TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 3:1–3. His two-level outline is real structure in the source text, so it is rendered as structure.
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 Sa. 15, etc. 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 (Sa2 12:11), 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 a way 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, Psa 3:1, Psa 3:2.
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 (Psa 146:3), 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 Psa 11:1; Psa 42:10. 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 (Psa 35:3) 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, Psa 3:3.
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 15:1), 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 60:19. "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.
Historical interpretation
Two Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
We readily accept this psalm as spoken from the person of David, as we have noted in its title. According to history, certain men were hurting David, many of whom as their number increased were joining themselves to Absalom.… Those who were oppressing the Savior were Jews who were shouting, "Away with him; away with him!" Judas the betrayer and Caiphas rose up against him. The ones who said that there was no deliverance of his life were the same ones passing by him at the time of his suffering who said, "Come down from the cross and we will believe you." … But, one may also understand this passage in this way: all the rulers and teachers of subjects that are foreign to the decrees of Christ who have come against him. The people who cling to them and follow their teaching cause him trial. Finally, they who, neither teaching contrary matters nor instructed by false teaching, believe that there is no divine nature in the teaching of Christ, they say there is no salvation of the soul in God. They say that there is not anything that promises salvation either in the word of his teaching or the historical signs that he relates concerning his advent.
It is shown in various statements and examples of holy Scripture that God has used domestic disputes, rebellion and multiple disasters in the punishment of sin. The purpose of David was to chastise and to edify life through the psalm, so that no one would do evil, or violate the law of God or experience what befalls a sinner. David was fleeing his son because he had acted unchastely; he was fleeing his son because he had violated purity in marriage; he was fleeing his son because he had departed from the law of God, which says, “You shall not kill; you shall not commit adultery.” … Many today wage wars in their homes; one is opposed by his wife, another is besieged by his son; one is ruled by a brother, and another by a slave; and each one is in anguish and afflicted. He fights, wages war and is harassed by war, and no one can understand why. But if he had not planted the seeds of sin, it would have never happened that thorny plants and prickly bushes would grow up in his home; if he had not hidden the glare of his sins, his home would not burn.
It is also necessary to indicate the difference between the term diapsalma and the song of the diapsalma, or in short what their meaning is. While diapsalma means a change of tune and alteration of rhythm, then, and not a shift in thought, as some commentators believed, so does song of the diapsalma, since frequently singers changed the tunes according to the availability of instruments. So it indicates alternation in styles and rhythms, not change in ideas. It is, in fact, ridiculous to mention anything else, though some commentators have come up with extraordinary notions, like the Spirit coming on the author at one time and withdrawing at another, which did not happen—perish the thought. I mean, the Holy Spirit did not grant the authors the grace of addressing the text in the manner the demons do to those unaware of what they are saying; rather, he implanted in their mind complete understanding, and on receiving this knowledge they gave voice to it to the extent of their capability, not uttering what they did not understand in the manner of the seers but having complete knowledge of the force of their words. As I said, therefore, the occurrences of diapsalma and songs of diapsalma are changes in rhythms and styles, not alterations in ideas. The movement of thought also reveals this: after the reference diapsalma you never find the following thought in opposition to what precedes, being instead sequential and consistent. Hence it is clear that the occurrence midstream of diapsalma involved no interruption to the thought of the text, instead perhaps altering the rhythm in keeping with the norms of music and rhythm applying at the time.
When the great David served as interpreter for the Spirit, he related in his song the things that he had previously learned, and if he was taught something additional while he was speaking, he submitted to the Spirit who was making the hearing of his soul resound and stopped the music, and when he was filled with these thoughts he related these matters, again entwining the words with the melody. One who has comprehended the term in a definition might say, then, that diapsalma is a pause that occurs suddenly in the midst of the singing of a psalm in order to receive an additional thought that is being introduced from God. Or, one might rather define it as follows. diapsalma is a teaching from the Spirit that occurs in a mysterious manner in the soul, when the attention given to this new thought impedes the continuity of the song.… In the third psalm he spoke first about the distress and hardship that occurred when his enemies “rose up against” him. Then he separated that part with the diapsalma and put his trust in the one who was causing that sound of salvation to resound mysteriously in him and said, “But you, Lord, are my protector, my glory, and the lifter up of my head.” Again, when he has stopped the music, saying, in accordance with that gracious voice that he has made his own, “I cried to the Lord with my voice, and he heard me from his holy mountain,” he is taught what the solution is for the hardship that is common to human ills. And after he has been taught the mystery related to the passion of the Lord in the sudden illumination of the Spirit, he assumes the character of the Lord and says, “I lay down and slept, and I was raised, because the Lord will help me.”
He who offers no grounds for hate and enmity may have enemies for no reason. Such are all who endure persecution because they live righteously for Jesus Christ. To these the Savior says, “Blessed are you when people revile you and when liars speak evil against you on account of me.” This is what happened when David had many enemies for no reason such as Saul and Absalom and those who accompanied them. For they attacked without cause him who was a righteous man and had often shown them much goodness and gentleness.
This psalm can pertain to David or to Christ, and through him to all the saints.
"Many rise up against me; many say unto my soul, There is no salvation for him in his God" [Psalm 3:2]. It is clear that if they had had any idea that He would rise again, assuredly they would not have slain Him. To this end are those speeches, "Let Him come down from the cross, if He be the Son of God;" and again, "He saved others, Himself He cannot save." [Matthew 27:42] Therefore, neither would Judas have betrayed Him, if he had not been of the number of those who despised Christ, saying, "There is no salvation for Him in His God."
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Summary
Psalms 3:2 poignantly captures the profound spiritual and emotional distress of King David, who, amidst the devastating betrayal and rebellion of his son Absalom, is confronted by the taunts of his numerous enemies. These adversaries not only challenge his physical security but launch a direct theological assault, declaring, "There is no help for him in God." This verse powerfully articulates the depth of the spiritual warfare David endures, as his faith and divine favor are openly questioned, setting the stage for his subsequent, unwavering declaration of trust in God despite the overwhelming odds and public humiliation.
Context
Literary Context
Psalms 3 opens with David's desperate lament and urgent prayer to God in the face of an overwhelming number of adversaries, a theme immediately established in Psalms 3:1. Verse 2 then sharpens the focus of this opposition, revealing its nature as a direct spiritual and theological assault. The enemies' declaration, "There is no help for him in God," functions as the central theological problem or accusation that the rest of the psalm directly addresses. David's subsequent expressions of unwavering confidence and trust in God's protection and deliverance, found in Psalms 3:3-6, serve as a powerful counter-narrative to this accusation, demonstrating that his faith remains steadfast despite public declarations of his abandonment. The strategic placement of "Selah" at the end of the verse invites the reader to pause and deeply ponder the gravity and spiritual weight of this taunt before David's triumphant response unfolds.
Historical & Cultural Context
The superscription explicitly anchors this psalm to the traumatic historical event of David's flight from his son Absalom, detailed comprehensively in 2 Samuel 15-18. This was not merely a political uprising but a deeply personal and familial betrayal, inflicting immense shame, vulnerability, and public disgrace upon the king. In ancient Israel, a monarch's rule was often perceived as divinely sanctioned, and a king's prosperity or downfall was frequently interpreted as a reflection of God's favor or disfavor. Thus, the public taunt, "There is no help for him in God," carried profound weight. It was an attempt to delegitimize David's kingship, undermine his authority, and strip him of his very identity as God's anointed leader, leaving him exposed to both physical and spiritual defeat. The widespread nature of this belief, indicated by the word "many," amplified David's isolation and the perceived finality of his downfall, intensifying the psychological and spiritual pressure he faced.
Key Themes
This verse powerfully introduces and develops several foundational themes prevalent throughout the Psalms and the broader biblical narrative. Firstly, it highlights the theme of Spiritual Warfare and Taunts, where adversaries target not merely physical well-being or political power but launch direct attacks on the believer's soul and faith, aiming to sow debilitating doubt about God's presence, power, or faithfulness. Secondly, it underscores the profound theme of Faith Under Pressure, demonstrating that even revered figures of faith like David face moments where overwhelming external circumstances and internal voices profoundly challenge their trust in God. The "many" voices symbolize the pervasive and often overwhelming nature of such trials. Finally, the verse sets the stage for the overarching theme of Divine Deliverance and Salvation (Yeshua). By declaring "no help for him in God," David's enemies unwittingly frame the central theological question of the psalm, which David answers with a resounding affirmation of God as his ultimate shield, glory, and the one who lifts his head, as powerfully articulated in Psalms 3:3.
Exposition and Analysis
Key Word Analysis
The Hebrew word נֶפֶשׁ (nephesh, H5315) refers here not merely to David's physical life or being, but to his innermost self, his spirit, his vitality, and his very essence. The taunt is thus directed at the core of David's identity and his spiritual connection to God, implying that his inner strength and hope are utterly severed. It represents a profound attack on his personhood, seeking to dismantle him from the inside out by questioning his spiritual life and relationship with the divine.
The term יְשׁוּעָה (yᵉshûwʻâh, H3444) is rich in theological meaning, encompassing concepts of salvation, deliverance, rescue, victory, and comprehensive well-being. It denotes a profound and decisive divine intervention that brings about restoration, triumph over adversaries, and ultimate flourishing. Therefore, the enemies' declaration is a profound theological denial: they assert that God is either incapable or unwilling to provide the ultimate, comprehensive rescue and deliverance that David desperately needs. This word is etymologically significant, being the root of the name "Jesus" (Yeshua), meaning "Yahweh saves" or "Yahweh is salvation."
This term (סֶלָה, H5542) appears frequently in the Psalms and Habakkuk, serving primarily as a musical or liturgical notation. While its precise meaning remains a subject of scholarly debate, common interpretations include "pause," "lift up," or "to weigh/measure." In the context of Psalms 3:2, "Selah" functions as an imperative for the reader or worshiper to pause, reflect deeply, and allow the full gravity of the preceding statement—the enemies' devastating theological accusation—to resonate before moving on to David's subsequent confident response. It emphasizes the weight, significance, and dramatic tension of the taunt.
Verse Breakdown
"Many [there be] which say of my soul"
This opening clause immediately establishes the overwhelming numerical strength of David's adversaries, highlighting the widespread nature of the opposition and the public humiliation he faced. The phrase "of my soul" (לְנַפְשִׁי, l'napshi) underscores that this attack is profoundly personal and spiritual, aimed at his innermost being, his very life force, and his intimate relationship with God. It implies that these "many" are not merely physically arrayed against him but are actively seeking to undermine his spirit, hope, and divine favor.
"[There is] no help for him in God."
This is the devastating core of the enemies' taunt, a direct theological assault. It asserts God's complete inability or unwillingness to intervene on David's behalf, effectively declaring divine abandonment. This is not just a commentary on David's current precarious situation but a definitive pronouncement of God's desertion of His anointed king. The use of "him" (לוֹ, lo) rather than "me" (לי, li) suggests that the enemies are speaking about David to others, perhaps to the general populace or among themselves, further emphasizing the public and shaming nature of their accusation.
"Selah."
As previously discussed, this musical or liturgical notation serves as a crucial pause, compelling the reader to reflect on the profound despair and the severe theological challenge presented by the enemies' preceding statements. It marks a moment for deep contemplation on the weight of the taunt and the intense spiritual battle David is enduring, preparing the reader for the psalm's subsequent shift towards faith and deliverance.
Literary Devices
Psalms 3:2 employs several powerful literary devices to convey David's plight and the nature of his adversaries' attack. Hyperbole is evident in the phrase "many [there be]," which emphasizes the overwhelming and seemingly insurmountable nature of David's opposition, though it also likely reflects the literal multitude who had joined Absalom's rebellion. The enemies' taunt, "There is no help for him in God," functions as a profound form of Verbal Irony from the perspective of the psalmist and the believing reader, as David's subsequent unwavering declaration of trust and God's ultimate deliverance throughout the psalm (Psalms 3:3-8) proves their assertion to be utterly false. This statement also serves as an Apostrophe, as the enemies, while speaking about David, are implicitly addressing their challenge to God Himself, questioning His character and power, and simultaneously seeking to demoralize David. Finally, the inclusion of Selah acts as a crucial structural and rhetorical device, compelling the reader to pause and fully absorb the weight of the spiritual despair and theological challenge presented, thereby amplifying the dramatic tension before the psalm pivots towards confidence and divine intervention.
Theological and Thematic Connections
Psalms 3:2 stands as a profound theological statement on the nature of spiritual warfare and the deeply human experience of doubt and despair. The enemies' taunt, "There is no help for him in God," strikes at the very heart of biblical faith: the fundamental belief in God's active presence, omnipotent power, and unwavering willingness to deliver His people. This accusation eerily mirrors the ancient serpent's temptation in the Garden of Eden, which sought to undermine God's goodness and truth, and it anticipates the spiritual battles that believers face throughout history. It powerfully illustrates that true spiritual conflict often involves direct assaults on one's trust in God's faithfulness and sovereignty, particularly during times of intense suffering, betrayal, or perceived divine abandonment. David's subsequent response throughout the psalm, characterized by a defiant and unwavering trust in God's protection and salvation, serves as an enduring model for enduring such spiritual assaults, affirming that God's help is not contingent upon outward circumstances or the condemning opinions of others.
Reflection and Application
Psalms 3:2 resonates deeply with the universal human experience of facing overwhelming opposition and the insidious whispers of doubt that accompany it. In moments when life's circumstances seem to conspire against us, when betrayal strikes from unexpected quarters, or when our sincerest efforts appear futile, it is common for voices—both external and internal—to echo the enemies' taunt: "There is no help for him/her in God." This verse serves as a crucial call to recognize these declarations of despair as spiritual attacks, attempts to undermine our faith and sever our hope in divine intervention. Like David, we are encouraged not to succumb to these narratives of abandonment but to actively cling to the unwavering truth of God's unfailing presence and omnipotent power, even when "many" voices declare otherwise. Understanding this verse helps us to identify the subtle yet potent ways our faith can be challenged and empowers us to respond with a conscious, deliberate choice to trust in God's ultimate salvation and deliverance. It reminds us that our true help comes from the Lord, the sovereign Maker of heaven and earth, regardless of the apparent odds.
Questions for Reflection
FAQ
What is the significance of the enemies saying "of my soul" rather than just "of me"?
The phrase "of my soul" (לְנַפְשִׁי, l'napshi) indicates that the taunt is a deeply personal and spiritual attack, aimed at David's innermost being, his very life force, and his intimate relationship with God. It's not merely a physical threat or a political challenge, but a more profound attempt to break his spirit, undermine his hope, and sever his perceived connection to divine favor and life itself. This makes the accusation far more devastating, as it targets the core of David's identity and resilience, suggesting that his spiritual vitality and God-given purpose are utterly lost, leaving him without any internal or external recourse. It's an assault on his very essence.
What does "Selah" mean, and why is it placed after such a disheartening statement?
"Selah" (סֶלָה) is a musical or liturgical notation found frequently in the Psalms, though its precise meaning is debated. Common interpretations include "pause," "lift up," or "to weigh/measure." Its placement after the enemies' taunt, "There is no help for him in God," serves a crucial function. It compels the reader or worshiper to pause and deeply reflect on the gravity and spiritual weight of the preceding statement. This deliberate pause allows the full impact of the despair and theological challenge to sink in before the psalm transitions into David's confident declaration of trust and God's deliverance in the subsequent verses, such as Psalms 3:3-8. It highlights the dramatic tension and the profound spiritual battle David is enduring, inviting profound contemplation.
Christ-Centered Fulfillment
Psalms 3:2 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. David's experience of being taunted and seemingly abandoned by God's help, particularly by those who should have been loyal, powerfully foreshadows the ultimate suffering of the Messiah. On the cross, Jesus endured not only unimaginable physical agony but also the deepest spiritual taunts of His enemies, who mocked Him with words strikingly similar to David's adversaries: "He trusts in God; let God deliver him now, if he desires him; for he said, ‘I am the Son of God'" (as recorded in Matthew 27:43). Even more profoundly, Jesus cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46), bearing the full, crushing weight of humanity's sin and experiencing the agonizing separation from the Father on our behalf. Yet, in His glorious resurrection, God definitively declared that there is help, salvation, and deliverance (יְשׁוּעָה) in Him. Jesus' triumph over death and sin, despite the world's declaration of "no help for him," is the ultimate vindication of God's power and faithfulness, offering true and eternal salvation to all who believe, as proclaimed in Acts 4:12. His victory transforms the taunt of "no help" into the resounding declaration of God's ultimate and perfect salvation for all humanity.