Psalms 3:2

“Many [there be] which say of my soul, etc.] Or “to my soul” f44, the following cutting words, which touched to the quick, reached his very heart, and like a sword pierced through it: [there is] no help for him in God; or “no salvation” f45: neither in this world, nor in that which is to come, as Kimchi explains it. David’s enemies looked upon his case to be desperate; that it was impossible he should ever extricate himself from it; yea, that God himself either could not or would not save him. And in like manner did the enemies of Christ say, when they had put him upon the cross; (see <402743>Matthew 27:43); and how frequent is it for the men of the world to represent the saints as in a…”

“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).”

“Many there be which say of my soul - Or rather, perhaps, of his “life,” for so the word used here - נפשׁ nephesh - frequently means Leviticus 17:11; Deuteronomy 12:23; Genesis 9:4; Genesis 35:18; 1 Kings 17:21. The object of their persecution, as here stated, was not his soul, as such, in the sense in which we now understand the word, but his life; and they now said that they were secure of that, and that all things indicated that God would not now interfere to save him. They were perfectly sure of their prey. Compare 2 Samuel 17:1-4. There is no help for him in God - He is entirely forsaken. He has no power of defending himself, and no hope of escaping from us now, and all the indications…”

“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. Psalms 3:3”

“no: Psa 22:7, Psa 42:3, Psa 42:10, Psa 71:11; Sa2 16:7, Sa2 16:8; Mat 27:42, Mat 27:43 Selah: Psa 3:4, Psa 3:8, Psa 4:2, Psa 4:4; Hab 3:3, Hab 3:9, Hab 3:13 Psalms 3:3”