Lord, how my adversaries have increased! Many are those who rise up against me.
KJV
Lord, how are they increased that trouble me! many are they that rise up against me.
Commentary
Commentary
As the foregoing psalm, in the type of David in preferment, showed us
the royal dignity of the Redeemer, so this, by the example of David in
distress, shows us the peace and holy security of the redeemed, how
safe they really are, and think themselves to be, under the divine
protection. David, being now driven out from his palace, from the royal
city, from the holy city, by his rebellious son Absalom,
I. Complains to God of his enemies, ver. 1, 2 .
II. Confides in God, and encourages himself in him as his God,
notwithstanding, ver. 3 .
III. Recollects the satisfaction he had in the gracious answers God
gave to his prayers, and his experience of his goodness to him, ver. 4, 5 .
IV. Triumphs over his fears
( ver. 6 )
and over his enemies, whom he prays against,, ver. 7 .
V. Gives God the glory and takes to himself the comfort of the divine
blessing and salvation which are sure to all the people of God, ver. 8 .
Those speak best of the truths of God who speak experimentally; so
David here speaks of the power and goodness of God, and of the safety
and tranquility of the godly.
A psalm of David, when he fled from Absalom his son.
1
L ORD , how are they increased that trouble me! many are they
that rise up against me.
2 Many there be which say of my soul, There is no help for
him in God. Selah.
3 But thou, O L ORD , art a shield for me; my glory, and the
lifter up of mine head.
The title of this psalm and many others is as a key hung ready at the
door, to open it, and let us into the entertainments of it; when we
know upon what occasion a psalm was penned we know the better how to
expound it. This was composed, or at least the substance of it was
meditated and digested in David's thought, and offered up to God, when
he fled from Absalom his son, who formed a conspiracy against him, to
take away, not his crown only, but his life; we have the story, 2 Sam. xv. ,
&c.
1. David was now in great grief; when, in his flight, he went up the
Mount of Olives, he wept greatly, with his head covered, and marching
bare-foot; yet then he composed this comfortable psalm. He wept
and prayed, wept and sung, wept and believed; this was sowing in tears.
Is any afflicted? Let him pray; nay, let him sing psalms, let him sing
this psalm. Is any afflicted with undutiful disobedient children? David
was; and yet that did not hinder his joy in God, nor put him out of
tune for holy songs.
2. He was now in great danger; the plot against him was laid deep, the
party that sought his ruin was very formidable, and his own son at the
head of them, so that his affairs seemed to be at the last extremity;
yet then he kept hold of his interest in God and improved that.
Perils and frights should drive us to God, not drive us from him.
3. He had now a great deal of provocation given him by those from whom
he had reason to expect better things, from his son, whom he had been
indulgent of, from his subjects, whom he had been so great a blessing
to; this he could not but resent, and it was enough to break in upon
any man's temper; yet he was so far from any indecent expressions of
passion and indignation that he had calmness enough for those acts of
devotion which require the greatest fixedness and freedom of thought.
The sedateness of his mind was evinced by the Spirit's coming upon him;
for the Spirit chooses to move upon the still waters. Let no
unkindness, no, not of a child or a friend, ever be laid so much to
heart as to disfit us for communion with God.
4. He was now suffering for his sin in the matter of Uriah; this was
the evil which, for that sin, God threatened to raise up against him
out of his own house ( 2 Sam. xii. 11 ),
which, no doubt, he observed, and took occasion thence to renew his
repentance for it. Yet he did not therefore cast away his
confidence in the divine power and goodness, nor despair of succour.
Even our sorrow for sin must not hinder either our joy in God or our
hope in God.
5. He seemed cowardly in fleeing from Absalom, and quitting his royal
city, before he had had one struggle for it; and yet, by this psalm, it
appears he was full of true courage arising from his faith in God. True
Christian fortitude consists more in a gracious security and serenity
of mind, in patiently bearing and patiently waiting, than in daring
enterprises with sword in hand.
In these three verses he applies to God. Whither else should we go but to him when any thing
grieves us or frightens us? David was now at a distance from his own
closet, and from the courts of God's house, where he used to pray; and
yet he could find away open heaven-ward. Wherever we are we may have
access to God, and may draw nigh to him whithersoever we are driven.
David, in his flight, attends his God,
I. With a representation of his distress, v. 1, 2 .
He looks round, and as it were takes a view of his enemies' camp, or
receives information of their designs against him, which he brings to
God, not to his own council-board. Two things he complains of,
concerning his enemies:--
1. That they were very many: Lord, how are they increased! beyond what they were at first, and beyond whatever he thought they
would have been. Absalom's faction, like a snow-ball, strangely
gathered in its motion. He speaks of it as one amazed, and well he
might, that a people he had so many ways obliged should almost
generally revolt from him, rebel against him, and choose for their head
such a foolish and giddy young man as Absalom was. How slippery and
deceitful are the many! And how little fidelity and constancy are to be
found among men! David had had the hearts of his subjects as much as
ever any king had, and yet now, of a sudden, he had lost them. As
people must not trust too much to princes
( Ps. cxlvi. 3 ),
so princes must not build too much upon their interest in the people.
Christ, the Son of David, had many enemies. When a great multitude
came to seize him, when the crowd cried, Crucify him, Crucify
him, how were those then increased that troubled him! Even good
people must not think it strange if the stream be against them and the
powers that threaten them grow more and more formidable.
2. That they were very malicious. They rose up against him; they aimed
to trouble him; but that was not all: they said of his soul, There
is no help for him in God. That is,
(1.) They put a spiteful and invidious construction upon his troubles,
as Job's friends did upon him, concluding that, because his servants
and subjects forsook him thus and did not help him, God had deserted
him and abandoned his cause, and he was therefore to be looked on, or rather to be looked off, as a hypocrite and a
wicked man.
(2.) They blasphemously reflected upon God as unable to relieve him:
"His danger is so great that God himself cannot help him." It is
strange that so great unbelief should be found in any, especially in
many, in Israel, as to think any party of men too strong for
Omnipotence to deal with.
(3.) They endeavoured to shake his confidence in God and drive him to
despair of relief from him: "They have said it to my soul;" so
it may be read; compare Ps. xi. 1; xlii. 10 .
This grieved him worst of all, that they had so bad an opinion of him
as to think it possible to take him off from that foundation. The mere
temptation was a buffeting to him, a thorn in his flesh, nay, a sword in his bones. Note, A child of God startles at the very
thought of despairing of help in God; you cannot vex him with any thing
so much as if you offer to persuade him that there is no help for
him in God. David comes to God, and tells him what his enemies said
of him, as Hezekiah spread Rabshakeh's blasphemous letter before the
Lord. "They say, There is no help for me in thee; but, Lord, if
it be so, I am undone. They say to my soul, There is no
salvation " (for so the word is) " for him in God; but, Lord,
do thou say unto my soul, I am thy salvation ( Ps. xxxv. 3 )
and that shall satisfy me, and in due time silence them." To this
complaint he adds Selah, which occurs about seventy times in the
book of Psalms. Some refer it to the music with which, in David's
time, the psalms were sung; others to the sense, and that it is a note
commanding a solemn pause. Selah--Mark that, or, " Stop
there, and consider a little." As here, they say, There is no
help for him in God, Selah. "Take time for such a thought as this. Get thee behind me, Satan. The Lord rebuke thee! Away with such
a vile suggestion!"
II. With a profession of his dependence upon God, v. 3 .
An active believer, the more he is beaten off from God, either by the
rebukes of Providence or the reproaches of enemies, the faster hold he
will take of him and the closer will he cleave to him; so David here,
when his enemies said, There is no help for him in God, cries
out with so much the more assurance, " But thou, O Lord! art a shield
for me; let them say what they will, I am sure thou wilt never
desert me, and I am resolved I will never distrust thee." See what God
is to his people, what he will be, what they have found him, what David
found in him.
1. Safety: " Thou art a shield for me, a shield about me"
(so some), "to secure me on all sides, since my enemies surrounded me."
Not only my shield ( Gen. xv. 1 ),
which denotes an interest in the divine protection, but a shield for me, which denotes the present benefit and advantage of that
protection.
2. Honour: Thou art my glory. Those whom God owns for his are
not safe and easy, but really look great, and have true honour put upon
them, far above that which the great ones of the earth are proud of.
David was now in disgrace; the crown had fallen from his head; but he
will not think the worse of himself while he has God for his glory, Isa. lx. 19 .
" Thou art my glory; thy glory I reckon mine" (so some); "this is
what I aim at, and am ambitious of, whatever my lot is, and whatever
becomes of my honour--that I may be to my God for a name and a praise."
3. Joy and deliverance: " Thou art the lifter up of my head; thou
wilt lift up my head out of my troubles, and restore me to my
dignity again, in due time; or, at least, thou wilt lift up my head under my troubles, so that I shall not droop nor be discouraged,
nor shall my spirits fail." If, in the worst of times, God's people can
lift up their heads with joy, knowing that all shall work for good to
them, they will own it is God that is the lifter up of their head, that
gives them both cause to rejoice and hearts to rejoice.
In singing this, and praying it over, we should possess ourselves with
an apprehension of the danger we are in from the multitude and malice
of our spiritual enemies, who seek the ruin of our souls by driving us
from our God, and we should concern ourselves in the distresses and
dangers of the church of God, which is every where spoken again, every
where fought against; but, in reference to both, we should encourage
ourselves in our God, who owns and protects and will in due time crown
his own interest both in the world and in the hearts of his people.
4 I cried unto the L ORD with my voice, and he heard me out of
his holy hill. Selah.
5 I laid me down and slept; I awaked; for the L ORD sustained
me.
6 I will not be afraid of ten thousands of people, that have
set themselves against me round about.
7 Arise, O L ORD ; save me, O my God: for thou hast smitten all
mine enemies upon the cheek bone; thou hast broken the teeth of
the ungodly.
8 Salvation belongeth unto the L ORD : thy blessing is upon
thy people. Selah.
David, having stirred up himself by the irritations of his enemies to
take hold on God as his God, and so gained comfort in looking upward
when, if he looked round about him, nothing appeared but what was
discouraging, here looks back with pleasing reflections upon the
benefit he had derived from trusting in God and looks forward with
pleasing expectations of a very bright and happy issue to which the
dark dispensation he was now under would shortly be brought.
I. See with what comfort he looks back upon the communion he had had
with God, and the communications of his favour to him, either in some
former trouble he had been in, and through God's goodness got through,
or in this hitherto. David had been exercised with many difficulties,
often oppressed and brought very low; but still he had found God
all-sufficient. He now remembered with pleasure,
1. That his troubles had always brought him to his knees, and that, in
all his difficulties and dangers, he had been enabled to acknowledge
God and to lift up his heart to him, and his voice too (this will be
comfortable reflection when we are in trouble): I cried unto God
with my voice. Care and grief do us good and no hurt when they set
us a praying, and engage us, not only to speak to God, but to cry to
him, as those that are in earnest. And though God understands the
language of the heart, when the voice is not heard ( 1 Sam. i. 13 ),
and values not the hypocritical prayers of those who cause their
voice to be heard on high ( Isa. lviii. 4 ), vox et præterea nihil -- mere sound, yet, when the
earnestness of the voice comes from the fervency of the heart, it shall
be taken notice of, in the account, that we cried unto God with our voice.
2. That he had always found God ready to answer his prayers: He heard me out of his holy hill, from heaven, the high and holy place, from the ark on Mount Sion, whence he used to give answers to those that sought to him. David had ordered Zadok
to carry back the ark into the city when he was flying from
Absalom
( 2 Sam. xv. 25 ),
knowing that God was not tied, no, not to the ark of his presence, and
that, notwithstanding the distance of place, he could by faith receive
answers of peace from the holy hill. No such things can fix a gulf
between the communications of God's grace towards us and the operations
of his grace in us, between his favour and our faith. The ark of the
covenant was in Mount Zion, and all the answers to our prayers come
from the promises of that covenant. Christ was set King upon the
holy hill of Zion ( Ps. ii. 6 ),
and it is through him, whom the Father hears always, that our prayers
are heard.
3. That he had always been very safe and very easy under the divine
protection
( v. 5 ):
" I laid myself down and slept, composed and quiet; and
awaked refreshed, for the Lord sustained me. "
(1.) This is applicable to the common mercies of every night, which we
ought to give thanks for alone, and with our families, every morning.
Many have not where to lay their head (but wander in deserts), or, if
they have, dare not lie down for fear of the enemy; but we have laid
ourselves down in peace. Many lie down and cannot sleep, but are full
of tossings to and fro till the dawning of the day, through pain of
body, or anguish of mind, or the continual alarms of fear in the night;
but we lie down and sleep in safety, though incapable of doing any
thing then for our own preservation. Many lie down and sleep, and never
awake again, they sleep the sleep of death, as the first-born of the
Egyptians; but we lie down and sleep, and awake again to the light and
comfort of another day; and whence is it, but because the Lord has
sustained us with sleep as with food? We have been safe under his
protection and easy in the arms of his good providence.
(2.) It seems here to be meant of the wonderful quietness and calmness
of David's spirit, in the midst of his dangers. Having by prayer
committed himself and his cause to God, and being sure of his
protection, his heart was fixed, and he was easy. The undutifulness of
his son, the disloyalty of his subjects, the treachery of many of his
friends, the hazard of his person, the fatigues of his march, and the
uncertainty of the event, never deprived him of an hour's sleep, nor
gave any disturbance to his repose; for the Lord, by his grace and the
consolations of his Spirit, powerfully sustained him and made him easy.
It is a great mercy when we are in trouble to have our minds stayed
upon God, so as never either to eat or sleep with trembling and
astonishment.
(3.) Some of the ancients apply it to the resurrection of Christ. In
his sufferings he offered up strong cries, and was heard; and
therefore, though he laid down and slept the sleep of death, yet he
awaked the third day, for the Lord sustained him, that he should not
see corruption.
4. That God had often broken the power and restrained the malice of his
enemies, had smitten them upon the cheek-bone ( v. 7 ),
had silenced them and spoiled their speaking, blemished them and put
them to shame, smitten them on the cheek reproachfully, had disabled
them to do the mischief they intended; for he had broken their teeth.
Saul and the Philistines, who were sometimes ready to swallow him up,
could not effect what they designed. The teeth that are gnashed or
sharpened against God's people shall be broken. When, at any time, the
power of the church's enemies seems threatening, it is good to remember
how often God has broken it; and we are sure that his arm is not
shortened. He can stop their mouths and tie their hands.
II. See with what confidence he looks forward to the dangers he had yet
in prospect. Having put himself under God's protection and often found
the benefit of it,
1. His fears were all stilled and silenced, v. 6 .
With what a holy bravery does he bid defiance to the impotent menaces
and attempts of his enemies! " I will not be afraid of ten thousands
of people, that either in a foreign invasion or an intestine
rebellion set themselves, or encamp, against me round
about. " No man seemed less safe (his enemies are numerous, ten
thousands; they are spiteful and resolute, "They have set
themselves against me; nay, they have prevailed far, and seem to have
gained their point; for they are against me round about on every side,
thousands against one"), and yet no man was more secure: "I will not be
afraid, for all this; they cannot hurt me, and therefore they shall not
frighten me; whatever prudent methods I take for my own preservation, I
will not disquiet myself, distrust my God, nor doubt of a good issue at
last." When David, in his flight from Absalom, bade Zadok carry back
the ark, he spoke doubtfully of the issue of his present troubles, and
concluded, like a humble penitent, Here I am; let him do to me what
seemeth to him good, 2 Sam. xv. 26 .
But now, like a strong believer, he speaks confidently, and has no fear
concerning the event. Note, A cheerful resignation to God is the way to
obtain a cheerful satisfaction and confidence in God.
2. His prayers were quickened and encouraged, v. 7 .
He believed God was his Saviour, and yet prays; nay, he therefore prays, Arise, O Lord! save me, O my God! Promises of salvation do not supersede, but engage, our petitions for
it. He will for this be enquired of.
3. His faith became triumphant. He began the psalm with complaints of
the strength and malice of his enemies, but concludes it with
exultation in the power and grace of his God, and now sees more with
him than against him, v. 8 .
Two great truths he here builds his confidence upon and fetches comfort
from.
(1.) That salvation belongeth unto the Lord; he has power to
save, be the danger ever so great; it is his prerogative to save, when
all other helps and succours fail; it is his pleasure, it is his
property, it is his promise to those that are his, whose salvation is
not of themselves, but of the Lord. Therefore all that have the Lord
for their God, according to the tenour of the new covenant, are sure of
salvation; for he that is their God is the God of salvation.
(2.) That his blessing is upon his people; he not only has power to
save them, but he has assured them of his kind and gracious intentions
towards them. He has, in his word, pronounced a blessing upon his
people; and we are bound to believe that that blessing does accordingly
rest upon them, though there be not the visible effects of it. Hence we
may conclude that God's people, though they may lie under the
reproaches and censures of men, are surely blessed of him, who blesses
indeed, and therefore can command a blessing.
In singing this, and praying it over, we must own the satisfaction we
have had in depending upon God and committing ourselves to him, and
encourage ourselves, and one another to continue still hoping and
quietly waiting for the salvation of the Lord.
INTRODUCTION TO PSALM 3
A Psalm of David, when he fled from Absalom his son. This is the first of the psalms that has a title, and is called a Psalm; the word for which, "mizmor", comes from one which signifies to "cut" or "prune" {r}, as trees are lopped of their superfluous branches; showing this to be a composition of even feet, in proper metre, formed for the modulation of the voice, to some tune or musical instrument; and it is said to be "a psalm of David", which may be rendered "a psalm for" or "to David" {s}, as if it was wrote by another for his use, and inscribed to him; or rather that it was given to him by the Holy Spirit, who was the author of it, though he was the penman. It is observed by some, that wherever the dative case is used in the title of the psalm, as it most frequently is, as such a psalm to David, or to Asaph, it may signify that it came from the Lord to him, or was divinely inspired; just as it is said, the word of the Lord came to the prophets; though some render it "a psalm concerning David" {t}, his troubles, his faith and security in God, his victory over his enemies, and salvation from the Lord. However, David was the composer of this psalm, under the inspiration of the Holy Ghost, occasioned by his flight from Absalom; who, having stolen away the hearts of the people of Israel, entered into a conspiracy with them to dethrone his father and place himself in his stead; and the people so increased continually with him, that David thought it advisable to flee from Jerusalem,
2Sa 15:12; and at the time of his flight, or after it, he penned this psalm on account of it, and as suitable to it. And now was fulfilled what God had said, by Nathan the prophet, should befall him, because of the affair of Bathsheba and Uriah; see 2Sa 12:11. David was an eminent type of Christ, and so he was in his troubles, and in these; as one of his sons conspired against him to dethrone him, and take away his life; so Judas, one of Christ's disciples or children, for disciples were called children, his familiar friend, that did eat of his bread, lifted up his heel against him, and sought to betray him, and did; and who, though he knew the designs of Judas against him, and did not flee from him, but rather went to meet him, yet it is easy to observe that he took the same route from Jerusalem as David did. At this time he went over the brook Kidron, and to the mount of Olives; see Joh 18:1; compared with 2Sa 15:23; And indeed the whole psalm may be applied to Christ; and so as the second psalm sets forth the dignity of Christ's person, as the Son of God, and the stability and enlargement of his kingdom, notwithstanding the opposition made to him; this expresses his troubles from his enemies, his death and resurrection from the dead, his victory over his enemies, and the salvation he wrought out for his people. In short, it may be understood of David as the type, of Christ as the antitype, and of the people of God, being suited to their experiences, more or less, in all ages; and in this large and extensive way I shall choose to interpret it.
{r} rwmzm "a radice" rmz "praescidit", Gejerus. {s} dwdl "psalmus Davidi", "sub. datus", Genebrardus. {t} "De Davide, vel in Davidem"; so some in Mariana.
Ver. 1. Lord, how are they increased that trouble me?.... David's enemies increased in the conspiracy against him, 2Sa 15:12; the hearts of the men of were after Absalom, and against him. Christ's enemies increased when Judas with a multitude came to take him; when the body of the common people cried out, Crucify him; when the assembly of the wicked enclosed him, and pierced his hands and his feet. And the enemies of God's people are many; the men of this world are against them; legions of devils oppose them; and they have swarms of sins in their own hearts; and all these give trouble. David's enemies troubled him; he wept as he went up the hill, to think that his own son should seek to destroy him; that his subjects, whom he had ruled so long with clemency, and had hazarded his person in war for their defence, and to protect them in their civil and religious rights, should rebel against him. Christ's enemies troubled him, when they bound and led him away as a malefactor; when they spit upon him, smote and buffeted him; when they scourged and crucified him, and mocked at him. The enemies of the saints are troublers of them; in the world, and from the men of it, they have tribulation; Satan's temptations give them much uneasiness and distress; and their indwelling sins cause them to cry out, "Oh wretched men that we are!" This address is made to the Lord, as the Lord God omniscient, who knew the case to be as it was, and who had a concern in it not being without his will, but according to it, he having foretold it, and as he who only could help out of it: and the psalmist delivers it in a complaining way, and in an expostulatory manner; reasoning the case why it should be so, what should be the reason of it, for what end and purpose it was; and as wondering at it, suggesting his own innocence, and how undeserving he was to be treated in such a way;
many [are] they that rise up against me; many in quantity, and great in quality, great in the law, in wisdom, in riches, and in stature, as Jarchi interprets it; such as Ahithophel and others, who rose up against David in an hostile manner, to dispossess him of his kingdom, and to destroy his life. And many were they that rose up against Christ; the multitude came against him as a thief, with clubs and staves: the men of this world rise up against the saints with their tongues, and sometimes with open force and violence; Satan, like a roaring lion, seeks to devour them, and their own fleshly lusts war against them.
Psalms 3:2
Ver. 2. Many [there be] which say of my soul,.... Or "to my soul" {u}, the following cutting words, which touched to the quick, reached his very heart, and like a sword pierced through it:
[there is] no help for him in God; or "no salvation" {w}: neither in this world, nor in that which is to come, as Kimchi explains it. David's enemies looked upon his case to be desperate; that it was impossible he should ever extricate himself from it; yea, that God himself either could not or would not save him. And in like manner did the enemies of Christ say, when they had put him upon the cross; see
Mt 27:43; and how frequent is it for the men of the world to represent the saints as in a damnable state! and to call them a damned set and generation of men, as if there was no salvation for them? and how often does Satan suggest unto them, that there is no hope for them, and they may as well indulge themselves in all sinful lusts and pleasures? and how often do their own unbelieving hearts say to them, that there is no salvation in Christ for them, though there is for others; and that they have no interest in the favour of God, and shall be eternally lost and perish? And this account is concluded with the word
selah, which some take to be a musical note; and so the Septuagint render it diaqalma, which Suidas {x} interprets the change of the song, of the note or tune of it; and the rather it may be thought to be so, since it is only used in this book of Psalms, and in the prayer of Habakkuk, which was set to a tune, and directed to the chief singer. Kimchi derives it from a root which signifies "to lift up", and supposes that it denotes and directs to an elevation, or straining of the voice, at the place where this word stands. Others understand it as a pause, a full stop for a while; and as a note of attention, either to something that is remarkably bad and distressing, as here; or remarkably good, and matter of rejoicing, as in Ps 3:4. Others consider it as an affirmation of the truth of anything, good or bad; and render it "verily", "truly", as, answering to "Amen"; so be it, so it is, or shall be; it is the truth of the thing: to this sense agrees Aben Ezra. But others render it "for ever", as the Chaldee paraphrase; and it is a tradition of the Jews {y}, that wherever it is said, "netzach", "selah", and "ed", there is no ceasing, it is for ever and ever; and so then, according to this rule, the sense of David's enemies is, that there was no help for him in God for ever. A very learned man {z} has wrote a dissertation upon this word; in which he endeavours to prove, that it is a name of God, differently used, either in the vocative, genitive, and dative cases; as, O Selah, O God, or of God, or to God, &c. as the sense requires.
{u} yvpnl th quch mou, Sept. "animae meae", V. L. Pagninus, Montanus, Musculus, Gejerus, Michaelis; so the Targum. {w} htewvy Nya "non est salus", V. L. Pagninus, Montanus; "non ulla salus", Junius & Tremellius, Piscator, Ainsworth. {x} In voce diaq. {y} T. Bab. Erubin, fol. 54. 1. Vid. Ben Melech in loc. {z} Paschii Dissertatio de Selah, p. 670. in Thesaur. Theolog. Philolog. par. 1.
Psalms 3:3
Ver. 3. But thou, O Lord, [art] a shield for me,.... Or "about me" {a} protecting and defending me. David was a military man, and often alludes to military affairs; and borrows words from thence, expressive of his great security from the Lord; see Ps 18:2. So Jehovah the Father was a shield to Christ, in his infancy, from Herod's rage and fury; and afterwards from the insults of the Pharisees, and their attempts to take away his life before the time; and in his sufferings and death, so as that his faith and confidence in him were kept up, and he got the victory over sin, Satan, and the world; see Ps 22:9. And the Lord is a shield unto all his people, Ge 15:1. They are kept by his power, and encompassed about with his favour, as with a shield; his veracity and his faithfulness in his promises, and his truth, are their shield and buckler: and especially his Son, the Lord Jesus Christ, is the shield which faith makes use of, particularly his blood and righteousness, and salvation by him; which it holds up, and defends itself with, against the charges of the law, the accusations of conscience, and the temptations of Satan; and which are a security from the justice of God, and wrath to come;
my glory; who took David from the sheepfold, and made him king over Israel, and raised him to all the glory he had enjoyed; and in whom he gloried as his covenant God, and of whom he made his boast; and not of his strength, valour, wisdom, riches, and honour. So God the Father is the glory of Christ, the glorifier of him, by supporting him under his sufferings, raising him from the dead, and setting him at his own right hand, where he is crowned with glory and honour: he is the glory of his people, in whom they glory, and by whom they are called to eternal glory; and who will give it to them, and reveal it in them, even an eternal weight of it, which the sufferings of this life are not worthy to be compared unto;
and the lifter up mine head; such as the helmet is: the Lord was lifter up of David's head when he brought him to the throne, and afterwards gave him victory over his enemies; for so the phrase of lifting up the head signifies; see 2Ki 25:27. And he was the lifter up of Christ's head when he raised him from the dead; and exalted him, both with and at his right hand, to be a Prince and a Saviour, and gave him a name above every name. And he is the lifter up of the heads of his people in conversion, when he raises them from a low estate, and sets them among princes to inherit the throne of glory; and when he gives them comfort, peace, and joy, which causes them to lift up their heads; whereas in sorrow, and mourning, and distress, the head is bowed down like a bulrush, Isa 58:5; and when he gives them boldness and confidence, as at the throne of grace now, through the sprinkling of the blood of Christ upon them; so at the bar of judgment hereafter, through the righteousness of Christ put upon them, as that they shall not be ashamed nor confounded; see Lu 21:28; and he will be the lifter up of their heads in the resurrection morn, and when they shall appear with Christ in glory.
{a} ydeb "circa me", Junius & Tremellius, Piscator, Muis, Ainsworth, Cocceius, Michaelis.
Psalms 3:4
Ver. 4. I cried unto the Lord with my voice,.... The experience which the psalmist had of being heard in prayer, was what gave great encouragement to his faith, as to his interest in God and salvation by him, when his enemies were so increased about him; for crying here is to be understood of prayer, as it is often used in this book of Psalms: and so the Targum renders it, "I prayed"; and this designs vocal prayer. Sometimes there is a crying in prayer and no voice heard, as it is said of Moses, Ex 14:15; and was the case of Hannah, 1Sa 1:13; but this was with a voice, and a loud one, as in Ps 55:17; denoting ardour, fervency, and importunity; and such prayer avails much with God. The object addressed in prayer is the Lord, the God of his life, and who was able to save him, and supply all his wants;
and he heard me out of his holy hill; either out of the church, the holy hill of Zion, Ps 2:6; where David prayed and God granted his presence, and gave an answer to his prayers; or out from the mercy seat and ark, which was a type of the propitiatory, Christ, and which David had brought to his own city, the hill of Zion; or from heaven, the habitation of God's holiness: David was a man of prayer, and he was often heard and answered by God. And this also is true of Christ, he offered up prayers and supplications with strong crying and tears to God Heb 5:7, that was able to save him; and he was heard by him, yea, the Father always heard him: and God is a God hearing and answering the prayers of his people, sooner or later: sometimes before, sometimes at, and sometimes after their crying to him.
Selah; on this word, See Gill on "Ps 3:2".
Psalms 3:5
Ver. 5. I laid me down and slept,.... After the battle was over between Absalom's men and his, says Aben Ezra; but rather this was in the midst of his trouble and distress, since he afterwards prays for salvation: and this sleep was either, as Jarchi observes, through his heart being overwhelmed with grief; for there have been instances of persons sleeping through sorrow, as Elijah, Jonah, and the disciples of Christ, 1Ki 19:4; or rather this is expressive of the calmness and serenity of his mind amidst his troubles; he laid himself down in peace, and slept quietly and comfortably; he did not lose a night's rest, his sleep was sweet unto him; which was a blessing of life from the Lord that everyone does not enjoy; see Ps 127:2;
I awakened; in the morning, alive and cheerful, Some lay themselves down and never awake more, as Sisera the captain of Jabin's army, and Ishbosheth the son of Saul; and this might have been David's case, considering the circumstances he was in: and others, through perplexing thoughts and cares, or pains of body, or uneasy dreams, rise fatigued and distressed; but David arose in good health of body, and tranquillity of mind, and comfortably refreshed;
for the Lord sustained me; the psalmist committed himself to the care and protection of God; he laid himself down in his arms, and there slept in safety; the Lord preserved him, who is Israel's keeper, that neither slumbers nor sleeps: and he rose in health and cheerfulness in the morning, supported by his right hand. This shows, that lying down to sleep, when in such circumstances, and awaking with cheerfulness, were not owing to rashness, stupidity, and insensibility, but to divine supports. These words may be interpreted, as they are by some of the ancients, of the death of Christ, and of his resurrection from the dead by the power of God; death is often expressed by sleep, and the resurrection of the dead by an awaking out of sleep, Da 12:2; and Christ's death being signified by lying down and sleeping, may denote both the voluntariness of it, that he laid down his life freely and willingly; and his short continuance under the power of death, it was but like a night's sleep; and his resurrection from the dead, being expressed by an awaking through the Lord's sustaining him, shows that it was by the power of God, even the exceeding greatness of his power: and the whole of this may be applied to the case and state of the saints and people of God, who at times have rest and peace amidst their enemies; though they have tribulation in the world, they have peace in Christ; and notwithstanding the temptations of Satan, and the corruptions of their own hearts, they have joy and comfort through believing in Christ; the Lord sustains them with precious promises, and supports them with the discoveries of his love, and upholds them with the right hand of his righteousness.
Psalms 3:6
Ver. 6. I will not be afraid of ten thousands of the people,.... David was a man of courage from his youth; the instances of his attacking the lion and the bear, when he kept his father's sheep, his engaging with Goliath, and his military exploits, show it; and though there were now many thousands up in arms against him, and his own son at the head of them; all the tribes of Israel were revolting from him, and he was only attended with a few of his friends, yet he was not dismayed; for that he refers to this insurrection appears by what follows,
that have set [themselves] against me round about; and this was owing not to himself; but to the Lord's sustaining of him; see Ps 27:1; and such courage and greatness of soul did his antitype the Messiah express, and to a greater degree, when Judas, with his band of soldiers, and the multitude with clubs and staves, entered the garden to apprehend him; and when the prince of this world was marching towards him, and when he was engaged with all the powers of darkness, and when the sorrows of death compassed him about, yet he failed not, nor was he discouraged: and something of this spirit appears in true believers, When they are in the exercise of faith, have the presence of God, and the discoveries of his love; they are then not afraid what man can do unto them; nor are they afraid of devils themselves, but wrestle against them; nor of any nor all their enemies, they having victory over them, given by God through Christ.
Psalms 3:7
Ver. 7. Arise, O Lord; save me, O my God,.... God sometimes, in the apprehension of his people, seems to be as if he was asleep: when he does not appear to them and for them, and does not exert his power on their behalf, then they call to him to awake and arise; see Ps 44:23; and it may be some respect is had to the words of Moses when the ark set forward, Nu 10:35; and it may be observed, that though David enjoyed so much peace and tranquillity of mind, and was in such high spirits as not to be afraid of ten thousands of men, yet he did not neglect the right means of deliverance and safety, prayer to God, who he knew was his God; and he addresses him as such, and uses his covenant interest in him, as an argument with him to arise and save him from his enemies, who was able to do it, and to whom salvation belongs: so Christ, his antitype, prayed to God as his God to save him, and was heard by him in like manner; so the saints call upon God in a day of trouble, cry to him in their distresses, to be delivered out of them;
for thou hast smitten all mine enemies [upon] the cheekbone; to smite anyone upon the cheek is reckoned reproachful, and is casting contempt upon them; see Job 16:10 and the sense is, that God had poured contempt upon his enemies in time past, and had brought them to shame and confusion: hence he puts up the above prayer as a prayer of faith for salvation, founded on past experience of God's goodness; he prayed that his God would arise and save him, and he believed he would because he had hitherto appeared for him, and against his enemies;
thou hast broken the teeth of the ungodly; who were like to beasts of prey, whose strength lies in their teeth, whereby they do the mischief they do; and the breaking of their teeth signifies the taking away from them the power of hurting, and refers to the victories which God had given David over the Philistines, Edomites, Syrians, and others; and maybe applied to Christ, and be expressive of sin, Satan, the world, and death, being overcome and abolished by him, and of the victory which the saints have through him over the same enemies.
Psalms 3:8
Ver. 8. Salvation [belongeth] unto the Lord,.... As the author of it; temporal salvation is of him; all the deliverances of the saints out of their troubles are from him; and to him is owing their spiritual and eternal salvation; this belongs to Jehovah, Father, Son, and Spirit: Jehovah the Father resolved upon it, chose men to it from everlasting, contrived the scheme of it in his infinite wisdom, made a covenant with his Son, in which he secured it, and appointed him to be the author of it, and sent him in the fulness of time to effect it; and Christ the Son of God, being qualified for it, being mighty to save, came into this world for that purpose, and is become the author of eternal salvation; his own arm has brought it to him, though there were many difficulties in the way; such as fulfilling the law, satisfying justice, making an end of sin, grappling with all the powers of darkness, and undergoing an accursed death: and the Spirit of God, he makes men sensible of their need of this salvation; he brings it near to them, and works faith in them to lay hold upon it, and shows them their interest in it; and in consequence of all this the glory of salvation belongs to the Lord, Father, Son, and Spirit, and should be given to the Father as the contriver of it, to the Son as the author of it, and to the Spirit as the applier of it; see Re 7:10;
thy blessing [is] upon thy people; or it may be considered prayer wise, let "thy blessing [be] upon thy people" {b}; either upon those that were on the side of David, or on those, as others interpret it, who had imprudently joined themselves to Absalom; which latter sense, if right, shows in what a divine frame and disposition of mind the psalmist was, to pray for his enemies: or the words are an assertion, that the blessing of the Lord was come upon his covenant people, and does descend upon them as they are called by grace; even all spiritual blessings, the blessings of a justifying righteousness, of pardon of sin, of reconciliation and peace by the blood of Christ, of adoption, and of eternal life; the blessing of grace, and the blessing of glory.
Selah; on this word, See Gill on "Ps 3:2".
{b} Ktkrb "sit benedictio tua", Junius & Tremellius, Tarnovius, Gejerus, Michaelis.
John Gill's Exposition of the Entire Bible.
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