The title that introduces Psalm 3 indicates that David wrote the psalm after his son Absalom rose up in rebellion against him and seized the throne of Israel (2 Sam 15:1-17:29). In much distress David fled Jerusalem, but he still trusted in God.
Absalom’s rebellion appears to be so successful that many people think David has no chance of escape. He seems to have little hope of saving his life (3:1-2). But David’s faith in God is unshakable. He lies down at night knowing that God hears his prayers and protects him; he wakes in the morning with renewed confidence (3-6). The dangers that face him only increase his trust in God; he expects nothing less than total victory (7-8).
Psalm 4 also possibly belongs to the time of David’s flight from Absalom. In this psalm David begins by praying to God (4:1), and then turns to speak to his enemies and to his supporters. He accuses his enemies of disloyalty, self-seeking and too easily believing Absalom’s lies in joining the rebellion. He assures them they will be defeated, for God is on the side of David (2-3). To his supporters David gives the calm advice that they must not have thoughts of hatred and revenge. Their thoughts must be centred on God and their actions must reflect their devotion to him (4-5).
Many people look to God for prosperity, in the belief that this will bring them contentment; but David, in spite of his distressing circumstances, finds greater contentment simply through trusting in God (6-7). With these thoughts he can lie down to sleep in peace and confidence (8).
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. (38) 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.
(38) Il a ose venir familierement faire sa complainte a Dieu et comme se discharger a lui. — Fr.
The translation of 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 manner pierced with the mockery of his enemies. The word soul, therefore, in my opinion, here signifies the seat of the affections. And it has a corresponding meaning in a passage which we shall meet with in another Psalm, (Psa 35:3,) “Say to my soul, I am thy salvation.” David thus teaches us by his own example, that although the whole world, with one voice, should attempt to drive us to despair, instead of listening to it, we ought rather to give ear to God alone, and always cherish within us the hope of the salvation which he hath promised; and as the ungodly use their endeavors to destroy our souls, we ought to defend them by our prayers. With respect to the word Selah, interpreters are not agreed. Some maintain it is a mark of affirmations and has the same signification 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 exercise 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; just as David here, after having complained of his enemies for shamefully laughing to scorn his hope, as if the protection of God would be of no avail to him, fixes the attention on this blasphemy, which severely wounded his heart, by the use of the word Selah; and as a little after, when he has added a new ground of confidence with regard to the safety of his person, he repeats the same word.
The copulative and should be resolved into the disjunctive particle but, because David employs language full of confidence, in opposition to the hardihood and profane scoffings of his enemies, (39) and testifies that whatever they may say, he would nevertheless rely upon the word of God. It besides appears that he had previously entertained an assured hope of deliverance, from the circumstance of his here making no mention of his present calamity as a chastisement inflicted upon him by the hand of God; but rather depending upon the divine aid, he courageously encounters his enemies, who were carrying on an ungodly and wicked war against him, seeing they intended to depose a true and lawful king from his throne. In short, having acknowledged his sin before, he now takes into consideration only the merits of the present cause. And thus it becomes the servants of God to act when molested by the wicked. Having mourned over their own sins, and humbly betaken themselves to the mercy of God, they ought to keep their eyes fixed on the obvious and immediate cause of their afflictions, that they may entertain no doubt of the help of God when undeservedly subjected to evil treatment. Especially when, by their being evil entreated, the truth of God is opposed, they ought to be greatly encouraged, and glory in the assurance that God without doubt will maintain the truth of his own promises against such perfidious and abandoned characters. Had it been otherwise with David, he might seem to have claimed these things to himself groundlessly, seeing he had deprived himself of the approbation and help of God by offending him. (40) But being persuaded that he was not utterly cut off from the favor of God, and that God’s choice of him to be king remained unchanged, he encourages himself to hope for a favorable issue to his present trials. And, in the first place, by comparing God to a shield, he means that he was defended by his power. Hence also he concludes, that God was his glory, because he would be the maintainer and defender of the royal dignity which he had been pleased to confer upon him. And, on this account, he became so bold that he declares he would walk with unabashed brow. (41)
(39) L’audace de ses ennemis et risee accompagnee de sacrilege. — Fr.
(40) En l’offensant. — Fr.
(41) De la procede l’asseurance dont il fait mention puis apres qu’il marchera hardiment la teste levee. — Fr. From this proceeded the confidence of which he makes mention a little after, that he will boldly walk with unabashed brow.
4. With my voice have I cried unto the Lord. He here informs us that he had never been so broken by adversity, or cast down by impious scornings, (42) as to be prevented from addressing his prayers to God And it was an infallible proof of his faith to exercise it by praying even in the midst of his distresses. Nothing is more unbecoming than sullenly to gnaw the bit with which we are bridled, and to withhold our groaning from God, (43) if, indeed we have any faith in his promise. Nor is there a redundancy of expression in these words, I have cried with my voice David distinctly mentions his voice, the better to express that how much soever the ungodly might rage against him, he was by no means struck dumb, but pronounced, in a loud and distinct voice, the name of his God; and to do this was a difficult matter under so grievous and severe a temptation. He also particularly mentions his voice, in order to show that he opposes the voice of prayer to the tumultuous outcries of those who either blame fortune or curse God, or give way to excessive complainings; those in short, who with passionate confusion pour forth their immoderate sorrow. But David’s meaning appears to me to be principally this, that amidst the blasphemies of his enemies by which they endeavored to overwhelm his faith, he was not put to silence, but rather lifted up his voice to God, whom the ungodly imagined to have become his enemy. He adds that he cried not in vain, to encourage all the godly to the like constancy. As to the expression, from the hill of his holiness or, which signifies the same things from his holy hill, it is improperly explained of heaven, as has been done by some. Heaven, I indeed confess, is often called, in other places, God’s holy palace; but here David has doubtless a reference to the ark of the covenant, which at that time stood on Mount Sion. And he expressly affirms that he was heard from thence, though he had been compelled to flee into the wilderness. The Sacred History relates, (2. a 15:24,) that when Abiathar the priest commanded the ark to be carried by the Levites, David would not suffer it. And in this the wonderful faith of the holy man appears conspicuous. He knew that the Lord had chosen Sion to be the dwelling place of the ark, but he was, notwithstanding, willing rather to be torn from that sacred symbol of the divine presence, (which was painful to him as if his own bowels had been torn from him,) than make any innovation not sanctioned by the will of heaven. Now, he boasts, that although he was deprived of the sight of the ark, and notwithstanding the distance to which he was removed from it, God was near him to listen to his prayers. By these words he intimates that he kept a due medium, inasmuch as he neither despised the visible sign, which the Lord had appointed on account of the rudeness of the times, nor by attaching a superstitious importance to a particular place, entertained carnal conceptions of the glory of God. Thus, he did not idly scatter words which would vanish into air, as unbelievers are wont to do, who pray also but are in doubt to what place they ought to direct their speech. David turned himself directly towards the tabernacle, whence God had promised to be merciful to his servants. Hence the confidence with which he prayed; and this confidence was not without success. In our day, since there is fulfilled in Christ what was formerly shadowed forth by the figures of the law, a much easier way of approach to God is opened up for us, provided we do not knowingly and willingly wander from the way.
(42) Par les mocqueries malheureuses des meschans. — Fr. By the pitiful scornings of the wicked.
(43) D’esloigner de Dieu nos gemissemens, et les luy cacher —Fr. To withhold our groanings from God, and to conceal them from him,
According to the usage of the Hebrews, these words, which are in the past tense, I laid me down and slept, are taken sometimes for the future, I will lie down and sleep. (44) If we retain the reading of the verb in the past tense, David expresses a wonderful and almost incredible steadfastness of mind in that he slept so soundly in the midst of many deaths, as if he had been beyond the reach of all danger. He had doubtless been tossed amidst the merciless waves of anxiety, but it is certain their violence had been allayed by means of faith, so that however much he was disquieted, he reposed in God. Thus the godly never fail in ultimately proving victorious over all their fears, whereas the ungodly, who do not rely upon God, are overwhelmed with despair, even when they meet with the smallest perils. Some think there is here a change of tenses; and, therefore, translate the verbs into the fixture tense, I will lay me down and will sleep, and will awake, because immediately after a verb of the future is subjoined, The Lord shall uphold me But as he expresses, by these last words, a continuous act, I thought it unnecessary to change the tenses in the three first verbs. Still we ought to know, that this confidence of safety is not to be referred peculiarly to the time of his affliction, or, at least, is not to be limited to it: for, in my judgment, David rather declares how much good he had obtained by means of faith and prayer; namely the peaceful and undisturbed state of a well regulated mind. This he expresses metaphorically when he says, that he did the ordinary actions of life without being disturbed by fear. “I have not lain,” says he, “waking and restless on my bed; but I have slept soundly, whereas such manner of sleeping does not generally happen to those who are full of thought and fear.” But let us particularly notice that David came to have this confidence of safety from the protection of God, and not from stupidity of mind. Even the wicked are kept fast asleep through an intoxication of mind, while they dream of having made a covenant with death. It was otherwise with David, who found rest on no other ground but because he was upheld by the power of God, and defended by his help. In the next verse, he enlarges upon the incalculable efficacy of this confidence, of which all the godly have some understanding, from their experience of the divine protection. As the power of God is infinite, so they conclude that it shall be invincible against all the assaults, outrages, preparations, and forces of the whole world. And, indeed, unless we ascribe this honor to God, our courage shall be always failing us. Let us, therefore, learn, when in dangers, not to measure the assistance of God after the manner of man, but to despise whatever terrors may stand in our way, inasmuch as all the attempts which men may make against God, are of little or no account.
(44) Selon l’usage des Hebrieux, ces mots qui sont en un temps passe, Je suis couche et endormi se prenent ancunesfois pour un temps a-venir, Je me coucheray et dormiray. — Fr.
7. Arise, O Lord. As in the former verses David boasted of his quiet state, it would now appear he desires of the Lord to be preserved in safety during the whole of his life; as if he had said, Lord, since thou hast overthrown my enemies, grant that this thy goodness may follow me, and be continued even to the end of my course. But because it is no uncommon thing for David, in the Psalms, to mingle together various affections, it seems more probable, that, after having made mention of his confidence in God, he returns again to make the same prayers as at the beginning. (45) He therefore asks to be preserved, because he was in eminent peril. What follows concerning the smiting of his enemies, may be explained in two ways: either that in praying he calls to his remembrance his former victories, or that having experienced the assistance of God, and obtained the answer of his prayers, he now follows it up by thanksgiving: and this last meanings I am much inclined to adopt. In the first place, then, he declares that he fled to God for help in dangers, and humbly prayed for deliverance, and after salvation had been granted him, he gives thanks, by which he testifies, that he acknowledged God to be the author of the deliverance which he had obtained. (46)
(45) A faire les mesmes prieres qu’au commencement. — Fr.
(46) Et puis a cause qu’il a obtenu cela, c’est a dire, qu’il est demeure, en sauvete, it luy en rend graces; tesmoignant par cela qu’il tient de Dieu sa deliverance et la recognoist de luy. — Fr. And then having obtained this, that is to say, having been preserved in safety, he gives thanks to God, testifying by this, that he owed his deliverance to him, and recognized it as coming from him.
8. Salvation belongeth unto the Lord. Because ל is sometimes used by the Hebrews for מך Min, some not improperly translate this clause, Salvation is of the Lord. I, however consider the natural and obvious meaning to be simply this, that salvation or deliverance is only in the hands of God. By these words, David not only claims the office and praise of saving for God alone, tacitly opposing his power to all human succor; but also declares, that although a thousand deaths hang over his people, yet this cannot render God unable to save them, or prevent him from speedily sending forth without any effort, the deliverance which he is always able to impart. In the end of the psalm, David affirms that this was vouchsafed, not so much to him as an individual, as to the whole people, that the universal Church, whose welfare depended on the safety and prosperity of his kingdom, might be preserved from destruction. David, therefore, acknowledges the dispersion of this wicked conspiracy to have been owing to the care which God had about the safety of his Church. From this passage we learn, that the Church shall always be delivered from the calamities which befall her, because God who is able to save her, will never withdraw his grace and blessing from her.
A Psalm of David when he fled from Absalom his son.
Title.- לדוד מזמור mizmor ledavid; the word mizmor comes from זמר zemer, to cut, to etch or engrave, and denotes a psalm or song; not, I think, as Mr. Le Clerc supposes, because these composures were cut into short periods; but because they were set to music, and cut into notes, the song being engraven with the tune; so that it is properly, A psalm in score. The occasion upon which it is declared to have been written, and the nature of the hymn, shew it to have been David's; and it was impossible that a hymn could be composed with greater propriety or nobler sentiments of religion, upon so extraordinary an event as that of the rebellion of his own son, who had drawn several from most of the tribes of Israel into the conspiracy; so that he was given over by many as absolutely lost, and his enemies thought it was beyond the power of God to save him. Chandler. The psalm is also in some degree typical of our Saviour's sadness and agony, and of his prayer on mount Olivet; (Luk 22:39; Luk 22:41.) the very same mount to which David went up, when he is supposed to have poured forth the substance of this prayer. See 2Sa 15:30. For more concerning the titles of the psalms, see the first note on the next psalm.
Psa 3:2. Selah- Various are the conjectures about the meaning of this word, says Dr. Chandler; but, whatever has been hitherto offered in explication of it, is no more than conjecture, and I am far from being able to satisfy myself or others about it. The reader may consult Noldius in his Annotations, p. 540 and Pfeiffer, p. 295. Bishop Bossuet, following the authority of the greater number of interpreters, translates it by the Greek διαψαλμα, and supposes that it implies some note or stop in music; but Parkhurst, after Fenwick, is of opinion with many other learned men, that it is inserted as a note requiring our particular attention: N.B. attend to, or mind this; literally, according to the root, strew, or spread it out; i.e. before the eyes of your mind, that you may thoroughly consider it. This interpretation is confirmed by Psa 9:16 where the word Higgaion is put before Selah, at the end of the verse. Now הגיון Higgaion certainly signifies meditation, or a fit subject for meditation; and so shews סלה Selah to be really a nota bene. See Fenwick's Hebrew Titles on the Psalms, p. 112.
Psa 3:3. But thou, O Lord, art a shield, &c.- David, in the midst of his distress, having recollected himself, immediately quiets his mind by trusting in God. By prayer he recommended himself to the divine protection; and so calmed his fears, that he quietly laid himself down, slept comfortably, and waked tranquil and easy, as if no danger surrounded him; and resolved that the most formidable combinations against him should not discourage and terrify him: Psa 3:4-6. Thou art my glory, signifies "I rejoice "and glory in thy protection; as well knowing that thou "art able to restore me to my former dignity and power." To lift up the head, is the mark of prosperity, ease, and comfort, and of a mind elated and joyful in the possession of it. Thus Zophar speaks of the prosperous hypocrite, that his joy should endure but for a moment, though his head should reach up unto the clouds: Job 20:5-6. Something like Horace, Sublimi feriam sidera vertice; which Mr. Dacier interprets, J'apporterai mon superb front jusqu' aux cieux. When, therefore, David speaks of God as the lifter-up of his head, he means that God would remove his distresses, make him to triumph over all his enemies, and cause him to look up with cheerfulness and joy upon the full recovery of his prosperity and honours. Chandler.
Psa 3:5-6. I laid me down and slept- It was an argument of settled courage, and shews the unspeakable advantage of a religious confidence in God, that David was able, in such distressing and dangerous circumstances, thus to lie down, calmly sleep, and wake in peace: but what cannot that man do, who is sustained of God, propped up by him, as the word סמךֶ samak properly signifies, by inspiring his mind with resolution and courage? Chandler.
Psa 3:7. Arise, O Lord, &c.- David having related in the former verses the state of his mind during his flight, in the following he expresses his thankfulness to God for his deliverance, which he ascribes entirely to his power and goodness; and, conscious that his future safety must depend on his favour, he suddenly cries out, Arise, O Jehovah, and save me, O my God! and then, instantly recollecting the salvation that God had wrought for him, he starts into the thankful acknowledgment of it. Verily, thou hast smitten all mine enemies. They who know what the pleasures of devotion are, cannot be unacquainted with these sudden transitions of the mind from one object to another, and the various affections which are excited, as the different thoughts of the heart awaken and enliven them. David in this verse compares his enemies to savage beasts, which tear their prey with their teeth, and grind it with their jaws. In countries abounding with these ravenous creatures, such allusions are natural and expressive. David here encourages himself in God, by the experience he had of his gracious interposition in his favour; by saving him from his cruel enemies, who frequently attempted his destruction. But God smote them on the cheek-bone, and broke their teeth; i.e. utterly deprived them of their power to hurt him; as a wild beast is disabled from devouring its prey, when its jaws are broken, and its teeth dashed out. Chandler.
Psa 3:8. Salvation belongeth unto the Lord, &c.- This should rather be rendered, Salvation be unto the Lord; thy blessing be unto thy people: It shews David's generosity of heart, thus to become an intercessor for the prosperity of his people, many of whom had engaged in support of the unnatural rebellion of his son.
REFLECTIONS.-1st, David, in deep distress, is here flying from his unnatural son; and, as human help failed him, his heart looks up to God; the greatness of his trials could not so discompose his spirit, as to interrupt his communion with the father; nor his danger, however imminent, sink him into despair. We have here,
1. The complaint of the suffering David poured forth into the bosom of the compassionate God: not that he wants our prayers to inform him, but he will be thus inquired of. Many were his foes; the revolt was general, and he, a fugitive, driven from his capital; his cause, to appearance, desperate; and his enemies triumphant and insulting, as if God had forsaken him, and either, as they blasphemously suggested, could not or would not succour him. The sufferings of the Son of David, in the same place, were greater still; betrayed by one disciple, denied by another, forsaken by all; the multitude thirsting for his blood; seized, condemned, insulted, mocked, scourged, crucified; and while he hung upon the bloody tree, he heard the blasphemy of the multitude, deriding his confidence, as utterly forsaken of his God. Such enemies also every faithful follower of Jesus must expect; many within, many without, seeking to trouble his repose, and shake his confidence in God: a frowning world will threaten, a tempting devil suggest distressing doubts and fears, and an unbelieving heart be ready to despond: but, through divine grace, he rises superior to his fears, rejects the dishonourable thought, and rests his hope secure upon the Divine protection.
2. The Psalmist professes his unshaken confidence in God, notwithstanding all his foes: the higher the storm of temptation blew, the deeper his faith took root in God. Thou art a shield for me, to protect me from the impending danger, to quench the fiery darts, which my insulting foes hurl against me; and, safe under thy shadow, I shall rest from fear of evil. My glory; the author of all the greatness to which he had been advanced; and still, in his low estate, in God's salvation he would glory, confident of his restoration: and the lifter-up of mine head, though now bowed down-through outward troubles. Thus Jesus, covered with the shield of the Almighty, was rescued from the hand of his persecutors; foiled the temptations of the wicked one; rose superior to all his sufferings; was glorified by his Father in his resurrection, ascension, and session at the right hand of Majesty on high; and now is lifted up above all his enemies to reign till they are for ever put under his feet.
2nd, The Psalmist had often sweet experience, how good it was for him to draw near to God; for he ever heareth the prayer of the poor destitute: and, as faith encourages the voice of prayer, prayer reciprocally confirms and strengthens our confidence in God. We have here,
1. The application which David made to God, and the answer of peace that he received: I cried unto the Lord with my voice, and he heard me out of his holy hill. The eagerness of his cry spoke the fervour of his heart; and God heard him with favourable acceptance, out of his holy hill, the mount Sion, where he had chosen his residence: Thither the ark had been sent by David on his flight; but the God of the ark was with him, to hear and help him. The great Redeemer thus, in the days of the flesh, with strong crying and tears, presented his supplications, and was strengthened; and every faithful soul has a thousand times experienced the support derived from effectual fervent prayer, and known, by unquestionable evidence, that there is a God who heareth prayer.
2. The effect of the divine answer from God was, rest and peace. Though in the midst of danger from open enemies and suspected friends, I laid me down and slept: I awaked; for the Lord sustained me. No terrors disturb his repose; that guardian whom he trusted sweetly closed his eyes, and he awaked, safe and refreshed, to see the welcome light of the returning morn. Thus Jesus slept in the grave; and, after a short night, awaked on the morning of the resurrection-day, as a giant refreshed with wine: and does not every believer experience the same divine protection; having commended himself into the arms of Jesus, he lays in peace his head upon his pillow; while conscious terrors haunt the bosom of the guilty, and trouble their repose, his sleep is sweet to him, and he awakes refreshed and comforted, ready for the duties of the returning day, thankful for God's mercies, and, from what he has already received, encouraged to trust for what is yet to come. May I ever so lie down, O Lord, in peace and prayer; and when I wake up, may I be still with thee!
3. He expresses his confident trust in God. I will not be afraid of ten thousands of people, that have set themselves against me round about. His enemies were on every side; his forces few; himself especially struck at, and for his blood they thirsted: but since faith has seen a covenant God, fear is silenced; and his prayers are the more earnest, for that his faith did not supersede his supplications, but encouraged them. And as God had so often smitten his enemies upon the cheek-bone, and broken the teeth of the ungodly, both covered them with reproach, and disabled them from hurting him, he doubted not but the same mercy would still follow him. The Son of David exercised still greater faith, and fearlessly met his more furious foes, confounded their devices, and turned them to their own destruction. By dying he destroyed death, and him that had the power of it, that is the devil: and in him, and by him, his faithful people also are made more than conquerors; while all the combined powers of Satan, the world, and sin, are kept from hurting them; and, as the answer to their repeated prayers, they behold the salvation of God.
4. The Psalmist gratefully ascribes the praise of all to God: salvation of every kind, temporal or spiritual, belongeth unto the Lord; he is the great author and finisher of it, and to him alone the glory is due. And thy blessing is upon thy people: he is willing as he is able to save them to the uttermost; and his promises have bound him to those who cleave to him in simple faith, to help them in every time of need; for he hath said to such, I will never leave nor forsake thee: blessed then surely are the people who are in such a case.
