Psa 3 | CalvinCommentaries | STEP | PSALM 3. David, although driven from his kingdom, and pressed down with utter despair of relief from every earthly quarter, ceases not to call upon God, and supports himself from his promise against the greatest terrors, against the mockery and cruel assaults of his enemies; and, finally, against death itself, which then forced itself upon his consideration. In the end of the psalm, he congratulates himself and the whole Church on the happy issue of all. A Psalm of David, when he fled from Absalom his Son How bitter David’s sorrow was under the conspiracy of his own household against him, which arose from the treachery of his own son, it is easy for every one of us to conjecture from the feelings of nature. And when, in addition to this, he knew that this disaster was brought upon him by God for his own fault in having defiled another man’s wife, and for shedding innocent blood, he might have sunk into despair, and been overwhelmed with anguish, if he had not been encouraged by the promise of God, and thus hoped for life even in death. From his making no allusion here to his sins, we are led to infer, that only one part of his prayers is comprised in this psalm; for as God punished him expressly on account of his adultery, and his wicked treachery towards Uriah, there can be no doubt that he was at first distressed with grievous and dreadful torments of mind. But after he had humbled himself before God, he took courage; and being well assured of having obtained forgiveness, he was fully persuaded that God was on his side, and knew that he would always preside over his kingdom, and show himself its protector. But he, nevertheless, complained of his son, and of the whole faction involved in the conspiracy, because he knew that they wickedly rose up for the purpose of frustrating the decree of God. In like manner, if at any time God makes use of wicked and mischievous men, as scourges to chastise us, it becomes us first diligently to consider the cause, namely, that we suffer nothing which we have not deserved, in order that this reflection may lead us to repentance. But if our enemies, In persecuting us, rather fight against God than against us, let the consideration of their doing so be immediately followed by the confident persuasion of our safety under the protection of him, whose grace, which he hath promised to us, they despise and trample under foot. 1. O Lord, how are my oppressors multiplied! many rise up against me. 2. Many say to my soul, There is no help for him in God. Selah. Sacred history teaches that David was not only dethroned, but forsaken by almost all men; so that he had well nigh as many enemies as he had subjects. It is true there accompanied him in his flight a few faithful friends; but he escaped in safety, not so much by their aid and protection as by the hiding-places of the wilderness. It is therefore not wonderful though he was affrighted by the great numbers who were opposed to him, for nothing could have taken place more unlooked for, on his part, than so sudden a rebellion. It was a mark of uncommon faith, when smitten with so great consternation, to venture freely to make his complaint to God, and, as it were, to pour out his soul into his bosom. And certainly the only remedy for allaying our fears is this, to cast upon him all the cares which trouble us; as, on the other hand, those who have the conviction that they are not the objects of his regard, must be prostrated and overwhelmed by the calamities which befall them. In the third verse he expresses more distinctly, and more emphatically, the pride of his enemies in deriding him as a castaway, and as a person whose circumstances were past hope. And he means, that their boldness increased hereupon, because they were confident he had been rejected by God. Perhaps, in these words also, their ungodliness is indirectly referred to, inasmuch as they made no account of the help of God in preserving the king whom he had chosen. And this second view is the more probable, for Absalom did not flatter himself with the hope of the favor of God, but, entirely disregarding him, hoped for victory from his own power. David, therefore, expressly introduces both him and the rest as speaking after this manner, to show that it was by a monstrous and outrageous contempt of God that they were driven to such fury against him, as if they made no account whatever of the fact of his having been often wonderfully delivered from the greatest dangers. The ungodly, when they rise up to destroy us, may not openly break forth into such daring presumption as to maintain it to be impossible for us to derive any advantage from the favor of God; yet, as they either ascribe every thing to fortune, or hold the opinion that a man’s success will be in proportion to his strength, and therefore fearlessly rush forward to gain their object, by all means, whether right or wrong, as if it would be equally the same, whether God is angry with or favorable towards them, it is evident that they set no value whatever upon the favor of God, and mock at the faithful as if it would avail them nothing to be under the care and protection of God.

‏ Psalms 3

PSALM 3.

David, although driven from his kingdom, and pressed down with utter despair of relief from every earthly quarter, ceases not to call upon God, and supports himself from his promise against the greatest terrors, against the mockery and cruel assaults of his enemies; and, finally, against death itself, which then forced itself upon his consideration. In the end of the psalm, he congratulates himself and the whole Church on the happy issue of all.

A Psalm of David, when he fled from Absalom his Son ^{▼▼
The inscription or title of the psalm refers it to the conspiracy of Absalom, and that the psalm refers to this is evident from the whole tenor of it. “But these titles are destitute of authority, as the careful reader of the Psalms will soon remark; they are to be regarded merely as marginal glosses of the Jews, but poor guides to the interpretation of Scripture.” — Fry’s Translation and Exposition of the Psalms.}

How bitter David’s sorrow was under the conspiracy of his own household against him, which arose from the treachery of his own son, it is easy for every one of us to conjecture from the feelings of nature. And when, in addition to this, he knew that this disaster was brought upon him by God for his own fault in having defiled another man’s wife, and for shedding innocent blood, he might have sunk into despair, and been overwhelmed with anguish, if he had not been encouraged by the promise of God, and thus hoped for life even in death. From his making no allusion here to his sins, we are led to infer, that only one part of his prayers is comprised in this psalm; for as God punished him expressly on account of his adultery, and his wicked treachery towards Uriah, there can be no doubt that he was at first distressed with grievous and dreadful torments of mind. But after he had humbled himself before God, he took courage; and being well assured of having obtained forgiveness, he was fully persuaded that God was on his side, and knew that he would always preside over his kingdom, and show himself its protector. ^{▼▼
Et s’en monstreroit le protecteur. — Fr.} But he, nevertheless, complained of his son, and of the whole faction involved in the conspiracy, because he knew that they wickedly rose up for the purpose of frustrating the decree of God. In like manner, if at any time God makes use of wicked and mischievous men, as scourges to chastise us, it becomes us first diligently to consider the cause, namely, that we suffer nothing which we have not deserved, in order that this reflection may lead us to repentance. But if our enemies, In persecuting us, rather ^{▼▼
En nous poursuyvant. — Fr.} fight against God than against us, let the consideration of their doing so be immediately followed by the confident persuasion of our safety under the protection of him, whose grace, which he hath promised to us, they despise and trample under foot.

Sacred history teaches that David was not only dethroned, but forsaken by almost all men; so that he had well nigh as many enemies as he had subjects. It is true there accompanied him in his flight a few faithful friends; but he escaped in safety, not so much by their aid and protection as by the hiding-places of the wilderness. It is therefore not wonderful though he was affrighted by the great numbers who were opposed to him, for nothing could have taken place more unlooked for, on his part, than so sudden a rebellion. It was a mark of uncommon faith, when smitten with so great consternation, to venture freely to make his complaint to God, and, as it were, to pour out his soul into his bosom. ^{▼▼
Il a ose venir familierement faire sa complainte a Dieu et comme se discharger a lui. — Fr.} And certainly the only remedy for allaying our fears is this, to cast upon him all the cares which trouble us; as, on the other hand, those who have the conviction that they are not the objects of his regard, must be prostrated and overwhelmed by the calamities which befall them.

In the third verse he expresses more distinctly, and more emphatically, the pride of his enemies in deriding him as a castaway, and as a person whose circumstances were past hope. And he means, that their boldness increased hereupon, because they were confident he had been rejected by God. Perhaps, in these words also, their ungodliness is indirectly referred to, inasmuch as they made no account of the help of God in preserving the king whom he had chosen. And this second view is the more probable, for Absalom did not flatter himself with the hope of the favor of God, but, entirely disregarding him, hoped for victory from his own power. David, therefore, expressly introduces both him and the rest as speaking after this manner, to show that it was by a monstrous and outrageous contempt of God that they were driven to such fury against him, as if they made no account whatever of the fact of his having been often wonderfully delivered from the greatest dangers. The ungodly, when they rise up to destroy us, may not openly break forth into such daring presumption as to maintain it to be impossible for us to derive any advantage from the favor of God; yet, as they either ascribe every thing to fortune, or hold the opinion that a man’s success will be in proportion to his strength, and therefore fearlessly rush forward to gain their object, by all means, whether right or wrong, as if it would be equally the same, whether God is angry with or favorable towards them, it is evident that they set no value whatever upon the favor of God, and mock at the faithful as if it would avail them nothing to be under the care and protection of God.