Psalms · Chapter 3

Verse 1. Lord, how are they increased that trouble me?] We are told that the hearts of all Israel went after Absalom, 2 Samuel 15:13; and David is astonished to find such a sudden and general revolt. Not only the common people, but his counsellors also, and many of his chief captains. How publicly does God take vengeance for the sins which David committed so privately! In the horrible rebellion of Absalom we see the adultery of Bath-sheba, and the murder of Uriah. Now the words of Nathan begin to be fulfilled: “The sword shall not depart from thy house.”

Verse 1. Lord, how are they increased that trouble me? — He might well say so, for the party that sought his ruin was very numerous and very formidable. Absalom his son had stolen away the hearts of the generality of the people, and was at the head of them: Ahithophel, his counsellor, sought his ruin: Shimei, with others of his enemies, reproached him as utterly forsaken of God; while many of his friends, undoubtedly, trembled for his safety, and, had Ahithophel’s advice been followed, his ruin, morally speaking, would have been unavoidable. No wonder, then, that he was in great trouble, as he certainly was in great danger: but in the midst of it he takes the right method, and has recourse to God, his strong helper. As he went up the mount of Olives, with his head covered and barefoot, he wept and prayed, wept and believed, and God heard him from his holy habitation.

1. How are they increased?—The vast and constantly swelling number of the revolters threw the country into the greatest alarm. David three times mentions it—in verses 1, 2, and 6—and calls them myriads, a Hebraism for a vast but unknown number. See 2 Samuel 15:13.

V. 2. My soul-Of me: the soul being commonly put for the person. In God-God hath utterly forsaken him. Selah-This word is no where used but in this poetical book, and in the song of Habakkuk. Probably it was a musical note, directing the singer either to lift up his voice, to make a pause, or to lengthen the tune. But withal, it is generally placed at some remarkable passage; which gives occasion to think that it served also to quicken the attention of the singer and hearer.

Verse 2. No help for him in God.] These were some of the reproaches of his enemies, Shimei and others: “He is now down, and he shall never be able to rise. God alone can save him from these his enemies; but God has visibly cast him off.” These reproaches deeply affected his heart; and he mentions them with that note which so frequently occurs in the Psalms, and which occurs here for the first time, hls selah. Much has been said on the meaning of this word; and we have nothing but conjecture to guide us. The Septuagint always translate it by diayalma diapsalma, “a pause in the Psalm.” The Chaldee sometimes translates it by לעלמינ lealmin, “for ever.” The rest of the versions leave it unnoticed. It either comes from ls sal, to raise or elevate, and may denote a particular elevation in the voices of the performers, which is very observable in the Jewish singing to the present day; or it may come from hls salah, to strew or spread out, intimating that the subject to which the word is attached should be spread out, meditated on, and attentively considered by the reader. Fenwick, Parkhurst, and Dodd, contend for this meaning; and think “it confirmed by Psalm 9:16, where the word higgaion is put before selah, at the end of the verse.” Now higgaion certainly signifies meditation, or a fit subject for meditation; and so shows selah to be really a nota bene, attend to or mind this.

Verse 2. Many there be that say of my soul — Of me; the soul being commonly put for the person: There is no help for him in God — God hath utterly forsaken him for his many crimes, and will never help him more. Selah — This word is nowhere used but in this poetical book, and in the song of Habakkuk. Probably it was a musical note, directing the singer either to lift up his voice, to make a pause, or to lengthen the tune. But, withal, it is generally placed at some remarkable passage; which gives occasion to think that it served also to quicken the attention of the singer and hearer.

2. My soul— “Soul”” (vpn, nephesh) is here a Hebraism for me, myself; but is used sometimes in the psychological sense for pneuma, or spirit, the mental ego. The reproachful words of his enemies— “there is no help for him in God”—had entered into his inmost being. See 2 Samuel 16:7, 8; Psalm 71:11; 62:10. David’s order to Zadok to return the ark to Zion. (2 Samuel 15:24, 25,) might have given plausibility to these envenomed words. Selah—A word occurring seventy-three times in the Psalms, and three times in Habakkuk. As a musical direction it denotes pause, rest, silence, that is, of the voice, to give place to a brief intermediate symphony, or ritornello. It may also be a sign to the reader to pause for meditation upon the import of what is just said. To human eyes David’s cause seemed lost.

V. 3. A shield-My defence. My glory-Thou hast formerly given, and wilt farther give occasion of glorying in thy power and favour. Lifter up-Thou wilt restore me to my former power and dignity.

Verse 3. Thou, O Lord, art a shield] As a shield covers and defends the body from the strokes of an adversary, so wilt thou cover and defend me from them that rise up against me.

The lifter up of mine head.] Thou wilt restore me to the state from which my enemies have cast me down. This is the meaning of the phrase; and this he speaks prophetically. He was satisfied that the deliverance would take place, hence his confidence in prayer; so that we find him, with comparative unconcern, laying himself down in his bed, expecting the sure protection of the Almighty.

Verse 3. But thou art a shield for me — Or, about me, on every side, where also mine enemies are; that is, thou art my defence; my glory — Thou hast formerly given, and wilt further give me, occasion of glorying in thy power and favour; and the lifter up of my head — Thou wilt restore me to my former power and dignity. Thus David, in the midst of his dangers and distress, quiets his mind by calling to remembrance the power, and love, and faithfulness of God, and trusting in him. Reader, go thou, and do likewise, in all thy perplexities and troubles.

3. But thou, O Lord—From the desperate human aspect of things faith turns its eye to God alone. A shield for me—Or, a shield about me. See Genesis 15:1; Job 1:10. The figure is warlike, and implies David’s sense of his own danger. My glory—My honour and prosperity. The lifter up of mine head—To lift up the head not only denotes deliverance from trouble, but also restoration to former dignity, as in Genesis 40:20, 21. He had fled from the capital in great humiliation, with his head covered, as a sign of mourning, (see 2 Samuel 15:30;) but God would reverse his sorrow, restore his glory, and so lift up his head.

V. 4. His hill-Out of heaven, so called, Psalm 15:1.

Verse 4. I cried unto the Lord with my voice] He was exposed to much danger, and therefore he had need of fervour.

He heard me] Notwithstanding my enemies said, and my friends feared, that there was no help for me in my God; yet he heard me out of his holy hill. Selah: mark this, and take encouragement from it. God never forsakes those who trust in him. He never shuts out the prayer of the distressed.

Verses 4, 5. I cried unto the Lord with my voice — By prayer I commended myself to the divine protection; and he heard me out of his holy hill — Out of heaven, so called Psalm 15:1. I laid me down and slept — Securely, casting all my cares upon God. I awaked — As after a sweet and undisturbed sleep, as though no danger had been near me. “It was an argument of settled courage, and shows the unspeakable advantage of a true and genuine confidence in God, that David was able, in such distressing and dangerous circumstances, thus to lie down, calmly sleep, and wake in peace. But what cannot that man do who is sustained of God, propped up by him, as the word ynkmsy, jesmecheni, properly signifies, by inspiring his mind with confidence and courage.” — Chandler. But let it be remembered, this peace and serenity were the effects of pardoning love, and not experienced by him till, in consequence of genuine repentance for his foul transgressions, he was made a partaker of forgiveness, and tasted that the Lord is gracious: see Psalm 32:3-5.

Verse 4. Selah. This word, as all seem agreed, refers to the singing and music only, the better to adapt changes of airs to the sentiments of the psalm; and yet the sense is given with much diversity. The Chaldaic, and Jerome after them, render it semper, always repeat. The LXX read diayalma diapsalma, which our lexicons turn, a change of the parts in singing, or designating a change of the metre, or singing by turns. Others think it means a pause; but as it always stands at the end of some emphatic sentence, it is also understood to signify a repeat. The recurrence of Selah at the last verse, seems to put the idea of encore beyond a doubt.

4. I cried… he heard me—Literally, I will cry, and he will hear me. Although the vauv conversive (w) would make the future here a past tense, yet it should be construed as really future, and the preterite form only given for intensity and assurance, as if the answer had already come. The idea is, “I will cry, and he will assuredly hear me.” But see verse 6. Out of his holy hill—That is, Zion. The reference to the place whence the answer of prayer should proceed is a recognition of the ordained methods of inquiring of God, and suggests the strong churchly and pious heart of David.

V. 5. Slept-Securely, casting all my cares upon God. Awaked-After a sweet and undisturbed sleep.

Verse 5. I laid me down and slept] He who knows that he has God for his Protector may go quietly and confidently to his bed, not fearing the violence of the fire, the edge of the sword, the designs of wicked men, nor the influence of malevolent spirits.

I awaked] Though humanly speaking there was reason to fear I should have been murdered in my bed, as my most confidential servants had been corrupted by my rebellious son; yet God, my shield, protected me. I both slept and awaked; and my life is still whole in me.

Verses 4, 5. I cried unto the Lord with my voice — By prayer I commended myself to the divine protection; and he heard me out of his holy hill — Out of heaven, so called Psalm 15:1. I laid me down and slept — Securely, casting all my cares upon God. I awaked — As after a sweet and undisturbed sleep, as though no danger had been near me. “It was an argument of settled courage, and shows the unspeakable advantage of a true and genuine confidence in God, that David was able, in such distressing and dangerous circumstances, thus to lie down, calmly sleep, and wake in peace. But what cannot that man do who is sustained of God, propped up by him, as the word ynkmsy, jesmecheni, properly signifies, by inspiring his mind with confidence and courage.” — Chandler. But let it be remembered, this peace and serenity were the effects of pardoning love, and not experienced by him till, in consequence of genuine repentance for his foul transgressions, he was made a partaker of forgiveness, and tasted that the Lord is gracious: see Psalm 32:3-5.

5. I laid me down and slept—This proves it to be a morning song, probably the day after he had left Jerusalem. Sustained me—See Psalm 37:24.

Verse 6. I will not be afraid of ten thousands] Strength and numbers are nothing against the omnipotence of God. He who has made God his refuge certainly has no cause to fear.

Verse 6. I will not be afraid of ten thousands of people — Were I beset with as many nations as I see men now encamp themselves on all sides against me, I should not be at all daunted at it. “Faith,” says Dr. Horne, “revived and invigorated by prayer, and fixed on God alone, is a stranger to fear in the worst of times. The innumerable examples of saints rescued from tribulation, and, above all, the resurrection of the Son of God from the dead, render the believer bold as a lion, although the name of his adversary be legion.”

Ver. 6. I will not be afraid of ten thousands of people. Though David fled over Jordan to collect his army, and avoid surprise; yet he did not fear the thirty or forty thousand that revolted. His piety and prudence shone with great brilliance through the whole of this revolt. See on 2 Samuel 15.-19.

6. I will not be afraid—With the morning comes a clearer assurance. The perils of the night had passed. God had answered his prayer so far as to divide Absalom’s counsellors and defeat Ahithophel. See 2 Samuel 15:31; 16:15-23. This gave David rest and safety through the night, and was the first visible pledge of the divine answer to his prayers. See verse 4. Ten thousands—Myriads, a definite number put for an indefinite; countless multitudes. Set… against me—Formed in firm line of battle. The term is a military one.

V. 7. Cheek bone-Which implies contempt and reproach. Teeth-Their strength and the instruments of their cruelty. He compares them to wild beasts.

Verse 7. Arise, O Lord] Though he knew that God had undertaken his defence, yet he knew that his continued protection depended on his continual prayer and faith. God never ceases to help as long as we pray. When our hands hang down, and we restrain prayer before him, we may then justly fear that our enemies will prevail.

Thou hast smitten] That is, Thou wilt smite. He speaks in full confidence of God’s interference; and knows as surely that he shall have the victory, as if he had it already. Breaking the jaws and the teeth are expressions which imply, confounding and destroying an adversary; treating him with extreme contempt; using him like a dog, &c.

Verse 7. Arise, O Lord, save me — Defer no longer, but let them see thou hast not forsaken me; O my God — Who art mine by special relation and covenant: Lord, save thy own. Deliver me from these my rebellious subjects, whose policy and power I am unable to withstand without thee. For thou hast smitten mine enemies — Namely, in times past; on the cheek bone — Hast discomfited and put them to shame, hast subdued and exposed them to contempt and reproach. Thou hast broken the teeth of the ungodly — That is, their strength, and the instruments of their cruelty. As, then, thou hast hitherto helped me, do not now leave me; but deliver me from these, as thou hast formerly delivered me from other powerful enemies. Thus David, in his distress, encouraged himself in God by the experience he had had of his former gracious interpositions in his favour, by saving him from his cruel enemies, who had frequently attempted his destruction, and whom he compares to savage beasts, which tear their prey with their teeth, and grind it with their jaws, an allusion which, in a country abounding with these ravenous creatures, was natural and expressive. Some, however, consider him as relating, in the former verses, the state of his mind during his flight, and as expressing, in the latter part of this, and in the following, his thankfulness for his deliverance, which he ascribes entirely to God’s power and goodness. See Chandler.

Ver. 7. The cheek-bone. The Romans fought with thick short swords; and Cæsar used to bid the legions aim at the faces of their enemies.

7. Arise, O Lord—The rising, here, is to be taken in the military or hostile sense, as in verse 1, and Psalm 92:11. The crisis is upon him, and he calls upon Jehovah to take a position openly against his enemies. They had said, “There is no help for him in God,” verse 2; he had said, “Thou, O Lord, art a shield for me; my glory, and the lifter up of my head,” verse 3. Everything depended upon some manifest interference of God in behalf of the exiled king. Thou hast smitten—The perfect tense here either refers to past triumphs in support of present faith, and as an argument for present help, or is what is called the “prophetical perfect,” as indicating the answer which is immediately expected, as if it had been already made. And this latter appears to be the true sense. Broken the teeth—David’s enemies are here compared to wild beasts, who, with their teeth and strong jaws, tear their prey; but God had now rendered them as powerless as these beasts of prey would be with their jaws broken and their teeth dashed out. See Job 29:17; Psalm 58:6.

Verse 8. Salvation belongeth unto the Lord] It is God alone who saves. He is the fountain whence help and salvation come; and to him alone the praise of all saved souls is due. His blessing is upon his people. Those who are saved from the power and the guilt of sin are his people. His mercy saved them; and it is by his blessing being continually upon them, that they continue to be saved. David adds his selah here also: mark this! 1. Salvation comes from God. 2. Salvation is continued by God. These are great truths; mark them!

Verse 8. Salvation belongeth unto God — I expect not salvation from my counsels or forces, but from thy power and favour alone. Thy blessing is — Or rather, let it be; upon thy people — Either upon my friends and followers, who alone are thy people, the rest being rebels to thee as well as to me; or upon all thy people Israel, to preserve my friends, to convince and convert my enemies, and to save the body of the nation, which, without thy mercy, are likely, by this civil war, to be brought to utter ruin.

8. Salvation belongeth unto the Lord—Literally, to Jehovah (is) the salvation. The Hebrew is peculiarly expressive of Jehovah’s sole and sovereign possession and right of disposal of the blessings of the national covenant. No political combinations, no party uprisings of the people, can selfishly engross them. Thy people—Not the entire Hebrew nation, “for they are not all Israel which are of Israel,” but those true hearted of the nation who abide faithful to the covenant and the spirit of the theocracy. The spiritual application of this beautiful psalm to struggling individual faith in all ages is apparent.