1 Unto thee will I cry, O Lord my strength: think no scorn of me; lest, if thou make as though thou hearest not, I become like them that go down into the pit.
Origen of Alexandria · AD 253 Frequently, in Scripture, the righteous are said to have called out to God. Each one tries to beseech God with a cry, and I may say with an unusual cry. He goes to his bedroom closet, locks the door and calls out to God: "Do not be silent before me." It was written of Moses, Aaron and Joshua the son of Nun. Indeed, they were the worthy ones to whom God spoke.
Augustine of Hippo · AD 430 "Unto You, O Lord, have I cried; My God, be not silent from me" [Psalm 28:1]. Unto You, O Lord, have I cried; My God, separate not the unity of Your Word from that which as Man I am.
Thomas Aquinas · AD 1274 In the preceding Psalm the Psalmist showed the confidence he has in God; here, lest he fail in confidence, he adds a Psalm of prayer. The title is "A Psalm of David himself." According to the letter, it is said that certain Psalms pertained to the person of David, among which is this one, as though this one pertains to David himself.
2 Hear the voice of my humble petitions, when I cry unto thee: when I hold up my hands towards the mercy-seat of thy holy temple.
Origen of Alexandria · AD 253 Often, we communicate by the lifting of hands, as when Moses' arms were lifted up and Israel was victorious. When his hands were down, the Amalekites won.… Our hands are our deeds of piety. If we store treasures in heaven, we have hands lifted to God and overcome the enemy. When, therefore, I raise my hands to God, I lift my spirit to him through my uplifted hands.
Theodoret of Cyrus · AD 458 Though the temple was not yet built, he gives the name "temple" to the tabernacle in which he prayed, distant from it in body but directing his mind there. Likewise also when blessed Daniel in Babylon prayed, he opened the windows facing Jerusalem, not under the impression that God was confined there but from his knowledge that the divine manifestation occurred there.
Thomas Aquinas · AD 1274 "Hear, O Lord, the voice of my prayer, while I pray to you." The other reason he asks to be heard is the devotion of the one praying. This devotion consists in two things: namely, in the interior dispositions of the heart, and in exterior works. In the interior: because God is spirit, and those who adore him must be spiritual. Jn.
3 O pluck me not away, neither destroy me, with the ungodly and wicked doers: which speak friendly to their neighbours, but imagine mischief in their hearts.
Augustine of Hippo · AD 430 "Draw not My Soul away with sinners, and destroy me not with them that work iniquity, with them that speak peace with their neighbours" [Psalm 28:3]. With them that say unto Me, "We know that You are a Master come from God." [John 3:2] "But evil in their hearts." But they speak evil in their hearts.
Bede · AD 735 It is good that the Spirit descended upon the Lord in the form of a dove, so that the faithful may learn that they cannot be filled with his Spirit unless they are simple, unless they possess true peace with their brothers, which is signified by the kiss of doves.
Thomas Aquinas · AD 1274 "Do not hand me over together with sinners, and with workers of iniquity." Here he sets forth his petition, that he not be moved together in punishment with the wicked: and concerning this he does two things.
4 Reward them according to their deeds: and according to the wickedness of their own inventions.
Jerome · AD 420 Because they do not understand through blessings, they will understand through suffering.
Theodoret of Cyrus · AD 458 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.
Thomas Aquinas · AD 1274 "Give to them according to their works: and according to the wickedness of their devices." Here he treats of the tribulation and punishment of those men. And first he touches on the punishment itself; second, the equity of the punishment, at "according to their works"; third, its perpetuity, at "because they did not understand." A twofold guilt has been set forth.
5 Recompense them after the work of their hands: pay them that they have deserved.
Augustine of Hippo · AD 430 "For they have not had understanding in the works of the Lord" [Psalm 28:5]. And whence is it clear that this has befallen them?
Thomas Aquinas · AD 1274 "Because they did not understand the works of the Lord, the works of his hands," etc. Above the Psalmist set forth the punishment due to the wicked and its equity; here next he sets forth the perpetuity of this punishment: and he does two things in this verse. First he touches on the irreparability of the punishment; second, the cause.
6 For they regard not in their mind the works of the Lord, nor the operation of his hands: therefore shall he break them down, and not build them up.
Augustine of Hippo · AD 430 "Blessed be the Lord, for He has heard the voice of My prayer" [Psalm 28:6].
Thomas Aquinas · AD 1274 "Blessed be the Lord." Here, as though heard, he gives thanks. And first for the benefits bestowed upon him; second he gives thanks for the benefits bestowed upon the whole people, at "The Lord is the strength." Concerning the first he does two things.
7 Praised be the Lord: for he hath heard the voice of my humble petitions.
Augustine of Hippo · AD 430 "The Lord My Helper and My Protector" [Psalm 28:7]. The Lord helping Me in so great sufferings, and protecting Me with immortality in My resurrection. "In Him has My Heart trusted, and I have been helped." "And My Flesh has flourished again:" that is, and My Flesh has risen again.
Maximus of Turin · AD 465 Take note of the expression he used. He does not say "flourished," but "flourished again," for nothing flourishes again unless it had flourished previously.
Thomas Aquinas · AD 1274 Here he shows in what he was heard, namely that he obtained the help of God: and concerning this he does three things. First he sets forth the benefit of divine help; second, the merit of the benefit, at "and in him my heart has hoped"; third, the effect of the benefit, at "and my flesh has flourished again." Man needs divine help for two things: to act well, and to be freed fr…
8 The Lord is my strength and my shield; my heart hath trusted in him, and I am helped: therefore my heart danceth for joy, and in my song will I praise him.
Eusebius of Caesarea · AD 339 This teaches us that all the wonders of Christ written in the holy Scriptures, done for our salvation, whether teachings or writings, or the mysteries of his resurrection now referred to, were all done by the will and power of the Father defending his own Christ as with a shield in all his marvelous and saving words and works.
Augustine of Hippo · AD 430 "The Lord is the strength of His people" [Psalm 28:8]. Not that people "ignorant of the righteousness of God, and willing to establish their own." [Romans 10:3] For they thought not themselves strong in themselves: for the Lord is the strength of His people, struggling in this life's difficulties with the devil.
Thomas Aquinas · AD 1274 "The Lord." Here he gives thanks for the benefits to the people. And first he sets forth the benefits already shown. Second he asks that they be continued, at "Save your people." The same benefits that were done to him, when he says "the Lord is my helper," etc., he says were done to the people, when he says "the Lord is the strength" of the Jewish people delivered through me f…
9 The Lord is my strength: and he is the wholesome defence of his Anointed.
Augustine of Hippo · AD 430 "Save Your people, and bless Your inheritance" [Psalm 28:9]. I intercede therefore, after My Flesh has flourished again, because You have said, "Desire of Me, and I will give You the heathen for Your inheritance;" "Save Your people, and bless Your inheritance:" for "all Mine are Yours." [John 17:10] "And rule them, and set them up even for ever." And rule them in this temporal…
Theodoret of Cyrus · AD 458 The prayer for the people befits the king as well: it is also admirable about mighty David that though pursued also by the people, who waged war on him along with Saul, he offered supplication on their behalf to God. He foresaw their future conversion, you see, and had regard not for the injustice but for the servitude to come.
Thomas Aquinas · AD 1274 "Save." Here he shows the continuation of the benefits or of salvation. And first he sets forth the salvation. Second, the manner, at "Bless." He says therefore: O Lord, you who are my protector, "save your people," that is, I ask that you lead them to salvation: Jn. 17: "I do not ask that you take them out of the world, but that you keep them from evil": Is.
10 O save thy people, and give thy blessing unto thine inheritance: feed them, and set them up for ever.