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Psalm Three
New King James Version (NKJV)
INTRODUCTION TO PSALM 3
A Psalm of David, when he fled from Absalom his son. This is the
first of the psalms that has a title, and is called a Psalm; the word for
which, "mizmor", comes from one which signifies to "cut" or
"prune"F18מזמור "a
radice" זמר "praescidit", Gejerus. ,
as trees are lopped of their superfluous branches; showing this to be a
composition of even feet, in proper metre, formed for the modulation of the
voice, to some tune or musical instrument; and it is said to be "a psalm
of David", which may be rendered "a psalm for" or "to
David"F19לדוד "psalmus
Davidi", "sub. datus", Genebrardus. , as if it was wrote by
another for his use, and inscribed to him; or rather that it was given to him
by the Holy Spirit, who was the author of it, though he was the penman. It is
observed by some, that wherever the dative case is used in the title of the
psalm, as it most frequently is, as such a psalm to David, or to Asaph, it may
signify that it came from the Lord to him, or was divinely inspired; just as it
is said, the word of the Lord came to the prophets; though some render it
"a psalm concerning David"F20"De Davide, vel in
Davidem"; so some in Mariana. , his troubles, his faith and security in
God, his victory over his enemies, and salvation from the Lord. However, David
was the composer of this psalm, under the inspiration of the Holy Ghost,
occasioned by his flight from Absalom; who, having stolen away the hearts of
the people of Israel, entered into a conspiracy with them to dethrone his
father and place himself in his stead; and the people so increased continually
with him, that David thought it advisable to flee from Jerusalem, 2 Samuel 15:12; and at the time of his
flight, or after it, he penned this psalm on account of it, and as suitable to
it. And now was fulfilled what God had said, by Nathan the prophet, should
befall him, because of the affair of Bathsheba and Uriah; see 2 Samuel 12:11. David was an eminent type
of Christ, and so he was in his troubles, and in these; as one of his sons
conspired against him to dethrone him, and take away his life; so Judas, one of
Christ's disciples or children, for disciples were called children, his
familiar friend, that did eat of his bread, lifted up his heel against him, and
sought to betray him, and did; and who, though he knew the designs of Judas
against him, and did not flee from him, but rather went to meet him, yet it is
easy to observe that he took the same route from Jerusalem as David did. At
this time he went over the brook Kidron, and to the mount of Olives; see John 18:1; compared with 2 Samuel 15:23; And indeed the whole psalm
may be applied to Christ; and so as the second psalm sets forth the dignity of
Christ's person, as the Son of God, and the stability and enlargement of his
kingdom, notwithstanding the opposition made to him; this expresses his
troubles from his enemies, his death and resurrection from the dead, his
victory over his enemies, and the salvation he wrought out for his people. In
short, it may be understood of David as the type, of Christ as the antitype,
and of the people of God, being suited to their experiences, more or less, in
all ages; and in this large and extensive way I shall choose to interpret it.
Psalm 3:1 Lord, how they have
increased who trouble me! Many are they who rise up against me.
YLT
1A Psalm of David, in his
fleeing from the face of Absalom his son. Jehovah, how have my distresses
multiplied! Many are rising up against me.
Lord, how are they increased that trouble me?.... David's
enemies increased in the conspiracy against him, 2 Samuel 15:12; the hearts of the men of
Israel were after Absalom, and against him. Christ's enemies increased when
Judas with a multitude came to take him; when the body of the common people
cried out, Crucify him; when the assembly of the wicked enclosed him, and
pierced his hands and his feet. And the enemies of God's people are many; the
men of this world are against them; legions of devils oppose them; and they
have swarms of sins in their own hearts; and all these give trouble. David's
enemies troubled him; he wept as he went up the hill, to think that his own son
should seek to destroy him; that his subjects, whom he had ruled so long with
clemency, and had hazarded his person in war for their defence, and to protect
them in their civil and religious rights, should rebel against him. Christ's
enemies troubled him, when they bound and led him away as a malefactor; when
they spit upon him, smote and buffeted him; when they scourged and crucified
him, and mocked at him. The enemies of the saints are troublers of them; in the
world, and from the men of it, they have tribulation; Satan's temptations give
them much uneasiness and distress; and their indwelling sins cause them to cry
out, "Oh wretched men that we are!" This address is made to the Lord,
as the Lord God omniscient, who knew the case to be as it was, and who had a
concern in it not being without his will, but according to it, he having
foretold it, and as he who only could help out of it: and the psalmist delivers
it in a complaining way, and in an expostulatory manner; reasoning the case why
it should be so, what should be the reason of it, for what end and purpose it
was; and as wondering at it, suggesting his own innocence, and how undeserving
he was to be treated in such a way;
many are they that rise up against me; many in
quantity, and great in quality, great in the law, in wisdom, in riches, and in
stature, as Jarchi interprets it; such as Ahithophel and others, who rose up
against David in an hostile manner, to dispossess him of his kingdom, and to
destroy his life. And many were they that rose up against Christ; the multitude
came against him as a thief, with clubs and staves: the men of this world rise
up against the saints with their tongues, and sometimes with open force and
violence; Satan, like a roaring lion, seeks to devour them, and their own
fleshly lusts war against them.
Psalm 3:2 2 Many are they who
say of me, “There is no help for him in God.” Selah
YLT
2Many are saying of my soul,
`There is no salvation for him in God.' Selah.
Many there be which say of my soul,.... Or
"to my soul"F21לנפשי τη ψυχη μου, Sept. "animae
meae", V. L. Pagninus, Montanus, Musculus, Gejerus, Michaelis; so the
Targum. , 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"F23אין
ישועתה "non est salus", V. L. Pagninus,
Montanus; "non ulla salus", Junius & Tremellius, Piscator,
Ainsworth. : 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 Matthew 27:43; and how frequent is it for
the men of the world to represent the saints as in a damnable state! and to
call them a damned set and generation of men, as if there was no salvation for
them? and how often does Satan suggest unto them, that there is no hope for
them, and they may as well indulge themselves in all sinful lusts and
pleasures? and how often do their own unbelieving hearts say to them, that
there is no salvation in Christ for them, though there is for others; and that
they have no interest in the favour of God, and shall be eternally lost and
perish? And this account is concluded with the word
selah, which some take to be a musical note; and so the Septuagint
render it διαψαλμα, which SuidasF24In
voce διαψ. interprets the
change of the song, of the note or tune of it; and the rather it may be thought
to be so, since it is only used in this book of Psalms, and in the prayer of
Habakkuk, which was set to a tune, and directed to the chief singer. Kimchi
derives it from a root which signifies "to lift up", and supposes
that it denotes and directs to an elevation, or straining of the voice, at the
place where this word stands. Others understand it as a pause, a full stop for
a while; and as a note of attention, either to something that is remarkably bad
and distressing, as here; or remarkably good, and matter of rejoicing, as in Psalm 3:4. Others consider it as an
affirmation of the truth of anything, good or bad; and render it
"verily", "truly", as, answering to "Amen"; so be
it, so it is, or shall be; it is the truth of the thing: to this sense agrees
Aben Ezra. But others render it "for ever", as the Chaldee
paraphrase; and it is a tradition of the JewsF25T. Bab. Erubin, fol.
54. 1. Vid. Ben Melech in loc. , that wherever it is said, "netzach",
"selah", and "ed", there is no ceasing, it is for ever and
ever; and so then, according to this rule, the sense of David's enemies is,
that there was no help for him in God for ever. A very learned manF26Paschii
Dissertatio de Selah, p. 670. in Thesaur. Theolog. Philolog. par. 1. has wrote
a dissertation upon this word; in which he endeavours to prove, that it is a
name of God, differently used, either in the vocative, genitive, and dative
cases; as, O Selah, O God, or of God, or to God, &c. as the sense requires.
Psalm 3:3 3 But You, O Lord, are a
shield for me, My glory and the One who lifts up my head.
YLT
3And Thou, O Jehovah, [art]
a shield for me, My honour, and lifter up of my head.
But thou, O Lord, art a shield for me,.... Or
"about me"F1בעדי "circa
me", Junius & Tremellius, Piscator, Muis, Ainsworth, Cocceius,
Michaelis. protecting and defending me. David was a military man, and often
alludes to military affairs; and borrows words from thence, expressive of his
great security from the Lord; see Psalm 18:2. So Jehovah the Father was a
shield to Christ, in his infancy, from Herod's rage and fury; and afterwards
from the insults of the Pharisees, and their attempts to take away his life
before the time; and in his sufferings and death, so as that his faith and
confidence in him were kept up, and he got the victory over sin, Satan, and the
world; see Psalm 22:9. And the Lord is a shield unto
all his people, Genesis 15:1. They are kept by his power,
and encompassed about with his favour, as with a shield; his veracity and his
faithfulness in his promises, and his truth, are their shield and buckler: and
especially his Son, the Lord Jesus Christ, is the shield which faith makes use
of, particularly his blood and righteousness, and salvation by him; which it
holds up, and defends itself with, against the charges of the law, the
accusations of conscience, and the temptations of Satan; and which are a
security from the justice of God, and wrath to come;
my glory; who took David from the sheepfold, and made him king over
Israel, and raised him to all the glory he had enjoyed; and in whom he gloried
as his covenant God, and of whom he made his boast; and not of his strength,
valour, wisdom, riches, and honour. So God the Father is the glory of Christ,
the glorifier of him, by supporting him under his sufferings, raising him from
the dead, and setting him at his own right hand, where he is crowned with glory
and honour: he is the glory of his people, in whom they glory, and by whom they
are called to eternal glory; and who will give it to them, and reveal it in them,
even an eternal weight of it, which the sufferings of this life are not worthy
to be compared unto;
and the lifter up mine head; such as the helmet is:
the Lord was lifter up of David's head when he brought him to the throne, and
afterwards gave him victory over his enemies; for so the phrase of lifting up
the head signifies; see 2 Kings 25:27. And he was the lifter up of
Christ's head when he raised him from the dead; and exalted him, both with and
at his right hand, to be a Prince and a Saviour, and gave him a name above
every name. And he is the lifter up of the heads of his people in conversion,
when he raises them from a low estate, and sets them among princes to inherit
the throne of glory; and when he gives them comfort, peace, and joy, which
causes them to lift up their heads; whereas in sorrow, and mourning, and
distress, the head is bowed down like a bulrush, Isaiah 58:5; and when he gives them
boldness and confidence, as at the throne of grace now, through the sprinkling
of the blood of Christ upon them; so at the bar of judgment hereafter, through
the righteousness of Christ put upon them, as that they shall not be ashamed
nor confounded; see Luke 21:28; and he will be the lifter up of
their heads in the resurrection morn, and when they shall appear with Christ in
glory.
Psalm 3:4 4 I cried to the Lord with my voice,
And He heard me from His holy hill. Selah
YLT
4My voice [is] unto Jehovah:
I call: And He answereth me from his holy hill, Selah.
I cried unto the Lord with my voice,.... The experience which
the psalmist had of being heard in prayer, was what gave great encouragement to
his faith, as to his interest in God and salvation by him, when his enemies
were so increased about him; for crying here is to be understood of prayer, as
it is often used in this book of Psalms: and so the Targum renders it, "I
prayed"; and this designs vocal prayer. Sometimes there is a crying in
prayer and no voice heard, as it is said of Moses, Exodus 14:15; and was the case of Hannah, 1 Samuel 1:13; but this was with a voice,
and a loud one, as in Psalm 55:17; denoting ardour, fervency, and
importunity; and such prayer avails much with God. The object addressed in
prayer is the Lord, the God of his life, and who was able to save him, and
supply all his wants;
and he heard me out of his holy hill; either out of
the church, the holy hill of Zion, Psalm 2:6; where David prayed and God
granted his presence, and gave an answer to his prayers; or out from the mercy
seat and ark, which was a type of the propitiatory, Christ, and which David had
brought to his own city, the hill of Zion; or from heaven, the habitation of
God's holiness: David was a man of prayer, and he was often heard and answered
by God. And this also is true of Christ, he offered up prayers and
supplications with strong crying and tears to God Hebrews 5:7, that was able to save him; and
he was heard by him, yea, the Father always heard him: and God is a God hearing
and answering the prayers of his people, sooner or later: sometimes before,
sometimes at, and sometimes after their crying to him.
Selah; on this word; see Gill on Psalm 3:2.
Psalm 3:5 5 I lay down and slept; I
awoke, for the Lord
sustained me.
YLT
5I -- I have lain down, and
I sleep, I have waked, for Jehovah sustaineth me.
I laid me down and slept,.... After the battle was
over between Absalom's men and his, says Aben Ezra; but rather this was in the
midst of his trouble and distress, since he afterwards prays for salvation: and
this sleep was either, as Jarchi observes, through his heart being overwhelmed
with grief; for there have been instances of persons sleeping through sorrow,
as Elijah, Jonah, and the disciples of Christ, 1 Kings 19:4; or rather this is expressive
of the calmness and serenity of his mind amidst his troubles; he laid himself
down in peace, and slept quietly and comfortably; he did not lose a night's
rest, his sleep was sweet unto him; which was a blessing of life from the Lord
that everyone does not enjoy; see Psalm 127:2;
I awakened; in the morning, alive and cheerful, Some lay themselves down and
never awake more, as Sisera the captain of Jabin's army, and Ishbosheth the son
of Saul; and this might have been David's case, considering the circumstances
he was in: and others, through perplexing thoughts and cares, or pains of body,
or uneasy dreams, rise fatigued and distressed; but David arose in good health
of body, and tranquillity of mind, and comfortably refreshed;
for the Lord sustained me; the psalmist committed
himself to the care and protection of God; he laid himself down in his arms,
and there slept in safety; the Lord preserved him, who is Israel's keeper, that
neither slumbers nor sleeps: and he rose in health and cheerfulness in the
morning, supported by his right hand. This shows, that lying down to sleep,
when in such circumstances, and awaking with cheerfulness, were not owing to
rashness, stupidity, and insensibility, but to divine supports. These words may
be interpreted, as they are by some of the ancients, of the death of Christ,
and of his resurrection from the dead by the power of God; death is often
expressed by sleep, and the resurrection of the dead by an awaking out of
sleep, Daniel 12:2; and Christ's death being
signified by lying down and sleeping, may denote both the voluntariness of it,
that he laid down his life freely and willingly; and his short continuance
under the power of death, it was but like a night's sleep; and his resurrection
from the dead, being expressed by an awaking through the Lord's sustaining him,
shows that it was by the power of God, even the exceeding greatness of his
power: and the whole of this may be applied to the case and state of the saints
and people of God, who at times have rest and peace amidst their enemies;
though they have tribulation in the world, they have peace in Christ; and
notwithstanding the temptations of Satan, and the corruptions of their own
hearts, they have joy and comfort through believing in Christ; the Lord
sustains them with precious promises, and supports them with the discoveries of
his love, and upholds them with the right hand of his righteousness.
Psalm 3:6 6 I will not be afraid of
ten thousands of people Who have set themselves against me all around.
YLT
6I am not afraid of myriads
of people, That round about they have set against me.
I will not be afraid of ten thousands of the people,.... David was
a man of courage from his youth; the instances of his attacking the lion and
the bear, when he kept his father's sheep, his engaging with Goliath, and his
military exploits, show it; and though there were now many thousands up in arms
against him, and his own son at the head of them; all the tribes of Israel were
revolting from him, and he was only attended with a few of his friends, yet he
was not dismayed; for that he refers to this insurrection appears by what
follows,
that have set themselves against me round about; and this was
owing not to himself; but to the Lord's sustaining of him; see Psalm 27:1; and such courage and greatness
of soul did his antitype the Messiah express, and to a greater degree, when
Judas, with his band of soldiers, and the multitude with clubs and staves,
entered the garden to apprehend him; and when the prince of this world was
marching towards him, and when he was engaged with all the powers of darkness,
and when the sorrows of death compassed him about, yet he failed not, nor was
he discouraged: and something of this spirit appears in true believers, When
they are in the exercise of faith, have the presence of God, and the
discoveries of his love; they are then not afraid what man can do unto them;
nor are they afraid of devils themselves, but wrestle against them; nor of any
nor all their enemies, they having victory over them, given by God through
Christ.
Psalm 3:7 7 Arise, O Lord; Save me, O my
God! For You have struck all my enemies on the cheekbone; You have broken the
teeth of the ungodly.
YLT
7Rise, O Jehovah! save me,
my God. Because Thou hast smitten All mine enemies [on] the cheek. The teeth of
the wicked Thou hast broken.
Arise, O Lord; save me, O my God,.... God sometimes, in
the apprehension of his people, seems to be as if he was asleep: when he does
not appear to them and for them, and does not exert his power on their behalf,
then they call to him to awake and arise; see Psalm 44:23; and it may be some respect is
had to the words of Moses when the ark set forward, Numbers 10:35; and it may be observed, that
though David enjoyed so much peace and tranquillity of mind, and was in such
high spirits as not to be afraid of ten thousands of men, yet he did not
neglect the right means of deliverance and safety, prayer to God, who he knew
was his God; and he addresses him as such, and uses his covenant interest in
him, as an argument with him to arise and save him from his enemies, who was
able to do it, and to whom salvation belongs: so Christ, his antitype, prayed
to God as his God to save him, and was heard by him in like manner; so the
saints call upon God in a day of trouble, cry to him in their distresses, to be
delivered out of them;
for thou hast smitten all mine enemies upon the cheekbone; to smite
anyone upon the cheek is reckoned reproachful, and is casting contempt upon
them; see Job 16:10 and the sense is, that God had
poured contempt upon his enemies in time past, and had brought them to shame
and confusion: hence he puts up the above prayer as a prayer of faith for
salvation, founded on past experience of God's goodness; he prayed that his God
would arise and save him, and he believed he would because he had hitherto
appeared for him, and against his enemies;
thou hast broken the teeth of the ungodly; who were like
to beasts of prey, whose strength lies in their teeth, whereby they do the
mischief they do; and the breaking of their teeth signifies the taking away
from them the power of hurting, and refers to the victories which God had given
David over the Philistines, Edomites, Syrians, and others; and maybe applied to
Christ, and be expressive of sin, Satan, the world, and death, being overcome
and abolished by him, and of the victory which the saints have through him over
the same enemies.
Psalm 3:8 8 Salvation belongs
to the Lord.
Your blessing is upon Your people. Selah
YLT
8Of Jehovah [is] this
salvation; On Thy people [is] Thy blessing! Selah.
Salvation belongeth unto the Lord,.... As the author
of it; temporal salvation is of him; all the deliverances of the saints out of
their troubles are from him; and to him is owing their spiritual and eternal
salvation; this belongs to Jehovah, Father, Son, and Spirit: Jehovah the Father
resolved upon it, chose men to it from everlasting, contrived the scheme of it
in his infinite wisdom, made a covenant with his Son, in which he secured it,
and appointed him to be the author of it, and sent him in the fulness of time
to effect it; and Christ the Son of God, being qualified for it, being mighty
to save, came into this world for that purpose, and is become the author of
eternal salvation; his own arm has brought it to him, though there were many
difficulties in the way; such as fulfilling the law, satisfying justice, making
an end of sin, grappling with all the powers of darkness, and undergoing an
accursed death: and the Spirit of God, he makes men sensible of their need of
this salvation; he brings it near to them, and works faith in them to lay hold
upon it, and shows them their interest in it; and in consequence of all this
the glory of salvation belongs to the Lord, Father, Son, and Spirit, and should
be given to the Father as the contriver of it, to the Son as the author of it,
and to the Spirit as the applier of it; see Revelation 7:10;
thy blessing is upon thy people; or it may be
considered prayer wise, let "thy blessing be upon thy people"F2ברכתך "sit benedictio tua", Junius &
Tremellius, Tarnovius, Gejerus, Michaelis. ; either upon those that were on the
side of David, or on those, as others interpret it, who had imprudently joined
themselves to Absalom; which latter sense, if right, shows in what a divine
frame and disposition of mind the psalmist was, to pray for his enemies: or the
words are an assertion, that the blessing of the Lord was come upon his
covenant people, and does descend upon them as they are called by grace; even
all spiritual blessings, the blessings of a justifying righteousness, of pardon
of sin, of reconciliation and peace by the blood of Christ, of adoption, and of
eternal life; the blessing of grace, and the blessing of glory.
Selah; on this word; see Gill on Psalm 3:2.
──《John Gill’s
Exposition of the Bible》