Many there be which say of my soul, There is no help for him in God. Selah.
Psalm 3 was written by David when he fled from Absalom his son. This was not a small private grief, but one of the bitterest trials of his life. His own son rose against him, many in Israel followed the rebellion, and David fled Jerusalem in shame and sorrow (2 Samuel 15:13-14). Yet the psalm is not chiefly about Absalom’s power, but about David’s faith under reproach. Verse 1 described the multitude of adversaries rising against him. Verse 2 now reveals the cruelest part of the affliction: his enemies did not only threaten his body and kingdom; they attacked his confidence in God.
“Many there be.” David emphasizes the number of his accusers. This agrees with verse 1, where he cried, “LORD, how are they increased that trouble me! many are they that rise up against me” (v.1). The rebellion was widespread. Absalom had stolen the hearts of the men of Israel (2 Samuel 15:6), and the conspiracy grew strong while the people increased continually with him (2 Samuel 15:12). David was not facing one enemy, one slanderer, or one household wound only. Many voices joined together against him. There is a special trial when evil comes in a multitude, for numbers can make lies appear strong and truth appear forsaken.
“There be which say.” Their weapon was speech. They spoke against David, judged his condition, interpreted his affliction, and declared their conclusion about his standing with God. The tongues of enemies often pierce deeper than swords. David knew this grief in many psalms, for wicked men used their mouths against him with lying, cursing, and reproach (Psalm 31:18; Psalm 35:11; Psalm 109:2). Absalom’s rebellion had soldiers and counsel, but it also had words. Men spoke as though David’s fall were proof that God had abandoned him.
“Of my soul.” Their accusation reached David’s soul, his life, person, inward state, and standing before God. They were not content to say his throne was lost, his army weakened, or his outward estate ruined. They judged his soul. They spoke as though they knew God’s secret dealings with him. This is a dreadful cruelty: to take a saint’s affliction and use it as evidence that God has cast him off. Job’s friends erred in this way, judging his calamities as proof of hidden wickedness, though the LORD later rebuked them for not speaking right concerning Him (Job 42:7). Shimei also cursed David in this season, saying, “The LORD hath returned upon thee all the blood of the house of Saul” (2 Samuel 16:8). Thus, David’s enemies interpreted his sorrow as divine rejection.
“There is no help.” This was the substance of their reproach. They denied hope. They declared David beyond rescue, beyond recovery, beyond deliverance. The word “help” is salvation, deliverance, aid, rescue, and preservation. They saw David fleeing, barefoot, weeping, and cast out of Jerusalem (2 Samuel 15:30), and they concluded there was no help for him. This is the unbelieving judgment of sight. Flesh looks at circumstances and declares the case hopeless. Faith looks to God and waits for deliverance.
“For him.” Their words were personal and pointed. They did not speak in general terms about trouble or theology. They spoke against David himself. They said there was no help for him. They singled him out as rejected, ruined, and abandoned. This is how Satan and wicked men often sharpen temptation: not only that God cannot save, but that God will not save you. The afflicted soul is tempted to believe that mercy may belong to others, but not to him. David records the words because they struck at his own faith and hope.
“In God.” This made the reproach most wicked. If they had said there was no help in men, they might have spoken truth, for earthly strength often fails. If they had said there was no help in armies, counselors, horses, or princes, Scripture would agree (Psalm 33:16-17; Psalm 146:3). But they said there was no help for him in God. This was blasphemous unbelief. They denied God’s mercy, power, faithfulness, and care toward His servant. They judged the living God by David’s present distress.
This accusation was also a direct assault upon David’s relation to the LORD. David had been anointed by God, preserved by God, forgiven by God, and established by God. Though his sins had brought severe chastening upon his house (2 Samuel 12:10-12), God had not abandoned him. Chastening is not rejection. The LORD may hide His face for a season, but He does not forsake His own (Psalm 94:14; Hebrews 12:6). David’s enemies confused fatherly chastening with final casting off.
This verse also points forward to the Lord Jesus Christ, David’s greater Son. Christ also heard men speak against His soul and His trust in God. At the cross they mocked Him, saying, “He trusted in God; let him deliver him now, if he will have him” (Matthew 27:43). They judged His suffering as proof that God would not help Him. Yet their mockery fulfilled Scripture and exposed their blindness. The Father did help Him, not by sparing Him from the cross, but by raising Him from the dead, exalting Him to His right hand, and making His enemies His footstool (Acts 2:23-36; Psalm 110:1). Thus Psalm 3:2 finds its highest answer in Christ, Who was reproached as forsaken and yet delivered in glory.
“Selah.” This word calls for solemn pause, meditation, and weighty consideration. David would have the reader stop and feel the bitterness of this reproach. It is no light thing when many say that God will not help His afflicted servant. The word also prepares the heart for the answer in the next verse: “But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head” (v.3). The enemies speak in verse 2, but faith answers in verse 3. Their many voices say, “no help,” but David turns from their voices to Jehovah Himself.
This verse teaches the saints not to interpret God’s love by present trouble or the speeches of men. Many may rise against a believer. Many may speak cruelly. Many may say his case is hopeless. But the judgment of enemies is not the judgment of God. The LORD is able to save when men say there is no help. He brings His servants low, but He also lifts up the head (v.3). David fled in shame, but God restored him. Christ was mocked upon the cross, but God raised Him from the dead. Therefore, the afflicted believer must not measure divine help by the multitude of adversaries, but by the faithful God Who hears prayer and defends His own.
Many there be which say of my soul, There is no help for him in God. Selah.
Psalm 3 was written by David when he fled from Absalom his son. This was not a small private grief, but one of the bitterest trials of his life. His own son rose against him, many in Israel followed the rebellion, and David fled Jerusalem in shame and sorrow (2 Samuel 15:13-14). Yet the psalm is not chiefly about Absalom’s power, but about David’s faith under reproach. Verse 1 described the multitude of adversaries rising against him. Verse 2 now reveals the cruelest part of the affliction: his enemies did not only threaten his body and kingdom; they attacked his confidence in God.
“Many there be.” David emphasizes the number of his accusers. This agrees with verse 1, where he cried, “LORD, how are they increased that trouble me! many are they that rise up against me” (v.1). The rebellion was widespread. Absalom had stolen the hearts of the men of Israel (2 Samuel 15:6), and the conspiracy grew strong while the people increased continually with him (2 Samuel 15:12). David was not facing one enemy, one slanderer, or one household wound only. Many voices joined together against him. There is a special trial when evil comes in a multitude, for numbers can make lies appear strong and truth appear forsaken.
“There be which say.” Their weapon was speech. They spoke against David, judged his condition, interpreted his affliction, and declared their conclusion about his standing with God. The tongues of enemies often pierce deeper than swords. David knew this grief in many psalms, for wicked men used their mouths against him with lying, cursing, and reproach (Psalm 31:18; Psalm 35:11; Psalm 109:2). Absalom’s rebellion had soldiers and counsel, but it also had words. Men spoke as though David’s fall were proof that God had abandoned him.
“Of my soul.” Their accusation reached David’s soul, his life, person, inward state, and standing before God. They were not content to say his throne was lost, his army weakened, or his outward estate ruined. They judged his soul. They spoke as though they knew God’s secret dealings with him. This is a dreadful cruelty: to take a saint’s affliction and use it as evidence that God has cast him off. Job’s friends erred in this way, judging his calamities as proof of hidden wickedness, though the LORD later rebuked them for not speaking right concerning Him (Job 42:7). Shimei also cursed David in this season, saying, “The LORD hath returned upon thee all the blood of the house of Saul” (2 Samuel 16:8). Thus, David’s enemies interpreted his sorrow as divine rejection.
“There is no help.” This was the substance of their reproach. They denied hope. They declared David beyond rescue, beyond recovery, beyond deliverance. The word “help” is salvation, deliverance, aid, rescue, and preservation. They saw David fleeing, barefoot, weeping, and cast out of Jerusalem (2 Samuel 15:30), and they concluded there was no help for him. This is the unbelieving judgment of sight. Flesh looks at circumstances and declares the case hopeless. Faith looks to God and waits for deliverance.
“For him.” Their words were personal and pointed. They did not speak in general terms about trouble or theology. They spoke against David himself. They said there was no help for him. They singled him out as rejected, ruined, and abandoned. This is how Satan and wicked men often sharpen temptation: not only that God cannot save, but that God will not save you. The afflicted soul is tempted to believe that mercy may belong to others, but not to him. David records the words because they struck at his own faith and hope.
“In God.” This made the reproach most wicked. If they had said there was no help in men, they might have spoken truth, for earthly strength often fails. If they had said there was no help in armies, counselors, horses, or princes, Scripture would agree (Psalm 33:16-17; Psalm 146:3). But they said there was no help for him in God. This was blasphemous unbelief. They denied God’s mercy, power, faithfulness, and care toward His servant. They judged the living God by David’s present distress.
This accusation was also a direct assault upon David’s relation to the LORD. David had been anointed by God, preserved by God, forgiven by God, and established by God. Though his sins had brought severe chastening upon his house (2 Samuel 12:10-12), God had not abandoned him. Chastening is not rejection. The LORD may hide His face for a season, but He does not forsake His own (Psalm 94:14; Hebrews 12:6). David’s enemies confused fatherly chastening with final casting off.
This verse also points forward to the Lord Jesus Christ, David’s greater Son. Christ also heard men speak against His soul and His trust in God. At the cross they mocked Him, saying, “He trusted in God; let him deliver him now, if he will have him” (Matthew 27:43). They judged His suffering as proof that God would not help Him. Yet their mockery fulfilled Scripture and exposed their blindness. The Father did help Him, not by sparing Him from the cross, but by raising Him from the dead, exalting Him to His right hand, and making His enemies His footstool (Acts 2:23-36; Psalm 110:1). Thus Psalm 3:2 finds its highest answer in Christ, Who was reproached as forsaken and yet delivered in glory.
“Selah.” This word calls for solemn pause, meditation, and weighty consideration. David would have the reader stop and feel the bitterness of this reproach. It is no light thing when many say that God will not help His afflicted servant. The word also prepares the heart for the answer in the next verse: “But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head” (v.3). The enemies speak in verse 2, but faith answers in verse 3. Their many voices say, “no help,” but David turns from their voices to Jehovah Himself.
This verse teaches the saints not to interpret God’s love by present trouble or the speeches of men. Many may rise against a believer. Many may speak cruelly. Many may say his case is hopeless. But the judgment of enemies is not the judgment of God. The LORD is able to save when men say there is no help. He brings His servants low, but He also lifts up the head (v.3). David fled in shame, but God restored him. Christ was mocked upon the cross, but God raised Him from the dead. Therefore, the afflicted believer must not measure divine help by the multitude of adversaries, but by the faithful God Who hears prayer and defends His own.