Psalms 3 commentary

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, and the closer will he cleave to him. A child of God startles at the very thought of despairing of help in God. See what God is to his people, what he will be, what they have found him, what David found in him. 1. Safety; a shield for me; which denotes the advantage of that protection. 2. Honour; those whom God owns for his, have true honour put upon them. 3. Joy and deliverance. 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 God as giving them both cause and hearts to rejoice.

Care and grief do us good, when they engage us to pray to God, as in earnest. David had always found God ready to answer his prayers. Nothing can fix a gulf between the communications of God's grace towards us, and the working of his grace in us; between his favour and our faith. He had always been very safe under the Divine protection. This is applicable to the common mercies of every night, for which we ought to give thanks every morning. Many lie down, and cannot sleep, through pain of body, or anguish of mind, or the continual alarms of fear in the night. But it seems here rather to be meant of the calmness of David's spirit, in the midst of his dangers. The Lord, by his grace and the consolations of his Spirit, made him easy. It is a great mercy, when we are in trouble, to have our minds stayed upon God. Behold the Son of David composing himself to his rest upon the cross, that bed of sorrows; commending his Spirit into the Father's hands in full confidence of a joyful resurrection. Behold this, O Christian: let faith teach thee how to sleep, and how to die; while it assures thee that as sleep is a short death, so death is only a longer sleep; the same God watches over thee, in thy bed and in thy grave. David's faith became triumphant. He began the psalm with complaints of the strength and malice of his enemies; but concludes with rejoicing in the power and grace of his God, and now sees more with him than against him. Salvation belongeth unto the Lord; he has power to save, be the danger ever so great. All that have the Lord for their God, are sure of salvation; for he who is their God, is the God of Salvation.

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.

Psalm 3:1-2

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. 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.

PSALM 3

Psa 3:1-8. For the historical occasion mentioned, compare 2Sa 15:1-17:29. David, in the midst of great distress, with filial confidence, implores God's aid, and, anticipating relief, offers praise.

1. Lord ... increased--The extent of the rebellion (2Sa 15:13) surprises and grieves him.

2. say of my soul--that is, "of me" (compare Psa 25:3). This use of "soul" is common; perhaps it arose from regarding the soul as man's chief part.

no help ... in God--rejected by Him. This is the bitterest reproach for a pious man, and denotes a spirit of malignant triumph.

Selah--This word is of very obscure meaning. It probably denotes rest or pause, both as to the music and singing, intimating something emphatic in the sentiment (compare Psa 9:16).

3. But--literally, "and" (Psa 2:6). He repels the reproach by avowing his continued trust.

shield--a favorite and often-used figure for protection.

my glory--its source.

lifter up of mine head--one who raises me from despondency.

4. cried ... heard--Such has been my experience. The latter verb denotes a gracious hearing or answering.

out of--or, "from."

his holy hill--Zion (Psa 2:6). His visible earthly residence.

5. the Lord sustained me--literally, "will sustain me," as if his language or thought when he laid down, and the reason of his composure.

6. ten thousands of people--or, "myriads," any very great number (compare 2Sa 16:18).

7. Arise, O Lord--God is figuratively represented as asleep to denote His apparent indifference (Psa 7:6). The use of "cheekbone" and "teeth" represents his enemies as fierce, like wild beasts ready to devour (Psa 27:2), and smiting their cheekbone (1Ki 22:24) denotes violence and insult.

thou hast broken--God took his part, utterly depriving the enemy of power to injure.

8. An ascription of praise to a delivering God, whose favor is an efficient benefit.

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

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

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

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

I cried unto the Lord with my voice - He was exposed to much danger, and therefore he had need of fervor.

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

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

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

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

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

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

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

1. Salvation comes from God.

2. Salvation is continued by God.

These are great truths; mark them!

ANALYSIS OF THE THIRD PSALM

The occasion of this Psalm was Absalom's rebellion. David being deserted by his subjects, railed on by Shimei, pursued for his crown and life by his ungracious son, and not finding to whom to make his moan, betakes himself to his God; and before him he expostulates his wrong, confesses his faith, and makes his prayer.

There are three strains of this accurate Psalm: I. His complaint. II. The confession of his confidence. III. His petition.

I. He begins with a sad and bitter complaint, amplified,

1. By the number and multitude of his enemies. They were many, very many; they were multiplied and increased: "All Israel was gathered together from Dan to Beer-sheba, as the sand of the sea for multitude;" 2Sa 17:11.

2. From their malice they came together to do him mischief. They rose up, not for him, but against him; not to honour, but to trouble him; not to defend him as they ought, but to take away his crown and life; 2Sa 17:2.

3. From their insults and sarcasm. It was not Shimei only, but many, that said it: "Many-say there is no help for him in his God."

II. The second part of the Psalm sets forth David's confidence:-

1. To their multitude, he opposeth ONE GOD. But THOU, O LORD!

2. To their malicious insurrection, Jehovah; who, he believed, 1. Would be a buckler to receive all the arrows shot against him. 2. His glory, to honour, though they went about to dishonour, him. 3. The lifter up of his head, which they wished to lay low enough.

3. To their vain boast of desertion, There is no help for him in his God, he opposeth his own experience, "I cried unto the Lord, and he heard me."

4. By whose protection being sustained and secured, he deposes all care and fear, all anxiety and distraction. 1. He sleeps with a quiet mind: "I laid me down and slept, I awoke." 2. He sings a requiem: "I will not be afraid of ten thousands of the people, that have set themselves against me round about."

III. In the close, or third part, he petitions and prays, notwithstanding his security: "Arise, O Lord; save me, O my God!" To move God to grant his request, he thankfully reminds him of what he had done before:-

1. "Arise and save me, for thou hast smitten all mine enemies." Thou art the same God: do then the same work; be as good to thy servant as ever thou hast been.

2. He inserts an excellent maxim: Salvation belongeth unto the Lord. As if he had said, It is thy property and prerogative to save. If thou save not, I expect it from none other.

3. Lastly, as a good king should, in his prayers he remembers his subjects. He prayed for those who were using him despitefully: Thy blessing be upon thy people! To the same sense, Coverdale, in his translation.

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

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

His hill - Out of heaven, so called, Psal 15:1.

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

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

1. LORD, how are they increased that trouble me? many are they that rise up against me .

He [illegible: 1 word] well say so: for almost all his people joyned in that Con[illegible: 1+ letters]racy.

2. M[illegible: 1+ letters]y there be which say of my soul , There [illegible: 1 word] no help for him in God . S[illegible: 1+ letters]lah .

(i. e.) Of me: the soul being commonly put for the person, as [illegible: 1 word]. 46. 2. [illegible: 1 word] 6. 8. compare with Gen. 22. [illegible: 1+ letters]6.

[illegible: 1+ letters]od [illegible: 1+ letters]th utterly forsaken him for his many crimes, and [illegible: 1+ letters]ill never [illegible: 1+ letters]lp him more.

This word is no where used but in [illegible: 1 word] [illegible: 1 word] [illegible: 1+ letters]ook of the [illegible: 1 word], and in the Song of [illegible: 1 word] [illegible: 1 word]. p. 3. 3▪ [illegible: 1+ letters] ▪ 13. Which makes that opinion probable that it was a musical [illegible: 1 word], directing the singer either to lift up his Voice, or to make a short stop or pause, or to lengthen out the tune. But [illegible: 1 word], it is generally placed at some remarkable passage: which gives occasion to think that it served also to quicken the attention or observation of the singer and hearer.

3. But thou, O LORD, art a shield for me : my glory , and the lifter up of my head .

Or▪ about me, on every side, where also mine enemies are.

Either, 1. The author of my princely Glory and Majesty. Thou didst first give it, and I doubt not, thou wiltst defend and restore it. Or, 2. The matter of my glorying, thou hast formerly and frequently given, and wil[illegible: 1+ letters]st further give me occasion of glorying or ho[illegible: 1+ letters]sting of thy power and favour to me.

Thou dost and wiltst enable me to look up to thee with comfort and chearfulness, and upon mine Enemies with confidence, and thou wiltst lift me out of the mire in which I now lye, and restore me to my former power and dignity from which I am fallen. For the Phrase see Gen. 4. 7. Iob. 11. 15. Luke 18. 13.

Marginal references: Or, [illegible: 1 word].

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

The witness of my faith and fervency of affections.

Either out of Heaven, so called Psal. 15. 1. compare Isa. 66. 1. Or rather, 2. Out of the hill of Sion, where God was especially present, the Ark being there at this time: towards which the Saints then used to direct their Prayers, and from thence God heard and answered and blessed them, Psal. 128. 5. and 134. 3.

5. I laid me down and slept ; I awaked , for the LORD sustained me .

To wit, securely, casting all my cares and fears upon God, and relying upon his help.

In due time and manner, after a sweet and undisturbed sleep.

Or, supported me, as it were with his right hand, that I should not fall under my burthen. He upheld my spirit, and person, and cause.

Marginal references: Psal. 4. 8. Prov. 3. 24.

6. I will not be afraid of ten thousands of people that have set themselves against me round about .

So that I see no humane way to escape.

Marginal references: Psal. 27. 3

7. Arise , O LORD, save me, O my God , for thou hast smitten all mine enemies upon the cheek-bone : thou hast broken the teeth of the ungodly.

Bestir thyself on my behalf, and be no longer as an idle spectator of my Miseries.

Who art mine by special relation and covenant, and I am thy son and thy servant: Lord save thine own.

Thou hast hitherto helped me, do not now leave me.

Which implies either contempt and reproach, as this phrase signifies, 1. Kings. 22. 24. Mich. 5. 1. Iohn. 18. 22. and 19. 3. or the smartness and soreness of the blow, whereby, as the next clause explains it, their teeth were struck out, and so they did not only receive hurt themselves, but were disenabled from doing that mischief to others which they desired and were accustomed to do.

(i. e.) Their strength and the instruments of their cruelty. He compares them to wild Beasts.

Marginal references: Psal. 31. 7, 8.

8. Salvation belongeth unto the LORD : thy blessing is upon thy people . Selah.

I expect not salvation from my forces, but from thy power and favour alone.

Or rather, let it be. So he closeth with a prayer.

Either upon my friends and followers, who alone are thy people, the rest being Rebels to thee as well as to me. Or, upon all thy people Israel, to preserve my friends, to convince and convert mine enemies, and to save the body of the Nation, which without thy mercy are likely by this civil War to be brought to utter ruine.

Marginal references: Psal. 3. 8. J[illegible: 1+ letters]. 3. 23. Hos. 13. 4. J[illegible: 1+ letters]n. 2. 9.

Morning Hymn of One in Distress, but Confident in God

The two Psalms forming the prologue, which treat of cognate themes, the one ethical, from the standpoint of the חכמה, and the other related to the history of redemption from the standpoint of the נבואה, are now followed by a morning prayer; for morning and evening prayers are surely the first that one expects to find in a prayer-and hymn-book. The morning hymn, Psa 3:1-8, which has the mention of the “holy hill” in common with Psa 2:1-12, naturally precedes the evening hymn Psa 4:1-8; for that Psa 3:1-8 is an evening hymn as some are of opinion, rests on grammatical misconception.

With Psa 3:1-8, begin, as already stated, the hymns arranged for music. By מזמור לדוד, a Psalm of David, the hymn which follows is marked as one designed for musical accompaniment. Since מזמור occurs exclusively in the inscriptions of the Psalms, it is no doubt a technical expression coined by David. זמר (root זם) is an onomatopoetic word, which in Kal signifies to cut off, and in fact to prune or lop (the vine) (cf. Arabic zbr, to write, from the buzzing noise of the style or reed on the writing material). The signification of singing and playing proper to the Piel are not connected with the signification “to nip.” For neither the rhythmical division (Schultens) nor the articulated speaking (Hitz.) furnish a probable explanation, since the caesura and syllable are not natural but artificial notions, nor also the nipping of the strings (Böttch., Ges.), for which the language has coined the word נגּן (of like root with נגע). Moreover, the earliest passages in which זמרה and זמּר occur (Gen 43:11; Exo 15:2; Jdg 5:3), speak rather of song than music and both words frequently denote song in distinction from music, e.g., Psa 98:5; Psa 81:3, cf. Sol 2:12. Also, if זמּר originally means, like ψάλλειν, carpere (pulsare) fides, such names of instruments as Arab. zemr the hautboy and zummâra the pipe would not be formed. But זמּר means, as Hupfeld has shown, as indirect an onomatope as canere, “to make music” in the widest sense; the more accurate usage of the language, however, distinguishes זמּר and שׁיר as to play and to sing. With בּ of the instrument זמּר denotes song with musical accompaniment (like the Aethiopic זמר instrumento canere) and זמרה (Aram. זמר) is sometimes, as in Amo 5:23, absolutely: music. Accordingly מזמור signifies technically the music and שׁיר the words. And therefore we translate the former by “Psalm,” for ὁ ψαλμός ἐστιν - says Gregory of Nyssa - ἡ διὰ τοῦ ὀργάνου τοῦ μουσικοῦ μελωδία ᾠδὴ δὲ ἡ διὰ στόματος γενομένου τοῦ μέλους μετὰ ῥημάτων ἐκφώνησις.

That Psa 3:1-8 is a hymn arranged for music is also manifest from the סלה which occurs here 3 times. It is found in the Psalter, as Bruno has correctly calculated, 71 times (17 times in the 1st book, 30 in the 2nd, 20 in the 3rd, 4 in the 4th) and, with the exception of the anonymous Ps 66, Psa 67:1-7, always in those that are inscribed by the name of David and of the psalmists famed from the time of David. That it is a marginal note referring to the Davidic Temple-music is clearly seen from the fact, that all the Psalms with סלה have the למנצּח which relates to the musical execution, with the exception of eight (Psa 32:1-11, Psa 48:1-14, 50, Psa 82:1-8, 83, Psa 87:1-7, 89, Psa 143:1-12) which, however, from the designation מזמור are at least manifestly designed for music. The Tephilla of Habbakuk, Hab 3, the only portion of Scripture in which סלה occurs out of the Psalter, as an exception has the למנצח at the end. Including the three סלה of this tephilla, the word does not occur less than 74 times in the Old Testament.

Now as to the meaning of this musical nota bene, 1st, every explanation as an abbreviation, - the best of which is = סב למעלה השּׁר (turn thyself towards above i.e., towards the front, O Singer! therefore: da capo) - is to be rejected, because such abbreviations fail of any further support in the Old Testament. Also 2ndly, the derivation from שׁלה = סלה silere, according to which it denotes a pause, or orders the singers to be silent while the music strikes up, is inadmissible, because סלה in this sense is neither Hebrew nor Aramaic and moreover in Hebrew itself the interchange of שׁ with ס (שׁריון, סריון) is extremely rare. There is but one verbal stem with which סלה can be combined, viz., סלל or סלה (סלא). The primary notion of this verbal stem is that of lifting up, from which, with reference to the derivatives סלּם a ladder and מסלּה in the signification an ascent, or steps, 2Ch 9:11, comes the general meaning for סלה, of a musical rise. When the tradition of the Mishna explains the word as a synonym of נצח and the Targum, the Quinta, and the Sexta (and although variously Aquila and sometimes the Syriac version) render it in accordance therewith “for ever (always),” - in favour of which Jerome also at last decides, Ep. ad Marcellam “quid sit Sela”, - the original musical signification is converted into a corresponding logical or lexical one. But it is apparent from the διάψαλμα of the lxx (adopted by Symm., Theod., and the Syr.), that the musical meaning amounts to a strengthening of some kind or other; for διάψαλμα signifies, according to its formation (-μα = -μενον), not the pause as Gregory of Nyssa defines it: ἡ μεταξὺ τῆς ψαλμῳδιάς γενμένη κατὰ τὸ ἀθρόον ἐπηρέμησις πρὸς ὑποδοχὴν τοῦ θεόθεν ἐπικρινομένου νοήματος, but either the interlude, especially of the stringed instruments, (like διαύλιον [διαύλειον], according to Hesychius the interlude of the flutes between the choruses), or an intensified playing (as διαψάλλειν τριγώνοις is found in a fragment of the comedian Eupolis in Athenaeus of the strong play of triangular harps).On the explanations of διάψαλμα in the Fathers and the old lexicographers. Vid., Suicer’s Thes. Eccl. and Augusti’s Christl. Archäologie, Th. ii.

According to the pointing of the word as we now have it, it ought apparently to be regarded as a noun סל with the ah of direction (synonymous with גּוה, up! Job 22:29); for the omission of the Dagesh beside the ah of direction is not without example (cf. 1Ki 2:40 גּתה which is the proper reading, instead of גּתּה, and referred to by Ewald) and the -, with Dag. forte implicitum, is usual before liquids instead of -, as, פּדּנהּ Gen 28:2, הרה Gen 14:10 instead of paddannah, harrah, as also כּרמלה 1Sa 25:5 instead of כּרמלּה. But the present pointing of this word, which is uniformly included in the accentuation of the Masoretic verse, is scarcely the genuine pointing: it looks like an imitation of נצח. The word may originally have been pronounced סלּה (elevatio after the form בּתּה, דּלּה). The combination סלה הגּיון Psa 9:17, in which הגיון refers to the playing of the stringed instruments (Psa 92:4) leads one to infer that סלה is a note which refers not to the singing but to the instrumental accompaniment. But to understand by this a heaping up of weighty expressive accords and powerful harmonies in general, would be to confound ancient with modern music. What is meant is the joining in of the orchestra, or a reinforcement of the instruments, or even a transition from piano to forte.

Three times in this Psalm we meet with this Hebrew forte. In sixteen Psalms (7, 10, 21, 44, 47, 48, 50, 54, 60, 61, 75, 81, 82, 83, 85, 143) we find it only once; in fifteen Psalms (4, 9, 24, 39, 49, 52, 55, 57, 59, 62, 67, 76, 84, 87, 88), twice; in but seven Psalms (3, 32, 46, 56, 68, 77, 140 and also Hab), three times; and only in one (Ps 89), four times. It never stands at the beginning of a Psalm, for the ancient music was not as yet so fully developed, that סלה should absolutely correspond to the ritornello. Moreover, it does not always stand at the close of a strophe so as to be the sign of a regular interlude, but it is always placed where the instruments are to join in simultaneously and take up the melody - a thing which frequently happens in the midst of the strophe. In the Psalm before us it stands at the close of the 1st, 2nd, and 4th strophes. The reason of its omission after the third is evident.

Not a few of the Psalms bear the date of the time of the persecution under Saul, but only this and probably Psa 63:1-11 have that of Absolom. The Psalter however contains other Psalms which reflect this second time of persecution. It is therefore all the more easy to accept as tradition the inscription: when he fled before Absolom, his son. And what is there in the contents of the Psalm against this statement? All the leading features of the Psalm accord with it, viz., the mockery of one who is rejected of God 2Sa 16:7., the danger by night 2Sa 17:1, the multitudes of the people 2Sa 15:13; 2Sa 17:11, and the high position of honour held by the psalmist. Hitzig prefers to refer this and the following Psalm to the surprize by the Amalekites during David’s settlement in Ziklag. But since at that time Zion and Jerusalem were not free some different interpretation of Psa 3:5 becomes necessary. And the fact that the Psalm does not contain any reference to Absalom does not militate against the inscription. It is explained by the tone of 2Sa 19:1 [2Sa 18:33 Engl.]. And if Psalms belonging to the time of Absalom’s rebellion required any such reference to make them known, then we should have none at all.

Psa 3:1-2 (Hebrew_Bible_3:2-3) The first strophe contains the lament concerning the existing distress. From its combination with the exclamative מה, רבּוּ is accented on the ultima (and also in Psa 104:24); the accentuation of the perf. of verbs עע very frequently (even without the Waw consec.) follows the example of the strong verb, Ges. §67 rem. 12. A declaration then takes the place of the summons and the רבּים implied in the predicate רבּוּ now becomes the subject of participial predicates, which more minutely describe the continuing condition of affairs. The ל of לנפשׁי signifies “in the direction of,” followed by an address in Psa 11:1 (= “to”), or, as here and frequently (e.g., Gen 21:7) followed by narration (= “of,” concerning). לנפשׁי instead of לי implies that the words of the adversaries pronounce a judgment upon his inmost life, or upon his personal relationship to God. ישׁוּעתה is an intensive form for ישׁוּעה, whether it be with a double feminine termination (Ges., Ew., Olsh.), or, with an original (accusative) ah of the direction: we regard this latter view, with Hupfeld, as more in accordance with the usage and analogy of the language (comp. Ps 44:27 with Psa 80:3, and לילה prop. νύκτα, then as common Greek ἡ νύκτα νύχθα). God is the ground of help; to have no more help in Him is equivalent to being rooted out of favour with God. Open enemies as well as disconcerted friends look upon him as one henceforth cast away. David had plunged himself into the deepest abyss of wretchedness by his adultery with Bathsheba, at the beginning of the very year in which, by the renewal of the Syro-Ammonitish war, he had reached the pinnacle of worldly power. The rebellion of Absolom belonged to the series of dire calamities which began to come upon him from that time. Plausible reasons were not wanting for such words as these which give up his cause as lost.

Psa 3:3-4 (Hebrew_Bible_3:4-5) But cleansed by penitence he stands in a totally different relationship to God and God to him from that which men suppose. Every hour he has reason to fear some overwhelming attack but Jahve is the shield which covers him behind and before (בּעד constr. of בּעד = Arab. ba‛da, prop. pone, post). His kingdom is taken from him, but Jahve is his glory. With covered head and dejected countenance he ascended the Mount of Olives (2Sa 15:30), but Jahve is the “lifter up of his head,” inasmuch as He comforts and helps him. The primary passage of this believing utterance “God is a shield” is Gen 15:1 (cf. Deu 33:29). Very far from praying in vain, he is assured, that when he prays his prayer will be heard and answered. The rendering “I cried and He answered me” is erroneous here where אקרא does not stand in an historical connection. The future of sequence does not require it, as is evident from Psa 55:17. (comp. on Psa 120:1); it is only an expression of confidence in the answer on God’s part, which will follow his prayer. In constructions like קולי אקרא, Hitzig and Hupfeld regard קולי as the narrower subject-notion beside the more general one (as Psa 44:3; Psa 69:11; 83:19): my voice - I cried; but the position of the words is not favourable to this in the passage before us and in Psa 17:10; Psa 27:7; Psa 57:5; Psa 66:17; Psa 142:2, Isa 36:9, though it may be in Psa 69:11; Psa 108:2. According to Ew. §281, c, קולי is an accusative of more precise definition, as without doubt in Isa 10:30 cf. Psa 60:7; Psa 17:13.; the cry is thereby described as a loud cry.Böttcher, Collectanea pp. 166f., also adopts the view, that נפשׁי, פּי, קולי are each appositum vicarium subjecti and therefore nomin. in such passages. But 1) the fact that את never stands beside them is explained by the consideration that it is not suited to an adverbial collateral definition. And 2) that elsewhere the same notions appear as direct subjects, just as 3) that elsewhere they alternate with the verbal subject-notion in the parallel member of the verse (Psa 130:5; Pro 8:4) - these last two admit of no inference. The controverted question of the syntax is, moreover, an old one and has been treated of at length by Kimchi in his Book of Roots s. r. אוה.

To this cry, as ויּענני as being a pure mood of sequence implies, succeeds the answer, or, which better corresponds to the original meaning of ענה (comp. Arab. ‛nn, to meet, stand opposite) reply;Vid., Redslob in his treatise: Die Integritat der Stelle Hos. vii. 4-10 in Frage gestellt S. 7. and it comes from the place whither it was directed: מהר קדשוּ. He had removed the ark from Kirjath Jeraim to Zion. He had not taken it with him when he left Jerusalem and fled before Absolom, 2Sa 15:25. He was therefore separated by a hostile power from the resting-place of the divine presence. But his prayer urged its way on to the cherubim-throne; and to the answer of Him who is enthroned there, there is no separating barrier of space or created things.

Psa 3:5-6 (Hebrew_Bible_3:6-7) That this God will protect him, His protection during the past night is now a pledge to him in the early morning. It is a violation of the rules of grammar to translate ואישׁנה: I shall go to sleep, or: I am going to sleep. The 1 pers. fut. consec. which is indicated by the ו, is fond of taking an ah of direction, which gives subjective intensity to the idea of sequence: “and thus I then fell asleep,” cf. Psa 7:5; Psa 119:55, and frequently, Gen 32:6, and more especially so in the later style, Ezr 9:3; Neh 13:21, vid., Ges. §49, 2, Böttcher, Neue Aehrenlese, No. 412. It is a retrospective glance at the past night. Awaking in health and safety, he feels grateful to Him to whom he owes it: יהוה יסמכני. It is the result of the fact that Jahve supports him, and that God’s hand is his pillow.Referred to the other David, Psa 3:6 has become an Easter-morning call, vid., Val. Herberger’s Paradies-Blümlein aus dem Lustgarten der Psalmen (Neue Ausg. 1857) S. 25.

Because this loving, almighty hand is beneath his head (Sol 2:6) he is inaccessible and therefore also devoid of fear. שׁית (שׁוּת) carries its object in itself: to take up one’s position, as in Isa 22:7, synon. חנה Psa 28:3 and שׂים   1Ki 20:12, cf. ἐπιτιθέναι τινί. David does not put a merely possible case. All Israel, that is to say ten thousands, myriads, were gone over to Absolom. Here, at the close of the third strophe, סלה is wanting because the לא אירא (I will not fear) is not uttered in a tone of triumph, but is only a quiet, meek expression of believing confidence. If the instruments struck up boldly and suddenly here, then a cry for help, urged forth by the difficulties that still continually surrounded him, would not be able to follow.

Psa 3:7-8 (Hebrew_Bible_3:8-9) The bold קוּמה is taken from the mouth of Moses, Num 10:35. God is said to arise when He takes a decisive part in what takes place in this world. Instead of kûmah it is accented kumáh as Milra, in order (since the reading קומה אדני is assumed) that the final ah may be sharply cut off from the guttural initial of the next word, and thus render a clear, exact pronunciation of the latter possible (Hitz., Ew. §228, b).This is the traditional reason of the accentuation shub h , kûm h , shith h before יהוה: it is intended to prevent the one or other of the two gutturals being swallowed up (יבולעו שׁלא) by too rapid speaking. Hence it is that the same thing takes place even when another word, not the name of God, follows, if it begins with א or the like, and is closely connected with it by meaning and accentuation: e.g., Jdg 4:18 סוּרה twice Milra before ;א Psa 57:9 עוּרה, Milra before ;ה למּה, Milra before ;ה Exo 5:22; נחה Isa 11:2, and חבאת Gen 26:10, Milra before ;ע and the following fact favours it, viz., that for a similar reason Pasek is placed where two י owt  would come together, e.g., Gen 21:14 Adonaj jir'eh with the stroke of separation between the two words, cf. Exo 15:18; Pro 8:21. The fact that in Jer 40:5, ישׁבה remains Milel, is accounted for by its being separated from the following אל־גּליה by Pazer; a real exception, however (Michlol 112 b), - and not as Norzi from misapprehension observes, a controverted one, - is שׁבה, Milel before העיר   2Sa 15:27, but it is by no means sufficient to oppose the purely orthophonic (not rhythmical) ground of this ultima-accentuation. Even the semi-guttural ר sometimes has a like influence over the tone: rı̂báh rı̂bı̂ Psa 43:1; Psa 119:154.

Beside יהוה we have אלהי evah, with the suff. of appropriating faith. The cry for help is then substantiated by כּי and the retrospective perf. They are not such perff. of prophetically certain hope as in Psa 6:9; Psa 7:7; Psa 9:5., for the logical connection requires an appeal to previous experience in the present passage: they express facts of experience, which are taken from many single events (hence כל) down to the present time. The verb הכּה is construed with a double accusative, as e.g., Iliad xvi. 597 τὸν μὲν ἄρα Γλαῦκος στῆθος μέσον οὔτασε δουρί. The idea of contempt (Job 16:10) is combined with that of rendering harmless in this “smiting upon the cheek.” What is meant is a striking in of the jaw-bone and therewith a breaking of the teeth in pieces (שׁבּר). David means, an ignominious end has always come upon the ungodly who rose up against him and against God’s order in general, as their punishment. The enemies are conceived of as monsters given to biting, and the picture of their fate is fashioned according to this conception. Jahve has the power and the will to defend His Anointed against their hostility: הישׁוּעה לה penes Jovam est salus. ישׁוּעה (from ישׁע, Arab. wasi‛a , amplum esse) signifies breadth as applied to perfect freedom of motion, removal of all straitness and oppression, prosperity without exposure to danger and unbeclouded. In the ל of possession lies the idea of the exclusiveness of the possession and of perfect freedom of disposal. At Jahve’s free disposal stands הישׁוּעה, salvation, in all its fulness (just so in Jon 2:10, Rev 7:10). In connection therewith David first of all thinks of his own need of deliverance. But as a true king he cannot before God think of himself, without connecting himself with his people. Therefore he closes with the intercessory inference: ברכתך על־עמּך Upon Thy people by Thy blessing! We may supply תּהי or תּבא. Instead of cursing his faithless people he implores a blessing upon those who have been piteously led astray and deceived. This “upon Thy people be Thy blessing!” has its counterpart in the “Father forgive them” of the other David, whom His people crucified. The one concluding word of the Psalm - observes Ewald - casts a bright light into the very depths of his noble soul.

Distress and Confidence.

1 Lord , 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 Lord , 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 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, 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 against, 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.

Confidence in God.

4 I cried unto the Lord with my voice, and he heard me out of his holy hill. Selah. 5 I laid me down and slept; I awaked; for the Lord sustained me. 6 I will not be afraid of ten thousands of people, that have set themselves against me round about. 7 Arise, O Lord ; 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 Lord : 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.

PSAL. III.

A Psalme of David when he fled from the face of Absalom his sonne.

IEhovah, how many are my distressers? many that rise up against me. Many, saying of my soule, There is no salvation for him in God, Selah. But thou Iehovah art a shield about me, my glory, and the lifter up of my head. With my voice I called unto Iehovah, and he answered me from the mountaine of his holinesse, Selah. I lay downe and slept, I waked up, for Iehovah sustained me. I will not feare for ten thousands of people, which round about doe set against me. Rise up, Iehovah, save me, O my God; for thou hast smitten all mine enemies on the cheeke bone: thou hast broken the teeth of the wicked. To Iehovah the salvation: upon thy people thy blessing, Selah.

Annotations. APsalme] called in Hebrew Mizmor, which hath the signification of pruning or cutting off superfluous twigs, and is applied to songs made of short sentences or verses; where many superfluous words are cut away. There be three kinds of songs mentioned in this booke; 1 Mizmor, in Greeke Psalmos, a Psalme: 2 Tehillah, in Greeke hymnos, a hymne or praise: 3 and Shir, in Greeke Odé, a song or Laie. All these three the Apostle mentioneth together, where he willeth us to speake to our selves with Psalmes, and Hymnes, and spirituall Songs, Ephe. 5. 19. of David] or to David: and so after in this booke usually. But the Hebrew speech useth these indifferently; as lasderoth. 2 Kings 11. 15. and hasderoth, 2 Chron. 23. 14. lammaghnaloth and hammaghnaloth, Psal. 120. 1. and 121. 1. So the sword of Iehovah, Ier. 47. 6. the Prophet of Iehovah, 1 Kings 22. 7. 2 Kings 3. 11. and many the like. So in the Greeke, Disciples to thee, Mark. 2. 18. and Disciples of thee, Matth. 9 14. are one and the same. from the face] or presence, or for feare of. So the woman fled from the face of the serpent, Rev. 12. 14. Of Davids flight it is thus written; Then David said to all his servants that were with him in Ierusalem, Rise up and let us flee, for we shall not escape else from the face of Absalon; make speed to depart, lest he come suddenly and take us, and bring evill upon us, and smite the citie with the edge of the sword. So the King departed, and all his houshold after him, 2 Sam. 15. 14. 16. his sonne] David having sinned in defiling Bathsheba, and killing her husband Vriah, 2 Sam. 11. was threatned therefore of God, that he would raise up evill against him, out of his owne house, 2 Sam. 12. 11. which was fulfilled in this rebellion of Absalom. Vers. 2. how many are] or, how multiplied are. For, the conspiracie was great, and the people multiplied still with Absalom, 2 Sam. 15. 12. Vers. 3. Many saying] or how many doe say? of my soule] that is, of me, of my life, concerning me; or, to my soule, and so the Greeke translateth it. no salvation] or, no manner salvation; no health, helpe or deliverance at all. The Hebrew hath a letter more than ordinary, to increase the signification. The like is in many other places, as Psal. 44. 27. and 92. 16. and 94. 17. and 63. 8. and 125. 3. Iob. 5. 16. God] in Hebrew Aelohim, which is the first name whereby the Creator of all is called in Scripture, Gen. 1. 1. See the Annotations there. And it is in the plurall number, to signifie the mystery of the Trinitie in the Vnitie of the God head; and therefore is joyned commonly with other words of the singular number, and sometime of the plural, indifferently; as Aelohim, he went, 1 Chr. 17 21. and Aelohim, they went. 2 Sā. 7. 23. See Psal. 58. 12. It is sometime used (though more seldome) in the forme singular, Aeloah, Psal. 18. 32. &c. And it may be derived either from Ael, which signifieth mightie; and so by increase of the word, the signification is increased, most mightie, or the Almightie: or from Alah, to adjure; because of the covenant, oath, and execration, wherewith we are bound unto God; according to that in Deut. 29. 12. 14. 19. Nehem. 10. 29 Eccle. 8. 2. This honourable name is also given to Angels, Psal. 8. 6. and to Magistrates Psal. 82. 1. 6. because God hath communicated with them his word, Iohn 10. 34. 25. Selah] This Hebrew word signifieth elevation, or lifting up, whether of the mind, to marke, or of the voice to straine it, or of both. And for the matter, it seemeth to import an asseveration of a thing so to be and an admiration thereat. For the manner, it is a note of singing high, and therefore is used onely in Psalmes and Songs, and alwayes at the end of verses, excepting some few places, Psal. 55. 20. and 57. 4. Hab. 3. 3. 9. where it is set in the midst. The Chaldee Paraphrast, and some other Hebrewes have turned it, For ever. Our Doctors of blessed memory have said, that every place where it is written, Netsach, Selah, and Ghned, there is no ceasing (or end) of that thing, saith R. Menachem on Lev. 25. The Greeke version makes it a musicall notion, Diapsalma. Vers. 4. a shield about me] or for me, that is, a protector, a defender. So Gen. 15. 1. Deut. 33. 29. Psal. 84. 12. glory] or honour, which in the Hebrew hath the signification of weightinesse or gravitie; which the Apostle seemeth to respect, mentioning the eternall weight of glory, 2 Cor. 4. 17. David here calleth God his glory, who had advanced him to kingly dignitie; such as our Saviour calleth glory, Mat. 6 29. the lifter up] or exalter of my head, that is, givest me victory, honour and triumph. So Psal. 27. 6. and 110. 7. Vers. 5. he answered] or heard: but to answer is to certifie by some meanes, that he heareth; as by helpe or deliverance from danger, Psal. 22. 22. Isa. 41. 17. (so to answer by fire, 1 Kings 18. 24.) therefore it importeth more than bare hearing, Isa. 30. 19. and 58. 9. The Chaldee translateth, he received my prayer, from the mountaine of the house of his Sanctuary for ever. Vers. 6. I lay downe, &c.] This speech denoteth safetie and securitie from danger and dread of evill, Lev. 26. 6. Iob 11. 19. Ps. 4. 9. Ezek. 34. 25. Pro. 3. 24. Vers. 7. doe set] to wit, themselves in leager, or in battell-ray, or set their engins. So Esa. 22. 7. Vers. 8. on the cheeke-bone] a signe also of reproach, as Iob 16. 10. Vers. 9. To Iehovah the salvation] to wit, is, or belongeth; or, Of Iehovah is salvation, helpe, or deliverance. So Prov. 21. 31. Ion. 2. 29. Also Rev. 7. 10. and 19. 1. The salvation to our God. Like speeches are, Holinesse to Iehovah, Exod. 28. 36. To Iehovah the warre, 1 Sam. 17. 47. To Iehovah the earth. Psal. 24. 1. and many the like. The Chaldee saith, From before the Lord is redemption: the Greeke, Of the Lord, thy blessing] This word when it is spoken of God towards man, (as in this place) signifieth a plentifull bestowing of good things, earthly or heavenly, Gen. 24. 35. Deu. 28. 2, 3, 4. &c. Eph. 1. 3. Gal. 3. 8. When it is spoken of men towards God, it betokeneth praise or thankesgiving, by word or deed, Deut. 8. 10. Psal. 103. 1, 2. Luk. 1. 64. and 2. 28. And that which in Matth. 26. 26. is called blessing, in Luke 22. 19. is called thankesgiving. When it is spoken of men towards men, it signifieth sometime salutation, as Gen. 47. 7. 1 Sam. 13. 10. sometime a gift, or a benevolence, as 1 Sam. 25. 27. 2 Cor. 9. 5. 2 Kings 5. 15. sometime a pronouncing (by way of prayer or prophesie) of good things in the name of God, as Gen. 14. 19, 20. Num. 6. 23, 24. In this signification, the lesse is blessed of the greater, Heb. 7. 7.

PSAL. III.

A Pſalm of David] Tremellius addeth, Quem cecinit, which he ſang when hee fled, &c. As Birds in the Spring, tune moſt ſweetly, when it rains moſt ſadly. This was better yet, than that black Sanctis (as they call it) ſung by our Henry 2. in like caſe, and for like cauſe. For when, as ſome few hours before he dyed, he ſaw a Liſt of their names who conſpired with the King of France, D[illegible: 1 letter]n. Hiſt. 112 and Earl Richard, (his Son and Succeſſor) againſt him, and found therein his Son John (whom he had made Earl of Cornwell, Dorſet, Summerſet, Nottingham, Darby, and Lancaſter, &c.) to be the firſt: he fell into a grievous paſſion, both curſing his Sons, and the day wherein himſelf was born; and in that diſtemperature departed the world, which ſo often himſelf had diſtempered.

When he fled from] Heb. from the face of Abſolom, which he had too much admired,Midraſh Tillin. and was now afraid of. Then when he went up Mount Olivet weeping, 2 Sam. 15.30. made he this Pſalm ſay the Rabbins. So in the Sack of Ziglag, he comforted himſelf in the Lord his God, 1 Sam. 30.6. A Chriſtian is never without his Cordial.

Abſalom his Son] his Darling, his Tidling, his one Eye. Such another good Son was Barabbas, whcih ſignifies His Fathers Son, his white Boy, as we ſay, like as Abſalom ſignifieth his Fathers peace, but it proved otherwiſe: as it likewiſe befell Eve, when ſhe called her firſt-born Cain, and thought ſhe had got a great boon from the Lord. But Fallitur augurie ſpes bona ſaepe ſuò.

David was diſappointed: for Abſalom proved like the Sea Pacifick, or calm,Heyl Geog ſo it is called; but Captain Drake found it rough and troubleous above meaſure. Abſalom would have done by David, if he could have come at him,Turk Hiſt as afterwards Amidas did with his Father Muleaſſes King of Tunes in Africk, whom he firſt dethroned, and afterwards put out his eyes. In Abſalom was nothing good but his name; that may have a good name, the nature whereof is ſo ill, that it is not to be named: like as Levit. 20.17. abominable. Inceſt between Brother and Siſter is called Ch[illegible: 1 letter]ſed, or Kindneſs, per Antiphraſin.

Verſ. 1. Lord, how are they increaſed that trouble me?] He worthily wondreth at ſo ſudden a change: Omnia ſunt hominum tenui pendentia filo: Et ſubito caſu, quaevaluere, ruunt.

David was deſerted by all almoſt, and had now as many enemies as till now he had ſubjects, excepting a few that ſtuck to him. Our Hen. 6. who had been the moſt Potent Monarch for Dominions that ever England had, was, when depoſed, not the maſter of a Mole-hil: and ſerved to ſhew that mortality was but the ſtage of mutability.

Many are they that riſe up againſt me] Many, and many; by the Figure Anaphora: here is alſo in the Original an [non-Latin text not transcribed] in the words, Tſarai in the former clauſe, and Gnalai in the latter: not unlike that doleful ditty of the Church, Lam. 5.16. Oi na lanu, chei chattanu, Wo to us that we have ſinned: which is ſo elegant in the Original, that Mr. Will. Whately of Banbury (who uſed to bee very plain in his preaching,Mr. Leig Saints encou. Ep. dedic. and not to name a Greek, Latine, or Hebrew word) quoted it once in the Hebrew, as an Hearer of his relateth.

Verſ. 2. Many there be which ſay of my ſoul] Theſe ſcoffs and ſarcaſmes Leniter volant, non leniter violant. David felt them as a murthering weapon in his bones. Pſal. De patient. cap. 15. 42.3.10. and oft complaineth of them to God, Qui ſatis idoneus eſt patientiae ſequeſter, as Tertullian phraſeth it, who will ſee that his Saints ſhall loſe nothing by their patience.

There is no help for him in God] Salvation it ſelf cannot ſave him: he is at that paſs, that there is neither hope of better for him, nor place of worſe: there is no help, health, or deliverance for him at all. The Hebrew hath a letter more than ordinary, to increaſe the ſignification. R. David rendreth it, Nullum auxilium, nullum auxilium, there is no help, there is no help for him: and interpreteth it, neither in this world, nor in the world to come. Thus haply his enemies argued from his ſin in the matter of Ʋriab; concluding that God would not look at him therefore. But for that matter, he had ſoundly repented, and made his peace, 2 Sam. Ex tradit. Hebraeor. 12.13. & Pſal. 51.1, 2. though this preſent conſ piracy, and the trouble thereupon (which laſted ſix Months, ſaith Hierom) was a part of the temporal puniſhment of that ſcandalous ſin, 2 Sam. 12.10. But that it lay not upon his Conſcience, it appeareth, in that on his Death-bed he regrateth it not, as he did his not puniſhing of Joab and Shimei; concerning whom he therefore leaveth his charge with his Son Salomon, 1 King. 2.5, 8.

Selah] i.e.Plane, Tremel. Omnino, pe [illegible: 1 letter]itus, revra, Polan. [non-Latin text not transcribed] In truth, or Amen, ſaith Aben-Ezra. The Hebrews at this day accordingly adde to the end of their Prayers and Epitaphs, Amen, Selah, twice or thrice repeated. The Greek maketh it only a Muſical Notion.

Verſ. 3. But thou O Lord art a Shield for me] And ſuch a Shield as will never fail me: Prodente clypeo vulneratus ſum, I am betrayed by my Shield, ſaid Braſidus the Lacedaemonian, Plutarch. when he was wounded through it. David had a better Shield than ſo: better then that of Ajax, in Homer, which was [non-Latin text not transcribed]; better than that of Demoſthenes, whereupon was written, Quod felix fauſtum que ſit ; better than that of Sceva at the ſiege of Dyrrachium, wherewith he ſo long reſiſted Pompeys Army,Lucan. that he had two hundred and twenty Darts ſticking in it. — Denſam que tulit in pectore ſy[illegible: 1 letter]vam. God was to David a Shield round about him, as the Hebrew here hath it: and not a Shield only, but a Sun too, as Pſal. 84.11. Hence it followeth,

My Glory] Or, my Victory, Quia victor ſemper babet gloriam, faith Aben-Ezra here, becauſe a Conquerour is never without glory: ſuch as was Caeſar with his Veni, vidi, vici; and Cimon the Athenian, who twice in one day triumphed over the Perſian Navie; and Hunniades, who fought five times in one day with the Turks, and five times foyled them, and put them to flight. Whereupon he was entertained, [illegible: 1 word] Hiſt. 69. and welcomed home with moſt glorious acclamations of the people, ſome calling him the Father, ſome the Defender of his Country: the Souldiers their invincible General, the Captives their Deliverer, the Women their Protector, the Young-men and Children their moſt loving Father, &c.

And the lifter up of my head] Giving me matter of mirth; and making me who was very ſad, and thrown down with grief, joyful and cheerful. See Gen. 40.13, 20. Luk. 21.28. Jer. 52.31. Pſal. 110.7.

Verſ. 4. I cried unto the Lord with my voyce] I prayed aloud, and luſtily; I rouſed up my ſelf, and wraſtled with God; and this was the ground of his courage, and confidence. So Eſter, when ſhe had faſted and prayed, put her life in her hands, and was fearleſs. So Chriſt, when being in an Agony, hee had prayed more earneſtly, went and met his enemies in the face; though before his Soul was heavie to the death, and he began to be out of the world, as the word ſignifieth, [non-Latin text not transcribed] Matth. 26.37.

And he heard me out of his holy hill] i. e. è ſuo ſacrario & caeleſti & terreſtri, Jun. out of his heavenly and earthly Sanctuary. Zion ſignifieth a Sure-hold, a goodly Proſpect; for that, from the top of that Hil a man might have ſeen all the Country over. And it was a type of Heaven, whence God ſeeth all, and heareth his. Lucian the Atheiſt feigneth, or fancieth, that there are certain chinks in Heaven, through which Jupiter at certain times only heareth his Suters: which times they who take not, pray to no purpoſe.

Verſ. 5.1 I laid me down and ſlept] My faith was above my fear: I knew whom I had truſted. No marvel I ſlept ſo ſoundly, ſeeing Antipater was by, and watched,Plutarch. ſaid Philip of Macedon. We may better ſay ſo of Antipater our gracious Father. O the ſafety of Saint! He ever goes guarded with the peace of God within him, and the power of God without him, Phil. 4.7. 1 Pet. 1.5. and hence his Spiritual ſecurity. David will never break his ſleep for any danger, or doubt of ſucceſs. Peter was found faſt aſleep the night before he ſhould have been executed, Acts 12.6. So was our Proto-Martyr in Queen Maries days, Mr. Rogers; in ſo much as that, ſcarce with much ſhogging, could he be awaked, when he was called for to be burned. Some few years ſince, Mr. White of Dorcheſter, being a Member of the Aſſembly of Divines at Weſtminſter, was appointed Miniſter of Lambeth; but for the preſent could get no convenient houſe to dwell in, but one that was poſſeſſed by the Devil. This he took; and not long after, his Maid ſitting up late,Mirrour for Saints, by Mr. Clark, 460. the Devil appeared to her: whereupon in a great fright ſhe ran up to tell her Maſter; he bad her get to bed, ſaying, ſhe was well ſerved for ſitting up ſo late. Preſently after the Devil appeared to Mr. White himſelf, ſtanding at his beds feet. To whom Maſter White ſaid, If thou haſt nothing elſe to do thou maiſt ſtand there ſtill, and I will betake my ſelf to my reſt: And accordingly compoſing himſelf to ſleep, the Devil vaniſhed.

I awaked] A Proverbial ſpeech, as Mar. 4.27.Turk. Hiſt. 218. Tamerlan could not ſleep at all through care (though he indeavoured it) the night before the mortal battel between him and Bajazet.

For the Lord ſuſtained me] Heb. Will ſuſtaine me. He hath done it, and I doubt not, but he will do it again: Experience breedeth confidence. He hath, he will, is an ordinary Scripture medium.

Verſ. 6. I will not be afraid of ten thouſands of people. &c.] Quomodo timeret hominem homo in ſinn Dei poſit us? ſaith an Ancient. See here in David the triumph of truſt in God. David looketh not downward on the ruſhing and roaring ſtreams of troubles that ran ſo ſwiftly under him, for that would have made him giddy;Glori[illegible: 1 letter]tio fidei eleganuffima. Jun. but ſtedfaſtly faſtneth on the power and promiſe of God All-ſufficient, and is confident. This, the world wondreth at; but little do they know the force of faith, nor the privie armour of proof that the Saints have about their hearts. Achilles was ſaid to be ſafe, becauſe Stygearmat us: A Chriſtian is Deo armatus, and therefore hee walketh about the world as a Conquerour.

Verſ. 7. Ariſe, O Lord, &c.] If the Lord do but ariſe only, his enemies ſhall be ſcattered; thoſe alſo that hate him ſhall flee before him, Pſal. 68.1. And God will ariſe and harneſs, when his people put his promiſes in ſute by their faithful prayers. This Moſes knew, and therefore appointed the Prieſts, whenſoever the Ark removed, to ſay, Riſe up Lord. &c. Numb. 10.35. Commanders muſt pray before they lead on their forces to battel, as did Hunniades, and that late brave King of Sweden, more addicted to pray than to fight; according to that, Vincere quiſquis aves hostilem exercitum, agè antè Invictum, vincas per tua vota, D[illegible: 1 letter]uns.

Save me, O my God] David had many good old Souldiers about him,2 Sam. 15.18 Lucan. as the Cherethites, Pelethites, Gittites, and others that would ſtick to him — Animaſ que eapaces mortis, mighty men of War, and chafed in their mindes, as a Bear robbed of her Whelps in the field; himſelf alſo was a man of Warre from his youth, 2 Sam. 17.8. and not uſed to be worſted; yet he flies to God for deliverance, and pleads the Covenant (Save me, O my God) which is that Alviarium Divini mellis, the Beehive of heavenly honey. So Pſal. 119.94. I am thine, ſave me.

For thou haſt ſmitten all mine enemies on the cheek-bone] Thou haſt given them a box on the ear,Camb. Elizab. 494. as Queen Elizabeth once did the Earl of Eſſex, turning his back upon her uncivilly, upon ſome diſcontent: Or, as ſome great man doth a mean fellow, with whom he ſcorns to fight. Thou haſt ſent them away with ſmart and ſhame enough. Job 16.10. Thou haſt ſo handled them that now they may go ſeek their teeth in their throats, as the Proverb is. Gods hand is a mighty hand, ſaith Peter, 1 Epiſt. 5.6. it is a fearful thing to fall into it, ſaith Paul Heb. 10.31. For who knoweth the power of his wrath, ſaith Moſes, Pſal. 90.11? His enemies are ſure to ſpeed worſe than did Dares in Virgil, whom when he had been well beaten by old Entellus, Ving. Aeneid. l. 5. his fellows led away Jactantem que [illegible: 1 letter]tro que caput, craſſum que cruorem Ore rejectantem, miſtoſ que inſangume dentes.

Verſ. 8. Salvation belongeth unto the Lord] Here is much in few. Fulgentius ſaith, that the moſt golden ſentence is ever meaſured by brevity, and ſuavity. Brevis & ſuavis, plane que aurea eſt haec ſententia. Salvation in the full extent of it (and it is very comprehenſive) is of the Lord. It properly denoteth the privative part of mans happineſs, freedom from evils and enemies of all ſorts. But it importeth the poſitive part alſo, fruition of all good: and all is from the Lord, he alone is the chief efficient and Author of all,Act. 4 in Ve[illegible: 1 letter]. the true Soſpitator, the [non-Latin text not transcribed] which ſaith Tully, is a word ſo emphatical, that other Tongues can hardly finde another word fit to expreſs it. See the Note on Jon. 2.9.

Thy bleſſing is upon thy people. Selah] Or (prayer-wiſe) Let thy bleſſing be upon thy people: Etiam qui imprudenter ad Abſalomum deſciverat, Jun. even upon thoſe alſo who have fooliſhly taken part with Abſalom againſt me (thus David prays for his Rebels, as Chriſt and Stephen afterwards did for their Perſecutors and Murtherers) but eſpecially upon thoſe that do yet adhere unto me, and are ſhortly to fight for me. David knew that victory is of the Lord, and muſt be got by prayer. For it Queen Elizabeth could ſay, Cui adhaereo praeeſt, He whoſe part I take ſhall get the better, how much more may the Lord of Hoſts ſay ſo? This, the people alſo knew and therefore perſwaded David not to venture his perſon amongſt them in the Field, but to ſtay at home and pray for them, 2 Sam. 18.3. It is better, ſay they, that thou ſuccour us out of the City: thence ſhalt thou help us, or cauſe us to be helped; that is, thy prayers ſhall prevail with God for our aſſiſtance, as the Rabbins ſenſe that text.

Solah] or, ſo be it, Hoc ratum, firmumq, eſto. See verſ. 2.

The poor broken-hearted father complains of the multitude of his enemies: and if you turn to 2 Samuel 15:12, you will find it written that "the conspiracy was strong; for the people increased continually with Absalom," while the troops of David constantly diminished! "Lord how are they increased that trouble me!" Here is a note of exclamation to express the wonder of woe which amazed and perplexed the fugitive father. Alas! I see no limit to my misery, for my troubles are enlarged! There was enough at first to sink me very low; but lo! my enemies multiply. When Absalom, my darling, is in rebellion against me, it is enough to break my heart; but lo! Ahithophel hath forsaken me, my faithful counsellors have turned their backs on me; lo! my generals and soldiers have deserted my standard. "How are they increased that trouble me!" Troubles always come in flocks. Sorrow hath a numerous family. "Many are they that rise up against me." Their hosts are far superior to mine! Their numbers are too great for my reckoning!

Let us here recall to our memory the innumerable host which beset our Divine Redeemer. The legions of our sins, the armies of fiends, the crowd of bodily pains, the host of spiritual sorrows, and all the allies of death and hell, set themselves in battle against the Son of Man. O how precious to know and believe that he has routed their hosts, and trodden them down in his anger! They who would have troubled us he has removed into captivity, and those who would have risen up against us he has laid low. The dragon lost his sting when he dashed it into the soul of Jesus.

David complains before his loving God of the worst weapon of his enemies' attacks, and the bitterest drop of his distresses. "Oh!" saith David, "many there be that say of my soul, There is no help for him in God." Some of his distrustful friends said this sorrowfully, but his enemies exultingly boasted of it, and longed to see their words proved by his total destruction. This was the unkindest cut of all, when they declared that his God had forsaken him. Yet David knew in his own conscience that he had given them some ground for this exclamation, for he had committed sin against God in the very light of day. Then they flung his crime with Bathsheba into his face, and they said, "Go up, thou bloody man; God hath forsaken thee and left thee." Shimei cursed him, and swore at him to his very face, for he was bold because of his backers, since multitudes of the men of Belial thought of David in like fashion. Doubtless, David felt this infernal suggestion to be staggering to his faith. If all the trials which come from heaven, all the temptations which ascend from hell, and all the crosses which arise from earth, could be mixed and pressed together, they would not make a trial so terrible as that which is contained in this verse. It is the most bitter of all afflictions to be led to fear that there is no help for us in God. And yet remember our most blessed Saviour had to endure this in the deepest degree when he cried, "My God, my God, why hast thou forsaken me?" He knew full well what is was to walk in darkness and to see no light. This was the curse of the curse. This was the wormwood mingled with the gall. To be deserted of his Father was worse than to be the despised of men. Surely we should love him who suffered this bitterest of temptations and trials for our sake. It will be a delightful and instructive exercise for the loving heart to mark the Lord in his agonies as here pourtrayed, for there is here, and in very many other Psalms, far more of David's Lord than of David himself. "Selah." This is a musical pause; the precise meaning of which is not known. Some think it simply a rest, a pause in the music; others say it means, "Lift up the strain —sing more loudly —pitch the tune upon a higher key —there is nobler matter to come, therefore retune your harps." Harp-strings soon get out of order and need to be screwed up again to their proper tightness, and certainly our heart-strings are evermore getting out of tune, Let "Selah" teach us to pray

"O may my heart in tune be found

Like David's harp of solemn sound."

At least we may learn that wherever we see "Selah," we should look upon it as a note of observation. Let us read the passage which preceeds and succeeds it with greater earnestness, for surely there is always something excellent where we are required to rest and pause and meditate, or when we are required to lift up our hearts in grateful song. "SELAH."

Here David avows his confidence in God. "Thou, O Lord, art a shield for me." The word in the original signifies more than a shield; it means a buckler round about, a protection which shall surround a man entirely, a shield above, beneath, around, without and within. Oh! what a shield is God for his people! He wards off the fiery darts of Satan from beneath, and the storms of trials from above, while, at the same instant, he speaks peace to the tempest within the breast. Thou art "my glory." David knew that though he was driven from his capital in contempt and scorn, he should yet return in triumph, and by faith he looks upon God as honouring and glorifying him. O for grace to see our future glory amid present shame! Indeed, there is a present glory in our afflictions, if we could but discern it; for it is no mean thing to have fellowship with Christ in his sufferings. David was honoured when he made the ascent of Olivet, weeping, with his head covered; for he was in all this made like unto his Lord. May we learn, in this respect, to glory in tribulations also! "And the lifter up of mine head" —thou shalt yet exalt me. Though I hang my head in sorrow, I shall very soon lift it up in joy and thanksgiving. What a divine trio of mercies is contained in this verse! —defence for the defenceless, glory for the despised, and joy for the comfortless. Verily we may well say, "there is none like the God of Jeshurun."

"I cried unto the Lord with my voice." Why doth he say, "with my voice?" Surely, silent prayers are heard. Yes, but good men often find that, even in secret, they pray better aloud than they do when they utter no vocal sound. Perhaps, moreover, David would think thus: —"My cruel enemies clamour against me; they lift up their voices, and, behold, I lift up mine, and my cry outsoars them all. They clamour, but the cry of my voice in great distress pierces the very skies, and is louder and stronger than all their tumult; for there is one in the sanctuary who hearkens to me from the seventh heaven, and he hath, heard me out of his holy hill." Answers to prayers are sweet cordials for the soul. We need not fear a frowning world while we rejoice in a prayer-hearing God.

Here stands another Selah. Rest awhile, O tried believer, and change the strain to a softer air.

David's faith enabled him to lie down; anxiety would certainly have kept him on tiptoe, watching for an enemy. Yea, he was able to sleep, to sleep in the midst of trouble, surrounded by foes. "So he giveth his beloved sleep." There is a sleep of presumption; God deliver us from it! There is a sleep of holy confidence; God help us so to close our eyes! But David says he awaked also. Some sleep the sleep of death; but he, though exposed to many enemies, reclined his head on the bosom of his God, slept happily beneath the wing of Providence in sweet security, and then awoke in safety. "For the Lord sustained me." The sweet influence of the Pleiades of promise shone upon the sleeper, and he awoke conscious that the Lord had preserved him. An excellent divine has well remarked —"This quietude of a man's heart by faith in God, is a higher sort of work than the natural resolution of manly courage, for it is the gracious operation of God's Holy Spirit upholding a man above nature, and therefore the Lord must have all the glory of it."

Buckling on his harness for the day's battle, our hero sings, "I will not be afraid of ten thousands of people, that have set themselves against me round about." Observe that he does not attempt to under- estimate the number or wisdom of his enemies. He reckons them at tens of thousands, and he views them as cunning huntsmen chasing him with cruel skill. Yet he trembles not, but looking his foeman in the face he is ready for the battle. There may be no way of escape; they may hem me in as the deer are surrounded by a circle of hunters; they may surround me on every side, but in the name of God I will dash through them; or, if I remain in the midst of them, yet shall they not hurt me; I shall be free in my very prison.

But David is too wise to venture to the battle without prayer; he therefore betakes himself to his knees, and cries aloud to Jehovah.

His only hope is in his God, but that is so strong a confidence, that he feels the Lord hath but to arise and he is saved. It is enough for the Lord to stand up, and all is well. He compares his enemies to wild beasts, and he declares that God hath broken their jaws, so that they could not injure him; "Thou hast broken the teeth of the ungodly." Or else he alludes to the peculiar temptations to which he was then exposed. They had spoken against him; God, therefore, has smitten them upon the cheek bone. They seemed as if they would devour him with their mouths; God hath broken their teeth, and let them say what they will, their toothless jaws shall not be able to devour him. Rejoice, O believer, thou hast to do with a dragon whose head is broken, and with enemies whose teeth are dashed from their jaws!

This verse contains the sum and substance of Calvinistic doctrine. Search Scripture through, and you must, if you read it with a candid mind, be persuaded that the doctrine of salvation by grace alone is the great doctrine of the word of God: "Salvation belongeth unto the Lord." This is a point concerning which we are daily fighting. Our opponents say, "Salvation belongeth to the free will of man; if not to man's merit, yet at least to man's will;" but we hold and teach that salvation from first to last, in every iota of it, belongs to the Most High God. It is God that chooses his people. He calls them by his grace; he quickens them by his Spirit, and keeps them by his power. It is not of man, neither by man; "not of him that willeth, nor of him that runneth, but of God that showeth mercy." May we all learn this truth experimentally, for our proud flesh and blood will never permit us to learn it in any other way. In the last sentence the peculiarity and speciality of salvation are plainly stated: "Thy blessing is upon thy people." Neither upon Egypt, nor upon Tyre, nor upon Ninevah; thy blessing is upon thy chosen, thy blood-bought, thine everlastingly-beloved people. "Selah:" lift up your hearts, and pause, and meditate upon this doctrine. "Thy blessing is upon thy people." Divine, discriminating, distinguishing, eternal, infinite, immutable love, is a subject for constant adoration. Pause, my soul, at this Selah, and consider thine own interest in the salvation of God; and if by humble faith thou art enabled to see Jesus as thine by his own free gift of himself to thee, if this greatest of all blessings be upon thee, rise up and sing —

"Rise, my soul! adore and wonder!

Ask, 'O why such love to me?'

Grace hath put me in the number

Of the Saviour's family:

Hallelujah!

Thanks, eternal thanks, to thee!"

Title. With regard to the authority of the TITLES, it becomes us to speak with diffidence, considering the very opposite opinions which have been offered upon this subject by scholars of equal excellence. In the present day, it is too much the custom to slight or omit them altogether, as though added, nobody knows when or by whom, and as, in many instances, inconsistent with the subject-matter of the Psalm itself: while Augustine, Theodoret, and various other early writers of the Christian church, regard them as a part of the inspired text; and the Jews still continue to make them a part of their chant, and their rabbins to comment upon them.

It is certainly unknown who invented or placed them where they are; but it is unquestionable that they have been so placed from time immemorial; they occur in the Septuagint, which contains also in a few instances titles to Psalms that are without any in the Hebrew; and they have been copied after the Septuagint by Jerome. So far as the present writer has been able to penetrate the obscurity that occasionally hangs over them, they are a direct and most valuable key to the general history or subject of the Psalms to which they are prefixed; and, excepting where they have been evidently misunderstood or misinterpreted, he has never met with a single instance in which the drift of the title and its respective Psalm do not exactly coincide. Many of them were, doubtless, composed by Ezra at the time of editing his own collection, at which period some critics suppose the whole to have been written; but the rest appear rather to be coeval, or nearly so, with the respective Psalms themselves, and to have been written about the period of their production. John Mason Good, M.D., F.R.S., 1854. See title. Here we have the first use of the word Psalm. In Hebrew, Mizmor, which hath the signification of pruning, or cutting off superfluous twigs, and is applied to songs made of short sentences, where many superfluous words are put away. Henry Ainsworth.

Upon this note an old writer remarks, "Let us learn from this, that in times of sore trouble men will not fetch a compass and use fine words in prayer, but will offer a prayer which is pruned of all luxuriance of wordy speeches." Whole Psalm. Thus you may plainly see how God hath wrought in his church in old time, and therefore should not discourage yourselves for any sudden change; but with David, acknowledge your sins to God, declare unto him how many there be that vex you and rise up against you, naming you Huguenots, Lutherans, Heretics, Puritans, and the children of Belial, as they named David. Let the wicked idolaters brag that they will prevail against you and overcome you, and that God hath given you over, and will be no more your God. Let them put their trust in Absalom, with his large golden locks; and in the wisdom of Ahithophel, the wise counsellor; yet say you, with David, "Thou, O Lord, art my defender, and the lifter up of my head." Persuade yourselves, with David, that the Lord is your defender, who hath compassed you round about, and is, as it were, a "shield" that doth cover you on every side. It is he only that may and will compass you about with glory and honour. It is he that will thrust down those proud hypocrites from their seat, and exalt the lowly and meek. It is he which will "smite" your "enemies on the cheek bone," and burst all their teeth in sunder. He will hang up Absalom by his own long hairs; and Ahithophel through desperation shall hang himself. The bands shall be broken, and you delivered; for this belongeth unto the Lord, to save his from their enemies, and to bless his people, that they may safely proceed in their pilgrimage to heaven without fear. Thomas Tymme's "Silver Watch Bell", 1634.

Absalom's faction, like a snowball, strangely gathered in its motion. David 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, and rebel against him, and choose for their head such a silly, giddy young fellow as Absalom was. How slippery and deceitful are the many! And how little fidelity and constancy is 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 (Psalm 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 they 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. Matthew Henry.

When the believer questions the power of God, or his interest in it, his joy gusheth out as blood out of a broken vein. This verse is a sore stab indeed. William Gurnall.

A child of God startles at the very thought of despairing of help in God; you cannot vex him with anything so much as if you offer to persuade him, "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" (Psalm 35:3), and that shall satisfy me, and in due time silence them. Matthew Henry.

Verses 2, 4, 8. "Selah." (Heb.) Much has been written on this word, and still its meaning does not appear to be wholly determined. It is rendered in the Targum or Chaldee paraphrase, (Hebrew), lealmin, for ever, or to eternity. In the Latin Vulgate, it is omitted, as if it were no part of the text. In the Septuagint it is rendered Diaqalma, supposed to refer to some variation or modulation of the voice in singing. Schleusner, Lex. The word occurs seventy-three times in the Psalms, and three times in the book of Habakkuk (3:3, 9, 13). It is never translated in our version, but in all these places the original word Selah is retained. It occurs only in poetry, and is supposed to have had some reference to the singing or cantillation of the poetry, and to be probably a musical term. In general, also, it indicates a pause in the sense, as well as in the musical performance. Gesenius (Lex.) supposes that the most probable meaning of this musical term or note is silence or pause, and that its use was, in chanting the words of the Psalm, to direct the singer to be silent, to pause a little, while the instruments played an interlude or harmony. Perhaps this is all that can now be known of the meaning of the word, and this is enough to satisfy every reasonable enquiry. It is probable, if this was the use of the term, that it would commonly correspond with the sense of the passage, and be inserted where the sense made a pause suitable; and this will doubtless be found usually to be the fact. But anyone acquainted at all with the character of musical notation, will perceive at once that we are not to suppose that this would be invariably or necessarily the fact, for the musical pauses by no means always correspond with pauses in the sense. This word, therefore, can furnish very little assistance in determining the meaning of the passages where it is found. Ewald supposes, differing from this view, that it rather indicates that in the places where it occurs the voice is to be raised, and that it is synonymous with up, higher, loud, or distinct, from (Hebrew) sal, (Hebrew) salal, to ascend. Those who are disposed to enquire further respecting its meaning, and the uses of musical pauses in general, may be referred to Ugolin, "Thesau. Antiq. Sacr.," tom. xxii. Albert Barnes, 1868.

Verses 2, 4, 8. Selah, (Heb.) is found seventy-three times in the Psalms, generally at the end of a sentence or paragraph; but in Psalm 55:19 and 57:3, it stands in the middle of the verse. While most authors have agreed in considering this word as somehow relating to the music, their conjectures about its precise meaning have varied greatly. But at present these two opinions chiefly obtain. Some, including Herder, De Wette, Ewald (Poet. Böcher, i. 179), and Delitzsch, derive it from (Heb.), or (Heb.), to raise, and understand an elevation of the voice or music; others, after Gesenius, in Thesaurus, derive it from (Heb.), to be still or silent, and understand a pause in the singing. So Rosenmüller, Hengstenberg, and Tholuck. Probably selah was used to direct the singer to be silent, or to pause a little, while the instruments played an interlude (so Sept., diuqalma or symphony. In Psalm 9:16, it occurs in the expression higgaion selah, which Gesenius, with much probability, renders instrumental music, pause; i.e., let the instruments strike up a symphony, and let the singer pause. By Tholuck and Hengstenberg, however, the two words are rendered meditation, pause; i.e., let the singer meditate while the music stops. Benjamin Davies, Ph.D.,L.L.D., article Psalms, in Kitto's Cyclopaedia of Biblical Literature.

"Lifter up of my head." God will have the body partake with the soul —as in matters of grief, so in matters of joy; the lanthorn shines in the light of the candle within. Richard Sibbs, 1639.

There is a lifting up of the head by elevating to office, as with Pharaoh's butler; this we trace to the divine appointment. There is a lifting up in honour after shame, in health after sickness, in gladness after sorrow, in restoration after a fall, in victory after a temporary defeat; in all these respects the Lord is the lifter up of our head. C. H. S.

When prayer leads the van, in due time deliverance brings up the rear. Thomas Watson.

"He heard me." I have often heard persons say in prayer, "Thou art a prayer-hearing and a prayer-answering God," but the expression contains a superfluity, since for God to hear is, according to Scripture, the same thing as to answer. C. H. S.

"I laid me down and slept; I awaked; for the Lord sustained me." The title of the Psalm tells us when David had this sweet night's rest; not when he lay on his bed of down in his stately palace at Jerusalem, but when he fled for his life from his unnatural son Absalom, and possibly was forced to lie in the open field under the canopy of heaven. Truly it must be a soft pillow indeed that could make him forget his danger, who then had such a disloyal army at his back hunting of him; yea, so transcendent is the influence of this peace, that it can make the creature lie down as cheerfully to sleep in the grave, as on the softest bed. You will say that child is willing that calls to be put to bed; some of the saints have desired God to lay them at rest in their beds of dust, and that not in a pet and discontent with their present trouble, as Job did, but from a sweet sense of this peace in their bosoms. "Now let thy servant depart in peace, for mine eyes have seen thy salvation," was the swan-like song of old Simeon. He speaks like a merchant that had got all his goods on ship-board, and now desires the master of the ship to hoist sail, and be gone homewards. Indeed, what should a Christian, that is but a foreigner here, desire to stay any longer for in the world, but to get his full lading in for heaven? And when hath he that, if not when he is assured of his peace with God? This peace of the gospel, and sense of the love of God in the soul, doth so admirably conduce to the enabling of a person in all difficulties, and temptations, and troubles, that ordinarily, before he calls his saints to any hard service, or hot work, he gives them a draught of this cordial wine next their hearts, to cheer them up and embolden them in the conflict. William Gurnall.

Gurnall, who wrote when there were houses on old London Bridge, has quaintly said, "Do you not think that they sleep as soundly who dwell on London Bridge as they who live at Whitehall or Cheapside? for they know that the waves which rush under them cannot hurt them. Even so may the saints rest quietly over the floods of trouble or death, and fear no ill."

Xerxes, the Persian, when he destroyed all the temples in Greece, caused the temple of Diana to be preserved for its beautiful structure: that soul which hath the beauty of holiness shining in it, shall be preserved for the glory of the structure; God will not suffer his own temple to be destroyed. Would you be secured in evil times? Get grace and fortify this garrison; a good conscience is a Christian's fort-royal. David's enemies lay round about him; yet, saith he, "I laid me down and slept". A good conscience can sleep in the mouth of a cannon; grace is a Christian's coat of mail, which fears not the arrow or bullet. True grace may be shot at, but can never be shot through; grace puts the soul into Christ, and there it is safe, as the bee in the hive, as the dove in the ark. "There is no condemnation to them which are in Christ Jesus," Romans 8:1. Thomas Watson.

"The Lord sustained me." It would not be unprofitable to consider the sustaining power manifested in us while we lie asleep. In the flowing of the blood, heaving of the lung, etc., in the body, and the continuance of mental faculties while the image of death is upon us. C. H. S.

"I will not be afraid of ten thousands of people, that have set themselves against me round about." The psalmist will trust, despite appearances. He will not be afraid though ten thousands of people have set themselves against him round about. Let us here limit our thoughts to this one idea, "despite appearances." What could look worse to human sight than this array of ten thousands of people? Ruin seemed to stare him in the face; wherever he looked an enemy was to be seen. What was one against ten thousand? It often happens that God's people come into circumstances like this; they say, "All these things are against me;" they seem scarce able to count their troubles; they cannot see a loophole through which to escape; things look very black indeed; it is great faith and trust which says under these circumstances, "I will not be afraid."

These were the circumstances under which Luther was placed, as he journeyed toward Worms. His friend Spalatin heard it said, by the enemies of the Reformation, that the safe conduct of a heretic ought not to be respected, and became alarmed for the reformer. "At the moment when the latter was approaching the city, a messenger appeared before him with this advice from the chaplain, 'Do not enter Worms!' And this from his best friend, the elector's confidant, from Spalatin himself! . . . . . But Luther, undismayed, turned his eyes upon the messenger, and replied, 'Go, and tell your master, that even should there be as many devils in Worms as tiles upon the housetops, still I would enter it.' The messenger returned to Worms, with this astounding answer: 'I was then undaunted,' said Luther, a few days before his death, 'I feared nothing.'"

At such seasons as these, the reasonable men of the world, those who walk by sight and not by faith, will think it reasonable enough that the Christian should be afraid; they themselves would be very low if they were in such a predicament. Weak believers are now ready to make excuses for us, and we are only too ready to make them for ourselves; instead of rising above the weakness of the flesh, we take refuge under it, and use it as an excuse. But let us think prayerfully for a little while, and we shall see that it should not be thus with us. To trust only when appearances are favourable, is to sail only with the wind and tide, to believe only when we can see. Oh! let us follow the example of the psalmist, and seek that unreservedness of faith which will enable us to trust God, come what will, and to say as he said, "I will not be afraid of ten thousands of people, that have set themselves against me round about." Philip Bennet Power's 'I wills' of the Psalms, 1862.

"I will not be afraid," etc. It makes no matter what our enemies be, though for number, legions; for power, principalities; for subtlety, serpents; for cruelty, dragons; for vantage of place, a prince of the air; for maliciousness, spiritual wickedness; stronger is he that is in us, than they who are against us; nothing is able to separate us from the love of God. In Christ Jesus our Lord, we shall be more than conquerors. William Cowper, 1612.

"Arise, O Lord," Jehovah! This is a common scriptural mode of calling upon God to manifest his presence and his power, either in wrath or favour. By a natural anthropomorphism, it describes the intervals of such manifestations as periods of inaction or of slumber, out of which he is besought to rouse himself. "Save me," even me, of whom they say there is no help for him in God. "Save me, O my God," mine by covenant and mutual engagement, to whom I therefore have a right to look for deliverance and protection. This confidence is warranted, moreover, by experience. "For thou hast," in former exigencies, "smitten all mine enemies," without exception "(on the) cheek" or jaw, an act at once violent and insulting. J. A. Alexander, D.D.

"Upon the cheek bone." —The language seems to be taken from a comparison of his enemies with wild beasts. The cheek bone denotes the bone in which the teeth are placed, and to break that is to disarm the animal. Albert Barnes, in loc.

When God takes vengeance upon the ungodly, he will smite in such a manner as to make them feel his almightiness in every stroke. All his power shall be exercised in punishing and none in pitying. O that every obstinate sinner would think of this, and consider his unmeasurable boldness in thinking himself able to grapple with Omnipotence! Stephen Charnock.

"Salvation belongeth unto the Lord:" parallel passage in Jonah 2:9, "Salvation is of the Lord." The mariners might have written upon their ship, instead of Castor and Pollux, or the like device, Salvation is the Lord's; the Ninevites might have written upon their gates, Salvation is the Lord's; and whole mankind, whose cause is pitted and pleaded by God against the hardness of Jonah's heart, in the last, might have written on the palms of their hands, Salvation is the Lord's. It is the argument of both the Testaments, the staff and supportation of heaven and earth. They would both sink, and all their joints be severed, if the salvation of the Lord's were not. The birds in the air sing no other notes, the beasts in the field give no other voice, than Salus Jehovæ, Salvation is the Lord's. The walls and fortresses to our country's gates, to our cities and towns, bars to our houses, a surer cover to our heads than a helmet of steel, a better receipt to our bodies than the confection of apothecaries, a better receipt to our souls than the pardons of Rome, is Salus Jehovæ, the salvation of the Lord. The salvation of the Lord blesseth, preserveth, upholdeth all that we have; our basket and our store, the oil in our cruses, our presses, the sheep in our folds, our stalls, the children in the womb, at our tables, the corn in our fields, our stores, our garners; it is not the virtue of the stars, nor nature of all things themselves, that giveth being and continuance to any of these blessings. And, "What shall I more say?" as the apostle asked (Hebrews 9) when he had spoken much, and there was much more behind, but time failed him. Rather, what should I not say? for the world is my theatre at this time, and I neither think nor can feign to myself anything that hath not dependence upon this acclamation, Salvation is the Lord's. Plutarch writeth, that the Amphictions in Greece, a famous council assembled of twelve sundry people, wrote upon the temple of Apollo Pythius, instead of the Iliads of Homer, or songs of Pindarus (large and tiring discourses), short sentences and memoratives, as, Know thyself, Use moderation, Beware of suretyship, and the like; and doubtless though every creature in the world, whereof we have use, be a treatise and narration unto us of the goodness of God, and we might weary our flesh, and spend our days in writing books of that inexplicable subject, yet this short apothegm of Jonah comprehendeth all the rest, and standeth at the end of the song, as the altars and stones that the patriarch set up at the parting of the ways, to give knowledge to the after-world by what means he was delivered. I would it were daily preached in our temples, sung in our streets, written upon our door-posts, painted upon our walls, or rather cut with an adamant claw upon the tables of our hearts, that we might never forget salvation to be the Lord's. We have need of such remembrances to keep us in practise of revolving the mercies of God. For nothing decayeth sooner than love; nihil facilius quam amar putrescit. And of all the powers of the soul, memory is most delicate, tender and brittle, and first waxeth old, memoria delicata, tenera, fragilis, in quam primum senectus incurrit; and of all the apprehensions of memory, first benefit, primum senescit beneficium. John King's Commentary on Jonah, 1594.

"Thy blessing is upon thy people." The saints are not only blessed when they are comprehensors, but while they are viators. They are blessed before they are crowned. This seems a paradox to flesh and blood: what, reproached and maligned, yet blessed! A man that looks upon the children of God with a carnal eye, and sees how they are afflicted, and like the ship in the gospel, which was covered with waves (Matthew 8:24), would think they were far from blessedness. Paul brings a catalogue of his sufferings (2 Corinthians 11:24-26), "Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck," etc. And those Christians of the first magnitude, of whom the world was not worthy, "Had trials of cruel mockings and scourgings, they were sawn asunder, they were slain with the sword." Hebrews 11:36, 37. What! and were all these during the time of their sufferings blessed? A carnal man would think, if this be to be blessed, God deliver him from it. But, however sense would give their vote, our Saviour Christ pronounceth the godly man blessed; though a mourner, though a martyr, yet blessed. Job on the dunghill was blessed Job. The saints are blessed when they are cursed. Shimei did curse David (2 Samuel 16:5), "He came forth and cursed him;" yet when he was cursed David he was blessed David. The saints though they are bruised, yet they are blessed. Not only they shall be blessed, but they are so. Psalm 119:1. "Blessed are the undefiled." Psalm 3:8. "Thy blessing is upon thy people." Thomas Watson. As a curious instance of Luther's dogmatical interpretations we give very considerable extracts from his rendering of this Psalm without in any degree endorsing them. C. H. S. Whole Psalm. That the meaning of this Psalm is not historical, is manifest from many particulars, which militate against its being so understood. And first of all, there is this which the blessed Augustine has remarked; that the words, "I laid me down to sleep and took my rest," seem to be the words of Christ rising from the dead. And then that there is at the end the blessing of God pronounced upon the people, which manifestly belongs to the whole church. Hence, the blessed Augustine interprets the Psalm in a threefold way; first, concerning Christ the head; secondly, concerning the whole of Christ, that is, Christ and his church, the head and the body; and thirdly, figuratively, concerning any private Christian. Let each have his own interpretation. I, in the meantime, will interpret it concerning Christ; being moved so to do by the same argument that moved Augustine —that the fifth verse does not seem appropriately to apply to any other but Christ. First, because, "lying down" and "sleeping," signify in this place altogether a natural death, not a natural sleep. Which may be collected from this —because it then follows, "and rose again." Whereas if David had spoken concerning the sleep of the body, he would have said, "and awoke;" though this does not make so forcibly for the interpretation of which we are speaking, if the Hebrew word would be closely examined. But again, what new thing would he advance by declaring that he laid him down and slept? Why did he not say also that he walked, ate, drank, laboured, or was in necessity, or mention particularly some other work of the body? And moreover, it seems an absurdity under so great a tribulation, to boast of nothing else but the sleep of the body; for that tribulation would rather force him to a privation from sleep, and to be in peril and distress; especially since those two expressions, "I laid me down," and "I slept," signify the quiet repose of one lying down in his place, which is not the state of one who falls asleep from exhausture through sorrow. But this consideration makes the more forcibly for us —that he therefore glories in his rising up again because it was the Lord that sustained him, who raised him up while sleeping, and did not leave him in sleep. How can such a glorying agree, and what new kind of religion can make it agree, with any particular sleep of the body? (for in that case, would it not apply to the daily sleep also?) and especially, when this sustaining of God indicates at the same time an utterly forsaken state in the person sleeping, which is not the case in corporal sleep; for there the person sleeping may be protected even by men being his guards; but this sustaining being altogether of God, implies, not a sleep, but a heavy conflict. And lastly, the word HEKIZOTHI itself favours such an interpretation; which, being here put absolutely and transitively, signifies, "I caused to arise or awake." As if he had said, "I caused myself to awake, I roused myself." Which certainly more aptly agrees with the resurrection of Christ than with the sleep of the body; both because those who are asleep are accustomed to be roused and awaked, and because it is no wonderful matter, nor a matter worthy of so important a declaration, for anyone to awake of himself, seeing that it is what takes place every day. But this matter being introduced by the Spirit as a something new and singular, is certainly different from all that which attends common sleeping and waking.

"There is no help for him in his God." In the Hebrew the expression is simply, "in God," without the pronoun "his", which seems to me to give clearness and force to the expression. As if he had said, They say of me that I am not only deserted and oppressed by all creatures, but that even God, who is present with all things, and preserves all things, and protects all things, forsakes me as the only thing out of the whole universe that he does not preserve. Which kind of temptation Job seems also to have tasted where he says, "Why hast thou set me as a mark against thee?" Job 7:20. For there is no temptation, no, not of the whole world together, nor of all hell combined in one, equal unto that wherein God stands contrary to man, which temptation Jeremiah prays against (Jeremiah 17:17), "Be not a terror unto me; thou art my hope in the days of evil;" and concerning which also the sixth Psalm following saith, "O Lord, rebuke me not in thine anger;" and we find the same petitions throughout the psaltery. This temptation is wholly unsupportable, and is truly hell itself; as it is said in the same sixth Psalm, "for in death there is no remembrance of thee," etc. In a word, if you have never experienced it, you can never form any idea of it whatever.

"For thou, O Lord, art my helper, my glory, and the lifter up of my head." David here contrasts three things with three; helper, with many troublings; glory, with many rising up; and the lifter up of the head, with the blaspheming and insulting. Therefore, the person here represented is indeed alone in the estimation of man, and even according to his own feelings also; but in the sight of God, and in a spiritual view, he is by no means alone; but protected with the greatest abundance of help; as Christ saith (John 16:32), "Behold, the hour cometh when ye shall leave me alone; and yet I am not alone, because the Father is with me.". . . . The words contained in this verse are not the words of nature, but of grace; not of free-will, but of the spirit of strong faith; which, even though seeing God, as in the darkness of the storm of death and hell, a deserting God, acknowledges him a sustaining God; when seeing him as a condemner, acknowledges him a Saviour. Thus this faith does not judge of things according as they seem to be, or are felt, like a horse or mule which have no understanding; but it understands things which are not seen, for "hope that is seen is not hope: for what a man seeth, why doth he yet hope for?" Romans 8:24.

"I cried unto the Lord with my voice, and he heard me out of his holy hill." In the Hebrew, the verb is in the future, and is, as Hieronymus translates it, "I will cry," and "he shall hear;" and this pleases me better than the perfect tense; for they are the words of one triumphing in, and praising and glorifying God, and giving thanks unto him who sustained, preserved, and lifted him up, according as he had hoped in the preceeding verse. For it is usual with those that triumph and rejoice, to speak of those things which they have done and suffered, and to sing a song of praise unto their helper and deliverer; as in Psalm 66:16, "Come, then, all ye that fear God, and I will declare what he hath done for my soul. I cried unto him with my mouth, and he was extolled with my tongue." And also Psalm 81:1, "Sing aloud unto God our strength." And so again, Exodus 15:1, "Let us sing unto the Lord, for he hath triumphed gloriously." And so here, being filled with an overflowing sense of gratitude and joy, he sings of his being dead, of his having slept and rose up again, of his enemies being smitten, and of the teeth of the ungodly being broken. This it is which causes the change; for he who hitherto had been addressing God in the second person, changes on a sudden his address to others concerning God, in the third person, saying, "and he heard me", not "and thou heardest me;" and also, "I cried unto the Lord", not, "I cried unto thee," for he wants to make all know what benefits God has heaped upon him; which is peculiar to a grateful mind.

"I laid me down and slept; I awaked; for the Lord sustained me." Christ, by the words of this verse, signifies his death and burial. . . . For it is not to be supposed that he would have spoken so importantly concerning mere natural rest and sleep; especially since that which preceeds, and that which follows, compel us to understand him as speaking of a deep conflict and a glorious victory over his enemies. By all which things he stirs us up and animates us to faith in God, and commends unto us the power and grace of God; that he is able to raise us up from the dead; an example of which he sets before us, and proclaims it unto us as wrought in himself. . . . . . . And this is shown also farther in his using gentle words, and such as tend wonderfully to lessen the terror of death. "I laid me down (saith he), and slept." He does not say, I died, and was buried; for death and the tomb had lost both their name and their power. And now death is not death, but a sleep; and the tomb not a tomb, but a bed and resting place; which was the reason why the words of this prophecy were put somewhat obscurely and doubtfully, that it might by that means render death most lovely in our eyes (or rather most contemptible), as being that state from which, as from the sweet rest of sleep, an undoubted arising and awaking are promised. For who is not most sure of an awaking and arising, who lies down to rest in a sweet sleep (where death does not prevent)? This person, however, does not say that he died, but that he laid him down to sleep, and that therefore he awaked. And moreover, as sleep is useful and necessary for a better renewal of the powers of the body (as Ambrosius says in his hymn), and as sleep relieves the weary limbs, so is death also equally useful, and ordained for the arriving at a better life. And this is what David says in the following Psalm, "I will lay me down in peace, and take my rest, for thou, O Lord, in a singular manner hast formed me in hope." Therefore, in considering death, we are not so much to consider death itself, as that most certain life and resurrection which are sure to those who are in Christ; that those words (John 8:51) might be fulfilled, "If a man keep my sayings, he shall never see death." But how is it that he shall never see it? Shall he not feel it? Shall he not die? No! he shall only see sleep, for, having the eyes of his faith fixed upon the resurrection, he so glides through death, that he does not even see death; for death, as I have said, is to him no death at all. And hence, there is that also of John 11:25, "He that believeth in me, though he were dead, yet shall he live."

"For thou hast smitten all mine enemies upon the cheekbone; thou hast broken the teeth of the ungodly." Hieronymus uses this metaphor of "cheek bones", and "teeth", to represent cutting words, detractions, calumnies, and other injuries of the same kind, by which the innocent are oppressed: according to that of Proverbs 30:14, "There is a generation whose teeth are as swords, and their jaw-teeth as knives, to devour the poor from off the earth, and the needy from among men." It was by these that Christ was devoured, when, before Pilate, he was condemned to the cross by the voices and accusations of his enemies. And hence it is that the apostle saith (Galatians 5:15), "But if ye bite and devour one another, take heed that ye be not consumed one of another."

"Salvation is of the Lord, and thy blessing is upon thy people." A most beautiful conclusion this, and, as it were, the sum of all the feelings spoken of. The sense is, it is the Lord alone that saves and blesses: and even though the whole mass of all evils should be gathered together in one against a man, still, it is the Lord who saves: salvation and blessing are in his hands. What then shall I fear? What shall I not promise myself? When I know that no one can be destroyed, no one reviled, without the permission of God, even though all should rise up to curse and to destroy; and that no one of them can be blessed and saved without the permission of God, how much soever they may bless and strive to save themselves. And as Gregory Nazianzen says, "Where God gives, envy can avail nothing; and where God does not give, labour can avail nothing." And in the same way also Paul saith (Romans 8:31), "If God be for us, who can be against us?" And so, on the contrary, if God be against them, who can be for them? And why? Because "salvation is of the Lord," and not of them, nor of us, for "vain is the help of man." Martin Luther.

The saint telling his griefs to his God. (1) His right to do so. (2) The proper manner of telling them. (3) The fair results of such holy communications with the Lord.

When may we expect increased troubles? Why are they sent? What is our wisdom in reference to them?

The lie against the saint and the libel upon his God.

The threefold blessing which God affords to his suffering ones —Defence, Honour, Joy. Show how all these may be enjoyed by faith, even in our worst estate.

(1) In dangers we should pray. (2) God will graciously hear. (3) We should record his answers of grace. (4) We may strengthen ourselves for the future by remembering the deliverances of the past.

(1) Describe sweet sleeping. (2) Describe happy waking. (3) Show how both are to be enjoyed, "for the Lord sustained me."

Faith surrounded by enemies and yet triumphant.

(1) Describe the Lord's past dealing with his enemies; "thou hast." (2) Show that the Lord should be our constant resort, "O Lord," "O my God." (3) Enlarge upon the fact that the Lord is to be stirred up: "Arise." (4) Urge believers to use the Lord's past victories as an argument with which to prevail with him.

(last clause). Our enemies vanquished foes, toothless lions.

(first clause). Salvation of God from first to last. (See the exposition.)

(last clause). They were blessed in Christ, through Christ, and shall be blessed with Christ. The blessing rests upon their persons, comforts, trials, labours, families, etc. It flows from grace, is enjoyed by faith, and is insured by oath, etc. James Smith's Portions, 1802-1862.