Psalms 3 · The Lantern

A Psalm of David, when he fled from Absalom his son. LORD, how are they increased that trouble me! many are they that rise up against me.

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.

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.

The preceding Psalm showed the assault of adversaries; here, against their assault, he implores divine help. And this Psalm is composed in the manner of a prayer. In this Psalm we can lay down the historical foundation, then set forth the allegorical sense, and further the moral sense.

Many there are who say of my soul, There is no help for him in God. Selah.

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.

So multiplied indeed were they, that one even from the number of His disciples was not wanting, who was added to the number of His persecutors. "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.

They also trouble by words, detracting or proposing falsehoods; hence, "many say," etc. Against what is said in Ps. 36: "The salvation of the just is from the Lord." For if the wicked would consider this, they would not easily rise up against the just; but because they do not believe it, or because they despise the power of God or the justice of the man, they say by word and de…

But you, O LORD, art a shield for me; my glory, and the lifter up of my head.

Certainly, people place their glory in various places, some in their country, some in family line, some in beauty, some in the strength of their bodies and in their skill of competing in the contest, being very elated they have overcome these people or those by their physical struggling.

"But You, O Lord, art my taker." It is said to God in the nature of man, for the taking of man is, the Word made Flesh. "My glory." Even He calls God his glory, whom the Word of God so took, that God became one with Him. Let the proud learn, who unwillingly hear, when it is said to them, "For what have you that you did not receive?

"But you." This is the second part, where he shows that help from God is prepared for him. And concerning this he does two things. First he shows that divine help is especially present to him. Second, that it is present generally to all, at "salvation is of the Lord." And concerning the first he proposes three things. First, divine help.

I cried to the LORD with my voice, and he heard me out of his holy hill. Selah.

The preceding psalm calls to mind this mountain when it says, "I have installed my king on mount Zion, my holy mountain." Christ was the one he was speaking of, and now David bears witness that he must be heard plainly by Christ from his holy mountain. Further, he says who is going to hear him except the Lord who has been installed as king upon Zion his holy mountain?

"With my voice have I cried unto the Lord" [Psalm 3:4]; that is, not with the voice of the body, which is drawn out with the sound of the reverberation of the air; but with the voice of the heart, which to men speaks not, but with God sounds as a cry.

Then when he says, "with my voice," he shows the experience of help. And he sets forth three things: namely, prayer, at "with my voice." Second, being heard, at "and he heard me." Third, he shows in what he was heard, where he says, "I slept," etc. Concerning the first, he touches on two things that must be present in prayer: for it must be attentive.

I laid me down and slept; I awoke; for the LORD sustained me.

As in the previous psalm so here the future is prophesied.… "I lie down, and I sleep" is spoken prophetically, namely, I will lie down, I will sleep, I will rise up, because you, Oh Lord, are my sustainer, my glory and the lifter of my head.… For "sleep" indicates death, concerning which the future is prophesied for us.

The words, "I slept, and took rest; and rose, for the Lord will take me up," [Psalm 3:5] lead us to believe that this Psalm is to be understood as in the Person of Christ; for they sound more applicable to the Passion and Resurrection of our Lord, than to that history in which David's flight is described from the face of his rebellious son.

There follows, "I slept." Here he shows in what he was heard -- because he rose. Now there is a difference between the dead and one sleeping: because the dead does not rise again. Job 14: "Do you think that a dead man shall live again?" But one sleeping does rise. Ps.

I will not be afraid of ten thousands of people, that have set themselves against me all around.

The verse clearly teaches that the one who comes to the greatest virtue, to very great security, comes on account of faith in God.… The Savior, recognizing that thousands of the people of the circumcision were going to demand that he be crucified and knowing his own spirit of fearlessness (I say these things speaking in terms of the flesh), is able to say even these words.

"I will not fear the thousands of people that surround me" [Psalm 3:6]. It is written in the Gospels how great a multitude stood around Him as He was suffering, and on the cross.

Then when he says, "I will not fear," the confidence of security is set forth. As if to say: since I have been heard in this way, "I will not fear," etc. Below, Ps. 26: "Though armies should stand against me," etc. In this is signified that the Church of Christ cannot be wholly cast down.

Arise, O LORD; save me, O my God: for you have struck all my enemies upon the cheek bone; you have broken the teeth of the ungodly.

He has struck his adversaries, he has broken the teeth of sinners; indeed, so that he may heal them again: "I will strike [he said], and again I will heal." He has broken the teeth of sinners, or, in other words, the wicked words and carnal actions, because he desires to destroy them in the inmost parts.

"Arise, O Lord, save me, O my God" [Psalm 3:7]. It is not said to God, "Arise," as if asleep or lying down, but it is usual in holy Scripture to attribute to God what He does in us; not indeed universally, but where it can be done suitably; as when He is said to speak, when by His gift Prophets speak, and Apostles, or whatsoever messengers of the truth.

And whence he has this confidence he shows when he says, "arise," that is, manifest your power by making me rise from death. And this means, "save me," etc. "Because you have struck," etc.

Salvation belongs to the LORD: your blessing is upon your people. Selah.

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