John Calvin Commentary Psalms 3:1-2

"Jehovah, how are mine adversaries increased! Many are they that rise up against me. Many there are that say of my soul, There is no help for him in God. Selah" — Psalms 3:1-2 (ASV)

Sacred history teaches that David was not only dethroned but also forsaken by almost all people, so that he had nearly as many enemies as he had subjects. It is true that a few faithful friends accompanied him in his flight, but he escaped in safety not so much by their aid and protection as by the hiding places of the wilderness.

It is therefore no wonder that he was frightened by the great numbers who were opposed to him, for nothing could have happened more unexpectedly on his part than such a sudden rebellion. It was a mark of uncommon faith, when stricken with such great consternation, to venture freely to make his complaint to God and, as it were, to pour out his soul into his bosom.

And certainly, the only remedy for calming our fears is this: to cast upon him all the cares that trouble us. On the other hand, those who are convinced that they are not the objects of his regard must be prostrated and overwhelmed by the calamities that befall them.

In the third verse, he expresses more distinctly and emphatically the pride of his enemies in deriding him as a castaway and as a person whose circumstances were beyond hope. He means that their boldness increased as a result, because they were confident he had been rejected by God. Perhaps, in these words, their ungodliness is also indirectly referred to, since they disregarded the help of God in preserving the king whom he had chosen.

And this second view is more probable, for Absalom did not flatter himself with the hope of God's favor but, entirely disregarding him, hoped for victory from his own power. David, therefore, expressly introduces both him and the rest as speaking in this way 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 completely disregarded the fact that he had often been 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 that it is impossible for us to derive any advantage from God's favor. Yet, since they either ascribe everything to fortune or hold the opinion that a person’s success will be in proportion to their strength, they therefore fearlessly rush forward to gain their object by any means, whether right or wrong. They act as if it would make no difference whether God is angry with them or favorable towards them. It is evident, then, that they set no value whatever upon God's favor and mock the faithful, as if being under God's care and protection would profit them nothing.

The translation by some, Many say OF my soul, does not give the true meaning of this passage. The letter ל (lamed) is indeed sometimes used as meaning of in Hebrew, but David here intended to express something more: namely, that his heart was in a way pierced by the mockery of his enemies.

The word soul, therefore, in my opinion, here signifies the seat of the affections. It has a corresponding meaning in a passage we will find in another Psalm (Psalms 35:3): Say to my soul, I am thy salvation.

David thus teaches us by his own example that even if the whole world, with one voice, should attempt to drive us to despair, we should not listen to it. Instead, we ought to listen to God alone and always cherish within us the hope of the salvation he has promised. And as the ungodly strive to destroy our souls, we ought to defend them with our prayers.

With respect to the word Selah, interpreters are not agreed. Some maintain it is a mark of affirmation and has the same meaning as truly or amen. Others understand it as meaning for ever. But as סלל (Selal), from which it is derived, signifies to lift up, we incline to the opinion of those who think it denotes the lifting up of the voice in harmony in the practice of singing.

At the same time, it must be observed that the music was adapted to the sentiment, and so the harmony was in unison with the character or subject matter of the song. This is just as David here, after complaining about his enemies shamefully laughing to scorn his hope—as if God's protection would be of no avail to him—fixes the attention on this blasphemy, which severely wounded his heart, by using the word Selah. A little later, when he has added a new ground for confidence regarding the safety of his person, he repeats the same word.