and praised O. T. Adams. I. THE LORD ACKNOWLEDGED. 1. AS the source of strength. (1) Physical. (2) Intellectual. (3) Spiritual. 2. As a shield. (1) Against temptation. (2) Against the fiery darts of Satan. (3) Against the attacks of personal enemies. II. THE LORD TRUSTED. 1. With the heart. 2. For the salvation of the soul. 3. For the power to keep from falling. 4. For help in every hour of need. III. THE LORD REJOICED IS. 1. Because the soul is at peace with God. 2. Because of the consciousness of security in God. 3. Because of the manifested presence of God in the soul. IV. THE LORD PRAISED. 1. For the manifestation of His power. (1) To give strength in the hour of weakness. (2) To give encouragement in the hour of despondency. (3) To give light in the hour of d

Benson Commentary Psalm 28:1 A Psalm of David. 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. Psalm 28:1 . Be not silent to me — Hebrew, ?? ????? ???? , al techeresh mimmenni, be not deaf to me, that is, to my prayers; do not act as if thou didst not hear, or didst disregard my prayers; lest, if thou be silent to me — And return no answer to my petitions; I become like them that go down to the pit — That is, lest I be in the same condition with them, a dead, lost, undone creature, as I certainly shall be if thou do not succour me. If God be not my friend, and appear not for me, my help and hope are perished. Nothing can be so distressing to a gracious soul as the want of God’s favour and the sense of his displeasure. Or, as some understand it, lest I be like those that go down to hell; for what is the misery of the damned but this, that God is for ever silent to them, and deaf to their cry? Psalm 28:2 Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle. Psalm 28:2 . When I lift up my hands toward thy holy oracle — Earnestly desiring and confidently expecting an answer of peace from thence. 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 spake to his people, Numbers 7:89 . This 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. Psalm 28:3 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. Psalm 28:3 . Draw me not away with the wicked — The sense is, either, 1st, Do not suffer me to be drawn away, by their counsel or example, to imitate them in their evil courses. For God is often said to do that which he doth not effect, but only permits. Or, 2d, Do not drag me, as thou dost or wilt these evil-doers, to execution and destruction. Let me not die the death of the wicked. This seems best to suit with the following context, wherein he foretels that destruction to be coming upon his enemies which he deprecates for himself. Mischief is in their heart — They are hypocritical and perfidious persons: while I, through thy grace, am sincere and upright before thee. Seeing, then, I am unlike them in disposition and practice, let me not be made like them in their ruin. Psalm 28:4 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. Psalm 28:4 . Give them according to their deeds, &c. — It is fit that they should suffer as they have acted, and reap the fruit of their manifold wickedness. Give them after the work of their hands, &c. — Dispense a reward to them according to their works, and deal with them as they have dealt with others. This verse would be better translated in the future; Thou wilt give, &c. For this prayer is evidently a prophecy, that God will, sooner or later, render to all impenitent sinners according to their deserts: see the next verse, and note on Psalm 5:10 . Psalm 28:5 Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up. Psalm 28:5 . Because they regard not the works of the Lord — The providential works of God, both for and toward his church and people, by which works he manifests himself, declares his mind and will, and speaks to the children of men; and a serious observation of which would have made them afraid of opposing God’s people, or of attempting to obstruct God’s designs in their favour. It is justly observed by Henry here, that “a stupid regardlessness of the works of God is the cause of the sin of sinners, and so becomes the cause of their ruin.” Why do men question the being and attributes of God, but because they do not duly regard the operations of his hands, which declare his glory, and in which the invisible things of him are clearly seen? Why do men forget him, and live without him; nay, affront him, 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 . Psalm 28:6 Blessed be the LORD, because he hath heard the voice of my supplications. Psalm 28:6-7 . Blessed be the Lord, &c. — How soon are the sorrows of the saints turned into joy, and their prayers into praises! It was in faith David prayed, Psalm 28:2 , Hear the voice of my supplication, and by the same faith he now gives thanks that God had heard his voice — They that pray in faith may rejoice in hope. My heart trusteth in him, and I am helped — God had in part heard and answered him already; and, it seems, had assured him by his Spirit that he would more fully answer and grant his requests. Psalm 28:7 The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him. Psalm 28:8 The LORD is their strength, and he is the saving strength of his anointed. Psalm 28:8 . The Lord is their strength — That is, the strength of his people, mentioned in the next verse. He is the saving strength — Hebrews ??????? ???? , the strength of the preservations, deliverances, or salvations; of his anointed — Of me, whom he hath anointed to be king, and whom therefore he will defend. He signifies that it was by God’s strength alone that his victories, deliverances, and preservations were wrought. Psalm 28:9 Save thy people, and bless thine inheritance: feed them also, and lift them up for ever. Psalm 28:9 . Bless thine inheritance — Israel, for whom he prays, not as his people, but as God’s. Save thy people: thine inheritance. God’s interest in them lay nearer his heart than his own. Feed them also — As a shepherd does his flock, as ??? , regnem, signifies. Bless them with all things needful for life and for godliness. Or, rule them, as the margin renders it. Direct their counsels and actions aright, and overrule their affairs for good. Set pastors over them that shall feed and rule them with wisdom and understanding, Jeremiah 3:15 . And lift them up for ever — Raise them out of their low and afflicted condition, and advance them to a state of safety and honour, and that not for a season only, but with constancy and perpetuity. Lift them up to thy glorious and heavenly kingdom. There, and there only, will the saints be lifted up for ever, never more to sink or be depressed. Observe well, reader, only those whom God feeds and rules, who are willing to be taught, guided, and governed by him, shall be saved, and blessed, and lifted up for ever. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Psalm 28:1 A Psalm of David. 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. Psalm 28:1-9 THE unquestionable resemblances to Psalm 26:1-12 scarcely require that this should be considered its companion. The differences are as obvious as the likenesses. While the prayer "Draw me not away with the wicked" and the characterisation of these are alike in both, the further emphatic prayer for retribution here and the closing half of this psalm have nothing corresponding to them in the other. This psalm is built on the familiar plan of groups of two verses each, with the exception that the prayer, which is its centre, runs over into three. The course of thought is as familiar as the structure. Invocation is followed by petition, and that by exultant anticipation of the answer as already given; and all closes with wider petitions for the whole people. Psalm 28:1-2 are a prelude to the prayer proper, bespeaking the Divine acceptance of it, on the double ground of the psalmist’s helplessness apart from God’s help and of his outstretched hands appealing to God enthroned above the mercy seat. He is in such straits that, unless his prayer brings an answer in act, he must sink into the pit of Sheol, and be made like those that lie huddled there in its darkness. On the edge of the slippery slope, he stretches out his hands toward the innermost sanctuary (for so the word rendered, by a mistaken etymology, "oracle" means). He beseeches God to hear, and blends the two figures of deafness and silence as both meaning the withholding of help. Jehovah seems deaf when prayer is unanswered, and is silent when He does not speak in deliverance. This prelude of invocation throbs with earnestness, and sets the pattern for suppliants, teaching them bow to quicken their own desires as well as how to appeal to God by breathing to Him their consciousness that only His hand can keep them from sliding down into death. The prayer itself ( Psalm 28:3-5 ) touches lightly on the petition that the psalmist may be delivered from the fate of the wicked, and then launches out into indignant description of their practices and solemn invocation of retribution upon them. "Drag away" is parallel with, but stronger than, "Gather not" in Psalm 26:9 . Commentators quote Job 24:22 , where the word is used of God’s dragging the mighty out of life by His power, as a struggling criminal is haled to the scaffold. The shuddering recoil from the fate of the wicked is accompanied with vehement loathing of their practices. A man who keeps his heart in touch with God cannot but shrink, as from a pestilence, from complicity with evil. and the depth of his hearty hatred of it is the measure of his right to ask that he may not share in the ruin it must bring, since God is righteous. One type of evildoers is the object of the psalmist’s special abhorrence: false friends with smooth tongues and daggers in their sleeves, the "dissemblers" of Psalm 26:1-12 ; but he passes to the more general characterisation of the class, in his terrible prayer for retribution, in Psalm 28:4-5 . The sin of sins, from which all specific acts of evil flow, is blindness to God’s "deeds" and to "the work of His hands," His acts both of mercy and of judgment. Practical atheism, the indifference which looks upon nature, history, and self, and sees no signs of a mighty hand tender, pure, and strong, ever active in them all, will surely lead the purblind "Agnostics" to do "works of their hands" which, for lack of reference to Him, fail to conform to the highest ideal and draw down righteous judgment. But the blindness to God’s work here meant is that of an averted will rather than that of mistaken understanding, and from the stem of such a thorn the grapes of holy living cannot be gathered. Therefore the psalmist is but putting into words the necessary result of such lives when from suppliant he becomes prophet, and declares that "He shall cast them down, and not build them up." The stern tone of this prayer marks it as belonging to the older type of religion, and its dissimilarity to the New Testament teaching is not to be slurred over. No doubt the element of personal enmity is all but absent, but it is not the prayer which those who have heard "Father, forgive them," are to copy. Yet, on the other hand, the wholesome abhorrence of evil, the solemn certitude that sin is death, the desire that it may cease from the world, and the lowly petition that it may not drag us into fatal associations are all to be preserved in Christian feeling, while softened by the light that falls from Calvary. As in many psalms, the faith which prays passes at once into the faith which possesses. This man, when he "stood praying, believed that he had what he asked," and, so believing, had it. There was no change in circumstances, but he was changed. There is no fear of going down into the pit now, and the rabble of evil-doers have disappeared. This is the blessing which every true suppliant may bear away from the throne, the peace which passeth understanding, the sure pledge of the Divine act which answers prayer. It is the first gentle ripple of the incoming tide; high water is sure to come at the due hour. So the psalmist is exuberant and happily tautological in telling how his trusting heart has become a leaping heart, and help has been flashed back from heaven as swiftly as his prayer had travelled thither. The closing strophe ( Psalm 28:8-9 ) is but loosely connected with the body of the psalm except on one supposition. What if the singer were king over Israel, and if the dangers threatening him were public perils? That would explain the else singular attachment of intercession for Israel to so intensely personal a supplication. It is most natural that God’s "anointed" who has been asking deliverance for himself, should widen his petitions to take in that flock of which he was but the under-shepherd, and should devolve the shepherding and carrying of it on the Divine Shepherd King, of whom he was the shadowy representative. The addition of one letter changes "their" in Psalm 28:8 into "to His people" a reading which has the support of the LXX and of some manuscripts and versions and is recommended by its congruity with the context. Cheyne’s suggestion that "His anointed" is the high priest is only conjecture. The reference of the expression to the king who is also the psalmist preserves the unity of the psalm. The Christian reader cannot but think of the true King and Intercessor, whose great prayer before His passion began, like our psalm, with petitions for Himself, but passed into supplication for His little flock and for all the unnumbered millions "who should believe on" Him "through their word." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.