Psalms

A Shield of Perfect Peace (Psalms | King’s Cross) (King’s Cross)

Christ Church on July 10, 2025

INTRODUCTION

Psalm 2 contrasts the conspiracies of the nations with God’s sure word, but Psalm 3 brings this home. What about when the conspiracy is in part a judgment for sin? What about when you have brought some of the calamity upon yourself? What about when the raging is in your own home?

This psalm proclaims that even for horrific, grotesque sinners, there is a way to have a peace that passes all understanding. There is a way to sleep in the midst of the storm.

The Text: “A Psalm of David, when he fled from Absalom his son. LORD, how are they increased that trouble me! many are they that rise up against me…” (Ps. 3:1-8).

SUMMARY OF THE TEXT

This psalm has an inscription or superscript which tells us that David wrote this prayer when he fled from his son Absalom’s attempted coup, and David cried out in desperation about the many who had betrayed him and

conspired against him (Ps. 3:1). The particular taunt that pierces his soul is that there is no way out of this trouble, perhaps in part because of sheer numbers and perhaps in part because it is judgment for David’s sin (Ps. 3:2). After meditating on this pain, David turns to the Lord in faith and declares that God is his shield, his glory, and the lifter of his head (Ps. 3:3). David declares that he cried out to the Lord, and the Lord heard his cries (Ps. 3:4). The king pauses here once more before singing that when had done this, he was able to lay down and sleep, and he awoke more assured of God’s protection, even from thousands surrounding him (Ps. 3:5-6). The psalm ends with a plea for God to arise and save him, and David concludes that his enemies are as good as struck down because God saves and blesses His people (Ps. 3:7-8).

SUPERSCRIPTS & SELAHS

This is the first psalm we have come across that has two stylistic elements that are almost entirely unique to the Book of Psalms: superscripts and selahs. The superscript is the title or inscription that is listed above this psalm and 82 others. Sometimes these titles are dedications or ascriptions of authorship (“of/for David”), sometimes they include musical instructions (“for the choir director”), and sometimes (as here) they include an historical setting or details. These titles come with the oldest manuscripts we have, and therefore, we have every reason to accept them as an inspired part of Scripture.

“Selah” shows up three times in this psalm and is also part of the Scripture text, but its exact meaning is somewhat unclear. The word seems to be related the Hebrew word for “lift up” or “hang up,” and may be a poetic or musical term meant to indicate emphasis. That emphasis may have been made with a moment of silence or a musical interlude to meditate on the preceding material. This is why we have incorporated this word into our liturgy in the prayer of confession, where the minister pauses for the congregation to confess any particular individual sins.

WHEN ABSALOM CONSPIRED

The context of this psalm is one of the most intense moments of David’s reign: the conspiracy of Absalom found in 2 Samuel 15. Absalom may have been somewhat motivated by the rape of his sister, Tamar, as well as his father’s treatment following that, but the whole thing was foretold in the aftermath of David’s adultery with Bathsheba and murder of her husband, Uriah, in 2 Samuel 12. “I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbor, and he shall lie with thy wives in the sight of this sun. For thou didst it secretly: but I will do this thing before all Israel, and before the sun” (2 Sam. 12:11-12). When Absalom entered Jerusalem, this is what he did (2 Sam. 16:20-21).

The conspiracy included most of the tribes of Israel, key military leaders, as well as Ahithophel, David’s chief counselor, and David was forced to flee Jerusalem to escape with his life. And all the people who accompanied David wept as they left the city and crossed the Brook Kidron (2 Sam. 15:23). This was a massive political calamity and embarrassment, but it struck much deeper than that: it was David’s own son leading the treachery. And after the great battle in the woods, when Absalom was killed and his army routed, David’s grief was profound (2 Sam. 18:33) – this is what cut to David’s soul (Ps. 3:2).

God’s people are not immune to these kinds of heartbreak, and we are commanded to cast our cares upon God in the same way, crying out to Him in our time of need (1 Pet. 5:7). And notice that David is crying out for help and deliverance even though his own sin brought this calamity upon him.

DAVID’S PEACE

Having poured his heart out to God, David turns to God. In the midst of our grief and heartache, it is important that we do this too. This is not a vague, sentimental turning. David acknowledges that God is his shield, his glory, and the lifter of his head. These three things are not just poetry; they are actually essential theology. God is our shield in that He is absolutely sovereign: nothing can touch us without His permission. But His sovereignty is also perfectly loving: He will not allow anything to touch us that is not for our ultimate good. And finally, even though He is free to use the consequences of our sin as His fatherly discipline, His discipline is just

and He shields us from those who might take advantage of our weakened position.

Secondly, David acknowledges that God is his glory. In this context, this is not likely a generic reference, but a specific reference to his kingly glory and majesty. David has been humiliated, but he confesses that God’s majesty is sufficient for him. The glory of God sustains David. In another psalm it says, “I had rather be a doorkeeper in the house of my God, than dwell in tents of wickedness” (Ps. 84:10). The glory of God far outweighs our shame.

Finally, “lifter of my head” surely refers to the restoration of David to the throne. David knows that if God has promised him an enduring dynasty (and He has) then God must have a plan for restoring him to that throne. “Humble yourselves in the sight of the Lord, and He shall lift you up” (Js. 4:10).

CONCLUSION

Having acknowledged God to be his shield, his glory, and the lifter of his head, David knows that God has heard him, and he goes to bed. But given the circumstances, this is remarkable. What David is experiencing is a peace that defies all human explanation – the kind of peace that guards our hearts and minds from even the threats of thousands of enemies (Phil. 4:7).

The center of this peace is knowing David’s greater Son, Jesus Christ, who was willingly betrayed by one of His disciple-sons, and when He had gone out of Jerusalem and crossed the Brook Kidron in great sorrow (Jn. 18:1), He was shamefully arrested, beaten, and crucified to bear our sins. The only perfect King endured the humiliation for our treason, in order to be our shield, our glory, and the lifter of our heads.

Our Happy King (Psalms | King’s Cross) (King’s Cross)

Christ Church on July 3, 2025

INTRODUCTION

Psalm 2 is often taken as part of the introduction to the whole psalter along with Psalm 1, or perhaps the introduction to Book 1 of the psalter (Ps. 1-41). It reinforces the fundamental antithesis of Psalm 1 by contrasting the happy rule of God and His Son with the kings and nations that rage and plot against Him.

One important element of rightly interpreting this psalm is understanding it both as talking about David’s own dynasty as well as a prophecy of Jesus Christ’s reign. Reading Psalm 2 in light of David’s circumstances helps us rightly apply this psalm to our circumstances in Christ.

The Text: “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed…” (Ps. 2:1-12).

SUMMARY OF THE TEXT

The psalm begins by asking why the nations rage and plot in vain against the Lord and His anointed (“Messiah”) king (Ps. 2:1-3). The King of Heaven sits in Heaven unbothered, unworried, and He laughs at their pitiful attempts to break His Word and the way He has made and governed the world – God’s Word and ways are like shackles to the rebellious heart (Ps. 2:4-5). God insists that His Word is firm and sure: the king is His son, and He will reign over all the earth, destroying those who rebel (Ps. 2:6-9). The psalm closes by warning the rulers of the earth to serve the Lord and kiss His son or suffer His wrath (Ps. 2:10-12). And like Psalm 1, happy is everyone who trusts in the Son (Ps. 2:12).

DAVID’S FAITH

At first glance, this psalm seems audacious, perhaps even arrogant. David is God’s anointed king (after Saul), and David says that all the plotting and raging of the nations is against God and him (Ps. 2:1-2). Who does David think he is? It may be tempting to run immediately to Christ. But in 2 Samuel 7, God sent a message to David and promised to make David’s son His own son and establish his throne forever (2 Sam. 7:14-16). This is the background of Psalm 2 (cf. Heb. 1:5). David therefore knows that all the plotting against him and his dynasty will fail because God has promised to establish his throne forever. Who does David think he is? Well, nobody, except for what God has said. And this is our position as well. What gives us the right to say that every knee must bow to Jesus Christ? The Word of God. What gives us the right to say that the United States, Russia, China, and all the nations of the earth must submit all of their laws to Jesus Christ? The Word of God. What gives us the right to say that marriage is one man and one woman in covenant under God? The Word of God. Why do they rage and plot against us? Because we have God’s Word.

PLOTS & CONSPIRACIES

The Bible is clear that those who reject God and His Christ hate God and His ways, and they therefore plot to overthrow His ways. Christians (of all people) must not be surprised by this. This goes back to the Garden of Eden, and the enmity between the seed of the serpent and the seed of the woman (Gen. 3:15). Of course they rarely admit that their war is with God. Instead, they array themselves against many proxy-enemies: capitalists, conservatives, white people, black people, men, the patriarchy, the Jews, China, etc. The wicked really are hateful and full of hate and will hate almost anything (Tit. 1:3), but it must always be remembered that their true enemy is God and His people. The wicked really do conspire but there is a real temptation to absolutize their conspiracies, and Scripture says not to call a conspiracy everything they call a conspiracy (Is. 8:12). We are not to fear what they fear, which (having denied God) is fundamentally the power of man; we are to fear the Lord.

This same psalm is cited by the apostles to explain the conspiracy to murder Jesus, but even that was utterly worthless since it was only “whatsoever thy hand and thy counsel determined before to be done” (Acts 4:24-31). How much more all their lesser attempts to foil God’s Kingdom?

HOLY LAUGHTER

This psalm along with several others says that God laughs at the foolish plots of the wicked (Ps. 2:4). The Lord laughs at the wicked because He sees their judgment coming (Ps. 37:13, 59:8). Wisdom, a personification of

God’s eternal counsel, laughs at the calamity of the wicked when they have refused to listen (Prov. 1:26). And the Bible also teaches that the righteous are to imitate this holy laughter: When God destroys the wicked, “the righteous also shall see, and fear, and shall laugh at him” (Ps. 52:6). There is a kind of unbelieving scorn and bitter sarcasm that is not at all fitting for believers, but there is a faithful, joyful laughter in the sovereign salvation of God and in the weakness and folly of man.

Calvin says that this psalm teaches that when God does not act immediately to destroy the wicked it’s because he is letting their rage be exposed for everyone to laugh at and that we ought to be assured that now is “his time of laughter.” Christians should be marked by this confident merriment.

CONCLUSION: KISS THE SON

The New Testament repeatedly appeals to this Psalm and says that Christ was “begotten” at the resurrection (Acts 13:33, Heb. 5:5). “Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection of the dead” (Rom. 1:3).

The implication is clear: if Jesus Christ is the Son of David whom God has enthroned as King, then Christ has inherited all of the nations as His rightful possession (Ps. 2:8). At the resurrection and ascension, all power and authority really was truly transferred to Christ (Mt. 28:18), who was raised, “far above all principality, and power, and might, and dominion, and every name that is named” (Eph. 1:21, cf. Phil. 2:10-11). He rules the nations with a rod of iron (Rev. 2:27, 12:5, 19:15).

All nations are already Christian in principle, in so far as they have become Christ’s inheritance, Who purchased them with His blood (cf. Rev. 5:9). All nations and their rulers therefore owe Christ their public allegiance and obedience or else He will destroy them (Ps. 2:9-11). Secularism is a refusal to kiss the Son, and of course so is Islam, Judaism, Hinduism, and all the others. It’s Christ or chaos: happiness or raging (Ps. 2:1,12). Happy is that nation whose God is the Lord (Ps. 33:12).

The Happiest Man (Psalms | King’s Cross) (King’s Cross)

Christ Church on June 25, 2025

INTRODUCTION

This psalm introduces the entire psalter and establishes one of the central themes: those who seek God are happy but those who reject Him will fade away. As the old hymn puts it: “Fading is the worldling’s pleasure// All his boasted pomp and show// Solid joys and lasting treasure// None by Zion’s children know.”

The Text: “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful…” (Ps. 1:1-6)

SUMMARY OF THE TEXT

The word here for “blessed” means “happy,” and the Psalmist says that the man is happy who does not walk, stand, or sit with those who do not seek God (Ps. 1:1). Instead, that happy man’s deepest pleasure is in the whole Word of God, and it’s in his mouth day and night, which makes him like a fruitful and prosperous tree in every season (Ps. 1:2-3).

The wicked are like chaff driven by the wind, and therefore, they will not stand in the judgment or sit with the congregation of the righteous (Ps. 1:4-5). Regardless of appearances, God knows the way of the righteous, but the way of the wicked will be destroyed (Ps. 1:6).

THE ANTITHESIS

From the beginning of the world, God has established an antithesis between the seed of the woman and the seed of the serpent (Gen. 3:15). This great war began when sin entered the world, and it will continue until

the end of the world. It is a battle line that runs through every human heart, but it is also a battle line that runs through history between those who seek the Lord and those who reject Him.

But the serpent and his seed have always wanted to blur the lines of the conflict, appearing as an “angel of light” and false teachers (2 Cor. 11:13-14), wolves in sheep’s clothing (Mt. 7:15). But what fellowship does righteousness have with unrighteousness (2 Cor. 6:14ff)? Christians must be determined not to fit in with worldliness (music, movies, fashion, politics). We have been called out and rescued from the world.

The Psalm outlines a progression of compromise: walking, standing, sitting, which runs roughly parallel to secret faults, presumptuous sins, and great transgressions (Ps. 19:12-13). People do not decide to ruin their lives out of nowhere. Big weeds grow from little ones. Do you not know that friendship with the world is enmity with God (Js. 4:4)? The cloying reply comes back: What about Jesus the friend of tax collectors and prostitutes? Yes, a true friend is seeking to rescue those who are drowning in their sin, but the kind of “friendship” many are demanding is to let them drown (and if you’re really their friend, you’ll let them pull you down with them).

We are not “friends” with the world and its cheap baubles and petty influencers because as Calvin says, the happy man of this Psalm is the one who not only studies the Word of God but finds it delicious.

WHO IS REALLY HAVING FUN?

The problem is that many Christians secretly (or not so secretly) think that unbelievers are having more fun. And this is where the fundamental question divides: is happiness found in the Triune God or is He not necessary?

Many unbelievers appear to be happy. But this Psalm says they are not really. Scripture teaches that they are miserable. They are miserable because they have sinned against God and their fellow man and cannot get rid of the awful weight of guilt and shame (Ps. 32). They are miserable because they are living lies: denying that they know there is a God when He is obviously right in front of them every day (Rom. 1). They are also miserable because they are trying to live in God’s world according to their own wisdom, but the way of transgressors is hard (Prov. 13:15). You keep doing it your own way, but how’s that working out for you?

But in God’s presence is fullness of joy and at His right hand are pleasures forever more (Ps. 16:11). And Who is at God’s right hand? The Lord Jesus. Jesus is the fullness of God’s joy and pleasures. And Jesus promises a joy to those who follow Him that no one can take away (Jn. 16:22). The center of this joy is the forgiveness of our sins, and the complete confidence we have to stand before God in the righteousness of Jesus Christ (plus all His gifts).

BUT WHAT ABOUT EVIL?

This Psalm says that those who turn away from the paths of evil men and seek the Lord will be happy and fruitful, but it does not always seem that way. Job was struck by the Lord. Jacob and David were persecuted. The apostles were rejected and hated. And many Christians have suffered from the effects of the Fall: disease, pain, loneliness, and many hardships. And on the flip side, many of the wicked do seem to be prospering, healthy, and wealthy.

Some Christians ignore the problem of evil and simply insist that you need more faith and then you will be more prosperous. We call this lie the “prosperity gospel.” The problem with this is that Jesus had perfect faith, and He was rejected and killed. Others shy away from the plain meaning of this Psalm: that the godly will tend to prosper in this world – and they spiritualize the whole thing. We can only expect spiritual prosperity and Heaven in the end.

But we need to hold the entire Bible together and embrace the whole message. We insist that the history of the world will vindicate the righteous. In general, those who seek God will prosper more than those who don’t. Wisdom will be justified by her children. At the same time, God is not merely interested in our physical prosperity. He disciplines us so that we might share in His holiness (Heb. 12:5-11). In many places, Scripture teaches that God has determined to do this through hardships: “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (Js. 1:2-4 ESV). Holiness is a deeper happiness and more fruitful than mere material circumstances. What if you could run and not get tired?

CONCLUSION

Nietzsche mocked Christianity for what he called “slave morality,” accusing Christians of apathy, submitting to hardships and calling it “good.” But Nietzsche finished his days in an insane asylum, and according to legend, with his sister selling tickets to see him, and so are many of his cultural descendants in our day, destroying themselves with their “strong” delusions.

But we confess that Christ is the Happiest Man to ever live. He delighted in the Word of God day and night, and He was (and is) fruitful in every way. For this, they called Him insane and demon possessed, but after they killed Him, He came back from the dead and He has the fullness of life forever. And everyone who loves Him is given His happiness. Who is really having the most fun? The Lord Jesus Christ and those who follow Him.And it’s not even close.

God’s Character & Covenant (Christ Church)

Christ Church on June 19, 2025

THE TEXT

I will sing of the steadfast love of the LORD, forever; with my mouth I will make known your faithfulness to all generations. For I said, “Steadfast love will be built up forever; in the heavens you will establish your faithfulness.” You have said, “I have made a covenant with my chosen one; I have sworn to David my servant: ‘I will establish your offspring forever, and build your throne for all generations.’ ” Selah

SUMMARY OF THE TEXT

The psalm is arranged into five sections: two small sections at the beginning and end, and three larger sections in the middle. The first section (v. 1-4) introduces the twin themes: God’s character and his covenant with David. In this psalm, his character is defined by his steadfast love and his faithfulness. Both of these words are applied in terms of his covenant with David–the promise that the seed of David will sit on an everlasting throne (v. 3-4). And this is crucial: the psalmist says he will sing of God’s steadfast love and faithfulness forever.

The psalmist then celebrates God’s majesty, might, and saving power (v. 5-16). God is incomparable; he sits enthroned among his heavenly council, but he is supreme over all of them. His dominion is from north to south, and east to west, from the highest heavens to the seas to the land. He is all-powerful, with a strong right hand and mighty arm, and his power is directed by his holy character (v. 14).

More than that, God crushes his enemies. Rahab is a reference to a dragon-demon associated with Egypt (Psalm 87:4; Isa 30:7). Crushing Rahab is linked to ruling and stilling the sea, just as God crushed the king of Egypt beneath a wall of water (Job 26:12; Isa 51:9).

This is a celebration of God’s majesty, might, and saving power, and the people who belong to God and join this celebration and walk in the light of his face are blessed (v. 15-16). God is the glory and beauty of his people’s strength (v. 17).

Then the psalmist brings God’s majesty to earth and links it to his covenant promises to David. Israel’s king is Israel’s shield (v. 18), and God is the one who found, helped, anointed, and exalted (v. 19-20). God’s mighty hand and arm? They establish and strengthen David (v. 21). Just as God tore Rahab apart, so will the Davidic king outwit and beat down his enemies (v. 23). God’s steadfast love and faithfulness will be with David (v. 24), and David will call upon God as Father, and God will make him his firstborn, the king of kings (v.26-27), and he will establish David’s offspring on an everlasting throne (v. 28-29). God’s covenant with David and his sons will endure, even if and when David’s sons break God’s law. Discipline? Yes. Rod? Yes? Rejection? No. Why? Because of God’s steadfast love and faithfulness (v. 33). God’s character has established this covenant with an oath (v. 34-35), and David’s offspring and throne will endure as long as the sun, moon, and stars–faithful witnesses in the sky (v. 36-37).

Then we have the turn. Verse 38 introduces a contrast. For the next ten verses, God’s steadfast love and faithfulness are completely absent. Instead, we see a rejected son (v.28) , a renounced covenant, a defiled crown (v. 39), breached walls, ruined fortresses (v. 40), plundered cities (v. 41), triumphant foes, rejoicing enemies (v. 42), a throne in the dust, and shame, scorn, and reproach in every direction (v. 41, 45). God’s wrath has come upon the people because the king, David’s son, has rebelled against God. And so the psalmist is confused. In light of God’s character and covenant, how can this be? How long will it last (v. 46)? If God’s character and covenant fail, then everything is futile, vain, and worthless (v. 47). Will the psalmist see God’s saving power before he dies, because no one escapes the power of Sheol (v. 48)?

The final section is an appeal to God’s steadfast love and his faithfulness to David, in light of the mocking reproach of the nations (v. 50-51). The psalmist asks where God’s covenant love has gone, begs him to remember his promise, and concludes with a triumphant hope: Blessed be the Lord forever (v. 52).

READ YOUR STORY IN LIGHT OF THE STORY

One of the great values of regular Bible reading is knowing what story you’re a part of, and being able to read your life in light of it. This psalm is filled with echoes and allusions to the big events of Israel’s history.

– The revelation of God’s name, glory, and goodness to Moses in Exodus 34:6.

– God’s oath to the patriarchs. When God wants to convincingly show the unchangeable character of his promise (Heb. 6:13), he swears by himself, like he does to Abraham after the sacrifice of Isaac (Gen. 22:16-18, or in Isaiah 45:23, when God swears by himself that every knee will bow and every tongue swear allegiance to him as the only righteous God and Savior.

– The Davidic Covenant (2 Sam. 7:12-16).

WHAT IS REAL?

The gap in this psalm is between what the psalmist knows of God’s character and covenant on the one hand, and the circumstances at the present moment. Who God is (steadfast love and faithfulness) and what God has said (oath and covenant to David) seem out of accord with the reality before him (judgment, wrath, and a crown in the dust).

That is the question for all of us when the world seems confusing, futile, and vain. Do we interpret our circumstances in light of God’s character and covenant? Or do we abandon God’s character and covenant in the face of our circumstances?

God has promised the nations to Christ as his inheritance (Psalm 2:8; Matthew 28:12-20). And then we look at the state of the world, and the state of our nation, and see the rampant apostasy, rebellion, and decay around us. What’s more real? God’s character and covenant? Or sexual deviancy, political corruption, and widespread evangelical apathy and compromise?

When your kids wander, or when they get a case of the wobbles: what’s more real? God’s character and covenant? Or the wobbles and wandering? How do you pray? Do you bless God in confidence that he will hear and answer?

Or maybe it’s your own faith and holiness. When you see your abiding anger and envy, your drunkenness and lust, your anxiety and fear of man, your worldliness and selfishness, you feel the confusion and vanity. What is more real to you? Do you still sing of the steadfast love of the Lord?

This is not hypocrisy; it’s what a living faith does when confronted with the vanity of man and the discipline of God. Faith honestly confronts the facts on the ground, and then appeals to God’s character and his covenant. How much of your mental attention is devoted to rooting yourself in God’s steadfast love and faithfulness, in rehearsing his mighty deeds and covenant promises, and how much is spent fixating on the breached walls, triumphant enemies, and reproaching shame?

CHRIST’S CROWN

Christ is the offspring of David. He crushed the dragon’s head. He stilled the waves. He was strengthened by God’s grace. His enemies did not outwit him. God anointed him with his Spirit, and established and exalted him above the angels and the powers.

But Christ himself faced God’s rejection and absence. “My God, my God, why have you forsaken me?” His crown was defiled in the dust. His days were cut short, and he was covered in shame. But Christ bridged the gap between God’s character and covenant, and the rejection and crown in the dust. In his darkest moments, he called upon God as Father, in Gethsemane (Matt 26:39-42) and at Calvary (Luke 23:34, 46).

Christ saw death…and he swallowed it whole. He crushed both Death and the Dragon. So where is the steadfast love of the Lord? Where is his faithfulness that he swore to David? It’s on a Roman cross. It’s exalted at God’s right hand, seated above every angelic and demonic power, ruling over heaven and earth, as God puts all of his enemies under his feet. That’s why in Revelation 1:5, Christ is introduced with distinctive language from Psalm 89 as “the faithful witness, the firstborn of the dead, and the ruler of the kings on earth.”

And his oath and covenant are sealed in blood. He swore by his holiness. He swore by his faithfulness. And that faithfulness is yours. “His oath, his covenant, his blood support me in the whelming flood. When all around my soul gives way, he then is all my hope and stay.”

Dealing with Difficult People (CC Downtown)

Christ Church on May 23, 2025

INTRODUCTION

This may be a bit of a public service announcement, but in this world there are difficult people. Such strained relationships are difficult to navigate. There are the wearisome conversations. There might be false accusations. There may be betrayals. There may even be a sense of danger, or a threat of violence. Such relationships may literally cause you to lose sleep. But this Psalm presents us with a case study in how we should deal with all variety of difficult people.

THE TEXT

A Psalm of David, when he fled from Absalom his son. LORD, how are they increased that trouble me! many are they that rise up against me. Many there be which say of my soul, There is no help for him in God. Selah. But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head. I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah. I laid me down and slept; I awaked; for the LORD sustained me. I will not be afraid of ten thousands of people, that have set themselves against me round about. 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. Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah. Psalm 3:1-8 KJV

SUMMARY OF THE TEXT

The backdrop of this prayer is the rebellion of Absalom, a poignantly painful episode in David’s life. As David fled from Jerusalem he really was outnumbered. He had his family, his servants, and a troop of 600 Gittites (1 Sam. 27:2–3; 2 Sam. 15:18). Meanwhile, it seemed as if Absalom’s following had swelled to a great host. As David laid down to sleep that night, you can imagine his well-experienced martial mind drifting into military strategy. He had slain his tens of thousands, but as this prayer expresses, he is overwhelmed by the magnitude of his troublers (v1). But more severe than the mere multitude of enemies is their accusation (v2). They say that God won’t help him. Certainly, David, in his later years, had sinned badly. The Bathsheba incident had most certainly be a scandal. The rape of Absalom’s sister had also been shameful. It would be the easiest thing in the world for people to look at David with suspicion that the glory had bypassed him, the blessing had departed, God had abandoned him.

But David, in laying down to sleep confesses that the Lord is His shield. As he lay encamped in the wilderness, on the run from his own son, fearful that he might not make it through the night, he looks to God as a shield. Not only a shield, but also David’s glory, and the One who would lift his head (v3). David’s midnight cry is that though Jerusalem be overrun with David’s enemies, the ears of the Lord, who was seated in Jerusalem, were open to David’s pleas (v4).

In this condition, surrounded by earthly enemies but securely trusting in the true King of Israel, he lies down to sleep (v5a). When he arises in the dawn, he rises with a joyful triumph. The enemies which concerned him in the dark of midnight are nowhere to be seen, and he takes this as a certain sign that since God saw him through the night, he need not fear the host that was hunting for him (vv5b-6).

In fact, in the clear light of dawn he takes heart that even in the worst case scenario, God hears him. Thus, he asks boldly for his enemies to be utterly embarrassed and brought down in shame (v7). Where does such confidence arise? Did David suddenly have more soldiers at his disposal? Did he get news that Absalom had retreated? Did his circumstance change at all? No. His confidence arose from the certainty of that salvation belongs to the Lord, and thus blessing rests upon the Lord’s people (v8).

DIFFICULT PEOPLE

David faces a few sorts of enemies in this passage. First, and most obviously, he is dealing with a close family member who has not only betrayed him but is actively trying to take absolutely everything from him. David’s son was trying to kill him. That puts a real damper on a relationship. Second, he has numerous enemies who are simply following the herd; these enemies were once his subjects but who deserted him when the latest charismatic leader came through. Third are the enemies, like Shimei, who taunt David with his failures and insist that God has left him, accusing him of being a hopeless mess and a lost cause.

When someone close to you betrays you or is out to get you, the emotional pain is certainly deep. The nearness of the relationship makes the blade of betrayal sting all the more. With family and close friends we “let down our guard.” Thus, we might feel unshielded. But notice that David does not wallow in that pain. David simply acknowledges that God is his shield. The Psalms note elsewhere that though father and mother forsake us, the Lord will lift us up. It would be naive to think, and yet we often make the assumption, that families ties are a shield against sorrow. But this is to put your trust in man, and not in God who is your shield.

Now, consider the crowd of enemies. Crowds are fickle. Crowds may be behind you in fair weather, but against you in foul weather. The crowd who sang your praises one day, may want your head the next. Thus, you must never ground your faith on where the crowd stands. Be faithful to God, even if it means standing alone. Are you obedient to God simply because of the size of the crowd or because of the Bible’s instruction? Don’t bemoan the desertion. Instead, wake up, look around, and if the Lord has sustained you then don’t fret about the size of the enemy army.

In dealing with the false accusers you must remember that often there is enough truth in their accusation so as to sound plausible to both yourself and others. However, if you’ve confessed your sins in true repentance (as David plainly does in Ps. 51), such accusations are like spider webs. When Satan accuses you of being a miserable sinner, say with John Newton, “But Christ is an great Savior.” Secondly, do not take the bait. Such accusations are only of use to make you flinch and cripple you with doubt, insecurity, and fear. Confess your sin, and stand up straight. Have you repented? Then whatever they say can’t be nearly as bad as what you already told the Lord about. Do you trust in Christ? Then there is all your hope and righteousness.

PRAYING FOR BROKEN JAWS

The language of verse 7 might make us blush a bit. Are we allowed to pray such things? But this is a prayer of true faith. It is imperative that in dealing with our foes we bear in mind that the judge of all the earth will do rightly. In the final judgement there will not be one injustice that sneaks past His discerning eye. There will be no backroom deals that escape His notice. Which means we ought to pray such things with a certain faith in the final judgement. This forces us to discern the face of Christ in this ancient prayer.

CHRIST IN THE MORNING

There really are significant Christological pictures here. Christ, the son of David was surrounded by His enemies. He lay down in His burial. But rose again in the morning. After His resurrection He went forth to scatter all His enemies. He now has the rod of conquest in His hand. His enemies will soon feel the smart of His judgement upon their cheeks.

In other words, David’s prayer is prophetic. He sees that death and resurrection is how God will deal with His enemies. So why would you deal with your enemies any other way? In facing your own foes you must keep Christ’s resurrection in mind and imitate it in your dealings with those who are betraying you, forsaking you, slandering you, or accusing you. Do you have enemies? Die and rise. Go to sleep and awake in faith.