Exegetical and Hermeneutical Commentary of Psalms 3:1

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.

1. they that trouble me ] R.V. mine adversaries: lit. they that distress me. Cp. Psa 4:1.

increased many ] “The conspiracy was strong; for the people increased continually with Absalom. And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom” (2Sa 15:12-13; cp. 2Sa 16:15).

many are they that rise up against me ] lit. many are rising up against me. The rebellion is in full progress and gathering strength. The phrase is used of enemies in general, but is specially appropriate to insurgents against the established government. Cp. 2Sa 18:31-32.

Fuente: The Cambridge Bible for Schools and Colleges

1, 2. David lays his need before Jehovah. He is threatened by a rebellion which hourly gathers fresh adherents. His cause is pronounced utterly desperate.

Fuente: The Cambridge Bible for Schools and Colleges

:Title

A Psalm of David – literally, belonging to David; that is, belonging to him as the author. This is marked in the Hebrew as the first verse, and so in the Syriac version, the Latin Vulgate, and the Septuagint, making in the Hebrew, and in each of these versions, nine verses in the psalm instead of eight, as in our translation. This may have been prefixed to the psalm by the author himself, for it was not uncommon in ancient times for an author to prefix his name to his own composition, as is commonly done by the apostle Paul in his epistles. It is not absolutely certain, however, that this was done in the Psalms by the authors themselves, but it may have been done by him who collected and arranged the Psalms, indicating the prevalent belief in regard to the authorship, and under the Spirit of inspiration.

When he fled – On the occasion of his fleeing. That is, it was composed at that time, or was subsequently composed in remembrance of it. See Introduction, Section 2.

From Absalom his son – See the introduction, Section 2.

Fuente: Albert Barnes’ Notes on the Bible

Lord, how are they increased – How are they multiplied; or, how numerous they are. Perhaps the idea is, that at first they seemed to be comparatively few in number, but had now so multiplied as to endanger his crown and life. This is an appropriate expression on the supposition that it refers to Absalom. At first the number of those who adhered to Absalom was not so great as to excite much alarm; but by the arts of a demagogue, by complaining of the government, by saying that if he were made a judge in tim land, every man would have justice done him 2Sa 15:4-5, he won the hearts of the people, and gathered so many under his standard as to make it necessary that the king should flee from Jerusalem to a place of safety.

That trouble me – literally, my enemies. The allusion is to those who were now enlisted under Absalom, and who were engaged in endeavoring to overthrow the government.

Many are they that rise up against me – That is, that have become my enemies.

Fuente: Albert Barnes’ Notes on the Bible

Psa 3:1-8

Lord, how are they increased that trouble me.

Morning thoughts

With returning day there comes back on the monarchs heart the recollection of the enemies who threaten him, a nation up in arms against him; his own son heading the rebellion, his wisest and most trusted counsellor in the ranks of his foes (2Sa 15:1-37; 2Sa 16:1-23; 2Sa 17:1-29). Never, not even when hunted by Saul, had he found his position one of greater danger. The odds are overwhelmingly against him. This is a fact which he does not attempt to hide from himself: How many are mine enemies. Meanwhile, where are his friends, his army, his counsellors? Not a word of allusion to any of them in the Psalm. Yet he is not crushed, he is not desponding. Enemies may be as thick as leaves of the forest, and earthly friends may be few, or uncertain, or far off. But there is one Friend who cannot fail him, and to Him David turns with a confidence and an affection which lilt him above all his fears. Never had he been more sensible of the reality and preciousness of the Divine protection. If he was surrounded by enemies, Jehovah was his shield. If Shimei and his crew turned his glory into shame, Jehovah was his glory; if they sought to revile and degrade him, Jehovah was the lifter up of his head. Nor did the mere fact of distance from Jerusalem separate between him and his God. He had sent back the ark and the priests, for he knew that God could still hear him from His holy mountain (Psa 3:4), could still lilt up the light of His countenance upon him, and put gladness in his heart (Psa 4:6-7). Sustained by Jehovah, he had lain him down and slept in safety; trusting in the same mighty protection, he would lie down again to rest. Enemies might taunt, and friends might fail him, but the victory was Jehovahs, and He could break the teeth of the ungodly (3:7, 8). (J. J. S. Perowne.)

A morning hymn

The Psalm falls into four strophes; three of which are marked by Selah.

1. Verses 1, 2: The Psalmist recounts his enemies. As a morning Psalm this is touchingly true to experience. The first waking thought is often a renewed inrush of the trouble which sleep had for a time dammed back. His enemies are many, and they taunt him as forsaken of God. The Psalmist is finding refuge from fears and foes, even in telling how many there are, since he begins his complaint with Jehovah. Without that word the exclamations of his first strophe are the voice of cowardice or despair. With it they are calmed into the appeal of trust. The Selah here is probably a direction for an instrumental interlude while the singer pauses.

2. Verses 3, 4: The utterance of faith, based on experience, laying hold of Jehovah as defence. By an effort of will the Psalmist rises from the contemplation of surrounding enemies to that of the encircling Jehovah. This harassed man flings himself out of the coil of troubles round about him, and looks up to God. He sees in Him precisely what he needs at the moment, for in that infinite nature is fulness corresponding to all emptiness of ours. How comes this sudden burst of confidence to lighten the complaining soul? Verse 4 tells. Experience has taught him that as often as he cries to Jehovah he is heard. The tenses in Psa 3:4 express a habitual act and a constant result.

3. Verses 5, 6 beautifully express the tranquil courage that comes from trust. Surrounded by enemies, he was quite safe under Gods protection, and exposed to no peril even in the night. This suits the situation pointed to in the superscription of the Psalm.

4. Verses 7, 8 give the culmination of faith in prayer. Arise, Jehovah is quoted from the ancient invocation (Num 10:35), and expresses in strongly anthropomorphic form the desire for some interposition of Divine power. Fearlessness is not so complete that the Psalmist is beyond the need of praying. (A. Maclaren, D. D.)

The number of a mans foes

When a mans enemies increase fit number the man should bethink himself, for surely they will not increase without reason. This is a matter which cannot be decided without careful consideration. It is no argument against a man that his enemies are millions strong, nor is it any argument in favour of a man that his friends are at least equal in number. At the same time, it may be spiritually educative and useful to consider why there are so many enemies. Enmity may be founded on jealousy, or envy, or opposition of conviction; or upon assurance that the individual against whom the enmity is directed is pursuing a mischievous course. It is for the man himself to retire within the sanctuary of his own conscience, to discover his moral purpose in everything, and, according as his integrity can be proved to stand fast even in solitude and desolation. But there is a self-analysis that is irreligious. It is conducted upon wrong principles, and the conductor of it is resolved upon self-vindication, rather than upon an absolute discovery of truth, be it on which side it may. It should be remembered, too, that there are some questions which cannot be decided in solitude, the help of social influence is necessary to modify the judgment and chasten the feeling of the inquirer. A second thought arising in this connection is that the very fact of the enemies being all but countless in number may be a tribute to a mans greatness. Armies are not sent to cut down mushrooms or bulrushes. The very magnitude of the host encamped against a man may say without words how great the man is and mighty, and how worthy of being attacked. To leave some men alone is to withhold from them every moral and intellectual tribute. The numbers of a mans enemies may be a tribute to the very greatness which they desire to modify or overthrow. (Joseph Parker, D. D.)

A souls complaint to God

I. An enumeration of trouble (1, 2). Though God knows all, it relieves the surcharged heart to tell all unto Him. The foes were many. They quoted his sin as a reason for supposing that God had forsaken him (2Sa 16:7-8). The word help is salvation, which belongs only unto God.

II. An expression of unfaltering trust (3, 4). God our shield (Gen 15:1). It is a good thing to use the voice in prayer as our Lord did. Words keep the heart awake (Heb 5:7).

III. An acknowledgment of mercy (5, 6). It was the perfection of trust to be able to sleep under such circumstances. But it is possible (Mar 4:38; Act 12:6). If we are where we should be God will save us, if not from, then in our troubles.

IV. An urgent entreaty. He counts his foes as wild beasts, harmless because their jaws are broken and their teeth dashed out. They may prowl around, but they cannot hurt. (F. B. Meyer, B. A.)

The great trials of life

I. A good man under great trial.

1. It involved great dangers: the danger of losing his palace, throne, reputation, life.

2. It came from an unlikely source. From his own and favourite son.

3. It was morally deserved. He had committed heinous crimes. His guilty conscience added much to the weight of the trial which now befell him.

II. An all-sufficient friend under great trial. Here Jehovah is presented as–

1. A protecting;

2. A glorifying;

3. A restoring;

4. A prayer hearing;

5. A life-sustaining friend.

III. A right moral temper under great trial. Two characteristics in Davids temper at this time–

(1) courage;

(2) prayerfulness.

Davids whole soul seems to have gone out in this prayer, and in truth all true prayer is earnest. As a painted fire, says a brilliant old writer, is no fire, a dead man no man, so cold prayer is no prayer. In a painted fire there is no heat, in a dead man there is no life; so in a cold prayer there is no omnipotency, no devotion, no blessing. Cold prayers are as arrows without heads, as swords without edges, as birds without wings. Cold prayers always freeze before they reach heaven. As a body without a soul, much wood without fire, a bullet in a gun without powder, so are words in prayer without fervency of spirit. (Homilist.)

The via dolorosa

The title is, A Psalm of David when he fled from Absalom, his son (2Sa 15:1-37; 2Sa 16:1-23; 2Sa 17:1-29; 2Sa 18:1-33).

I. None are exempt from trouble. The man who sorrows is a king, even David. All meet together in sorrow, for it is the lot of all.

II. Troubles often come in troops. How are they increased that trouble me. So was it here with David, and so was it with Job. All sorrows are akin, and hence they come in crowds.

III. Our trouble may be our sin finding us out. It was so with David here. The backslider ill heart shall be filled with his own ways.

IV. Trouble is apt to stagger our faith in God. The enemy took advantage of Davids troubles, and said to him, God hath forsaken thee, and left thee. Men in trouble are prone to run into one of two extremes–despair or indifference. We are not to steel our hearts against chastening, for God means that we should feel it; nor, on the other hand, are we to faint. Doubt Gods very existence sooner than His mercy. Plato defines suicide to be a desertion of our post. We are to be like that Roman soldier who stood to his post in the sentry box at Pompeii, when the scoriae of Mount Vesuvius buried it with the city.

V. The power of sustaining grace under affliction is here seen. I laid me down and slept. There are myriads today who are able to testify of the peace of God, which passeth all understanding. David in flight finds God his Shield and high Tower, though he has but six hundred men. Ahithophel at court, backed by an army of twelve thousand troops, is in despair, and hangs himself. God keep us from unsanctified affliction. (E. S. Prout.)

The harassed man

1. One element of the harassment is multitudinousness of trouble. A characteristic feature of the trouble time with Absalom.

2. Another element is unkind and taunting speech. The cruel scoff–no help for him in God–cuts like a knife to the very centre of his personality.

3. Another element is a kind of internal despair. It sounds in the first sentences of the Psalm. What are the resources of the harassed man? Turning Godward. He flings himself out of the coil of troubles round about him, and looks up to God. The thought of God as possessing precisely what he, amid his harassments, needs. God is the three things he needs–shield, or defence; my glory; and the lifter up of my head, for God can both cheer the harassed mans spirit, and restore to him the consciousness of his own real dignity, notwithstanding his trials. I came upon the most beautiful illustration of all this the other day. One of those spiritual Christians, a Stundist as they call them in Russia, was standing amidst a lot of Russian criminals in the courtyard of a Russian prison, chained with them, and sentenced with them to Siberia for his faiths sake. His fellow prisoners were jeering at him. But youre no better off than we are. You are wearing the bracelets, as we do; if your God is of any use to you, why doesnt He knock off your chains and set you free? The man replied reverently: If the Lord will, He can set me free Wen now; and though my hands are chained, my heart is free. He was freed. But though he had been obliged to trudge the weary way to Siberia, for his free heart God would still have been shield, glory, the lifter up of the head. Calmness and courage can come to the harassed man. There is this possible mood for the harassed man–confident expectation. Salvation belongeth unto God; Thy blessing is upon Thy people. (Homiletic Review.)

Many are they that rise up against me.

The Psalmists complaint

The superscription of the Psalm indicates the occasion of its composition (2Sa 15:1-37).

I. The magnitude of his complaint. It proceeds from a heart at once oppressed by the grievousness of its sorrows, and terrified at the number of its enemies. The severity of the trial is evident from its progressive character. He has adversaries who even blaspheme God, and insultingly say of His servant, There is no help for him in God. The best men have many faults, and sin often appears sweet to them. So God suffers them to taste the unpalatable fruit of transgression; but He even extracts sweetness from its very bitterness, educing from chastisement amendment of life, and help heavenward. Good men flee to their heavenly Father in the day of trouble, and this fact shows that the very nature of punishment is transformed.

II. The nature of his trial. The Psalmist sighs over the extreme severity of his trials. But God never lays more upon His own children than they are able to bear. The sense of gracious support in the hour of trial is an evidence that God is assuaging grief and providing a way of escape from it. When the wicked are punished there is no such alleviation, nor any access to God.

III. The source of his complaint. It does not proceed from mere human nature. The complaint originates with the Spirit of God, and with that spirit of adoption which He sheds abroad in the heart. The son, conscious of his fathers affection, expostulates in the midst of his chastisement. He even feels that God suffers with him, and is deeply affected by the trials which He Himself sends. We shall do well to imitate Davids complaint in our time of trouble, ever seeking profoundly to realise Gods love in Christ Jesus. (Robert Rollocks.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

PSALM III

David complains, in great distress, of the number of his

enemies, and the reproaches they cast on him, as one forsaken

of God, 1, 2;

is confident, notwithstanding, that God will be his protector,

3;

mentions his prayers and supplications, and how God heard him,

4, 5;

derides the impotent malice of has adversaries, and foretells

their destruction, 6, 7;

and ascribes salvation to God, 8.

NOTES ON PSALM III

This is said to be A Psalm of David, when he fled from Absalom his son.] See the account, 2Sa 15:1, c. And David is supposed to have composed it when obliged to leave Jerusalem, passing by the mount of Olives, weeping, with his clothes rent, and with dust upon his head. This Psalm is suitable enough to these circumstances and they mutually cast light on each other. If the inscription be correct, this Psalm is a proof that the Psalms are not placed in any chronological order.

The word Psalm, mizmor, comes from zamar, to cut, whether that means to cut into syllables, for the purpose of its being adapted to musical tones, or whether its being cut on wood, c., for the direction of the singers what we would call a Psalm in score. This last opinion, however, seems too technical.

Verse 1. Lord, how are they increased that trouble me?] We are told that the hearts of all Israel went after Absalom, 2Sa 15:13; and David is astonished to find such a sudden and general revolt. Not only the common people, but his counsellors also, and many of his chief captains. How publicly does God take vengeance for the sins which David committed so privately! In the horrible rebellion of Absalom we see the adultery of Bath-sheba, and the murder of Uriah. Now the words of Nathan begin to be fulfilled: “The sword shall not depart from thy house.”

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

He might well say so; for almost all his people joined in the conspiracy.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1. Lord . . . increasedTheextent of the rebellion (2Sa15:13) surprises and grieves him.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Lord, how are they increased that trouble me?…. David’s enemies increased in the conspiracy against him, 2Sa 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.

Fuente: John Gill’s Exposition of the Entire Bible

(Heb.: 3:2-3) The first strophe contains the lament concerning the existing distress. From its combination with the exclamative , is accented on the ultima (and also in Psa 104:24); the accentuation of the perf. of verbs very frequently (even without the Waw consec.) follows the example of the strong verb, Ges. 67 rem. 12. A declaration then takes the place of the summons and the implied in the predicate now becomes the subject of participial predicates, which more minutely describe the continuing condition of affairs. The of signifies “in the direction of,” followed by an address in Psa 11:1 (= “to”), or, as here and frequently (e.g., Gen 21:7) followed by narration (= “of,” concerning). instead of implies that the words of the adversaries pronounce a judgment upon his inmost life, or upon his personal relationship to God. is an intensive form for , whether it be with a double feminine termination (Ges., Ew., Olsh.), or, with an original (accusative) ah of the direction: we regard this latter view, with Hupfeld, as more in accordance with the usage and analogy of the language (comp. Ps 44:27 with Psa 80:3, and prop. , then as common Greek ). God is the ground of help; to have no more help in Him is equivalent to being rooted out of favour with God. Open enemies as well as disconcerted friends look upon him as one henceforth cast away. David had plunged himself into the deepest abyss of wretchedness by his adultery with Bathsheba, at the beginning of the very year in which, by the renewal of the Syro-Ammonitish war, he had reached the pinnacle of worldly power. The rebellion of Absolom belonged to the series of dire calamities which began to come upon him from that time. Plausible reasons were not wanting for such words as these which give up his cause as lost.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Distress and Confidence.

A psalm of David, when he fled from Absalom his son.

      1 LORD, how are they increased that trouble me! many are they that rise up against me.   2 Many there be which say of my soul, There is no help for him in God. Selah.   3 But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.

      The title of this psalm and many others is as a key hung ready at the door, to open it, and let us into the entertainments of it; when we know upon what occasion a psalm was penned we know the better how to expound it. This was composed, or at least the substance of it was meditated and digested in David’s thought, and offered up to God, when he fled from Absalom his son, who formed a conspiracy against him, to take away, not his crown only, but his life; we have the story, 2 Sam. xv., c. 1. David was now in great grief when, in his flight, he went up the Mount of Olives, he wept greatly, with his head covered, and marching bare-foot; yet then he composed this comfortable psalm. He wept and prayed, wept and sung, wept and believed; this was sowing in tears. Is any afflicted? Let him pray; nay, let him sing psalms, let him sing this psalm. Is any afflicted with undutiful disobedient children? David was; and yet that did not hinder his joy in God, nor put him out of tune for holy songs. 2. He was now in great danger; the plot against him was laid deep, the party that sought his ruin was very formidable, and his own son at the head of them, so that his affairs seemed to be at the last extremity; yet then he kept hold of his interest in God and improved that. Perils and frights should drive us to God, not drive us from him. 3. He had now a great deal of provocation given him by those from whom he had reason to expect better things, from his son, whom he had been indulgent of, from his subjects, whom he had been so great a blessing to; this he could not but resent, and it was enough to break in upon any man’s temper; yet he was so far from any indecent expressions of passion and indignation that he had calmness enough for those acts of devotion which require the greatest fixedness and freedom of thought. The sedateness of his mind was evinced by the Spirit’s coming upon him; for the Spirit chooses to move upon the still waters. Let no unkindness, no, not of a child or a friend, ever be laid so much to heart as to disfit us for communion with God. 4. He was now suffering for his sin in the matter of Uriah; this was the evil which, for that sin, God threatened to raise up against him out of his own house (2 Sam. xii. 11), which, no doubt, he observed, and took occasion thence to renew his repentance for it. Yet he did not therefore cast away his confidence in the divine power and goodness, nor despair of succour. Even our sorrow for sin must not hinder either our joy in God or our hope in God. 5. He seemed cowardly in fleeing from Absalom, and quitting his royal city, before he had had one struggle for it; and yet, by this psalm, it appears he was full of true courage arising from his faith in God. True Christian fortitude consists more in a gracious security and serenity of mind, in patiently bearing and patiently waiting, than in daring enterprises with sword in hand.

      In these three verses he applies to God. Whither else should we go but to him when any thing grieves us or frightens us? David was now at a distance from his own closet, and from the courts of God’s house, where he used to pray; and yet he could find away open heaven-ward. Wherever we are we may have access to God, and may draw nigh to him whithersoever we are driven. David, in his flight, attends his God,

      I. With a representation of his distress, Psa 3:1; Psa 3:2. He looks round, and as it were takes a view of his enemies’ camp, or receives information of their designs against him, which he brings to God, not to his own council-board. Two things he complains of, concerning his enemies:– 1. That they were very many: Lord, how are they increased! beyond what they were at first, and beyond whatever he thought they would have been. Absalom’s faction, like a snow-ball, strangely gathered in its motion. He speaks of it as one amazed, and well he might, that a people he had so many ways obliged should almost generally revolt from him, rebel against him, and choose for their head such a foolish and giddy young man as Absalom was. How slippery and deceitful are the many! And how little fidelity and constancy are to be found among men! David had had the hearts of his subjects as much as ever any king had, and yet now, of a sudden, he had lost them. As people must not trust too much to princes (Ps. cxlvi. 3), so princes must not build too much upon their interest in the people. Christ, the Son of David, had many enemies. When a great multitude came to seize him, when the crowd cried, Crucify him, Crucify him, how were those then increased that troubled him! Even good people must not think it strange if the stream be against them and the powers that threaten them grow more and more formidable. 2. That they were very malicious. They rose up against him; they aimed to trouble him; but that was not all: they said of his soul, There is no help for him in God. That is, (1.) They put a spiteful and invidious construction upon his troubles, as Job’s friends did upon him, concluding that, because his servants and subjects forsook him thus and did not help him, God had deserted him and abandoned his cause, and he was therefore to be looked on, or rather to be looked off, as a hypocrite and a wicked man. (2.) They blasphemously reflected upon God as unable to relieve him: “His danger is so great that God himself cannot help him.” It is strange that so great unbelief should be found in any, especially in many, in Israel, as to think any party of men too strong for Omnipotence to deal with. (3.) They endeavoured to shake his confidence in God and drive him to despair of relief from him: “They have said it to my soul;” so it may be read; compare Psa 11:1; Psa 42:10. This grieved him worst of all, that they had so bad an opinion of him as to think it possible to take him off from that foundation. The mere temptation was a buffeting to him, a thorn in his flesh, nay, a sword in his bones. Note, A child of God startles at the very thought of despairing of help in God; you cannot vex him with any thing so much as if you offer to persuade him that there is no help for him in God. David comes to God, and tells him what his enemies said of him, as Hezekiah spread Rabshakeh’s blasphemous letter before the Lord. “They say, There is no help for me in thee; but, Lord, if it be so, I am undone. They say to my soul, There is no salvation” (for so the word is) “for him in God; but, Lord, do thou say unto my soul, I am thy salvation (Ps. xxxv. 3) and that shall satisfy me, and in due time silence them.” To this complaint he adds Selah, which occurs about seventy times in the book of Psalms. Some refer it to the music with which, in David’s time, the psalms were sung; others to the sense, and that it is a note commanding a solemn pause. Selah–Mark that, or, “Stop there, and consider a little.” As here, they say, There is no help for him in God, Selah. “Take time for such a thought as this. Get thee behind me, Satan. The Lord rebuke thee! Away with such a vile suggestion!”

      II. With a profession of his dependence upon God, v. 3. An active believer, the more he is beaten off from God, either by the rebukes of Providence or the reproaches of enemies, the faster hold he will take of him and the closer will he cleave to him; so David here, when his enemies said, There is no help for him in God, cries out with so much the more assurance, “But thou, O Lord! art a shield for me; let them say what they will, I am sure thou wilt never desert me, and I am resolved I will never distrust thee.” See what God is to his people, what he will be, what they have found him, what David found in him. 1. Safety: “Thou art a shield for me, a shield about me” (so some), “to secure me on all sides, since my enemies surrounded me.” Not only my shield (Gen. xv. 1), which denotes an interest in the divine protection, but a shield for me, which denotes the present benefit and advantage of that protection. 2. Honour: Thou art my glory. Those whom God owns for his are not safe and easy, but really look great, and have true honour put upon them, far above that which the great ones of the earth are proud of. David was now in disgrace; the crown had fallen from his head; but he will not think the worse of himself while he has God for his glory, Isa. lx. 19. “Thou art my glory; thy glory I reckon mine” (so some); “this is what I aim at, and am ambitious of, whatever my lot is, and whatever becomes of my honour–that I may be to my God for a name and a praise.” 3. Joy and deliverance: “Thou art the lifter up of my head; thou wilt lift up my head out of my troubles, and restore me to my dignity again, in due time; or, at least, thou wilt lift up my head under my troubles, so that I shall not droop nor be discouraged, nor shall my spirits fail.” If, in the worst of times, God’s people can lift up their heads with joy, knowing that all shall work for good to them, they will own it is God that is the lifter up of their head, that gives them both cause to rejoice and hearts to rejoice.

      In singing this, and praying it over, we should possess ourselves with an apprehension of the danger we are in from the multitude and malice of our spiritual enemies, who seek the ruin of our souls by driving us from our God, and we should concern ourselves in the distresses and dangers of the church of God, which is every where spoken again, every where fought against; but, in reference to both, we should encourage ourselves in our God, who owns and protects and will in due time crown his own interest both in the world and in the hearts of his people.

Fuente: Matthew Henry’s Whole Bible Commentary

A MORNING PSALM OF DAVID

Verses 1-8:

This Psalm of David concerns his experiences in his flight from Absalom, his son, as recounted 2Sa 15:16; 2Sa 16:14; 2Sa 17:15-29; 2Sa 18:5; 2Sa 18:29; 2Sa 18:32,

Verse 1 bewails the increased number of pretended friends who had turned traitor against him, with Ahithophel and Absalom as their primary leaders, 2Sa 17:1; 2Sa 17:1; 2Sa 17:21-24, ets., op cit.; as Ahithophel, David’s trusted counselor rose up and betrayed him, so the “familiar friend” of Jesus, Judas Iscariot rose up, came out, and led a motley horde against Jesus, as afore-prophesied and recounted and fulfilled, Psa 41:9; Luk 22:53. When David fled from Absalom he crossed over the brook Kidron to mount of Olives. So Jesus crossed it on the night on His treacherous betrayal, 2Sa 15:12; 2Sa 15:30; Mat 26:30; Mat 27:35; Joh 18:1.

Verse 2 asserts that many there were who said to David, or of his soul, that there was (existed) no help or salvation for him in God, because he trusted in God. They believed that Absaolm was certain to seize the kingdom from David, and that David’s God offered him no security; Selary This is a musical pause, used in Hebrew poetry to call for a compete silence of all voices, for meditation upon or digestion of what had been said, often while musical instruments played on. It is a foreview of the cynical taunts or cries of the betrayers and tormentors of Jesus, who at His crucifixion cried, “He trusted in God, let Him deliver Him now, if He will have Him,” Mat 27:43. They thought that God gave no attention to earthly affairs, Psa 10:11; Psa 22:7-8; Psa 42:3; Psa 42:10-11; 2Sa 16:8.

Verse 3 is a cry of David, a testimony of his commitment of his life and soul to the Lord, as his shield, his protector, even as He was to Abraham, Gen 15:1; And to Israel, Deu 33:29. So did Jesus Christ commit Himself to Him that judges righteously, 1Pe 2:23; 1Pe 5:7 Pro 3:3-5. David added that God was his “lifter up” to glory; He had lifted Him from the sheepcote to be anointed as king, and from persecutions of Saul and He was certain that he would lift Him up from Ahithophel and Absalom’s resolve to destroy him, 2Ki 23:27; Psa 27:6; Psa 110:7. Even so, prophetically, our Lord was lifted up from the tomb after three days, to be glorified, assuring the ultimate “lifting up,” glorifying of all the righteous, Gen 40:13; Rom 8:11; Php_3:20-21.

Verse 4 relates that David cried to the Lord, as he repeatedly did in hours of crisis need. He cried “with his voice,” as well as from his heart; An heart prayer, unexpressed in the voice, is in danger of degenerating into dreamy musings. While words without sincerity of heart are hypocritical. Silent prayer only, without emotional, vocal expression is inadequate for life’s trials. Heb 5:7 declares that Jesus, in the days of His flesh, “offered up prayers and supplications with strong crying and tears, unto Him that was able to save him from death, and was heard.” God responded, lifting up his head in the resurrection, v.3; Rom 8:11. David then declares that the Lord, the covenant keeping Jehovah, heeded his prayer (crying), out of His holy hill of Zion, where He had promised to “dwell for ever,” Psa 132:13-14. There follows the second “selah,” a pause for reflection and meditation.

Verse 5 further relates that David had not only laid down and found peaceful sleep in times of past trials but that he also, in faith, expected to find the same sweet sleep in Jehovah’s care through his present trial of Absalom’s betrayal, Psa 4:8. As he had been divinely protected and sustained to rise after former dark nights and cloudy days of trial, so he trusted to do so through his present trial, Lev 26:6; Act 12:6. See also 2Sa 17:1; 2Sa 17:16; 2Sa 17:22; 2Sa 17:24. Note our Lord’s sleep in the midst of the storm, Mar 4:38; Mar 4:40. While waiting for His sleep in the tomb He prayed, “Father into thy hands I (voluntarily) commend my spirit,” Luk 23:46, Psalms 23.

Verse 6 witnesses, testifies that David had resolved not to be afraid, shook up, or “come unglued,” of ten thousands (an innumerable number of people), who had set themselves in array against him; This refers to the “many” of v. 1, 2. In the will of God men are not to fear what men may do to them, in the sense of being hindered from going on in the will and work of the Lord, Exo 14:13; Psa 56:4; Psa 118:6; Luk 12:32; Heb 13:6.

Verse 7 is a night-time cry of David for Jehovah God to arise, come to his rescue, and deliver him, to show his taunting enemies, v.2 that He is the living, covenant God of David’s trust. David’s prayer is based on his faith or confidence that the God who has smitten his enemies upon the “cheekbone,” slapped them down in humiliation in the past, will also come to his rescue and defense in this hour of need, Heb 13:5; Psa 34:7; Psalms 145; Psalms 18, 19.

Verse 8 concludes that salvation, deliverance, or liberation belongs to, is possessed by the Lord; and it is dispensed by Him only, Joh 2:9; Pro 21:31; Jer 3:23; Act 4:12; Rev 7:10; Rev 19:1. This is in contrast with the taunting assertions and insinuations of David and our Lord’s enemies, v.2. Then David reasserts that the Lord’s blessing is upon His people, His redeemed in particular. David’s concern is for his people Israel, as surely as for himself. For he believed that the Lord had given them to him as His convenant people, to lead and to shepherd, 2Sa 24:17.

Fuente: Garner-Howes Baptist Commentary

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.

Fuente: Calvin’s Complete Commentary

HOUNDED; YET HAPPY!

Psalms 3-5

IN continuing our studies today upon the Book of Psalms, we invite your attention to Psalms 3-5 inclusive; and after a careful perusal of them, you will be ready to accept as a title for this exposition, Hounded; yet Happy.

There is little debate that the third Psalm at least, was written at the time of Absaloms rebellion, and voiced at once the distress and disgust, and yet the divinely inspired faith of the Psalmist. Whether the Psalms 4, 5 have an immediate historical relation to Psalms 3 is a question not easy of settlement; but that there is a spiritual and even a logical order here, no one, who carefully peruses them, will dispute.

I take them up then, in their order and choose to discuss them under, The Kings Opponents, The Kings Protection, and The Kings Praises.

THE KINGS OPPONENTS

They are a multitude in number. Lord, how are they increased that trouble me! Many are they that rise up against me. This exclamation is best interpreted in the light of 2Sa 15:12, And the conspiracy was strong; for the people increased continually with Absalom. The multitude of a mans enemies tell us much about his character. It may mean that he is a Herod, and hated by the thousands of mothers whose innocent ones he has slain; it may be that he is a Nero, despised by the tens of thousands who have suffered from his tyranny; it may be that he is a Lenine, whose selfish, ruthless hand has turned well nigh a whole nation against him; and, it may mean exactly the opposite.

It is often a man of such character and accomplishment as to become the envy of his equals, the fear of his inferiors, and the abhorrence of the fickle rabble. In fact, a multitude of enemies is commonly a compliment. The conduct of the meanest man collides with the interest of the comparative few; his evil temper may exasperate a dozen of his intimates, and his utter selfishness may try the patience of his comparatively few friends and acquaintances, while his sins may disgust or even injure a considerable company; but, after all, selfishness tends to isolate, and sin to circumscribe, and the meanest of living men create, comparatively speaking, few opponents.

Not so with the truly great man of God! From the days of David, past those of Davids greater Son, till now, the multitudes have risen against such men. Take a William Jennings Bryan as an illustration! Hosts of Republicans hated him, because, as a Democrat, he was compelled to be their political opponent; tens of thousands of Democrats hated him because, as a righteous man, he would not tolerate dirty political tactics, or approve unrighteous Democratic politicians. His loyalty to Gods Word arrayed against him all nationalists and skeptics. His Prohibition views arrayed against him every liquor-seller and liquor-lover of all the earth; while such institutions as the gambling hell, the bagnio, the low pool room, the places of prize fights, the godless dance halls, the conscienceless doctor and the professional, but putrid druggist, all institutions and individuals that profit through the unholy liquor traffic(and their name is legion,) they hated him, and they rose against him, and their number and influence was sufficient to keep him from the White House. But, with the possible exception of the honest difference of political opinion, the whole putrid crowd paid compliment to the man by rising against him, and their very opposition was a testimony to his character, and the positive proof of the greatness of his influence.

Little men are never hated by a multitude; large men rarely escape the enmity of the many! Little men go through the world and pick individual quarrels, but it takes men of might, men of power, men of profound convictions and of equal ability to stir society against themselves and to array armies in opposition. Christ once said, Woe unto you, when all men shall speak well of you. That is a woe from which the truly great soul is sure to be exempt. We have articles written on The War in the Churches and multiplied discussions on the controversy between Fundamentalists and Modernists.

In the truest sense the War in the Churches is the rise of the multitude against one Man, and that is the Man Christ. As David must have been astonished to learn that his own son Absalom had turned rebel, and as the Kings amazement increases upon hearing that Ahithophel had forsaken him and become the consort of his rebellious son, and as his soul must have been filled with loathing when later he had to look on the face of Shimei, and hear his name defamed by the unholy lips of that apostate, so great Davids greater SonJesus, the Christ, must feel today as one friend after another deserts Him, and joining the rebel ranks of Rationalism and Unitarianism, discredits His claims to Kingship, deny His inheritance, deride His promises, as mistaken pretentions and seek to tear down the very throne to which He is heir; some of them even mocking Him to the extent of saying, There is no help for him in God, that the day of His pretentions is past and that all His claims to Deity are in collapse and that God never could regard Him, and never will, and never can exalt Him to the worlds supremacy, seeing that He sleeps in Judahs dust, a perished pretender. How often the Psalmist, in voicing himself, by anticipation voices Gods Son at the same time. It was the Psalmist who cried My God, my God, why hast Thou forsaken me? And yet, he was voicing the language of the Son, when on Calvarys tree, darkness clothed Him, and despair possessed Him.

As a result of the opposition of his multitude of enemies, scoffers said, There is no help for him in God; but, take a step further in study.

The enemies are as impotent as plenteous. 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 (Psa 3:3-6). That is the declaration of faith. That is the defiant answer to every rebel against Gods Son, the King of His appointment, the Son of His love. What matters it if a multitude do rise against one? If God be for us, who can be against us The enemy may be a multitude, but what are they against the legions of angels subject to the call of His Son, and equally ready for the defense of His saints?

Turning back a single page, we recall the prophetic words, 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, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh; the Lord shall have them in derision. Then shall He speak unto them in His wrath, and vex them in His sore displeasure. Who shall stand against the King? Who, or what, shall hurt the subject of Gods grace? Listen to the exultant boast of Paul,

Who shall lay any thing to the charge of Gods elect? Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

Nay, in all these things we are more than conquerors through Him that loved us,

For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

True faith in God knows no fear. When the Broadcloth mob were thundering before William Lloyd Garrisons office in Boston, crying, Hang him! some godly women, gathered in an adjoining room for the purpose of praying for abolition of the slave traffic, turned their petitions to God for Mr. Garrison and for themselves, and among them one said, Oh, Lord, there be many to molest, but none can make us afraid. That was the voice of faith!

Listen to the Psalmist, O Lord, Thou art a shield for me?who then shall hurt him? My glory who then can shame him? The lifter up of mine headwho then can dethrone him? I cried unto the Lord with my voice, He heard me out of His Holy hillwho then can stand against him? I laid me down and slept; I awaked; for the Lord sustained me. Who then can disturb him? and I will not be afraid of ten thousands of people, that have set themselves against me round aboutwho then can cower or conquer him?

Enemies drive the believer to the Divine protection. 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. SelahRestthat is the meaning of the word, as if he wound up this confident assertion with This is my hope, and I am not disturbed.

Marvelous are the works of faith. Turn now, if you will, to the Book of Jonah; read that story again, and all rationalistic critics to the contrary notwithstanding, believe it; and you will find that there are no conditions under which Gods power fails, or Gods protection is foolishly trusted. The prophet of God is in the belly of a fish at the bottom of the deep. If ever circumstances were such as to destroy the last vestige of hope, even from on High, Jonah was so situated. But, instead of despairing, he reminded himself of this passage of Scripture, and believed it, and wound up his eloquent prayer with the exact quotation from the Psalmist, Salvation is of the Lord; and the Scriptures had the same effect upon that fish that they have upon the suckers of skepticism to this day; they made him sick and he vomited out Jonah upon the dry land. The shark of Modern Skepticism would swallow up every true prophet in the land, if it could, but let it be understood always and forever, that the man who knows the Scriptures and in the language of faith, pleads them before God, will never be kept down by that shark of skepticism, nor perish in the belly of the same. God will lift up the heads of all such men; God will leave their souls undisturbed; God will smite the cheek-bone of their enemies; and prove again and again that salvation belongeth unto Him, and that His blessing is upon His own.

Turn then to the next chapter, the fourth, and study

THE KINGS PROTECTOR

He is the One that heareth prayer. Listen to David, Hear me when I call, O God of my righteousness! Learn from David how to repair your own spiritual losses by reminding yourself of past favors, Thou hast enlarged me when I was in distress. Have mercy upon me, and hear my prayer. Learn from David how to face present difficulties, buoyed by past victories, O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah. But know that the Lord hath set apart him that is godly for himself, and the Lord will hear when I call unto Him (Psa 3:2-3). And learn also from David how a personal holy life makes the prayer of faith more easily possible. I stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah (Psa 3:4) rest. Yea, rest in the Lord! That is the result of prayer, if it be voiced in faith, believing.

It is a great thing to come to the point where you can rest in the Lord; no matter what the circumstances, how imminent the dangers, how dreadful the threatened evil, there is a faith that can conquer them all. Let me give you an illustration of it. The great Dr. Guthrie, the famous preacher, became conscious one morning that he ought to visit an aged and helpless woman of his flock, whose daughter, a bread-winner, was away from home all day, working in a flax-mill, leaving the paralytic mother entirely alone. He could not understand the impulse, but it was sufficiently strong so that he started on his long journey. On the way there he met a friend with whom he had important business, but as they stopped to talk it over, Guthrie suddenly broke off, saying, I do not know why I do it, but I must hasten to see this old woman, and by fairly running, he felt he had regained all the time he lost in the conversation. Reaching the house, he knocked but once, and knowing her utter helplessness, opened the door. Walking in, he found that the fire had toppled along the hearth and rolling across the same, had set the room aflame, and the helpless paralytic mother lay within a few feet of the red-tongued destroyer. Her face was calm and her eyes were lifted to Heaven, and when Dr. Guthrie had extinguished the fire and turned to her, she said, with a smile, I asked the Lord to send some one; and I knew He would do it. That is prayer making its appeal to a competent Protector. The God of David was the God of the Scotch mother.

He is also the One that drives away darkness. Offer the sacrifices of righteousness, and put your trust in the Lord. There be many that say, Who will shew us any good? Lord, lift thou up the light of Thy countenance upon us (Psa 4:6). What a petition! Lift Thou up the light of Thy countenance upon us. Darkness is one of the gruesome enemies of this life. I speak not of the blackness of night in which men fall into pits, or under the cover of which murderers do their work; in fact, I speak not of physical darkness at all, and that wasnt the Psalmists thought; but darkness, mental, and darkness, spiritual! What protection can we have against these? They are the great enemies of human existence! The mental anguish of Minneapolis, who will measure this morning? Oh, the multitude of minds, well known to God today, that are clouded, befogged, troubled, despairing; and the multitude of souls that have no hope, wrapped in a starless night! Whence shall these look for help?

David tells us, There will be many who will say, Who will shew us any good? Lord, lift Thou up the light of Thy countenance upon us. It is like the cry of the man, lost in the depths of the wilderness, and enclosed by night, with hissing serpents, crawling at his feet, and howling wolves and hyenas snapping at his heels, and yet knowing full well that the very moment the sun rises in the East these serpents will crawl away, and hide themselves from before his face, and every howling hyena and man-eater of every sort, will skulk to holes where darkness reigns,their natural habitat. It is as if the soul cried, even more terribly beset, Let the day break; Let the light of Thy countenance fall on us and instantly our enemies are abashed, and we are safe! Margaret Sangster writes:

Sometimes we are almost discouraged,

The way is so cumbered and steep;

Sometimes, though were spent with the sowing,

There cometh no harvest to reap,

And we faint on the road and we falter,

As our faith and our courage are gone,

Till a voice, as we kneel at the altar,

Commands us: Take heart and go on.

It is the sound of His voice; it is the shining of His facethese are the end of darkness, and the triumph even against death itself.

Edward Payson, one of the most eminent and devout of the New England ministers of more than a century ago, said, as he neared the other world, It has often been remarked that people who have been into the other world cannot come back to tell us what they have seen; but I am so near the eternal world that I can see almost as clearly as if I were there; and I see enough to satisfy myself at least of the truth of the doctrines which I have preached. I do not know that I should feel at all surer had I been really there. Hitherto I have perceived God as a fixed star, bright indeed, but often intercepted by clouds; but now He is coming nearer and nearer, and spreads into a sun so vast and glorious that the sight is too dazzling for flesh and blood to sustain!

It was a kindred thought that the old pilot expressed, who after he had plowed the seas for many years, was dying. Suddenly he lifted himself upon his arms and cried, I see a light! They thought he was in delirium, and by imagination saw the harbor approaching. Is it the light of Montauk?

No; I see a light! Is it the Hatteras light?

No; I see a light! Is it the Brighton light?

No; it is the light of Heaven! It is His shining face!

Let the anchor slip. I am in the harbor!

I am at Home! Oh, the light of Gods countenance, that is safety! Gods presence is perfect safety. The Psalmist cries, Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. I will both lay me down in peace, and sleep; for Thou, Lord, only makest me dwell in safety (Psa 4:7-8).

Finally,

THE KINGS PRAISE

Psalms 5

They open the gates of the day, Godward. Give ear to my words, O Lord, consider my meditation. Hearken unto the voice of my cry, my King, and my God; for unto Thee will I pray. My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto Thee, and will look up (Psa 5:1-3). The custom then, of morning prayers is ancient indeed, and its passing is one of the pathetic things of the twentieth century. Bishop Burnett, writing many, many years ago, said of a much earlier time, When a person came early to the door of his neighbor and desired to speak with the master of the house, it was as common a thing then for the servant to tell him, My master is at prayer, as it is now for the servant to say, My master is not up yet! The morning watch has gone, save in exceptional instances, and with it, the deep spiritual life that made our stalwart fathers and our holy mothers.

It is my candid conviction that modern rationalism would have been made a thousandfold more difficult had the family altar been retained. The boy who goes out of a house where the Scriptures have seldom been read in his presence, to college, is not likely to be so informed concerning them that he can withstand the criticism of them; and the boy who goes out of his house, where the father and mother are church-members, but where the day is never begun at the family altar and devout prayers are seldom spoken in the childs presence, is not likely to believe that the faith of parents is a precious possession, a valuable mental, spiritual and moral asset.

I do not know when this custom of beginning the day with prayer began. Alas, that I should have lived to see the time when it is so nearly ended. Alas, that so few of you, my people, are able to say, In the morning O Lord; in the morning will I direct my prayer unto Thee, and will look up. And possibly one reason why we pray less is in the sentence that follows. We know, as David said, that He is not a God that hath pleasure in wickedness; neither shall evil dwell with Him. We know that the foolish shall not stand in His sight; that He hates all workers of iniquity; that He shall destroy them that speak leasing; that He abhors the bloody and deceitful man. When a man comes to the point where he cannot pray, and where he does not want to pray, the explanation is at hand. Sin hath intervened and the soul is suffering; and God is gone. If any of us be in that state this morning, why not join the Psalmist in determining,

I will come into Thy house in the multitude of Thy mercy; and in Thy fear will 1 worship toward Thy holy temple.

Lead me, O Lord, in Thy righteousness, because of mine enemies; make Thy way straight before my face. For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.

Destroy Thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against Thee (Psa 5:7-10).

In other words,

Turn the private closet and the temple of God into trysting places of prayer. Go back to that bedside place on which you once bent the knee and bend it again; and come with Gods people into the sanctuary and speak with them, and if you cannot speak, in the hushed silence of that same house, follow, and in your own soul, second the Amen meaningly, to what the leader shall say. Pray, even though the words of prayer burn your tongue, and bring your spirit under condemnation, and compel strong groaning and tears. The man who smote his breast and cried, God be merciful to me, a sinner, was not repudiated because such he was; but, in the very conviction, he was cleansing himself, and coming into Divine favor.

Do not imagine you can dispense with the closet prayer without sustaining a great spiritual loss; and do not imagine that you can quit the House of God and the assembly of the saints, without coming into spiritual bankruptcy. No man ever lived who knew temptations greater than David endured, and whose sins were more difficult of cleansing, and whose losses more hard to recover, and yet his victories are recorded, and by the pen of inspiration, he is forever set up as a man after Gods own heart, made such, beyond question, by penitent prayer, by the fixed place of private devotion, and by the established custom of worship in the house of God.

This Psalm terminates in songs of praise and joy. David becomes a sort of choir director. Listen to his orders, Let all those that put their trust in Thee, rejoice. Let them ever shout for joy, because Thou defendest them. Let them also that love Thy Name be joyful in Thee. For Thou, Lord, wilt bless the righteous; with favour wilt Thou compass him as with a shield (Psa 5:11-12).

There are young people ignorant of the grace that is in Christ Jesus, and inexperienced in soul-emotions, who imagine the Christian life a joyless one. Not so; the happiest man who walks this earth is the man whose heart is in the house of the Lord, and whose feet are in the path that shineth more and more unto the perfect day; he is the happy man. Joy and rejoicing are his daily portion. Yea, God giveth to him songs in the night; and those songs do not depend upon whether the moon and the stars are out, and the zephers of summer move among the leaves, and all nature seems glad. Not at all; such men can scarcely be so situated that joy and rejoicing are not their portion. Turn up to the sixteenth chapter of the Book of the Acts, and look upon two men, Paul and Silas, arrested last evening,-dragged before rulers, charged with being trouble-breeders, teachers of unlawful customs, and at the word of magistrates, their clothes are torn from them and they are commanded to be beaten and many stripes have been laid upon the uncovered flesh, and blood has trickled to their heels; held now by stocks, and they by additional iron bars, for they are fastened in the inner prison.

Listen! What is that we hear? It is midnight, and down in that dank cell no light shines, and yet Paul and Silas are singing praises unto God, and so sweet and eloquent are their voices, and so radiant and happy their souls, that other prisoners stir in their wretched cots and listen. How strange for the suffering to sing! Not strange! Their souls were free. Sin had no clammy hold upon their spirits, and Satan no charges that he could successfully push against them, and they knew it. They knew that God was their God, and Christ was their heritage by prospect and promise, and that Heaven with all its glories, was their eventual home, and they were happy. The saved man is the joyful man, the singing man!

Fuente: The Bible of the Expositor and the Evangelist by Riley

MINORITIES AND MAJORITIES

Introduction

The preceding psalm had set before us the utter vanity of all attempts to injure the throne of Gods anointed KingMessiah. The present psalm relates to that incident in Davids life which stands as the typical instance of rebellion against Gods kingdom;as the type, therefore, of the working of Antichrist.Kay.

I. The majority without God.

1. The greatness of the majority. How are they increased. Many are they (Psa. 3:1). Many there be (Psa. 3:2). Ten thousands of people, that have set themselves (Psa. 3:6). Nearly all Israel had deserted the king (2Sa. 15:12). How often has goodness to find itself outvoted! How often has the man of God to feel a sense of solitude and desolation! Thus Christ. Thus the Church has often been outnumbered by its enemies, again and again. A few holy men have had to struggle against the weight of governments, the influence of the press, the omnipotence of wealth, the organisation of parties, the fury of mobs, and sometimes the power of the pulpit. And the believer feels the air is full of foes: his adversaries are legion. He feels that he is alone contending with dark hosts of sins, doubts, fears, and sorrows. They set themselves round about. They swarm on every hand, and fix themselves in battle array. The odds were overwhelmingly against the Psalmist; so are the odds overwhelmingly against the Church of Christ, and against the souls which trust in Christ.

2. The bitterness of the majority. Many there be which say of my soul, There is no help for him in God (Psa. 3:2). He has offended God: and God, who was his strength, has forsaken him. God will no longer save him. He is a reprobate.Kay. God as well as man is against him; his destruction is certain; prayer itself will be of no avail.Perowne (2Sa. 16:8). His enemies breathe out cruelty. The words of the adversaries pronounce a judgment upon his inmost life, or upon his personal relationship to God.Delitzsch. God, they cried, has deserted him. And the Psalmist knew that their reproach was not without seeming justification. He knew that his own sin lay at the bottom of this insurrection. David had plunged himself into the deepest abyss of wretchedness by his adultery with Bathsheba. The rebellion of Absalom belonged to the series of dire calamities which began to come upon him from that time. Plausible reasons were not wanting for such words as these which gave up his cause as lost.Delitzsch. Thus his enemies, as well as his disconcerted friends, remember his sin, and regard him as one cast away. And this was the weak point of David in dealing with the hosts of the enemy. And it is with us. A sense of moral blamelessness would enable us to confront boldly with the seraph Abdiel a myriad enemies; but conscience makes cowards of us all, and we tremble in the presence of numbers. Thus our spiritual adversaries reproach us; there it no salvation for him in God; and the consciousness of our faithlessness gives a power and sting to their words which penetrate our soul with bitterness, and which might well drive us to despair.

II. The minority with God.

The Psalmist felt himself to be in a minority of one, but with God. Mark:

1. His consciousness of safety (Psa. 3:3). A shield about me, or around me, covering the whole body; not merely a part of it, as ordinary shields do.Alexander. Alone with God the believer feels profoundly safe. If God be for us, &c.

2. His refuge in prayer (Psa. 3:4). The Lord heard his cry of penitence and supplication. It was in this cry that the guilty, lonely man put himself right with God. He is away from the sanctuary, away from the ark; but the voice of the solitary and sorrowful reaches God anywhere. Alone with God, this is the secret of the martyrs strength. If the world forsakes yon, if men and demons mock you, knock at Heavens gate with cries, and groans, and tears, and God shall receive and shelter you.

His sublime peacefulness (Psa. 3:5-6). I laid me down and slept, &c. Many lie down who cannot sleep, but he could lie down on a rough bed and sleep. Gods hand was his pillow, and his sleep was sweet. The peace of God passeth understanding, and the wildest storms of temptation and persecution cannot disturb it. The Atlantic Ocean is swept by fearful storms, and mountainous billows traverse its surface, but scientific men say it is so quiet down in the depths that if you could stretch a rope of sand from one side of the ocean to the other, there is not disturbance enough to dissolve it. So amid the direst storms of life the believers heart is kept in perfect peace, a peace which the world gives net, and which the world does not take away.

4. His assurance of victory (Psa. 3:7). He looks upon victory as certain, as indeed already accomplished. He sees his enemy as a wild beast whose jaw is broken, and which is unable to devour its prey.Kay. He feels assured that God will rebuke the wrath of Shimei, confound the counsel of Ahithophel, frustrate the usurpation of Absalom, and bring to nought the uprising of Israel. So, having put ourselves right with God, although our enemies rage as the waves of the sea, we may confidently anticipate victory.

5. His generous temper (Psa. 3:8). He does not ask for vengeance, but blessing. This verse casts a bright light into the very depths of his noble soul.Ewald. He has been wronged; but as God has forgiven him, so he forgives those who have injured him. Too often when minorities become majorities they exact and tyrannise; but when God exalts us in the gate, our spirit should be forgiving and tender.

Lessons:

1. Do not always trust in the verdicts of majorities. The longest sword, the strongest lungs, the most voices, are false measures of truth.Whichcote.

2. Do not confide in majorities. David was at one time most popular; but how soon the people deserted him. Mortality is but the stage of mutability.Trapp.

3. Do not fear to be in a minority with God. Everybody, said Talleyrand, is cleverer than anybody. This is fine worldly wisdom no doubt, but God is wiser, stronger than all, and he who is in a minority with God need not fear. He that is in you is greater than he that is in the world.
4. Remember that the majority will be against you when God is. When the people thought that God had forsaken the king, they forsook him too. Men often sell their conscience for a majority, but know when God forsakes you, the universe forsakes you.
5. The way to conquer majorities is through penitence and prayer. Thus, in great social and religious reforms, Luther, Wilberforce. So in our spiritual life; One shall chase a thousand, &c. And thus shall the majority against the Christian Church be changed into a minority.

MISTAKEN VERDIOTH

(Psa. 3:2-3.)

In the second verse you have the verdict of sense touching the Psalmists character; in the third verse you have the judgment of faith.

I. The verdict of sense.

Psa. 3:2. The verdict of sense was that the king was deserted of God. And observe:

1. This verdict was popular. Many there be, &c. It appeared thus to his enemies, and it would seem as if many of his friends shared the same opinion. It was the verdict of the multitude.

2. It was plausible. It regarded the kings sin. The devils advocates would not fail to keep the dark crime of the fallen king before the eyes of the nation. Would not God forsake such a sinner? And then there were the circumstances of the king. He appears fallen and discrowned. Driven away from his palace, and accompanied in exile by a few trembling friends. Surely God had deserted the royal sinner, they said.

3. It was confident. There is no help, &c. They felt sure that his cause was utterly hopeless: God had cut him off altogether.

II. The judgment of faith.

Psa. 3:3. The voice of the people was not the voice of God. The Psalmist puts his personal consciousness over against the anathemas of the people. He knows God to be his shield, his glory, and the restorer of his fortunes.

How often has this fact been repeated! The verdict of men passed upon their brother is one of capital condemnation, and yet the condemned one has hope in God. How often does the world speak thus:The chief of sinners amongst men, the woman that is a sinner. How soon society regards these as lost, hopeless! How often has a corrupt Church spoken thus! The Catholics kindled the stake, and consigned the souls of glorious saints to the devil. Nay, is not the true Church of Christ sometimes in danger of falling into this mistake? Are we not ready to give up some cases, some classes, perhaps, as impracticable? How is it that we fall into this great mistake?

1. We take circumstances as the sign of a mans spiritual status and relationship. The people did in Jerusalem; we do, and it is a great error. A man may be poor, friendless, afflicted, reduced to saddest straits, and yet not be forsaken of God.

2. We ignore the power of penitence. Psa. 3:4. The Psalmist cried unto the Lord, &c. The world knows a mans sins, when it does not know his deep sorrow and burning tears.

3. We limit the mercy and grace of God. Gods pity is greater than ours, and the blood of Jesus makes the foulest clean. No help for him in God. Some sinners are so obtuse, defiant, brutal, their wickedness so profound, and chronic, and desperate, that we practically despair of their salvation. Yet, have not our brightest saints been raised out of most abandoned and desperate sinners? The natural historian tells us that the rich olive was once dry and offensive, the luscious peach bitter, the apple-tree full of thorns, the aromatic rose a mere thorn, and the fields of wavy gold but wild grasses. But far more surprising transformations have been wrought in the Church of God. Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor unchaste, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and the Spirit of our God (1Co. 6:9-11). We forget the greatness of redeeming mercy and power.

Lessons:

1. Human judgments are not infallible.

2. Despair not of the worst of men.

3. Despair not of yourselves in lifes darkest moments.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Psalms 3

DESCRIPTIVE TITLE

Conspiracy, Confidence, Courage and Victory.
Chief Conspirator left Unnamed!

ANALYSIS

Stanza I., Psa. 3:1-2, A Surprising Conspiracy. Stanza II., Psa. 3:3-4, Unshaken Confidence. Stanza III., Psa. 3:5-6, Calm Courage. A Monostich Relic of the Original PsalmPsa. 3:7 a. Stanza IV., Psa. 3:7 b, c, Psa. 3:8, Final Victory.

(Lm.) PsalmBy David
When he was fleeing from the face of Absalom his son.

1

Jehovah! how have mine adversaries

multiplied! multitudes are rising against me!

2

multitudes are saying of my soul[34]

[34] Or: my person.

There is no salvation for him in God![35]

[35] Sep.: in his God.

3

But thou Jehovah are a shield about me,

my glory and the lifter-up of my head.

4

With my voice to Jehovah I call,

and he answereth me out of his holy mountain.

5

I laid me downand slept,

I awokefor Jehovah still sustained me.

6

I will not be afraid of myriads of people

who round about have set themselves against me:

7

Arise Jehovah! save me O my God!

Surely[36] thou hast smitten all my foes on the cheek![37]

[36] Or: For

[37] Cp. 1Ki. 22:24, Job. 16:10, Lam. 3:30, Mi. Psa. 5:1.

the teeth of the lawless hast thou broken in pieces!

8

To Jehovah belongeth salvation:

On thy people (be) thy blessing!

(Lm.) To the Chief Musician. (CMm.) On stringed instruments.

PARAPHRASE

Psalms 3

A Psalm of David when he fled from his son Absalom

O Lord, so many are against me. So many seek to harm me. I have so many enemies.
2 So many say that God will never help me,
3 But Lord, You are my shield, my glory, and my only hope. You alone can lift my head, now bowed in shame.[38]

[38] Implied.

4 I cried out to the Lord, and He heard me from His Temple in Jerusalem.[39]

[39] Literally, from His holy mountain.

5 Then I lay down and slept in peace and woke up safely, for the Lord was watching over me.
6 And now, although ten thousand enemies surround me on every side, I am not afraid!
7 I will cry to Him, Arise, O Lord! Save me, O my God! And He will slap them in the face, insulting[40] them and breaking off their teeth.

[40] Implied.

8 For salvation comes from God. What joys He gives to all His people.

EXPOSITION

This is the first psalm ascribed to David, and it well sustains Thirtles theory of the joint-authorship of the Psalter; which maintains that Hezekiah freely utilised the work of his famous ancestor David, adapting it to the service of the Temple in his own day; but taking care, while himself remaining anonymous, to do homage to David whenever any material portion of a psalm had come down from the father of Hebrew Psalmody. To start with the assumption that this psalm was not at all from David, is not only to pay wanton disregard to the literary headline embodying a tradition which has come down from time immemorial, but is to miss the exquisite fitness between Davids known circumstances and all the earlier portion of this psalm. On the other hand, to infer that David must have composed the whole of the psalm as it now stands, is to bring ourselves into trouble before we reach the end. With David in mind as author, all is well up to the stirring outcry which opens Psa. 3:7; but then we get into perplexity; for the next line either announces a sudden victory (surely!) in which case it is incredible that no anxiety for the safety of Absalom should have been betrayed; or (with ki as For) it brings up past deliverances as a plea for present rescue, of which allusion the language contains no trace, and it is extremely unlikely, to say the least, that the writer would come so near to the contradiction of pleading, O save! for thou hast saved! without inserting some little word determining the accomplished salvation to the past. This perplexity is removed the instant we detect here Hezekiahs adapting hand; since every line of the final stanza suits the overthrow of the Assyrians. David, in no case, could very well have written, Thou has smitten all my foes, without adding, heretofore; whereas Hezekiah, on receiving news of Sennacheribs overthrow, could write in the conviction that he had no other enemies to fear; and, moreover, if there is any fitness in the word lawless (cp. Psa. 1:1, note) to point to foreigners, then that is the very work Hezekiah would be likely to employ.

Thus released from all embarrassment respecting authorship, we are in a position to appreciate to the full the encouraging, yea even inspiring, spectacle of lofty confidence with which the lately fallen but now spiritually restored monarchthe hero of so many triumphs and the singer of so many songsnow faces the sore chastisements which confront him in the thorny path of discipline which he must henceforth for a long time tread. God has had mercy upon him; has restored to him the joys of his salvation; has renewed to him the gift of his ennobling Spirit. He is inwardly a new man: has had granted to him Divine healing. Hence he is now again a strong man. He can by faith behold Jehovah about him as a shield. He stands erect: his Divine Supporter has lifted up his head. The God whose ark he has dutifully sent back to Jerusalem is already, as by angels mouths, sending him answers of peace from his holy mountain. And, thus sustained, he soundly sleeps; and, refreshed, rises without fear to confront the myriads of Israel who have been led astray into rebellion.

We can imagine Hezekiahs muse poising itself on that outburst of supplication from the pen of his ancestor, Arise, Jehovah! save me O my God!lingering over it, as still most suitable to himself ere yet Assyrias power in the land was broken; and perhaps wondering how much of the original closing stanza could be saved from oblivion: when further uncertainty was obviated by the decisive rebuke of the great Eastern Power; and two good lines remain to weave into his own climax. David first and then Hezekiah would be ready to own

To Jehovah belongeth salvation;

and both alikenobly caring for the flock of Jehovahs pasturingwould be prepared, with a full heart, to exclaim

On thy people be thy blessing!

Thus we need not deny ourselves the pleasure of repeating the delightful words in which Ewald and Delitzsch unite to honour David:
As in olden times, he still bears his people upon a loving, interceding heart. He commiserates those who have been led astray, without being angry with them. Distinctions vanish altogether from his mind when he prays for the nation as a whole. The one concluding expression of the psalmremarks Ewaldthrows a bright light into the depths of his noble soul.

QUESTIONS FOR DISCUSSION

1.

What evidence do we have of joint-authorship except the subjective internal evidence of a man by the name of Thirtle?

2.

Consider the following explanation of this psalm:

LORD, HOW ARE THEY INCREASED THAT TROUBLE ME Psalms 3

THEME

David prays for salvation as he flees from his son, Absalom.

SETTING

Absalom has finally gained the hearts of the people and has led the rebellion of Israel against David. David flees from Jerusalem in all haste feeling that all is lost unless the Lord hears and delivers him. This Psalm expresses Davids confidence that God will hear and save.

HOW ARE THEY INCREASED THAT TROUBLE ME Psa. 3:1-2

Although David had heard of the unrest of his people he was totally unprepared for the uprising. He knew that Absalom had won the hearts of many of his people but he didnt think that they would rebel against him. Wasnt he the Lords anointed? Hadnt he led them to many victories? How surprised he was to see the vast numbers that had arisen against him. Many were saying that God had forsaken him and pointing to Davids sin and suffering as proof.

THOU ARE MY SHIELD Psa. 3:3-6

How often jn the life of David had he found God his shield? He knew that God would protect him. After all, God was his glory. His one great desire was to glorify God. His deep repentance was his sincere declaration of his determination to glorify God in righteousness. Because he had placed himself in the hands of the Lord he could lie down and sleep unafraid. Let his enemies rage about him; God was his protector.

ARISE, O LORD, SAVE ME Psa. 3:7-8

How natural it was for this man of God to cry out, Save me. He knew that the eyes of the Lord were over him, and he was sure that the ears of the Lord were opened unto his prayers. God was his saviour. He was so sure that God would save him that even as he cried he stated in the affirmative that God had smitten all his enemies. There was a simplicity and yet a fullness to Davids faith that was amazing.

Harrison Mathews.

Isnt it just as sensible to approach the psalm from this view point as from the one suggested by Rotherham? Discuss.

Fuente: College Press Bible Study Textbook Series

(1) How . . . many.And Absalom and all the people, the men of Israel, came to Jerusalem (2Sa. 16:15). Ahithophel counsels Absalom to take 12,000 men, and go in instant pursuit of the fugitive. Hushars advice shows, of course, the exaggeration of flattery: Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Bcersheba, as the sand which is by the sea for multitude.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

1. How are they increased? The vast and constantly swelling number of the revolters threw the country into the greatest alarm. David three times mentions it in Psa 3:1-2; Psa 3:6 and calls them myriads, a Hebraism for a vast but unknown number. See 2Sa 15:13

Fuente: Whedon’s Commentary on the Old and New Testaments

Section 1. The Distress in Which He Found Himself.

‘YHWH, how are my adversaries multiplied,

Many are those who rise up against me,

Many are those who say of my life (nephesh),

“There is no help (‘deliverance’) for him in God”. Selah (possibly a musical pause, a pregnant silence, meaning ‘think of that!’).

The Psalm opens with a cry of distress and almost despair. As he lay in his hastily erected tent, snatching a few brief hours of stolen rest, before moving on again, hopefully to relative safety, David was deeply aware that his life was in grave danger. He had only just escaped with his life by a hairsbreadth, and he had seen how many there were who were against him. The rebellion had taken him completely by surprise, even though he must have been aware of Absalom’s activities and attempts to win the people’s hearts. For in his sublime self-confidence he had not doubted the people, and he had indulgently thought that his son was simply preparing for the time when he died, when it would be normal for sons of different mothers to dispute the right to the throne. He had even probably smiled tolerantly to himself, knowing what his own plans were.

Now, however, he was appalled. He was totally taken by surprise, and very upset, to discover how many there were who were clearly disenchanted with his reign. He had not expected this. He had not realised, in his sense of his own supremacy, that the days of his early popularity had gone, and that his reign was now probably considered too harsh. His constant calling on men for war to sustain the status quo, and his plans for expansion which involved them even more, had disillusioned the people (e.g. 2Sa 11:1). They had been unable to work their land as they had wanted to, and had had to spend too much time away from home. Apart from his own private army, (‘his men’), the whole army had turned out to be disenchanted with him. And with some reason, for it was clear that justice for the ordinary people had become hard to find (2Sa 15:2-4) and that they felt cut off from the king (2Sa 15:5). That was always the danger of becoming powerful, it resulted in becoming remote from the people. But he had not realised that it had happened.

How easy it is to become like David. We become complacent with our lives and fail to observe that we are no longer taking account of the feelings of those around us Our complacency leads us into taking too much for granted rather than into putting in the effort that success requires. We feel that we can manage very well as we are, and we forget to keep strict accounts of our lives, and to recognise that others might have concerns different from ours. The ministry of many a servant of God has been minimised because of complacency. And the consequence is that one day we can be pulled up short by unpleasant realities.

So David’s cry here was concerning the huge number of people who were teemed up against him, and, (and this was what hurt most), especially the number of the people of Jerusalem his own city who were against him. He had won Jerusalem for them (and from some of them) and now they had turned against him. But worse. Not only had they turned against him, but they were also clearly equally convinced that YHWH had turned against him, for they cried, ‘there is no help for him in God’. The word for ‘help’ is ‘deliverance’ as in Psa 3:8. Thus they believed that God would no longer watch over him and deliver him, and that they could therefore rid themselves of him with impunity. They no longer saw him as ‘the Lord’s Anointed’.

This last fact especially smote his conscience. Their feelings seemingly went very deep. And he reluctantly had to recognise that much of it was probably due to his sin against Bathsheba (2Sa 11:2-5) and Uriah the Hittite. They had seen his adultery, and they had also heard of his callous and dreadful murder, by underhand means, of a faithful servant (2Sa 11:6-21). For the rumours would undoubtedly have spread, and the whisperings would have gone on behind people’s hands. They knew by this that he had openly broken the covenant, no, that he had shattered it. He had committed sins worthy of death. And that was why they could not believe that God could still support such a king. Thus, as a result of his actions, they could only consider that he was no longer YHWH’s anointed, the representative of the people, the ‘breath of their nostrils (Lam 4:20). They expected better of the king than they expected of themselves, and he had failed them. And the result was that they had lost their awe of him, and their confidence in him.

So as he saw how the people had multiplied against him David’s conscience was smiting him, and the more so because he knew that he deserved it. He was aware that he  was  unworthy, not only before these men but before God. And he recognised that there were some grounds for their doubts, for they were not fully aware of the depths of his repentance (Psalms 51) and of how God had forgiven him.

It must be remembered that the king had an important part to play in the people’s worship of YHWH. He had a role of non-sacrificing priest, a priest ‘after the order of Melchizedek’ (Psa 110:4). For he regularly had to approach YHWH on the people’s behalf (compare how the prince had a special place reserved for him in Ezekiel’s temple – Eze 44:1-3). He was their intercessor before YHWH (compare 2Sa 24:14; 2Sa 24:24-25; Jer 30:21). And they felt that he had thus failed his people. Of what use was an intercessory priest whose life was so tainted? And he had to face up to the fact that they were partly right.

So here he now was, lying as a fugitive in his tent, fleeing for his life, with a great army of common people (2Sa 15:12-13), the disillusioned people who had once looked to him and admired him, ready to seek him out and destroy him. And with a deeply troubled conscience concerning what had brought it about, he was, at this moment, in an agony of doubt. He was aware of their numbers. He was conscious of the smallness of his own force. What hope then had he against them? He knew that if they caught up with him he was done for. So he brings his need before God.

We all need to remember that how we behave inevitably affects the way that people think about us and behave towards us. And that once we have lost their confidence it is hard to regain it. Like David we may find forgiveness but the physical consequences of our sins may go on and on. If we sin an open sin others may consider that God can no longer be with us. This was true of David. He was forgiven by God, but his people remembered and had not forgiven him. It is sometimes easier to find forgiveness from God than from fellow-sinners.

We can compare here Mat 27:43 where a greater than David was subjected to similar taunts. He had not sinned but He too was surrounded by enemies, enemies greater than we could ever know (Col 2:15), but He defeated them all.

Fuente: Commentary Series on the Bible by Peter Pett

Psalms 3

Structure – Though many rise against a child of God (Psa 3:1), though they say he will find no help in God (Psa 3:2), God is his protection (Psa 3:3). God does hear us when we cry (Psa 3:4-8).

Psa 3:1  (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.

Psa 3:1 Word Study on “increased” Strong says the Hebrew word “increase” ( ) (H7231) literally means, “to cast together,” hence, “to increase in number.” This is the same word that is used in 2Sa 15:12, except it is found in a contracted form ( ) (H7227) in the book of Samuel.

2Sa 15:12, “And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.”

Psa 3:2  Many there be which say of my soul, There is no help for him in God. Selah.

Psa 3:3  But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.

Psa 3:3 “and the lifter up of mine head” – Comments – David’s head was bowed low in weeping as he fled Jerusalem (2Sa 15:30).

2Sa 15:30, “And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.”

Psa 3:4  I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.

Psa 3:4 “and he heard me out of his holy hill” – Comments – King David had forsaken the earthly hill of Zion in his escape from Absalom; yet he knew that God was still on His throne in the heavenly tabernacle. God was not moved. He is the same God when things appear calm as when things are in turmoil. God was on His throne and was able to deliver David.

Psa 3:5  I laid me down and slept; I awaked; for the LORD sustained me.

Psa 3:6  I will not be afraid of ten thousands of people, that have set themselves against me round about.

Psa 3:6 Comments – There were literally tens of thousands of people who set themselves around King David when Absalom took the throne. In this story in 2 Samuel, all of Israel, from Dan to Beersheba, gathered against David (2Sa 17:11-12). In the upcoming battle, twenty thousand of these Israelites died in battle (2Sa 18:7).

2Sa 17:11-12, “Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person. So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that are with him there shall not be left so much as one.”

2Sa 18:7, “Where the people of Israel were slain before the servants of David, and there was there a great slaughter that day of twenty thousand men.”

Psa 3:7  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.

Psa 3:7 “thou hast broken the teeth of the ungodly” – Comments – This could mean that God will make his enemies powerless.

Psa 3:8  Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah.

Psa 3:8 Word Study on “salvation” – Strong says the Hebrew word “salvation” ( ) (H3444) means, “something saved, deliverance, aid, victory, prosperity, help, salvation.” This is the same Hebrew word that is used in Psa 3:2, “help.”

Comments – The enemy was mocking him by saying that there is no salvation, or help from God (Psa 3:2).

Psa 3:2, “Many there be which say of my soul, There is no help for him in God. Selah.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Morning Prayer of a Christian in Danger and Affliction.

A Psalm of David, when he fled from Absalom, his son, 2Sa 15:14, probably written on the morning after the day of the flight, when David saw nothing but danger and destruction on every side, when his heart expressed the thoughts which arise in the hearts of all children of God as they battle with affliction.

v. 1. Lord, how are they increased that trouble me, the idea of their increasing number being brought home to David by the fact that his own son had joined their ranks. Many are they that rise up against me, as his adversaries along every line, but particularly in the rebellion of Absalom.

v. 2. Many there be which say of my soul, There is no help for him in God. Selah. David’s condition at that time, as history shows, 2Sa 15:23; 2Sa 15:30, was such as to make all men doubt the possibility of his deliverance, while his enemies openly stated that he could no longer expect any help from the Lord. The word Selah was a term used in music which, according to its etymology, denoted some sort of augmentation or elevation; either the orchestra at this point played in full strength, or the accompaniment was increased in loudness, or both voices and instruments were raised in loud tones. In this way David set forth the greatness of the distress under which he was laboring. He does not, however, give way to despair, but turns to the Lord in a fervent prayer for deliverance.

v. 3. But Thou, O Lord, art a Shield for me, protecting him against all the attacks of the enemies; my Glory, the source of all David’s dignity and authority as king, and the Lifter up of mine head, sure to raise him out of the deep depression with which he was then battling, which beset him on all sides. It is the lot of the children of God in this world which they must suffer that they are always in deep tribulation; but out of the very depths of their misery and woe they can and shall look up to the God of their salvation.

v. 4. I cried unto the Lord with my voice, in loud and fervent supplication, and He heard me out of His holy hill, the mountain of His presence, Mount Zion, where the Tabernacle had now been erected and where the Temple was afterwards built. Selah. Again a pause in the psalm, in order to bring home the great truth of the Lord’s answering prayer.

v. 5. I laid me down and slept, instead of spending the night in useless lamentation; I awaked, still safe and secure, not yet delivered into the power of his enemies; for the Lord sustained me, it was David’s confidence that the hand of Almighty God was upholding him, and this fact gave him his calm assurance in the midst of dangers.

v. 6. I will not be afraid of ten thousands of people, no matter how great a multitude Absalom might gather to crush him, that have set themselves against me round about. This was not spoken in boastfulness, but with the quiet assurance of faith in the almighty protection of Jehovah.

v. 7. Arise, O Lord; save me, O my God! a confident cry to Jehovah to interfere now in the happenings of the world; for Thou hast smitten all mine enemies upon the cheek bone; Thou hast broken the teeth of the ungodly, like the jaws of ravenous beasts or tearing monsters, the crushing of whose jaws and teeth not only renders them harmless, but is equivalent to their complete overthrow.

v. 8. Salvation belongeth unto the Lord, He can and will help in every trouble, for there is no limit to the power at His disposal. Thy blessing is upon Thy people. David prays not only for his own deliverance, but for the welfare of his whole nation, a large part of which had been led astray in the rebellion then incited by Absalom. Selah. Thus David prayed even for his enemies, just as all Christians, sure of their own deliverance, make intercession for all men, also in the petition: “Thy kingdom come!”

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Tins psalm is entitled, “a Psalm of David when he fled from Absalom his son;” literally, “in his flight from Absalom his son.” The historical correctness of the title has been questioned (Hitzig, De Wette), but without any sufficient reason. The Davidical composition is almost universally allowed. If it be asked at what time during the flight the psalm may be supposed to have been written, the best answer would seem to be that of Paulus, “on the eve of the battle which is described in 2Sa 18:1-8.”

The composition is made up of three partsa strophe, an antistrophe, and an epode, each terminated by the word selah. Some critics, however, make out four parts, by dividing the epode. But the absence of the word selah at the close of 2Sa 18:7 is against this.

Psa 3:1

Lord, how are they increased that trouble me: rather, Lord. how numerous are they that trouble me! We arc told, in the Book of Samuel, that “the conspiracy was strong, for the people increased continually with Absalom (2Sa 15:12), and again, “Absalom, and all the people, the men of Israel, came to Jerusalem, and Ahithophel with him” (2Sa 16:15). Ahithophel proposed to attack David with twelve thousand men only (2Sa 17:1), but the actual number which went against him must have been far larger, for some twenty thousand men, chiefly, no doubt, Absalom’s partisans, fell in the battle (2Sa 18:7). Many are they that rise up against me; i.e. “that rebel against me, and rise up in arras to make war upon me” (comp. Psa 18:48; Psa 44:5; Psa 59:1, etc.).

Psa 3:2

Many there be which say of my soul, There is no help for him in God. When Absalom first raised the standard of revolt, there were no doubt many who looked to see some signal Divine interposition on behalf of the anointed king and against the rebel; but when David fled, and with so few followers (2Sa 15:18), and in his flight spoke so doubtfully of his prospects (2Sa 15:26), and when no help seemed to arise from any quarter, then we can well understand that men’s opinions changed, and they came to think that David was God-forsaken, and would succumb to his unnatural foe (comp. Psa 71:10, Psa 71:11). Partisans of Absalom would see in David’s expulsion from his capital a Divine Nemesis (2Sa 16:8), and regard it as quite natural that God should not help him. Selah. There is no traditional explanation of this word. The LXX. rendered it by which is said to mean “a change of the musical tone;” but it is against this explanation that selah occurs sometimes, as here, at the end of a psalm, where no change was possible. Other explanations rest wholly on conjecture, and are valueless.

Psa 3:3

But thou, O Lord, art a shield for me; or, about me(see the Revised Version). (For the sentiment, comp. Gen 15:1; Deu 33:29; 2Sa 22:3; Psa 28:7; Psa 33:20; Psa 84:9, etc.) The expression has peculiar force in David’s mouth, who, as a “man of war,” fully appreciated the saving power of a shield. My glory (comp. Psa 62:7). And the lifter up of mine head. As God had raised up David to the throne (2Sa 2:4; 2Sa 5:3), and prospered him in his wars (2Sa 8:1-14), and exalted him above all the other kings of the period, so he was well able now, if he so willed, to restore him to his place and re-establish him in the monarchy.

Psa 3:4

I cried unto the Lord with my voice; rather, I cry unto the Lord with my voice; i.e. earnestly and constantly (comp. Psa 77:1; Psa 142:1). And he heard (rather, hears) me out of his holy hill; or. “the hilt of his holiness” (comp. Psa 2:6). Though David is in exile at Mahanaim (2Sa 17:24), his thoughts revert to Jerusalem, to the holy hill of Zion, and the ark of God, which he has there” set in its place” (2Sa 6:17); and he knows that God, who “dwelleth between the cherubim” (1Sa 4:4), will hear him, though so far off. Selah (see the comment on Psa 3:2).

Psa 3:5

I laid me down and slept; literally, as for me, I laid me down, etc. A contrast seems intended between the king and some of his companions. “I, for my part,” he says, “confident in God, calmly laid me down and slept; I did not allow the danger which I was in to interfere with my repose at night.” Others, probably, were less trustful. I awaked. When morning came, i.e; I awoke, as usual, from quiet and refreshing slumbers. For the Lord sustained me; rather, sustaineth me. Now and always I am sustained by the Almighty.

Psa 3:6

I will not be afraid of ten thousands of people. (On the vast multitude of people that had collected to attack the fugitive king, see the comment on Psa 3:1.) David, however, did not fear them. Like Asa (2Ch 14:11) and Judas Maccabeus (1 Macc. 3:18), he knew that there was no zeal might in ,’ the multitude of an host” (Psa 33:16). God could save equally with many or with few, and against many or against few. That have set themselves against me round about; or, ranged themselves against me (Kay)a military term (comp. Isa 22:7).

Psa 3:7

Arise, O Lord (comp. Num 10:35; Psa 7:6; Psa 9:19; Psa 10:12; Psa 17:13; Psa 68:1). This call is generally made when God’s forbearance towards his enemies is thought to have been excessive, and his tolerance of sinners too great. Save me, O my God. David was in imminent danger. “All Israel” had come against him (2Sa 16:15). He was short of supplies (2Sa 17:29). He was doubtful how God was disposed towards him (2Sa 15:25, 2Sa 15:26). It was a time when, unless God would save, there could be no hope. Hence the intense earnestness of his prayer. For thou hast smitten all mine enemies upon the cheek-bone. Heretofore, i.e; thou hast always taken my partthou hast smitten mine enemies, and given me victory over them, and by breaking their jaw-bones thou hast taken away from them all power to hurt (see Psa 58:6). The reference is, of course, to David’s long series of victories, as those over the Philistines (2Sa 5:17-25; 2Sa 8:1), over Moab (2Sa 8:2), over Hadadezer, King of Zobah (2Sa 8:3, 2Sa 8:4), over the Syrians of Damascus (2Sa 8:6), over the Edomites (2Sa 8:13, 2Sa 8:14), over the Ammonites (2Sa 10:7-14), and over the “Syrians beyond the river” (2Sa 10:16-19). Thou hast broken the teeth of the ungodly (comp. Job 4:10; Psa 58:6). The ungodly, enemies alike of David and of God, are represented as wild beasts whose weapons are their jaws and teeth. Let God break these, and they are harmless.

Psa 3:8

Salvation belongeth unto the Lord; or, salvation is the Lord‘s (Kay). “To him alone it belongs to save or to destroy. Therefore is my prayer addressed to him, and him only” (see Psa 3:7). Thy blessing is upon thy people; rather, let thy blessing be upon thy people. “Whatever becomes of me,” i.e; “let thy people be blest” (Kay). David is not deterred, by the revolt of almost the whole people against him, from commending them to God, entreating God’s blessing upon them, and desiring their welfare. He echoes Moses (Exo 32:31, Exo 32:32); he anticipates Christ (Luk 23:34).

HOMILETICS

Psa 3:3

God the believer’s Glory.

“My Glory.” When Joseph said to his brothers, “Ye shall tell my father of all my glory,” he meant the dignity and power to which God’s wonder-working providence had raised him from the dungeon. In an hour it had suddenly become his; and any hour death might as suddenly bereave him of it. When God says, “My glory will I not give to another,” he speaks of that which is eternally, essentially, unchangeably his own. But in the text, faith boldly blends these two in one. It claims as portion no perishable glory, but the everlasting Creator himself. He permits his creature, servant, child, to say, “Thou, O Lord, art my Glory!” How may we Christians make these words our own? How may we make God our “Glory”?

I. BY THE KNOWLEDGE OF GOD. Knowledge is the key of power over nature. Man’s pre-eminence over all lower creatures is in his intellect. The world pays homage to great thinkers and discoverers, who widen the sphere of human knowledge. But “thus saith the Lord” (Jer 9:23, Jer 9:24; Joh 17:3; 2Co 4:6).

II. BY OUR BELONGING TO GOD. What honour attends even the infant children of a king! But the humblest Christian is a child of God (1Jn 3:1). What reverence is paid to relics, even of little value, that belonged to some great poet, statesman, warrior, etc.! But the poorest Christian is among God’s jewels (Mal 3:17, where the Authorized Version is more nearly literal than the Revised Version).

III. BY CLAIMING HIS PROMISE. His pledged word is ours. Men glory in wealth that lays the world at their disposal; in a fortress no foe can seize; a victorious army; a matchless navy. What are these compared with the wealth, security, triumph, of trust in God (Psa 27:1; Pro 18:10; 1Co 3:22, 1Co 3:23)?

IV. BY LIKENESS TO GOD. (2Co 3:18; 1Jn 3:2.) This will be the glory of the Church for ever (Isa 60:19).

HOMILIES BY C. CLEMANCE

Psa 3:1-8

A morning song in perilous times.

In this case, as in others, the words which in our version form the title of the psalm are in the Hebrew its first verse. And they enable us, with less than the usual uncertainty, to fix on the historic occasion on which it was written. This is one of those psalms which come under those in the first division of the introductory homily. It is an historical psalm, and as such it must be studied and estimated, As an illustration of the way in which excellent men have turned aside from the obvious intent of a psalm to put fancied dogmatic meanings of their own into it, Luther’s interpretation of this psalm is a choice specimen. By such a process, men not only proceed on insecure bases, but they lose very much of the instruction which the historical psalms are calculated to afford. The evangelical truth which they think they find here is abundantly taught elsewhere; hence nothing is gained; while very much is lost by their failing to note the fine shades of personal experience, emotion, and character with which these psalms are marked. We have here one of the many priceless specimens of an Old Testament saint’s experiencestruggle, prayer, victory, song. “As in water face answereth to face, so the heart of man to man.” And it has brought comfort to many a struggling soul in the hard conflicts of life, to find how believers in bygone times have gone through trials even sharper than their own. We note in this psalm five stages of personal experience.

I. PERIL. (Psa 3:1, Psa 3:2.) (In order to introduce this psalm vividly to the people, a preacher should study closely the historic, incidents to which it refers. ) The writer was

(1) compassed with foes;

(2) surrounded with plots and snares;

(3) scoffed at for his piety.

“There is no help for him in God.“ These who were plotting against him thought they had laid their plans securely, and that none could upset them. So it was with Daniel and with St. Peter. Note: If the people of God have to struggle hard with opposers and revilers, let them remember that they have had and shall have “companions in tribulation;” and that the experience of the saints of old, and of the course they adopted, is here recorded as a help for them.

II. PRAYER. (Verse 4.) “I cried unto the Lord with my voice.” The name of God used by the psalmist is the revealed name of Israel’s redeeming God, Jehovah. Of the vast meaning of this name the scoffing heathen knew nothing. And now, when the world scornfully asks, “Where is their God?” they do so in entire ignorance of the blessed throne of grace to which the believer can repair. “With my voice”while their voice defies God, my voice shall address God. The blessed reality of inter-communion with the infinite and eternal God, through his own appointed way of sacrifice and mediation, is one of which the carnal mind knows absolutely nothing. None laugh at prayer who understand what it is. Those who know God know well that he is a Refuge and a Hiding-place in any time of trouble.

III. RESCUE. In God he has a Deliverer. In three forms is this expressed, each one full of suggestiveness.

1. A Shield. The word means more than this, even a protection which compasses one around.

2. My Glory. The believer can make his boast in God, even when men are scoffing at the great Name.

3. The Lifter-up of my head. One who enables me to rise superior to my troubles, and to smile upon them. All these expressions show not only what God was to David, but what he is to the saints still. Note: Whether we sink in trouble or rise above it will depend on our faith and prayer. We may fetch such help from God as will enable us to “smile at the storm.”

IV. FEARLESSNESS.

1. In spite of all his foes, he could lie down and sleep. How many a wakeful night would have become one of sweet repose if the troubled ones did but thus hide in God! As the little child sleeps away his griefs on his mother’s breast, so we can have sweetest repose when we make God our Hiding-place. The prophecy is, “A man shall be as a hiding-place from the wind,” etc.

2. As he sleeps in holy calm, so he awakes in holy courage. (Verse 6.) “I will not be afraid,” etc. (cf. Psa 26:1-12; Psa 46:1-11.). The courage of David, Elijah, Jeremiah, Daniel, etc; may well be repeated in us. “Who is he that will harm you, if ye be followers of that which is good?”

3. The answers to prayer already received strengthen his confidence for the future. (Verses 4, 7.) “He heard me,” etc.; “Thou hast smitten all mine enemies,” etc.; and because this has been so, his faith in future deliverances is confirmed.

V. TESTIMONY. The psalmist had prayed to Jehovah; he now testifies for him, as the result of his experience.

1. Experience furnishes the best answer to the scorner. In verse 2 David quotes the words of the heathen, “There is no help for him in God;” but he knows better. He has tried what prayer will do. He has asked for help, and help has come. So that in direct opposition to wicked men, and as the result of positive knowledge, he can affirm, “Salvation belongeth unto the Lord,” i.e. (same Hebrew word as in verse 2) “help” or deliverance. This, of course, would be true of salvation from sin, etc.; but that is not its reference here. It means deliverance or help in any time of trouble.

2. Experience warrants a confident statement of the truth. “Thy blessing is upon thy people.” How rich this blessing (or favour) of God is cannot be told in words. Not even the Old Testament saints knew its fulness of wealth and glory. Not till such teachings as Rom 8:31-39 were known to believers was it possible that they should. Of this blessing it was then true, “Eye hath not seen, nor ear heard, nor hath it entered into the heart of man, what God hath prepared for them that love him.” And in Rev 7:1-17. the double form of that blessing is given (see the present writer’s homily thereon), viz. safe keeping now, while in the tribulation; and safe leadership out of the great tribulation, to the glory yet to be revealed!C.

HOMILIES BY W. FORSYTH

Psa 3:3

Bright morning after a dark night.

I. THE SORROWS OF THE NIGHT. The darkness without images the darkness within.

1. There is the consciousness of danger. Enemies are numerous. Thrice are they called “many.” They are also strong and mercilesswild beasts that make the night hideous with their roaring.

2. Worse still, there is the feeling of helplessness. Friends are gone. Solitary and forsaken, all seems lost. There is no star of hope to break the gloom. The piteous cry of onlookers is echoed by our own hearts, “No help!”

3. But worst of all is the sense of sin. If conscience were clear, if we could say that trouble had come upon us without fault of our own, this might help us to be brave and patient. If all were right within, we might dare the rage of our enemies, and defy the babble of an idle world; but alas! it is otherwise. We have been foolish and disobedient. We have obstinately persisted in our own way, and have not set the Lord before us. Hence the heart sinks. At such a time the peril is great. We are on the brink of the gulf. Well for us if in our misery we turn to God.

II. THE JOYS OF THE MORNING. As the true light shines, we see things more clearly. We gain more self-control, and better thoughts arise. As from a troubled dream awaking, we look back with shame at our weakness and our fears. If the “many” are against us, “God is for us.” This is enough. Therefore we put on the armour of light, and gird ourselves with invigorated strength and hope for the work of a new day.

1. Refreshment. “Slept.” Body and soul have been benefited. We feel that virtue has come to us. It is of God. He giveth sleep.

2. Renewed hope. Another night is gone, and we are not only spared, but saved. If there is work to do, we have now the will to take it in hand. If there are difficulties before us, we have now the heart to face them with resolution. Our enemies may shoot at us, but God is our Shield.

3. Anticipated victory. (Psa 3:8, 9.) We rise to a better conception of God. So far as we are in sympathy with him, we are in the right. So far as we are on the side of God, and fighting for him, we are strong and must prevail. His honour is concerned for our defence. What he has promised, he will surely perform. Alleluia! But let us take a word of caution. While we seek the destruction of evil, let us work for the salvation of our enemies. Also a word of encouragement. Relief does not always come, or does not come in the way we wish. The grief that saps the mind may be ours, the burden of care and trouble may lie heavy on our souls. The morning, which brings joy to others, may leave us still in gloom. Our very trials may be enhanced by contrast. The light once sweet to the eyes may now be bitter. The music and the flowers and the beautiful things of earth, that once brought us delight, may only aggravate our wee. Our interest in others may falter, and our capability for the duties of life may fail. But still let us hope in God. The morning cometh, and also the night; but for God’s people there is the sure hope of the morning that will usher in eternal day.W. F.

Psa 3:6

The truth about numbers.

We have heard of the vox regis, and in these last days we are threatened with the equally dangerous and delusive vox populi. Let us consider

I. NUMBERS DO NOT DETERMINE THE QUESTION OF RIGHT. There is a tendency with many to shirk responsibility. They look to others. Surely what the many say must be right. But this is folly. God has given us reason and freedom. We must judge for ourselves. Only what we know to be true can be truth to us; only what we feel in our consciences to be right can be binding upon us as duty. Besides, we see how often in the past the few have been in the right, not the many. Noah by his faith condemned the world. Elijah stood alone against the priests of Baal. Shadrach, Meshach, and Abednego dared the fiery furnace rather than bow with the multitude before the golden idol. Only when the people are all righteous can they be all right.

II. NUMBERS DO NOT DETERMINE THE QUESTION OF SUCCESS. No doubt there are times when numbers prevail. The few are crushed by the mere weight and force of the multitude. It has been said that “God is on the side of the biggest battalions;” but this is true in only a limited sense. Suppose the battalions are undisciplined or badly commanded, defeat may come instead of victory. But in the nobler fieldsin the strife of truth and falsehoodhow often has the victory been with the few, instead of the many! Besides, the question, in the deepest sense, is notWhat wilt succeed? butWhat is right?

“He is a slave, who will not be
In the right, with two or three.”

Further, we must not measure success by the poor standards of this world. What seems failure to us may be victory in the sight of the holy angels and of God.

III. NUMBERS DO NOT DETERMINE THE QUESTION OF HAPPINESS. It is hard to stand alone. It costs a struggle to dare to be singularly good. But better far have peace within than sacrifice conscience to convenience, and freedom to popularity. St. Peter was happier shut up in prison than when, in fear of men, he denied his Lord. St. Paul was infinitely more calm and joyous when he stood before Nero than when, with all the authority of the Sanhedrin, he set out on his fierce crusade against the Christians. Better be true than false; better be free than the slave of opinion; better, with St. Stephen and the martyrs, press heavenwards through “peril, toil, and pain,” than follow a multitude to do evil.W.F.

HOMILIES BY C. SHORT

Psa 3:1-8

David’s dependence on God.

This psalm written by David at the time of Absalom’s revolt, reminds one of the poet’s lines

“Most wretehed men
Are cradled into poetry by wrong;
They learn in suffering what they teach in song.

I. A COURSE OF AGGRAVATED TROUBLE AND DANGER.

1. Caused by a tenderly beloved son. And yet David never mentions him; a sign how deeply he was wounded. The silence tells more than speech would do.

2. Not only his throne, but his life, was in danger. See the account of David’s flight in 2Sa 15:3. His enemies charge him with being abandoned of God. As well as deserted by the people. His late sin with Bathsheba would make the charge plausible, and tend to shake his faith in God.

II. DAVID‘S RESOLUTE FAITH IN GOD.

1. Inspired by his past experience. (2Sa 15:3, 2Sa 15:4.) God had been his Defence, Inspiration, and Help in times past, in answer to his constant cries. “Shield” (Gen 15:1). “Lifter up of my head.” The head hangs down in trouble. “Holy hill:” Zion, where was the ark of the covenant.

2. Inspiring a present sense of peace and security. (2Sa 15:5, 2Sa 15:6.) The Divine arm was his pillow, and he slept; the Divine hand raised him up, and he woke with such a sense of security that he was not afraid of the thousands that were encamped against him.

III. A PASSIONATE CRY FOR HELP AND VICTORY IN HIS PRESENT STRAITS. Urged again by an appeal to the past. “Thou that didst save me from the teeth of the lion and the bear, and didst destroy mine enemies on every side, rise up now for me against them that rise up against me.” “Help me, O God!” This is his courageous answer to the mocking exultation of his enemies when they say, “There is no help for him in God. He replies, “To Jehovah belongeth help, or the victory; help, not in this strait only, but help for the needy in all times and in all places.

IV. A NOBLE PRAYER FOE HIS MISGUIDED, REBELLIOUS SUBJECTS. He thought of the horrors of a civil war, and he forgot himself in his anxiety for the welfare of his people. This is royal and generouswhen we in our utmost danger can cherish a deep concern for the safety of others. David reminds us of St. Stephen, who, with the spirit as well as the face of an angel, cried, “Lord, lay not this sin to their charge;” and preeminently of him who said, “Father, forgive them; for they know not what they do.”S.

Fuente: The Complete Pulpit Commentary

Psalms 3.

The security of God’s protection.

A Psalm of David when he fled from Absalom his son.

Title. mizmor ledavid; the word mizmor comes from 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.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psa 3:1-2. Lord, how are they increased that trouble me! This psalm answers in every part of it to the inscription. When David was resettled on his throne he penned it, to commemorate both his danger and his deliverance. David begins it with a representation of his danger. Absalom had stolen away the hearts of many of the people. Achitophel aimed at his destruction; and Shimei, with others of his enemies, reproached him, as utterly forsaken of his God; while many of his friends undoubtedly trembled for his safety; and had Achitophel’s advice been followed, his ruin, morally speaking, would have been unavoidable. The language in the second verse seems to have been that of his enemies, who imagined that they had him as their prey so secure, that God himself was not able to deliver him. Thus the chief priests, scribes, and elders, insulted his great son, the Messiah, when they had brought him to the cross; bidding defiance to the power of God himself to rescue him out of their hands. See Mat 27:43 and Chandler.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 3

A Psalm of David when he fled from Absalom his son

1Lord, how are they increased that trouble me!

Many are they that rise up against me.

2Many there be which say of my soul,

There is no help for him in God. Selah.

3But thou, O Lord, art a shield for me;

My glory, and the lifter up of mine head.

4I cried unto the Lord, with my voice,

And he heard me out of his holy hill. Selah.

5I laid me down and slept;

I awaked; for the Lord sustained me.

6I will not be afraid of ten thousands of people,

That have set themselves against me round about.

7Arise, 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.

8Salvation belongeth unto the Lord:

Thy blessing is upon thy people. Selah.

EXEGETICAL AND CRITICAL

A Psalm of David when he fled from Absalom his son.The title Mizmr and the use of Selah (vid. Introduction) indicate the use of this Psalm in the service of the temple. It is particularly suited by its tone and subject for a morning Psalm (Psa 3:5) in times of trouble, especially in the dangers of war.11 There is not the least occasion, in fact, or in the language, to deviate from the traditional view of the origin of this Psalm as it is expressed in the title. There are reflected in this Psalm the particular features of the story of the trouble of David in his flight from Absalom, especially 2Sa 15:13; 2Sa 16:7 sq.; 2Sa 17:1; 2Sa 17:11. [Delitzsch: The derision of David as one forsaken by God, 2Sa 16:7; the danger by night, 2Sa 17:1, the myriads of people, 2Sa 15:13; 2Sa 17:11, and the high and honorable position of the Psalmist.C. A. B.] The expressions, especially of Psa 3:6, transcend the description of the troubles of a private man of piety. If this fact is recognized against Seb. Schmidt, Olsh., Hupf., the supposition of an unknown king (De Wette, Sachs) is an unjustifiable criticism of the traditional view; for nothing speaks against David, and many things for him. The transfer of its time of origin to the period of the supremacy of Saul, especially the troubles of David after the destruction of Ziklag by the Amalekites, 1Sa 30:6 (Hitzig) is incompatible with Psa 3:4 (vid. exegesis of the verse). It is true there is no apparent reference to Absalom, and many exegetes miss it; but they do not notice that we have here a lyrical effusion of a specific religious character, and this not here the expression of the experience of a sick and anxious father, as 2Sa 15:11, but the lamentation and the trust of a chieftain and sovereign, who is hard pressed, yet cheerful in prayer, and these experiences resound in such terse sentences and pithy words, that the reader hears the royal Psalmist sigh, cry, and weep from his inmost soul. [Ewald: The grandeur, color, and language of David are unmistakable.C. A. B.]

At the same time, the rythmical arrangement of the four strophes (three according to Geier) is so artistic that it may properly be regarded as written down at a later time, and yet we have no reason to suppose that it was a later composition (Rosenm.), or that there was a long time between its conception and its production (Hengstenberg). Moreover, the origin of this Psalm of prayer does not, most naturally, fall upon the evening (Hengst.) of the first day of the flight, 2Sa 16:14, (Kimchi), on which David went bare-footed and weeping up the Mount of Olives, and experienced many bitternesses and mortifications, but in the morning hours, after the intervening night, in which Ahithophel would have fallen upon him, 2Sa 17:1, (J. H. Michaelis [Ewald]).

The Hollanders sang this Psalm according to their Psalm-book when they marched against the Belgians, Aug. 1st, 1831.

Str. I. Psa 3:1. [How.Mh, an expression of lamentation (De Wette), on account of the crowd of enemies (Hupf.)Increased.Barnes: How are they multiplied; or how numerous they are. Perhaps the idea is, that at first they seemed to be comparatively few in number, but had now so multiplied as to endanger his crown and life.Hupfeld: That trouble mein general of enemies or opponents.Rise up against me.Properly not rebels, but adversaries in general, those who stand up against him to oppose him.C. A. B.]

Psa 3:2. [Hupfeld: His need has become so great and threatening that many doubt his deliverance, and deny that he has any help to expect from God.C. A. B.]My soul.This circumlocution for the person is not without significance (most interpreters). It is used in Hebrew not only with reference to the life (Gesen. [Barnes]), but also with reference to the spirit, and will (Hupfeld), and it here expresses the fact that the words spoken partly about David, and partly to him, as well by open enemies (Hitzig), as by friends who have become perplexed, wound his inmost soul (Hengstenb.), and pass in judgment his inmost character, and his personal relation to God (Delitzsch).Help.According to the context, the reference is to deliverance from danger to his life, which it is pretended David has no longer to expect from Elohim. The speakers here are not Atheists, who mistake the Divine power (De Wette), but men, who regard the ruin of David as unavoidable, and wish to express the opinion that now even prayer will not help. Herein is expressed their view that God will not, or does not wish to help the afflicted one; and this turn of expression must have stung the soul of David with all the more bitterness, as his heinous sin with Bathsheba had already brought upon him a series of Divine chastisements. But we are not to infer from this, that the speakers would say that there is now no more salvation with God for David, or he has been thrust out from the Divine grace (Delitzsch). The termination athah [termination of the Hebrew word for helpC. A. B.] is neither intensive (Kimchi), nor demonstrative (Gesen.), nor euphonic (Aben Ezra and the most of the later interpreters), but the accusative of design (Hupfeld [Delitzsch]), which in the Hebrew is about to pass out of use, and is only preserved in fragments in certain feminines in . in the poets (derived from the view of direction towards an end).

Str. II. Psa 3:3. [Hengstenberg cites Luther as saying: The Psalmist here contrasts with the previous clauses three others. He has spoken of many enemies, he opposes them with, the Lord is his shield. Then, as they have set themselves against him to disgrace him before the world, he opposes them with, the Lord sets him in honor. Finally he laments over those who slander and insult him, against whom he boasts that it is the Lord who lifts up his head.C. A. B.]

[Shield.Vid.Gen 15:1, where God is Abrahams shield, Deu 33:29, where he is Israels shield. It is also a favorite expression of David, Psa 7:10; Psa 18:2; Psa 28:7.For me.. A better rendering is around me, about me, round about me, so almost all exegetes. Hitzig: Jehovah stands behind him, and holds His shield before him (Zec 12:8; 2Sa 6:16). Alexander: Covering the whole body, not merely a part of it, as ordinary shields do.My glory.Hengstenberg: Because Davids glory, the exalted dignity with which he was clothed, had its source in the Lord. Psa 62:7.Lifter up of my head.Hengst.: Indicates that he is delivered from the state of depression in which he went about in sadness, without spirit, and with bowed head. Delitzsch, upon this verse as a whole, says: Hourly he has to fear that he will be fallen upon and ruined, but Jehovah is the shield which covers him. His kingdom has been taken away from him, but Jehovah is his glory. With covered head, bowed to the ground, he ascended the Mount of Olives, 2Sa 15:30; but Jehovah is the lifter up of his head whilst He comforts and helps him.C. A. B.]

Psa 3:4. My voice.Most exegetes suppose that is the accusative of instrument, or according to Ewald more correctly accusative of closer definition, and indicates that the call was a loud one. Hitzig, on the other hand (Begriff der Kritik, p. 23), Bttcher (Collectanea, p. 116), and Hupfeld, suppose that there is here a poetical use of a double subject, and that the active member appears, first, as the nearer subject in the nominative, and then, the person himself appears again in the verb. It is disputed here whether the imperf. is to be taken in the historical sense as preterite (Hupf., Hitzig, Baur), or as an expression of continued action, Delitzsch, et al. If we separate the imperf. in the latter sense with De Wette from the poets real hour of affliction, and regard it as a description of the constant state of his soul, so that the perfects in ver 5 must, contrary to usage, be taken in like sense; then this explanation which reduces it, to be accustomed, is clearly wrong. But the strict historical explanation is likewise carried too far when Sachs translates the following imperf. conversive: and he has answered. Hitzig puts even Psa 3:6 in the past. But the poet expresses rather, what he has in Jehovah now and at all times, according to his faith and his experience (Psa 3:3), in connection with his prayer (Psa 3:4 a), and with the promise that he should be heard Psa 3:4 b); and then passes over to the description of what has happened to him through Jehovahs help, since the last evening (Psa 3:5 a) until the present morning (Psa 3:5 b), and in what frame of mind he now is (Psa 3:6). It is out of this frame of mind corresponding with the dangers of his situation that the true cry of prayer then breaks forth.12Holy hill. Hitzig would think of the hill of God (1Sa 10:5), or the Mount of Gibeon (1Ki 3:4, comp. 2Ch 1:3; 1Ch 21:29), if not of Sinai (1Ki 19:8), or Bashan (Psa 68:16). But there is no reference to a consecrated mountain on which at any time Jehovah appeared and spoke to men, or accepted their worship; but to the abiding-place of the revelation and authority of Jehovah among His people, whither the prayerful turn with the assurance of receiving an answer. This place was from the time of Moses above the ark of the covenant, and the ark had been brought by David from Kirjath-jearim to Jerusalem, 2 Samuel 6; 1Ch 13:5, and in his flight from Absalom it was not taken with him, 2Sa 15:25. It can therefore only mean Mount Zion. The entire hypothesis of Hitzig is thus shattered. [Delitzsch: He was now separated from the place of the Divine presence by hostile power. But his prayer presses through to the throne of the cherubim, and there is no wall of separation, either in space or the creature, to the answer given by Him who is there enthroned.C. A. B.]

[Str. III. Psa 3:5. I laid me down and slept.A reference to the past night (Delitzsch). Barnes: Notwithstanding these troubles and dangers, I had such confidence that God hears prayer, and such calm trust in His protection, that I laid me down gently and slept securely. The Psalmist mentions this as a remarkable proof of the Divine protection and favor.I awaked.Still safe and secure (Barnes). Delitzsch: It is because Jehovah has sustained him, the hand of God is his pillow, the gracious and omnipotent hand is under his head, he is inaccessible and without fear.

Psa 3:6. Barnes: This exaltation may be regarded in some measure as the result of the calm and refreshing slumber which he had enjoyed. The mind as well as the body had been refreshed and invigorated. With the bright light of a new morning he looked with more cheerfulness and hope on the things around him, and felt new strength to meet the dangers to which he was exposed.Ten thousands.Myriads without any definite number being thought of, only a very great multitude. This is not a supposed case, for all Israel had gone over to Absalom (Delitzsch). Delitzsch: Selah is lacking at the end of this strophe, because it is not spoken in a tone of triumph, but of humility, and as a quiet expression of confidence and faith.C. A. B.]

Str. IV. Psa 3:7. Arise.The accentuation kumh instead of kmah (Rise up! arise! a cry to Jehovah, for the first time, Num 10:35) is best explained by Hupfeld as: with the design of special emphasis [Delitzsch: God arises when He interferes to decide the events of this world.] The cry for help is based upon the following clause with ; and the perfects are the so-called prophetical perfects, which indicate the action as one certainly to be expected (De Wette), but a real one (almost all recent interpreters). The objection of De Wette that then the prayer would be superfluous, because no more enemies were present, is not to be refuted on the ground that , kol, all, is not to be regarded as numerical (Hupf.), or refers to many particular events (Delitzsch). The word refers rather to the myriads which now surrounded the Psalmist in hostility. He fears them not, because in previous cases God has always brought the enemies of the poet (my enemies) to shame and ruin, whether many or few. [The perfects here are real perfects, with Ewald, Delitzsch, Hupf., Alexander, Barnes, et al., and the reference is to the foreign enemies, Philistines, A morites, etc., and his enemies of the house of Saul, whom the Lord had destroyed before him. This is the most natural and logical order of thought. The Psalmist, in the last strophe, strengthens himself with reference to the experience of the past night, and in this strophe by remembrance of the experiences of his past conflicts with his enemies. As the experience of the past night gives him confidence, the experience of the past deliverances stimulates him to renewed prayer as he recalls his present dangers.C. A. B.] As God is represented under the figure of a warlike hero and hunter, so the enemies are represented under the figure of ravenous beasts, from whom all power of injuring the friend of God has been taken away by crushing their jaws, and the teeth fixed therein. God prepares for them a complete and shameful overthrow (Hengst. and Delitzsch). The double accusative of the object, Psa 3:7 b, should be noticed.

Psa 3:8. In the lamed of possession and the generic article before there is an exclusiveness of possession and the free power of disposal (Delitz.).[Thy blessing be upon.This is not the statement of a fact (A. V.: Thy blessing is upon Thy people), but an intercessory prayer. David prays for his own deliverance, and then, that the salvation of the Lord may rest upon his people. Thus almost all recent commentators.C. A. B.] The closing word which casts a clear light into the depths of the noble soul (Ewald) turns now from the personal to national affairs (De Wette). It refers not only to that part of the people which had remained faithful to David, as the only genuine people of Jehovah (Aben Ezra), but it implores blessings instead of curses, and has as its antitype the words Father, forgive them of the other David whom His people had crucified (Delitzsch). Bttcher, however, considers this verse as a later liturgical addition. Bugenhagen, aptly: benedictio Dei est Dei beneficentia.

DOCTRINAL AND ETHICAL

1. If the first word in severe affliction is to call upon the name of the Lord, then lamentation is changed into prayer, and the soul no longer swims in a sea of trouble, it lays hold of God again, and begins to believe and to hope.

2. The conspiracy of the adversaries is worse than their number; and the arrows of scorn are sharper than the sword, in piercing the heart. But the heart is wounded much more deeply when the complaints and condemnations of opponents cannot be refuted by a pure conscience as merely hateful slanders and wicked abuse. Then to the external affliction there is added internal conflicts which beget suffering for the soul, and lead to spiritual struggles. George von Anhalt showed his brother John three remedies against such struggles: Faith in the forgiveness of sins, in the resurrection, and in an eternal life.

3. In spiritual conflicts human judgment does not decide. Only the afflicted must not allow themselves to be pressed away from God, or to be wearied and lamed by doubting the Divine mercy. For those who resign themselves to Him, God is always as the faithful God of the Covenant, a Shield protecting on all sides, as He was for Abraham, Gen 15:1, and for all Israel, Deu 33:29. It is God, who not only maintains the honor of His servants, restores them again when disgraced, and surrounds the abused king with the splendor of majesty, but He Himself is the essential idea of all honor, majesty, and glory; and the world cannot deprive the pious of Him even in the uttermost misery. Moreover, it is God who not only lifts up the head of the afflicted which is wearied, and has fallen upon the breast, and raises again the crown of fallen princes which has been thrown down; but does the same thing to the penitent sinner who has bowed his face to the dust, and with the down-trodden righteous man whose head lies upon the ground.

4. The assurance that prayer will be heard is a great comfort to the afflicted, especially if these have already had personal experience of it. Although separated from the place where God has previously given them the experience of His gracious presence, yes, although they are obliged to be deprived of the help of Divine service, and all the ordinary means of grace, the voice of prayer presses above all to God, and the answer of the Lord comes to those who sincerely supplicate Him.

5. Those who awake after a night full of danger, and give the Lord the glory with thankful recognition of the protection and assistance of the Almighty, whose hand has been under the head of the slumbering (Song Son 2:6), those are usually filled with fresh courage and faith. From the thankfulness of the morning psalm springs joyfulness for the work of the day; fearlessness, in spite of all the enemies which surround him, and heartfelt confidence in Divine help; and thence again prayer and supplication take a fresh start with an earnestness and a fervor which urges to the boldest importunity, yet without overstepping the bounds assigned to the creature.

6. Whoever has the true God for his God may be forsaken by all the world, and experience that human assistance is of no profit; but if all kinds of misfortune, affliction, and tribulation, are heaped upon him, yet it is the Lord who then saves him; in His hand is help and blessing (Luther); and whoever, on the basis of the revelation of the covenant is in communion with Him by faith, makes the experience in his heart through faith, that he is comforted by Divine promises, and has the experience in his life that to the previous help he has received from the hand of God, new deliverances are constantly added.

7. However it is not enough merely to have a God, to believe in Him and call upon Him; the question is: What God? For Jehovah, the God of the historical revelation, is the only God who possesses and distributes those things which afford help, deliverance, and salvation, in bodily and spiritual needs, for time and for eternity.

8. Those who are truly pious think not only of their own deliverance, and their personal salvation; if they earnestly care for this, they pray at the same time for Divine blessings upon the whole people, that Divine judgment may be turned away from the guilty, and for the salvation of all who return in repentance to God. Deus est satis idoneus patienti sequester. Si injuriam deposueris apud eum, ultor est; si damnum, restitutor est; si dolorem, medicus est; si mortem, resuscitator est (Tertull. de patient. 15).

HOMILETICAL AND PRACTICAL

To truly flee for refuge is to flee to God, for that leads us, 1) from the tumult of the world into the peace of God; 2) from earthly oppression to everlasting salvation; 3) from the power of men to the hands of God.He who can pray in time of need is in the way of salvation; for 1) he looks beyond the multitude and strength of his oppressors, to the power and favor of the Most High; 2) he hears not the scorn and threatenings of his enemies, but the comforting voice and answer of his God; 3) he experiences, amid all the afflictions and anxieties of his heart, the comfort of communion with Him, who is the sole help in time of need, and the true deliverer of the faithful.The sword of the enemy threatens his body, the scorn of the ungodly aims at his soul, but God is a shield and protection against both.He who prays in faith, casts all his care on the Lord, therefore he goes to sleep trusting in Divine protection; even after a day full of calamity he is calm, and awakes to the battle of life full of fresh boldness of faith, with renewed prayer for the help of the Lord.Let him, who would not be ruined in time of danger, take refuge with the Lord, for then: 1) He does not complain, but prays; 2) he does not doubt, but trusts in the living God; 3) he does not tremble, but gains hope and courage. Personal experiences of grace bring an enduring blessing; for: 1) They protect against the scorn of unbelievers in times of calamity; 2) they strengthen the assurance that our prayers will be heard in time of strong opposition; 3) they lead to a lively resignation to God in days when all human greatness, skill, and power, seem to be nothing.Against the enemy of our country we fight not only with the sword, but with those spiritual weapons: 1) prayer; 2) trust in God; 3) humiliation under the strong hand of God; 4) xaltation in the name and power of the Lord.The necessity of the times is no sign that we are forsaken by God, but, 1) reminds us of our weakness; 2) refers us to the works of the Lord; 3) encourages us to pray; 4) warns us against devotion to the world; 5) exhorts us to seek the blessing of the Lord.He who gives the glory to God, makes the best provision for his own elevation: 1) From a previous fall; 2) from present need; 3) from impending death.A king can present to his people nothing more noble than a lively piety; nothing more precious than salvation by Jehovah; can ask nothing better than the blessing of the Lord.We may have many enemies, but our help comes from one only true God, who is the best friend to those who trust in Him.The blessing of God belongs to the people of God.

Starke: David had fled from God his true Father, now he must flee from a rebellious son. This is the retribution of God; like with like.Even blood relationship is destroyed by sin and Satan.Unhappy children, who drive away their parents; blessed parents, who are driven to God by the wickedness of their children.Pray to God, who is able to convert even lost sons.If the Lord show thee the multitude of thine enemies, He will likewise show thee the riches of His help.We must not heed the talk of the enemy, but hold fast to the word of our GodThe world judges perversely; the pious are always accused of being ungodly, whilst on the contrary the irreligious would be considered nearest God.God often lets His children appear to be forsaken in their own eyes, and the eyes of others, that their faith may be tried, their belief in the Word of promise purified, and their childlike hope crowned.Faith and prayer go together. For faith is experienced by prayer and prayer receives from faith its true form and validity.Our strength is derived from both.If the danger and the necessity are great, the inward strengthening of God is regulated accordingly.Whoever desires God to grant his prayers for assistance, must be able to call the Lord his God, not only because He is Creator and Redeemer, but also because He sanctifies those who accept Him.With the pious the cross has ever a sorrowful beginning but a joyful ending.

Luther: There is no trouble, however severe it may be, that is to be compared with that against which Jeremiah (17:17) prays with trembling, when God contends with man.

Osiander: When Gods promises are received with faith, they give to a godly man a peaceful heart, because he trusts himself to God, his true Father.Strigel: We must above all notice the gradation of thought: When attacked he prays, when he prays he is saved, when saved he gives thanks.Selnekker: Whoever will serve God must suffer persecution, and must have the whole world, yes, his own flesh and blood, for enemies; but whoever trusts God belongs to Him, and shall remain His, though the whole world persecute him.Arndt: It is the essential character of faith: 1) That it lays the care and burden of the heart upon God, 2) that it expels fear and terror; 3) that it trusts God against all enemies.Frisch: When faith brings peace into the heart the body is likewise benefited.Herberger: Distress teaches to pray, and prayer drives all trouble away.The heart as well as the head belongs on high.Rieger: Although relief is delayed, still the blessing of the Lord is with His people.

[Matt. Henry: True Christian fortitude consists more in a gracious security and serenity of mind, in patient bearing and patient waiting, than in daring enterprises with sword in hand.A child of God startles at the very thought of despairing of help in God; you cannot vex him with anything so much as if you offer to persuade him there is no help for him in God.A cheerful resignation to God is the way to obtain a cheerful satisfaction and confidence in God.Promises of salvation do not supersede, but engage our petitions for it,Barnes: That we are awaked in the morning, after a nights refreshing slumber; that we are raised up again to the enjoyments of life; that we are permitted again to greet our friends, and to unite with them in the privileges of devotion, should always be regarded as a new proof of the goodness of God, and should lead to acts of praise.Who has not experienced the influence of the slumbers of a night, and of the light of the morning, in giving new vigor, and inspiring new hopes, as if the returning day was an emblem of brighter scenes in life, and the passing away of the shades of night a token that all trouble and sorrow would flee away?Spurgeon: May we ever wait with holy confidence in our hearts, and a song upon our lips.Search Scripture through and you must, if you read it with a candid mind, be persuaded that the doctrine of salvation by grace alone is the great doctrine of the Word of God.C. A. B.]

Footnotes:

[11][Delitzsch: The first two Psalms, which are prologues, are succeeded by a morning Psalm, Psalms 3, and an evening Psalm, Psalms 4, as we would naturally expect such Psalms to come first in a Psalm book.C. A. B.]

[12][Barnes: He gave utterance to the deep anguish of his soul in words. So did the Saviour in Gethsemane (Mat 26:39).C. A. B.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The title of this Psalm best leads to the contents of it. The first and literal sense of this Psalm should seem to refer wholly to David; but, to an enlightened eye, there is much to be seen in it of Christ. Amidst the afflictions here complained of, There is much of the consolations of Jesus, and his great salvation.

Psa 3:1

By turning to 2Sa 15 , which I recommend the Reader to do, we shall there find the part of David’s life which refers to this history; and, as an history only, it forms a very interesting one. David was now under the chastening hand of God. And what tended greatly to aggravate it, was the consciousness which he could not but have in his own mind, that it was for sin. God had said concerning his transgression in the case of the murder of Uriah, that the sword should not depart from his house; so that David could not but eye God’s hand, in the unnatural usurpation of his son Absalom. 2Sa 12:10-12 . But Reader, though in the first and general sense of the Psalm, we find David and his trials respecting his son, the subject of it, yet, if we look beyond the King of Israel’s history, we shall discern a subject infinitely more important and interesting, in the reference this Psalm hath to the persecution’s and afflictions of Jesus. Did not Jesus in the days of his flesh sustain a contradiction of sinners against himself? And was not the Lord of life and glory constrained to the deepest acknowledgements of sorrow, with strong crying and tears, when all his disciples forsook him and fled? Did David at this season when his life was sought for by his son Absalom go up the hill of the Mount of Olives weeping: and will not the Reader recollect how Jesus went forth to the very same spot in the night of his unequalled sorrow, when his life was sought for by his unnatural children, whom he came to seek and redeem? Precious Jesus! how blessed is it to eye thee preeminent in sorrow as also in glory. 2Sa 15:30 ; Heb 5:7 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Psa 3:3-6

Dr. John Ker reminds us that this was the text from which Bishop Bedell preached to his fellow-prisoners in the time of the Irish rebellion in 1642, when he and the Protestants of the district were shut up in hold and in danger of death at any moment. He was one of the best Bishops who ever lived in Ireland… learned the Irish language, had the Bible translated into it, was assiduous in Christian work, and filled with the spirit of meekness and self-sacrifice. The word bedel in Hebrew means tin, and so deep was his desire of an entire renewal that he took for his motto Isa 1:25 : ‘I will purely purge thy dross, and take away all thy bedel (tin)’. He lived from 1570 to 1642, and the Irish called him ‘Ultimus Anglorum’.

Psalm III. was used by the French Protestants during persecution times as a signal for the stationing of sentinels to keep watch against sudden attack; when the danger was over and they could worship in safety, they sang Psalm CXXII.

Fuente: Expositor’s Dictionary of Text by Robertson

Psa 3

[Note. This is the first psalm which is ascribed in the title to David. It is supposed to have been written by him in an hour of peril and persecution after the ark had been long established in Jerusalem. The hymn-book of Israel properly begins with this psalm. It is the only psalm in the book which is expressly assigned to the period of David’s flight from Absalom, The structure of the psalm is regular four divisions, with two verses of equal length (with one exception, Psa 3:7 ). The fifth verse would seem to suggest that the psalm was composed for a morning song, as Psa 4 is an evening song. In both the psalms the number of verses is the same. Probably this psalm was used in the liturgical service of the temple. The character of David is almost fully delineated in this composition.]

The Divine Protector

“Lord, how are they increased that trouble me! many are they that rise up against me” ( Psa 3:1 ).

When a man’s enemies increase in number the man should bethink himself, for surely they will not increase without reason. This is a matter which cannot be decided without careful consideration. It is no argument against a man that his enemies are millions strong, nor is it any argument in favour of the man that his friends are at least equal in number. At the same time it may be spiritually educative and useful to consider why there are so many enemies. Enmity may be founded upon jealousy, or envy, or opposition of conviction; or upon assurance that the individual against whom the enmity is directed is pursuing a mischievous course. It is for the man himself to retire within the sanctuary of his own conscience to discover his moral purpose in everything, and according as his integrity can be proved to stand fast even in solitude or desolation. But there is a self-analysis that is irreligious. It is conducted upon wrong principles, and the conductor of it is resolved upon self-vindication rather than upon an absolute discovery of truth, be it on which side it may. It should be remembered, too, that there are some questions which cannot be decided in solitude; the help of social influences is necessary to modify the judgment and to chasten the feeling of the inquirer. A second thought arising in this connection is that the very fact of the enemies being all but countless in number may be a tribute to the man’s greatness. Armies are not sent out to cut down mushrooms or bulrushes. The very magnitude of the host encamped against a man may say without words how great the man is and mighty, and how worthy of being attacked. To leave some men alone is to withhold from them every moral and intellectual tribute. We say we treat certain persons with contempt, because they are utterly unworthy of serious criticism or opposition. Such persons are said to be treated with silent disdain. On the other hand, in proportion as a man is powerful and resolute, and is of social consequence, it may be necessary to combine against him in overwhelming numbers, the numbers themselves being a tribute to the very greatness which they desire to modify or overthrow. Then a third thought arises which cannot be dispensed with by any man who is anxious to understand his exact position: it is possible for a man to create a host of imaginary enemies, and so to make himself miserable without a shadow of reason. Infinite mischief arises from this perversion of mind. Honest men are put in false relations and are subjected to unnecessary tests and standards. Words, which are perfectly simple both in their colour and in their intention, are discoloured and twisted from their purpose, so that the frankest spirit is brought under unjust and ungenerous criticism. The man who practises this habit is suffering from a most disastrous mental and moral disease. Whatever he touches he withers. His own house becomes a grim sepulchre. Childhood, beauty, innocence are all polluted or perverted by his touch or use. Speaking generally, it is as a whole a wise thing to look for advantages and encouragements rather than to look at difficulties and hindrances in the education of the spiritual life. Certainly in all social relations and customs it is better to mistake an enemy for a friend than to mistake a friend for an enemy. Everything is gained by the large and generous view, and everything is lost by contracted and suspicious criticism. Then there comes the great difficulty of undue self-importance. Everything turns upon relations to the mere individual, and thus the individual is exaggerated and ultimately settles into an unexpressed custom of self-consideration and even self-idolatry. It should always be remembered that when a great number of people are against a man the man himself is also against a great number of people. Both sides of the situation ought to be taken into due account if honest judgment is to be the result of examination. Speaking to God about our troublers and opponents, we seem to forget that the Lord himself is not of their number, and therefore in the very act of magnifying the opposition we forget the one thing that should throw that opposition into contempt and uselessness namely, the omnipotence of God, which is eternally pledged on the side of the good and honest heart. If David had spoken more about the Lord and less about his enemies, his spiritual tranquillity would have remained undisturbed. But even David is drawn aside from the higher contemplations to consider the number of his enemies. Even the sublimest worshipper is not safe when he takes his eye away for one moment from the king in whom should be all his trust.

“Many there be which say of my soul, There is no help for him in God” ( Psa 3:2 ).

In making statements of this kind a man should be exceedingly critical lest he unconsciously seek to tempt God. This may, in reality, be less a complaint than a challenge. A very subtle temptation thus assails the heart and clothes itself with religious forms and prostrates itself in pious attitudes. We know how this temptation works socially. We indirectly challenge our friends by reminding them of the position assumed towards us by our enemies. We quote or invent words supposed to have been uttered by the enemy, and these we pour into the ear of our friends with an unavowed but deeply-felt desire to stimulate them by the angry tones of those who are supposed to be in opposition to us. “Thou shalt not tempt the Lord thy God.” At the same time it is perfectly possible for a man to be really mocked by the enemy and for these very words to be used against the devout soul. They were substantially used against Jesus Christ himself. The enemy said, “He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.” It should be remembered also that there is an external view of providence which would seem to countenance the doctrine that affliction, desolation, or trial, is a manifest proof of divine displeasure. When a man is hunted and persecuted, when everything to which he puts his hand seems to fail, when his days are nights and his nights are unblessed by a single star, when his fields are turned into deserts and his gardens into stony places without blossom or fruit, there is a strong temptation addressed to the observer to regard persons suffering from such circumstances as disapproved or forsaken of God. This heathenish view of God is contradicted by the history of the Church and the personal consciousness of good men. We should remind ourselves of the noble saints who under such circumstances through their prayers and their faith were actually richer in their poverty than in their external wealth, and stronger in their supposed weakness than in their fancied security. “When I am weak, then am I strong.”

“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. I laid me down and slept; I awaked; for the Lord sustained me” ( Psa 3:3-5 ).

A vigorous realisation of the spiritual above the material. David seems now to be his true self. He has left the little and beclouded view and risen to levels whence he can survey the larger providence and purpose of heaven. Strange as it may appear, it is when material forces press against us with mightiest urgency that we see most of the nearness and sufficiency of the spiritual world. It is when we are driven to the very brink and our foothold seems to be insecure that we are enabled to commit ourselves to the security and love of the infinite. The twelve legions of angels seemed to be nearest Christ when his enemies were triumphing over him. That is a consideration which should sustain the soul in every night of assault and danger. Material help is then of no use, it is out of place because out of harmony with the soul’s deepest and richest experiences. There is a poverty which money cannot relieve. There is a danger to which an offered sword is little better than an affront. There are extremities in life which God only can handle; but it is the experience of the Church that in such extremities God has magnified his grace towards his suffering ones and delivered them with great strength from the crises which afflicted the soul.

These verses show how much a man may have in reality when he seems to have absolutely nothing in appearance. David has described his estate as one of loneliness, amounting almost to utter desolation, so far as social relationships are concerned. He seems to be alone in the very midst of threatening and desperate enemies. His soul is mocked and his prayers are blown aside by the furious opposition of his pursuers. What then has David even in the midst of all this loss and peril and fear? He himself seems to give an inventory of his riches. First of all, he has a sense of security. This is evident from the words, “Thou art a shield for me.” The image of divine protection under the type of a shield is of frequent occurrence in Holy Scripture. It occurs in the very first book of the Bible: “Fear not, Abram: I am thy shield, and thy exceeding great reward.” In the Psalms the same image occurs again and again: “The Lord God is a sun and shield,” these are words which have comforted the Church in the hour of its saddest distresses. In the next place, David had a sense of prayer, he described God as the lifter up of his head: the meaning is that though sore driven, he could still turn his eyes towards heaven, expectant of spiritual deliverance and benediction, and that even when his enemies were most heavily pressing upon him he was lifted up higher than any of them a target to be shot at; but he knew that no arrow of the enemy could strike the head that was divinely sustained. Then David points out the fact of his own enjoyment of the quietness and refreshment of sleep, “I laid me down and slept.” An eye so critical as this could never be without an object of divine care upon which to rest We are too prone to think of God only as at the head of battles and as leading great, hosts in orderly procession: we forget that he giveth his beloved sleep, that he dries the tears of sorrow, and that he does about us the work of a servant, ministering to our life in patience and tenderness and all-bountifulness of love. The warrior who talks about a shield and who rejoices in the lifting up of his head recognises in the gift of sleep the benediction of God. “I will both lay me down in peace, and sleep: for thou, Lord, only makest me dwell in safety.” “When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.” God will never allow himself to be excluded from what may be termed the more quiet and domestic spheres of life. He as certainly closes the eyelids of his loved ones in sleep as he makes the outgoings of the morning and of the evening to rejoice.

“I will not be afraid of ten thousands of people, that have set themselves against me round about” ( Psa 3:6 ).

Now a new tone occurs in the speech of David. The remarkable variation of experience depicted in this psalm is full of instruction and is set above all doubtful criticism by the fact that it is confirmed by our own knowledge of human life. We ourselves have passed through all this urgent and many-coloured transition. The sixth verse contains really no great boasting when the circumstances are fully considered. Why should a man set up in a castle of granite dare the tiny sparrows to invade his security? He that is for us is more than all that can be against us. “Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident.” “If God be for us, who can be against us?” Yet on the side of our personal weakness this is surely no mean boast. When our children are against us, as Absalom was in this case, when we are poor, desolate, hunted, and persecuted in every way, it is something to have such a view of God as shall become to us a shield, a buckler, a strong tower, and a pavilion; then we do not compliment God, we felicitate ourselves upon the unmerited possession and enjoyment of his favour. It should always be remembered that by fear we dishonour God. We are not only without faith, which is to our soul an inexpressible loss of dignity and strength, but we actually dishonour the Most High by a spirit of fear, suspicion, and cowardice, leading the mocker to taunt us and to ask us bitterly as to our God and our hope.

“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” ( Psa 3:7 ).

Unless this prayer be the expression of the soul in its highest and heavenliest moods, it is the most insidious impiety. A man is not entitled to exaggerate his own cause, when he is putting the case to God, as between himself and his enemies. It is very natural for a man to think that whoever is against him must be a fool, a knave, and a wicked person altogether. We never see all the aspects of a case. In the wars of nations each side commends itself to God, assured that it is right and that heaven will bring its banners to victory. For the chastening of the soul it is always necessary to keep in view the fact that no man can see beyond the circle of which he himself is the centre; he only knows one set of circumstances or one aspect of facts, or he omits from his outlook objects and considerations which are absolutely necessary to the completeness of the case. Little prayers will be the result of little conceptions. The prayer, even in its utmost fervour, that is bounded by the selfhood of the suppliant is a prayer to which no great answer can be returned. Opponents are not without good qualities. The enemy himself has a conscience, a sense of responsibility, and it may be some apprehension of the value and blessedness of prayer. Better, therefore, pray that righteousness may succeed and that true justice may be done than that any particular individual should be honoured at the expense of others. Our prayer should not be “Arise, O Lord, and save me,” but “Arise, O Lord, and vindicate equity, and bring forth righteousness and judgment as the morning and as the noonday.” But who can pray that great prayer when his soul is encompassed on every side, and all the hosts of evil seem to be set in deadly array against him? Still, this pharisaism or self-satisfection must be utterly cleansed out of the heart before the heart can offer great and generous prayer. How apt we are to suppose that persons who are our enemies are also enemies of God! Thus we dishonour our Father in heaven. Thus, indeed, we perpetrate a kind of idolatry which is hardly at all disguised. When we pray the great impersonal prayer, “Not my will, but thine, be done,” we shall have entered into the mystery of Christ’s fellowship with the Father. Until we realise that profound communion with the infinite, our prayers must of necessity be narrowed and tainted by selfishness.

“Salvation belongeth unto the Lord: thy blessing is upon thy people” ( Psa 3:8 ).

Here the Psalmist happily escapes from the narrow circle of his own affairs and takes wing for the open firmament of heaven. The distinction as to divine favour is not so clear between one man and another as the Psalmist seemed to imagine, for the rain cometh down upon the just and upon the unjust, and God is kind to the unthankful and the evil. But the doctrine of this verse is universally and for ever true. All complete deliverance or salvation is from the Lord; and the divine blessing rests upon God’s people in a sense which they alone can spiritually discern and appreciate. Whilst a man is confused by the details of his own cause he is at the mercy of every change of circumstances; but when he takes his stand upon God’s sovereignty and righteousness he is resting upon a rock which cannot be shaken. Throughout the Bible God is careful to reserve his own sovereignty. “I, even I, am the Lord; and beside me there is no Saviour.” “There is no God else beside me; a just God and a Saviour; there is none beside me. Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.” However great may be our spiritual liberties we are still bound to the eternal centre. However multitudinous and energetic may be secondary causes, and however helpful they may be, we must take the mind steadily and thoroughly back to the throne of God, and remember that there is but one majesty in the universe and one everlasting righteousness.

We may well ask why our circumstances are more trying than our neighbours’. The Psalmist represents the bitterest of all human experience and the loneliest of all forsakenness. It was the man’s own son who had turned against him; his very house had torn up its own foundations, and all security and joy had vanished from the family circle. Let this extremity of pain represent the whole tragedy of human trial, and then we may find companionship and help in the society of the distressed king. Then will arise the inquiry whether the defence which saved David is unequal to our protection. David found his comfort in God. So long as he looked at his enemies he was bowed down with dismay. Whilst he fixed his vision upon external circumstances he saw nothing that could give him one moment’s gladness. But when he turned towards the holy hill of Zion and cried unto the Lord, he fell asleep like a little child, and awoke with new strength because of the sustaining hand of God. After that divinely-given sleep David accounted ten thousand men as nothing, and regarded all their fortresses as but walls of straw. So between our present despondency and our future consciousness of power there may intervene but one night of religious sleep. Do not judge all life by the weakness of this eventide: true, we are faint, yea, we are utterly exhausted, and it seems as if the very least of our enemies could drive us into uttermost distress: what we have to do is to cry unto the Lord with our voice, and in answer to that prayer there will come not deliverance but sleep that is rest, a season of recruital and reinvigoration, and in the morning, awakened by the very hand who gave us sleep, we shall be able to account ten thousand as less than one man, and all the host of the enemy as but so many clouds which the wind driveth away. Is any man afflicted? Let him pray. Are we about to surrender our religious confidence? Let us hear the voice of ancient history “I sought the Lord, and he heard me, and delivered me from all my fears.”

Fuente: The People’s Bible by Joseph Parker

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 3:1 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.

A Psalm of David ] Tremellius addeth, Quem cecinit, which he sang when he fled, &c. As birds in the spring tune most sweetly when it rains most sadly. This was better yet than that black sanctus (as they call it) sung by our Henry II in like case, and for like cause. For when, as some few hours before he died, he saw a list of their names who conspired with the king of France and Earl Richard (his son and successor) against him, and found therein his son John (whom he had made earl of Cornwall, Dorset, Somerset, Nottingham, Derby, and Lancaster, &c.), to be the first; he fell into a grievous passion, both cursing his sons and the day wherein himself was born; and in that distemper departed the world, which so often himself had distempered.

When he fled from ] Heb. From the face of Absalom, which he had too much admired, and was now afraid of. Then when he went up Mount Olivet weeping, 2Sa 15:30 , made he this psalm, say the Rabbis. So in the sack of Ziklag he comforted himself in the Lord his God, 1Sa 30:6 . A Christian is never without his cordial.

Absalom his son ] His darling, his tidling, his one eye. Such another good son was Barabbas, which signifies his father’s son, his white boy, as we say, like as Absalom signifieth his father’s peace, but it proved otherwise; as it likewise befell Eve, when she called her firstborn Cain, and thought she had got a great boon from the Lord. But

Fallitur augurio spes bona saepe suo,

David was disappointed: for Absalom proved like the sea Pacific or calm, so it is called; but Captain Drake found it rough and troublous above measure (Heyl. Geog.). Absalom would have done by David, if he could have come at him, as afterwards Amidas did with his father Muleasses, king of Tunis, in Africa, whom he first dethroned, and afterwards put out his eyes (Turk. Hist.). In Absalom was nothing good but his name. That may have a good name the nature whereof is so ill that it is not to be named; like as, Lev 20:17 , abominable incest between brother and sister is called chesed, or kindness, per antiphrasin.

Ver. 1. Lord, how are they increased that trouble me? ] He worthily wondereth at so sudden a change:

Omnia sunt hominum tenui pendentia filo;

Et subito casu, quae valuere, ruunt.

David was deserted by all almost, and had now as many enemies as till now he had subjects, excepting a few that stuck to him. Our Henry VI, who had been the most potent monarch for dominions that ever England had, was, when deposed, not the master of a molehill; and served to show that mortality was but the stage of mutability.

Many are they that rise up against me ] Many, and many, by the figure anaphora. Here is also in the original a in the words, Tsarai in the former clause, and Gnalai in the latter; not unlike that doleful ditty of the Church, Lam 5:16 , Oi na lanu, chei chattanu, Woe to us that we have sinned! which is so elegant in the original, that Mr William Whately of Bradbury (who used to be very plain in his preaching, and not to name a Greek, Latin, or Hebrew word) quoted it once in the Hebrew, as a hearer of his relateth (Mr Leigh, Saint’s Encour. Ep. dedic.).

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Here, though it be only the general principle, it is a momentous starting-point. The historical fact that gave occasion is stated in our title, the first verse in the Hebrew: “a psalm of David, on his fleeing from the face of Absalom his son.” No enemy is so trying as the traitor in the midst of God’s people; and the nearer to the king, the more of pain, sorrow, and shame. The king also had known more than one profound humiliation, never one so heart-breaking, yet so public, as this. But in him it was far from being unalloyed; in Christ it was in every sense purer and deeper sorrow. His Spirit operates so that His own may unaffectedly and without presumption make His words theirs. The first word settles all questions, and silences all fears; “Jehovah!” No doubt the dangers look great. But the righteous one is calm, far from the least self-reliance. His one feeling is confidence in Jehovah (ver. 3). Nor is true confidence silent (ver. 4). Then and there the saint can rest and rise unperturbed (vers. 5, 6). It is not doubt but faith that bade him say, “Arise, O Jehovah, save me, O my God; for thou hast smitten all mine enemies [on] the cheek; thou hast broken in pieces the teeth of the wicked” (ver. 7). His confidence anticipates, and, in the spirit of prophecy, sees the end from the beginning. “To Jehovah [belongeth] salvation; thy blessing [is] upon thy people. Selah.” The Christian can sing in still loftier strains. We are more than conquerors through Him that loved us.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 3:1-2

1O Lord, how my adversaries have increased!

Many are rising up against me.

2Many are saying of my soul,

There is no deliverance for him in God.Selah.

Psa 3:1-2 The psalmist felt trapped/surrounded by adversaries (BDB 865 III).

1. they have increased (cf. Psa 3:6)

2. they are rising up

3. they are saying

Notice the threefold use of many (BDB 912 I). Even for the righteous God-fearer there are problems (real and imagined) in this fallen world. The Psalms want to give the reader a faith worldview (i.e., the eyes of faith, cf. 2Ki 6:17). The remainder of the psalm describes YHWH’s presence and care!

One wonders how these laments work in

1. our day

2. our faith groups

Are those who disagree with us enemies of God? I think it best to use the psalms as words of encouragement to faith/trust in God and not as an attack on all who disagree with me! The true enemies are those who reject our God and His Christ!

Psa 3:2 my soul This is the Hebrew word nephesh (BDB 659, KB 711-713, see full note at Gen 35:18 online), which denotes an air-breathing animal (i.e., related to the Hebrew word for breath and spirit). It is used of mankind (cf. Gen 2:7) and cattle (cf. Gen 1:24; Gen 2:19).

Humans are both a part of this creation and created in the image and likeness of the Creator (cf. Gen 1:26-27). We have both a physical component and a spiritual component.

Selah Notice this term is placed in the margin, apparently for the choir director, in Psa 3:2; Psa 3:4; Psa 3:8. The root is not certain. Here are some of the theories.

1. from Persian root for song

2. from Hebrew (BDB 699) to lift up, i.e., a higher pitch

3. from Hebrew (BDB 663) meaning always, functioning like amen

4. from LXX denoting an interlude of instruments

With all these theories it is obvious that moderns do not know what it refers to in the Psalter. It is used over 70 times in the MT and over 90 times in the LXX.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Title. A Psalm. See App-65.

when. The first psalm with an historical title. See App-63and App-64. Compare 2 Samuel, chapters 15-18.

how . . . ! Figure of speech Exclamatio (App-6), for emphasis.

increased = multiplied.

Many = what multitudes.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 3:1-8

The third psalm is a psalm of David when he was fleeing from Absalom. Going over the Mount of Olives and out towards the Judean wilderness on news that Absalom was coming with an army from Hebron. And David pours out his heart to the Lord.

LORD, how are they increased that trouble me! many are they that rise up against me ( Psa 3:1 ).

Absalom had been able to gather much of Judah against David.

Many there be which say of my soul, There is no help for him in God ( Psa 3:2 ).

God won’t help him now.

But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head ( Psa 3:3 ).

O God, there a lot of people that have risen against me. A lot of people going around saying, “God won’t help him now.” But O God, You are my shield. You are the one who lifts up my head. You’re my glory.

I cried unto the LORD with my voice, and he heard me out of his holy hill ( Psa 3:4 ).

Now, know all of the tension that is there. He is running. He doesn’t know what the future holds; this could be it. But he said,

I laid me down and slept; I awaked; for the LORD sustained me ( Psa 3:5 ).

He was able to sleep under these conditions.

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 belongs unto the LORD: thy blessing is upon thy people ( Psa 3:6-8 ).

So the psalm begins with a cry of despair from all of the trouble. Those which had risen up against him, those who had said there was no hope. But he turns to God in this condition, and he is assured of God’s strength and help. And the psalm ends, really, with a glorious note of victory, “Salvation belongs to the Lord. Thy blessing is upon Thy people.” “

Fuente: Through the Bible Commentary

These may be called very properly morning and evening Psalms. The third Psalm is the morning Psalm. A psalm of David when he fled from Absalom, his son. A dark hour that for David, preceded by the shadows of his own sin, and now deepened by the horrible hatred of his own favorite child, who conspired to take his kingdom and his life.

Psa 2:1. LORD how are they increased that trouble me!

As if he could not measure his troubles. He stands amazed. He makes his appeal to God.

Psa 2:2-3. 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.

That is the worst of all, when they begin to ridicule his religion. He was a man who had said much of his faith in God; and in former days he had done great marvels by trusting in the living God; and now one and another dared to say openly that God had cast him off.

Psa 2:3. But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.

The word in the Hebrew is a bigger word than the word shield. It is a buckler a kind of guard above, around, beneath, an all-surrounding defense. Thou, Lord, art a shield for me. They cannot harm me. They cannot kill me. I am still guarded by God; and, what is more, thou art my glory. Though my glory is taken away, yet I glory in thee. Whatever else I have not, I have a God, a God that I dare glory in too, for there is no such God as he is. And thou art the lifter up of my head. My head is still above water. I do not yet sink, and my head shall rise again. Though I bow it down like a bulrush now, I shall one day praise him. I know that I shall, for he is the health of my countenance.

Psa 2:4. I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.

He means that he loved to pray alone, but to use his voice in prayer. I have heard many Christians say that they can pray better when they can hear their own voices; they are better able to collect their thoughts. The voice is not necessary to prayer. It is the mere body of prayer. Still, a right healthy body may help the soul, and sometimes the use of the voice may help the spirit. David says that he cried to God; and then it happened to him, as it always happens to us: He heard me out of his holy hill.

Psa 2:5. I laid me down and slept;

Far from the palace, and from the place of worship where he loved to meet with God.

Psa 2:5. I awaked; for the LORD sustained me.

I was kept through the night watches; through restless anxiety I slept. Now God sustains our hearts, even when we are asleep, for else we should not sleep. We should be restless and wakeful. But God gives us a peace ere we fall asleep, which abides with us as a blessed balm of rest, and so we sleep.

Psa 2:6-7. 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.

They were like fierce lions threatening to devour him. They had already rent him in malice. God came and smote them on the jaw, so that they lost their strength to injure him.

Psa 2:8. Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah.

That is a sweet morning hymn. Sound Calvinistic doctrine that. Salvation belongeth unto the Lord. It is he that saves man. It is he that delivers those that are saved. And here is the speciality and peculiarity of his grace.

Thy blessing is upon thy people. Oh! to be remembered with them! Then, even if an Absalom should persecute us, the blessing is not withdrawn, for this is entailed upon the children of God.

Thy blessing is upon thy people.

Now for the evening hymn.

This exposition consisted of readings from Psalms 3 and Psa 4:1-6.

Fuente: Spurgeon’s Verse Expositions of the Bible

Psalm 3:1-2

A MORNING PRAYER OF CONFIDENCE

(A PSALM OF DAVID; WHEN HE FLED FROM ABSALOM HIS SON)

Psa 3:1-2

“Jehovah, how are mine adversaries increased!

Many are they that rise up against me.

Many there are that say of my soul,

There is no help for him in God. (Selah)”

The ancient superscriptions found at the beginning of many of the Psalms is included here in parenthesis; and although certain critics have questioned the accuracy of these, as Rawlinson noted, “They have done so without sufficient reason.

There are no less than seventy-three of the Psalms which in their superscriptions have the particular Hebrew words which mean “from David” or “concerning David.

“Selah.” This word appears several times in many of the Psalms; but, “This word is of very obscure meaning.” It is supposed to have marked certain pauses, or rests, when the Psalms were sung, or occasionally to have indicated certain special points of emphasis.

The glorious teaching of these first two verses lies in the fact that, “Trouble drove David to God in prayer, and not away from God in disbelief.

When disaster threatens and everything seems to have gone wrong, it is never a time for falling into a spirit of bitterness and infidelity, but a time for prayer and a casting of ourselves upon the mercy of God.

No help for him in God. Perhaps the bitterest part of David’s trial during the rebellion of Absalom was the opinion of many people, openly expressed, that God had rejected David.

E.M. Zerr:

Psa 3:1. Many of the Psalm of David were prompted by his experiences. The present one was suggested by his difficulties with Absalom. The increase of the enemies is recorded in 2Sa 15:12.

Psa 3:2. This verse is verified in 2Sa 16:8. Selah. This word occurs 70 times in the Psalms , 3 times in Habakkuk. I shall give the definition of it here and the reader is requested to make note of it for reference to save space in commenting on it at the various places. “A pause or musical note.”–Young. “Suspension (of music), i.e. pause.”–Strong. It has the same force in musical compositions as our “hold” or “bird’s-eye,” and the punctuation marks in language compositions. We do not pronounce the “hold” when singing nor the period and other marks when reading. They are observed but not pronounced, and that should be done when reading the Psalms. Just observe the significance of the term but do not pronounce it. Moffatt’s translation does not even contain the term in the text.

Fuente: Old and New Testaments Restoration Commentary

This is a morning psalm. It is the song of a soul in grave peril as a new day dawns. The consciousness of difficulty is first uttered. Adversaries are increased, and the bitterest part of the pain is that they mock him, declaring, There is no help for him in God.

Immediately succeeding, are the words that tell of the sufferer’s confidence, and its reason. Jehovah is at once “Shield,” and “Glory,” and “Lifter up.” Between this man and Jehovah communion is established-“I cry,” and “He answereth.”

Then follows the language of courage. He has “slept” and “awaked,” because Jehovah sustained him. In this assurance he will not be afraid of the increased adversaries. Then out of these circumstances of peril and conviction of safety the prayer arises for salvation and is accompanied by the assertion that Jehovah already has heard and answered. A consciousness of the constancy of the divine love has always been the strength of the trusting soul amid circumstances of the greatest peril. If that is lost, all is lost. If that be maintained, no great waters can overwhelm.

Fuente: An Exposition on the Whole Bible

Morning and Evening Prayers

Psa 3:1-8; Psa 4:1-8

These psalms probably date from Davids flight before Absalom, 2Sa 16:1-23. It is the perfection of trust to be able to sleep when our foes are many and set upon our destruction. So Jesus slept, Mar 4:38; and Peter, Act 12:6. Be sure that you are where God would have you to be, and then resign yourself to His loving care. Even though pursued by the results of your sins, you will find that God will save you, on condition of your being contrite.

Let us begin the day and close it with thanksgivings and prayers. Godly means having the power to love. Dost thou love God and His saints? Then know that He has set thee apart-that is, separated thee-for Himself. Seek His will alone. Be content to let the world go by. Thou hast no need to envy the prosperous worldling. God suffices for heaven; why not for earth?

Fuente: F.B. Meyer’s Through the Bible Commentary

The first eight psalms constitute an octave in which all are intimately connected. We have already looked at Psalms 1 and 2, but now we want to link them with the six that follow. In this octave we have our Lord Jesus Christ presented to us as the Second Man, the only perfect Man who ever trod this earth. He, as we have already seen, is the blessed Man of Psalm 1, and He stands out in vivid contrast to the first man, to all who are linked with the first man, Adam, by natural birth, to the ungodly. Then in Psalm 2 we have seen this Second Man presented by God as King to reign in Zion, and one might have thought, knowing how terribly distraught men were because of the crimes and wickedness and difficulty they had to face in all the nations, that they would gladly have opened their hearts to the true King when He came. But instead of that we find them saying, We will not have this Man to reign over us (Luk 19:14), and so the King was rejected, and with the rejection of the King we have the setting to one side of the kingdom. Some people imagine that the kingdom of God is now in force in this world, and we hear a great deal in many quarters about building the kingdom, and our responsibility to build the kingdom; but the fact of the matter is that the kingdom as set forth in Scripture has never yet been set up in this world. It was presented to men when the Lord Jesus Christ was here, when He said, The kingdom of God is among you (Luk 17:21), not exactly, perhaps, as translated in our version, The kingdom of God is within you. He was really saying to the people who were looking for the coming of the kingdom, It is already among you; that is, the King is here. There were His disciples gathered about Him, and they constituted His cabinet. He tells them that because they followed Him, in the regeneration, that is, in the making of all things new, they shall sit upon thrones judging the twelve tribes of Israel. They were the executors of His kingdom. As He stood with this group of apostles He could say, You are looking for the kingdom? You are thinking of it as something yet to come? It is here because the King is here, and here are His loyal subjects. But in Pilates judgment hall they cried, We have no king but Caesar, and so refused and rejected Gods anointed King. What has happened? He went to the Cross, settled the sin question, and now is like the nobleman pictured in Luke 19 who went into a far country to receive for himself a kingdom and to return, and in His absence we are not building the kingdom, but the Spirit of God is using those who love the Lord Jesus, those who seek to serve Him to call out from among the Gentiles and from Israel a people for His name. These people, when they are saved, when they trust the Lord Jesus, are constituted by the baptism of the Holy Spirit, the Church, the body of Christ; and when Christ returns to reign, His people will reign with Him. In the meantime His kingdom is set up in our hearts. That is, we who trust Him, we who love Him, recognize Him as the only rightful King though rejected by the world; and so in that sense we speak of the kingdom in its mystery form, hidden in the hearts of those who love Him. During all this present waiting time, ere the King comes back and takes possession of the entire universe so that the kingdoms of the world shall actually become the kingdom of our Lord and of His Christ, His people have to suffer, have to know what it is to be misunderstood by the world, to endure persecution and trial and difficulty. Their Head is rejected, the true King is rejected, and so His saints are rejected with Him. We sing sometimes:

Our Lord is now rejected and by the world disowned,

By the many still neglected and by the few enthroned,

But soon Hell come in glory, the hour is drawing nigh,

For the crowning day is coming by and by.

Until that day we cannot expect to be recognized by the world that cast out our Saviour; we cannot expect to feel at home in this scene where He had no home. But when He comes back, He will purge the world with righteous judgment, and then we shall reign with Him.

Those of us who are acquainted with New Testament truth know that when He comes, the first thing He will do will be to call His own redeemed people out of this scene to meet Him in the air. And then what? Will that be the end of His dealings with men down here? No; God never leaves Himself without witnesses; though there will come a moment when there will not be a Christian left in the world. The solemn thing is that it might take place tonight. This should not trouble us. It ought not to alarm the bride to know that the bridegroom may come for her at any time, if she is really in love with him. Our blessed Bridegroom whom we love may come at any moment, and there will not be one Christian left in the world. But will that be an end to Gods mercy to mankind? No; because we learn from Scripture that blindness in part is happened to Israel, until the fullness of the Gentiles be come in (Rom 11:25). Then God will turn again to the people of Israel and will draw the hearts of honest Israelites to search their own Scriptures; and as a result, light will break upon their souls, and so there will soon be found in this world a remnant people out of Israel who will be waiting, not for the Saviour to come in the air, for that will have already come to pass, but for the King to come to the earth with all His heavenly saints who have been caught up to meet Him, to establish His kingdom and reign in Mount Zion, as indicated in that second Psalm. And when He reigns He will reign not only over the nation of Israel but also over all the earth; and in view of that He takes a much wider title than King in Zion. He calls Himself the Son of Man. We read, When the Son of Man shall come in His glory, and all the holy angels with Him, etc. (Mat 25:31). He will take possession of the world, and at His revelation many will recognize Him as the true Saviour and King and will bow in obedience to Him. Those who refuse allegiance will be cut off in judgment. Those who bow at His feet will enter, not into heaven, but into the kingdom that is going to be set up here on earth.

During the interval between the taking of the saints to heaven and the coming back with the Lord when He returns to reign, the people of Israel who have turned to Him will have to suffer almost incredulous persecution. It will be the time of Jacobs trouble or, as the Lord Jesus calls it, the great tribulation, the time of distress such as was not since the beginning of the world to this time, no, nor ever shall be. In fact He says, And except those days should be shortened, there should no flesh be saved. But then we read, Immediately after the tribulation of those daysthey shall see the Son of Man coming in the clouds of heaven with power and great glory (Mat 24:21-22; Mat 24:29-30).

In Psalm 1 you have the Second Man; in Psalm 2, the rejected King; and then in Psalms 3 to 7 you have the suffering and yet the confidence of the people of God in the interval until the Saviour returns again. When you come to Psalm 8 you have the glory of the Son of Man taking possession of the kingdom and ruling over the entire universe in righteousness: King in Psalm 2, Son of Man in Psalm 8, and so you can see how this is a connected series with everything in perfect order.

Let us look now at the third Psalm. It is interesting to notice the heading, A Psalm of David, when he fled from Absalom his son. David, the true king, was rejected and Absalom, the usurper, was reigning; and that is the condition of things now. Our Lord Jesus, the true King, is rejected and an usurper is on the throne; so we can expect suffering and sorrow. Davids experience pictures in a very wonderful way what the people of God will go through during the day of the Lords rejection. And may I say that in all these Psalms, 3 to 7, we have set forth in a peculiar way the sufferings that the remnant of Israel will endure in the days of the great tribulation. But they also apply to Gods people at any time while waiting for the coming again of the rejected King.

Let us read a part of Psalm 3, 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. We might entitle this Psalm, God the All-sufficient One. Here is the child of God in real distress because all around are enemies who are taunting him and threatening him and saying to him, There is no help for you; you trust in a God your eyes have never seen; He cannot do anything for you; there is no help for you in God. The world says that now, but the people of God can look up and say, But Thou, O Lord, art a shield for me; my glory, and the lifter up of mine head. No matter how dark the days, no matter how foes may rage around, no matter how dreadful Satans malignancy may be, God Himself is our shield, and He is the One who lifts up our heads. So a saint of God can say, I cried unto the Lord with my voice, and He heard me out of His holy hill. And yet that does not mean that he is delivered from trouble. David was fleeing from Absalom, and he was a wanderer in the wilderness while his foes were seeking him; yet he tells us in this Psalm how he was able to hand his case over to God. It is a great thing to be able to do that, to say, it is not a question now of my ability to stand against the foe; it is not a question of my ability to weather this trouble, my ability to overcome my enemies; but I am putting the whole thing into the hands of God and He stands between me and the foe.

Notice the perfect confidence expressed in the verses that follow, I laid me down and slept; I awaked; for the Lord sustained me. Do you think you could have done that? Here is David fleeing from Absalom, not knowing what moment the army will be coming over the hill; but night has fallen, and he has committed himself to God, and so he wraps his robe around him and lies down and goes to sleep! He is safe, for he has handed everything over to God. I laid me down and slept, and when morning comes, he says, I awaked; for the Lord sustained me. In other words, I just had a real good sleep with all the foes seeking my destruction. It is only when you hand everything over to God that that can be possible. David says, Lord, You know all about Absalom; You know all about my foes. They are determined to destroy me. You know how ungrateful my son Absalom is. Lord, You look after me. And in the morning if one had asked, How did you sleep? he could have said, I had a fine sleep and I awaked; for the Lord sustained me. And so, strong in faith he says, I will not be afraid of ten thousands of people, that have set themselves against me round about. Why? Because, after all, the battle is not his; it is Gods. So he turns to the Lord and says, Arise, O Lord; save me, O my God; and then in faith cries, though his eyes have not yet seen it, for Thou hast smitten all mine enemies upon the cheek bone; Thou hast broken the teeth of the ungodly. You cannot do much biting if your teeth are broken. They were just like a lot of yelping hounds after David, but he sees them with broken teeth and, this, long before the battle was fought. When eventually the army of Absalom came against Joab and the army of David, and they were defeated, it was no more real to David than when he handed it over to God in the wilderness. What a wonderful thing to be able to rest in God like that and count on His infinite love and power. Salvation belongeth unto the Lord: Thy blessing is upon Thy people.

Fuente: Commentaries on the New Testament and Prophets

Psa 3:5

I. In this text, if we will consider it well, we find a clear token of the mysteries of this solemn time of Easter: our Lord dying and rising again. If the person who speaks is Jesus Christ, no doubt His lying down is His death upon the Cross; His sleep is the rest which He took in Joseph’s sepulchre; His rising up again is that glorious awaking and bursting of the bonds of death, which makes the Church joyful this day and every Sunday in the year.

II. And surely we do well to connect that mystery with our own lying down and rising up, as often as night and morning return; but daily lying down and rising up is given us for a sacramental sign and pledge of Christ’s death and resurrection and of our own.

III. Christ is in the meanest, the least, of His people as a life-giving Spirit, a fountain of eternal life; and if it be life eternal, will it leave a man when his time comes to die and be turned again to his dust? No, it will not leave him. To God he will still live if he die in faith; even in the grave he will abide a member of Christ. He may lie down and sleep, and seem alone and helpless, but he has within him that which sustains him, still keeps him in true communion with God. Christ, even now abiding in His people, makes them already in this world partakers of a heavenly and Divine life. He sustains them both sleeping and waking, in life and in death, in their beds and in their graves, for in both conditions they are alike members of Him. Dying, they partake of His Cross and Passion, and they are to rise again and live for ever in virtue of His glorious and happy resurrection.

Plain Sermons by Contributors to “Tracts for the Times,” vol. vi., p. 92.

References: Psa 3:8.-J. Wells, Thursday Penny Pulpit, vol. v., p. 145. Psalm 3-A. Maclaren, Life of David, p. 246; Parker, The Ark of God, p. 122; I. Williams, The Psalms Interpreted of Christ, p. 100; S. Cox, Expositor, 2nd series, vol. iii., p. 94. Psa 4:2.-Spurgeon, Morning by Morning, p. 98.

Fuente: The Sermon Bible

Psalm 3

Sorrows and Trials of the Godly Remnant (3-7)

1. Persecution and comfort (Psa 3:1-4)

2. Arise Jehovah! Save me, O my God (Psa 3:5-8)

The five Psalms which follow bring before us the godly remnant of Israel, their sorrows and trials during the end of the age, while the expected Redeemer and King has not yet come. While this is the dispensational aspect, the application is wider. The trials and sorrows are common to all saints, who live in accordance with their calling apart from the world which rejects Christ; and the comfort belongs to them likewise.

Psa 3:1-4. The Psalm was written by David when he fled from the face of Absalom. Persecution is mentioned first. The remnant is suffering persecution and that from their own unbelieving brethren, who sneer at them and mock. There is no salvation (deliverance) for him from God. But the godly trust in Jehovah as a shield about them, giving protection; He is my glory and the lifter up of mine head. Thus David encouraged himself in the Lord and so do all saints in persecution and the remnant when they are persecuted in the time of Jacobs trouble.

Psa 3:5-8. The simple faith produces peace and quietness. He has slept in peace even if myriads of people should set themselves around him. He cries to Jehovah to arise and to save. Then faith looks back and remembers that God hath smitten the enemies in the past, and broken the teeth of the ungodly. He acknowledgeth that salvation belongeth to the Lord, it is of Him and that His blessing rests upon His people who trust in Him. Viewed in connection with the remnant of Israel in the coming tribulation all this takes on an interesting meaning. It is called a morning hymn.

Fuente: Gaebelein’s Annotated Bible (Commentary)

trust

Trust is the characteristic O.T. word for the N.T. “faith,” “believe.” It occurs 152 times in the O.T., and is the rendering of Heb. words signifying to take refuge (e.g. Rth 2:12 “to lean on” (e.g.) Psa 56:3 “to roll on” (e.g.) Psa 22:8 “to stay upon” (e.g.) Job 35:14.

Fuente: Scofield Reference Bible Notes

am 2983, bc 1021 (Title) Psalm, Mizmor, from the verb to cut, prune, sing, a poem cut into short sentences, divided into syllables, pruned from every redundancy, and thus adapted for singing.

when: 2Sa 15:1 – 2Sa 18:33

how: 2Sa 15:12, 2Sa 16:15, 2Sa 17:11-13, Mat 27:25

many: Psa 17:7, Mat 10:21

Reciprocal: Jos 11:5 – all these Jdg 6:33 – Then all Jdg 7:12 – grasshoppers 2Sa 15:14 – Arise 2Sa 15:16 – the king 2Sa 15:17 – went forth 2Sa 15:31 – Ahithophel Psa 22:8 – let him Psa 25:19 – Consider Psa 38:19 – But Psa 56:2 – many Psa 64:2 – insurrection Psa 119:61 – The bands Psa 119:157 – Many Psa 124:2 – when men Psa 142:6 – for they Mar 14:43 – and with Joh 18:3 – a band

Fuente: The Treasury of Scripture Knowledge

The Prefatory Psalms

Psa 1:1-6, Psa 2:1-12, and Psa 3:1-8

INTRODUCTORY WORDS

The first chapter of the Psalm is its preface. You may call it, if you wish, the prefatory Psalm. It gives you the key that unlocks the whole Book. Let us enter into this Psalm by the way of the 24th of Luke; there it says that “all things must be fulfilled, which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning Me.” These words tell us that the chief personage of the Psalms is not David, but Christ.

The newspapers carry big, black type headlines, the sub-headlines follow in a finer print, and then there is given the main body of the article. God often puts the striking headlines first; then He gives you, perhaps, the second headline; and then the great body of His message. The newspapers sum up the whole article at the top of the column. Of course, if you are interested in the details, in the intricacies, you go on down through the whole reading. When you open your Bible the first thing you see is, “In the beginning God.” There is your striking headline for the whole Bible. When you come over into the New Testament, it begins: “The Book of the generation of Jesus Christ.” There is your headline for the second division of the Bible.

The Book of Romans, the opening Book of the Epistles, begins: “Paul, a servant of Jesus Christ, called to be an Apostle, separated unto the Gospel of God, concerning His Son Jesus Christ.”

Now, let us approach the Book of the Psalms. The first chapter opens up like this: “Blessed is the man.” These words convey the big black type headlines for the Psalms. If the Book of Psalms, according to Luk 24:44, is a Book written about one man, the Lord Jesus Christ, then the “blessed man” of the first verse is none other than He. The Holy Spirit is not talking primarily about David or about saints in general. When you consider that the Book of Psalms, like all the rest of the Bible, centers in Jesus Christ, you cannot miss the personnel of the opening verse; this is especially vivid when you remember that the 1st Psalm is the preface to the Book as a whole.

Now, what is the second headline, the sub-topic of the Book? Here it is: “The ungodly are not so.” This expression “The ungodly” or its equivalent, runs through the whole Book. Two chief characters offset each other: “Blessed is the man”-“The ungodly are not so.” These are the two outstanding men of the Psalms-The “blessed man” is the Lord Jesus Christ, and in Him all His saints; the “ungodly one” is the antichrist and with him all of those who follow him.

I. THE BLESSEDNESS OF GOD’S BLESSED MAN (Psa 1:1-3)

First, His character is described. It is negatively stated and then positively stated.

Negatively three things are said: “Blessed is the man who walketh not in the counsel of the ungodly-who standeth not in the way of sinners-who sitteth not in the seat of the scornful.” We need not now enlarge on these three constructive and consecutive statements; we merely wish to emphasize that they can be truly said of the Lord Jesus Christ alone. Where else is the man who walketh not in the counsel of the ungodly? Where else is the man who standeth not in the way of sinners? Perhaps you might say the lineage, or the line, or the descent of sinners. In either case, Jesus Christ is the answer to the query. He never sprang from the loins of sinners, nor did He ever walk in their pathway. The Christian who has ceased to walk in the counsel of the ungodly, and to stand in the way of sinners, can claim such a distinction only because he is in the blessed Man, empowered by the One who knew no sin. Christ never was a sinner. Of Him it was said: “That Holy Thing that shall be born of thee.” There is none other who could encompass his whole life and say, “I am the blessed man, who walketh not in the counsel of the ungodly nor standeth in the way of sinners.”

Now, what about sitting in the seat of the scornful. Jesus Christ was “separate from sinners”; He never was part or parcel with those who defamed His God.

Saints may go outside the camp with Him, bearing His reproach; they may never have fellowship in a church or a denomination where men scorn the Lord; they may never sit in the seat of those who defame the Word of God; they may refuse to darken the door of apostate churches, or to support the ministry of those who blaspheme the Son of God: yet, such an attitude is a victory of grace. “Blessed-ness” belongs inherently only to the One who was never found in the seat of the scornful. The next chapter tells us the fuller meaning of what this “scorning” includes.

Now, positively stated. “But his delight is in the Law of the Lord; and in His Law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.”

Every word just quoted was fulfilled in the Lord Jesus Christ. He delighted in the Word and He was the Word; He was like a tree planted by the rivers of water and all of the rivers of water sprang from Him; all He did prospered even though He died upon the Cross in shame and spitting and in seeming defeat.

The Lord Jesus shall yet vindicate every word spoken of Him by the Psalmist. He was a victor on the Cross, for there He despoiled principalities and powers. He is, even now, a victor, for He sits exalted far above principalities and powers. When He comes again He will be a victor over every foe, for He will cast down every power that lifts itself up against Him-“Whatsoever He doeth shall prosper.”

II. THE BANE OF THE UNGODLY (Psa 1:4-6)

“The ungodly are not so.” How quickly the scene changes-“The ungodly are not so, but are like the chaff which the wind driveth away.” The Lord will destroy the antichrist with the breath of His mouth. Like the chaff will He blow him away. When Christ sends forth judgment unto victory the ungodly one will be “like” a reed shaken of the wind and tossed; like a smoking flax that is quenched. “Therefore the ungodly shall not stand in the judgment.”

Thus, the prefatory Psalm not only presents Christ and the antichrist facing one another, but it also presents the prosperity of the former and the overthrow of the latter. This is the same story that runs through the Psalms as a whole; you will find it everywhere. The time is coming when only Christ and those who are in Him shall stand; while the antichrist and those with him shall be swept away.

III. CHRIST VERSUS THE ANTICHRIST (Psa 2:2-4)

The second Psalm brings the conflict between Christ and the antichrist to a climax. We must turn our faces toward a far distant vista. This second Psalm has never met its fulfillment during the thirty centuries since David wrote.

“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.” The scene is one of the nations raging; of the peoples imagining a vain thing. Against whom are they raging? Against the Lord. Against whom are the kings of earth setting themselves? Against the Lord. What is the vain thing the people imagine? Why do “the kings of the earth set themselves, and the rulers take counsel together against the Lord, and against His Anointed”?

It is because Armageddon has come. As the age draws to its close and the antichrist is revealed, the world will vainly strive to throw off all show of allegiance to Christ.

What is the language of the kings of the earth, the rulers and the peoples? They say: “Let us break their bands asunder and cast away their cords from us.” The nations fret under the constraints of Christianity and of Christ. Against Christ, and against everything that names His Name or bears His impress they will arise saying: “Let us break away their bands from us.” The antichrist will come as a religionist, but denying the Lord Jesus Christ, and everything that takes its color from Christ. For this cause the apostate nations and apostate Christendom will the more quickly rally to his standards.

What is the next scene? “He that sitteth in the heavens shall laugh.” The rapture of the saints (the Body of Christ) has evidently taken place. On the earth the tribulation rages, and the antichrist has been made manifest. The man of sin is heading the nations, and gathering them together against the Lord. The Lord, sitting in the heavens, laughs. He holds them in derision. What cares He though ten thousands are gathered against Him. He knows His power. He laughs at the madness of those who oppose Him. He holds their attempts in derision. He knows His strength.

That will be an imposing spectacle when the antichrist, clothed with Satan’s power, gathers together the armies of the earth. The world will tremble and be afraid, but He who sits in the heavens will laugh. He will cry: “Come on to the battle.” He will deride them.

IV. CHRIST CROWNED KING (Psa 2:6)

In spite of the fact that the nations have gathered to dethrone the Son and to cast Him out, the Father declares: “Yet have I set My Son upon the holy hill of Zion.” And addressing the Son, the Father says: “Ask of Me, and I will give Thee the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession” (A.S.V.). No power on earth or in hell can keep the Lord from His rightful throne. He will come and He will reign. The Father will say to the Son, “I will declare the decree, * * Thou art My SON; this day have I begotten Thee.” Your mind goes back to the immaculate conception, “Therefore that holy thing that shall be born of thee, shall be called the Son of God.” Your mind goes back to the baptism, “This is My beloved Son, in whom I am well pleased.” Your mind goes back to the transfiguration, “This is My Son, My chosen, hear HIM.”

Thus, in the hour of tribulation, God thunders to the gathered hosts, His decree: “Thou art My Son.” Then, to the Son He saith: “Ask of Me and I will give Thee the nations for Thine inheritance.” No wonder that Christ, sitting at the right hand of the Father, holds the flaunting threats of the gathered nations in derision. He will vex them in His sore displeasure. God will yet set His King upon the holy hill of Zion.

Let us go a little deeper into the Father’s words: “Thou art My Son; this day have I begotten Thee.” Here we have the Father’s vindication of both the Virgin Birth and the Resurrection.

In the expression “I will give Thee the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession,” we have the far-flung vision of what will be brought about after Christ has vexed the nations and cast out the antichrist like chaff before the summer threshing-floor. It is then that God puts His King on the holy hill of Zion. The Kingdom of the Lord Jesus Christ will be established after the antichrist is overwhelmed and never before. So let us not anticipate it ahead of time; neither let us join in worldly movements to establish the Kingdom. The mission of the Church is to take out of the nations a people for His Name. It is not to bring in the Messianic Kingdom. The Second Psalm tells how the Kingdom is to be brought in. Christ does not send forth His Church to carry His evangel to the uttermost part of the earth in order to establish the Kingdom. The Scripture is plain: “Thou shalt break them with a rod of iron”; and, “Thou shalt dash them in pieces like a potter’s vessel.” Thus will the nations learn righteousness.

This is, briefly, the message of the Second Psalm.

V. A STRIKING ILLUSTRATION (2Sa 14:25; 2Sa 15:4; 2Sa 15:10)

“And in all Israel there was none to be so much praised as Absalom.” The antichrist will outshine all the great men of the world; he will be universally wondered after; there will be none like him on all the earth.

“And Absalom prepared him chariots and horses, and fifty men to run before him.” This demonstrates Absalom’s pride. The antichrist will lift himself up above all that is called God, or that is worshiped.

“And Absalom said, moreover, Oh, that I were made judge in the land.” When the antichrist comes, he will lay deep the plot and the strategy against the Son of God. He will seek to take Christ’s heirship unto himself, and to make himself king.

And Absalom said unto his father, “Let me go and pay my vow which I vowed to the Lord in Hebron.” The antichrist will enter world scenes as a religionist. There are ecclesiastics all over this land who are even now prepared to receive the antichrist. There are ecclesiastics prominent in Church circles, who know nothing of the Gospel of the Son of God, they know nothing of the vital fellowship of saints; they preach another gospel, which is not the Gospel, and they proffer a fellowship builded on a program, or, on a ministration, and not on the “unity of the faith.”

When the antichrist comes, many of the supposed theological “far-i-sees” will bid him royal welcome. He will not at the first say, “I am God”; he will undoubtedly come with flattering and elegant phrases, posing as a great religionist. The antichrist will make a league with all apostasy, now existing in the world. He, like Absalom, will come under pretense of a fervent piety.

Now, let us observe the outcome of Absalom’s perfidy. The story of David’s flight is told as follows: “All the people wept with a loud voice; and all the people passed over; the king also himself passed over the brook Kidron.” How remarkable it is that David went over the very brook, which the Lord passed en route to His Gethsemane. What next: “And David went up by the ascent of the Mount of Olives.” The Lord Jesus left this earth by way of the same Mount of Olives, and went up into Heaven an exile from His Davidic throne. During His absence the antichrist will come into power as a usurper.

VI. THE PRAYER OF DAVID AS HE FLED FROM ABSALOM (Psa 3:1-8)

We now study the prayer which David offered as he fled from Absalom, after he had passed over Kidron, and had gone up by the Mount of Olives. While his followers, men and women, rested and slept, David slipped away and prayed. I want you to read his prayer in Psa 3:1-8.

When Zadok came out to follow David in his exile with the ark (2Sa 15:24-29), David said, “Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord, He will bring me again, and shew me both it, and His habitation: but if He thus say, I have no delight in thee; behold here am I, let Him do to me as seemeth good unto Him.”

Let us leave David out of our thought, for a moment, and apply this prayer to Christ. Imagine the Lord Jesus Christ praying on the Cross and saying, “Lord, how are they increased that trouble Me, many there be that rise up against Me. Many there be which say of My soul, There is no help for Him in God.” How those words remind us of the cry of the mob that surrounded the Cross! They said: “He trusteth in God; let Him deliver Him now, if He will have Him”: for He said, “I am the Son of God.” Christ never wavered, He never doubted, He said: “But Thou, O Lord, art a shield for Me and My glory, and the lifter up of My head.”

David said, I wakened for the Lord sustained me. I will not be afraid of ten thousands that beset themselves against me around about.

Thus, did Christ awaken: He came forth from His tomb and from Hades a Victor, able to laugh at any onslaught that Satan or his antichrist might bring.

There is, however, another vision of the maledictions voiced in the third Psalm.

Not only did the enemy malign Christ during His earth-life, and as He hung upon the Cross, but after the antichrist in seeming victory, has, Absalom-like, swept everything before him, then the enemies of Christ will the more cry out against Him.

The whole world will marvel after the “beast”; his sway will be wonderful. Then will many rise up against Christ and say:

“Away with Christ, He was an impostor and untrue; every claim He ever made was false; even God repulsed Him and refused Him aid and He died in shame, the helpless victim of those who hated Him.”

With many words will they defame His Holy Name. Yet, even as they cry, the Lord will be seated in the heavens with the Father, receiving from Him the promise: “I will give Thee the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession.”

Fuente: Neighbour’s Wells of Living Water

The sufficiency of the unchanging God.

A psalm of David when he fled from the face of Absalom his son.

The third psalm is, in its title, ascribed to David, when he fled from the face of Absalom his son. “Search the story of David’s life from end to end,” says Cheyne, “and you will find no situation which corresponds to these psalms” (3 and 4). On the other hand, Delitzsch says “All the leading features of the psalm accord with [the inscription], namely, the mockery of one who is rejected of God (2Sa 16:7, seq.); the danger by night (2Sa 17:1); the multitudes of the people (2Sa 15:13, 2Sa 17:11); and the high position of honor held by the psalmist.”

1. The psalm itself is simple enough in character. It is the first and most elementary thing in a believer, what indeed makes him such, that is expressed in it, -confidence in the Unchangeable. Here is the soul’s sufficiency, and the growing danger has no argument to shake it. As the waves rise, the soul is only driven up higher upon its rock of refuge.

Yet around they murmur, “there is no help for him in God.” The many that rightly see God in the circumstances, often wrongly judge of Him by the circumstances alone. There is an easy faith, which was that of Job’s friends, that simply accepts the clouds and darkness that are “round about Him,” as if they revealed instead of hiding Him, It is a straightforward theology, to which the sufferer himself is often tempted to become a proselyte, that love with Him wears no disguises; whereas it is indeed His delight to find a soul familiar enough with Him to penetrate the disguise, and mount through the darkness to the perfect Light above.

With this shield of faith the psalmist fortifies himself. Nay, better than that, it is God who is his shield; no partial defense, therefore, but “round about” him: perhaps he had not realized Him so near, had not the need been so great. Thus, though the cloud be a reality too, he can say of Him, “my glory,” as in the cloud itself for Israel, and in the darkness, the glory had shone out. So he can add, “the Uplifter of my head”: for it is not pride or obstinacy that will not give in, or natural courage merely that sustains him, but the sweet apprehension of the “I AM” of God. “I am has sent me to you,” was the deliverer of old to say; and with the divine words, when faith admits them into the heart, deliverance might seem already to have come.

At the back of this confidence lie how many experiences! what answers to prayer have already come! how well the present faith is justified by the test of experience! This living intercourse has made familiar to us a living God nor is He man that He should lie, nor the son of man that He should repent. I cry, and He answers me! and this is not a possible delusion. The Voice out of the holy mount, the holy Voice that speaks ever from the more wondrous sanctuary of the divine nature, how impossible for it to have been but the mere feeble echo of my own!

2. The psalm passes on from the general to the particular, -to the present distress and the needful deliverance. Here already there has been obtained a foretaste of this, in the peace that has entered and possessed the soul. “I have laid me down and slept,” he says; not evidently the sleep of one merely worn out, to whom it has become a necessity: men have been known to sleep on the deck of a ship in action; but not such the sleep that is spoken of here. It is the peace of the known rampart round about which qualifies for this. Night has its special dangers in the midst of warfare, and the imagination pictures in the darkness more than may be found; yet faith can rest and be quiet under the watchful eye of God, and the morning justifies this assurance: I awaked, for Jehovah sustaineth me.”

The multitude of enemies are then but witnesses of Jehovah’s care of one that trusts in Him. They remain, but faith has already triumphed over them. The cry to God for deliverance is answered in the soul by memories of the past that are at the same time prophetic of the future. The enemies are the same “ungodly” who have been so often before defeated, and gape upon him with jaws that have, as it were, been already broken. They are harmless, and only make indeed Jehovah better known. To Him belongs salvation; upon His people invariably His blessing rests.

All this is simplicity itself, as long as no questions arise from within to disturb the conclusion. God is the same, and from without no question need be for a moment entertained. Beautiful as this faith is, and real, and fully warranted, and sure to be fully justified at last; yet as we follow these psalms to their close, we shall find how many painful experiences may intervene before this childhood instinct becomes maturity of manhood knowledge, -before “I will not be afraid” becomes the abiding realization of the soul. It will become so, for this is true and Spirit-taught confidence, and God cannot be less to it than faith deems of Him. But it is another thing whether faith will be equal to the encounter of all challenges itself has made. This process in some way do we not all pass through? Yet through fire and water we are brought at last into a wealthy place. Such is God’s way; and His way is ever perfect. He must needs have His people answer to what His heart craves that they should be. Hence come their trials, and His issue both.

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 3:1. Lord, how are they increased that trouble me? He might well say so, for the party that sought his ruin was very numerous and very formidable. Absalom his son had stolen away the hearts of the generality of the people, and was at the head of them: Ahithophel, his counsellor, sought his ruin: Shimei, with others of his enemies, reproached him as utterly forsaken of God; while many of his friends, undoubtedly, trembled for his safety, and, had Ahithophels advice been followed, his ruin, morally speaking, would have been unavoidable. No wonder, then, that he was in great trouble, as he certainly was in great danger: but in the midst of it he takes the right method, and has recourse to God, his strong helper. As he went up the mount of Olives, with his head covered and barefoot, he wept and prayed, wept and believed, and God heard him from his holy habitation.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Psa 3:4. Selah. This word, as all seem agreed, refers to the singing and music only, the better to adapt changes of airs to the sentiments of the psalm; and yet the sense is given with much diversity. The Chaldaic, and Jerome after them, render it semper, always repeat. The LXX read diapsalma, which our lexicons turn, a change of the parts in singing, or designating a change of the metre, or singing by turns. Others think it means a pause; but as it always stands at the end of some emphatic sentence, it is also understood to signify a repeat. The recurrence of Selah at the last verse, seems to put the idea of encore beyond a doubt.

Psa 3:6. I will not be afraid of ten thousands of people. Though David fled over Jordan to collect his army, and avoid surprise; yet he did not fear the thirty or forty thousand that revolted. His piety and prudence shone with great brilliance through the whole of this revolt. See on 2Sa 15:-19.

Psa 3:7. The cheek-bone. The Romans fought with thick short swords; and Csar used to bid the legions aim at the faces of their enemies.

REFLECTIONS.

David, during the whole of this rebellion of Absalom, having acted with prudence and the greatest presence of mind, carried all his troubles to the Lord. In counsel and command, he acted with much caution, but made God his only shield of defence.

He received such light and joy from heaven as enabled him to lie down and sleep in safety. Here the power of religion sheds an influence on the soul, which all the charms of earthly good affect in vain to imitate.

David gave the glory to God, after the rebels were routed, with as much fervour as he had addressed his throne for salvation and deliverance. What a model for christians in the time of trouble! Let us pay our vows unto the Lord.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

III. A Morning Hymn of Triumph and Peace.It is a king or party leader who speaks, but who he was or when he wrote we cannot say. The conjecture in the title is of no value except as an extreme instance of failure on the part of editors to understand the Ps. before them and the real character of David their hero. There is no trace of the pathos natural in such a situation (contrast 2 Samuel 18). No tenderness mingles with the thought of victory. The Psalmist was hard beset. He cried to the God who lived in the Temple. The victory was won. The Psalmist sleeps in peace, and awakes full of trust now that his enemies have suffered a crushing defeat.

Psa 3:6 d. Translate people, not the people.

Psa 3:7 a, Yahweh has already saved him.

Fuente: Peake’s Commentary on the Bible

PSALM 3

Confidence in the presence of enemies as the result of faith in God, when outwardly all is against the soul.

Confidence in God when outwardly all is against the soul; when the enemy is in power, and apparently there is no help in God.

(vv. 1-2) In Psalm 2, the world takes counsel against the Lord; in this psalm the godly man says, Many are they that rise up rise up against me. Enemies on every hand, with no public intervention from God on behalf of the godly, become the occasion for the enemy to say, There is no help for him in God.

(v. 3) In spite of outward appearances, faith sees that the Lord is a shield for the godly; his glory, the One in whom he boasts; and who, in due time, will lift up his head, though for the moment the enemy seems to triumph (Psa 27:5-6; Psa 110:7).

(vv. 4-6) Having this simple faith the soul confides in Jehovah – cries to the Lord, and is heard. The result being he can lie down and sleep though the circumstances are unaltered. Moreover he can awake and face ten thousands of opposers and not be afraid.

(vv. 7-8) He looks to the Lord to arise and act on his behalf, anticipating the time when all his enemies will be set aside in judgment, and the Lord’s people reach their final blessing.

The experiences of the soul, and the desires expressed, clearly show that, primarily, the psalm contemplates a godly Jew who is waiting for the earthly and millennial blessing, which will be reached through the judgment of the living nations. The Christian, whose blessings are heavenly, looks to reach his full and final blessing, not through the judgment of his enemies, but by the coming of the Lord to take him to heaven.

There are, however, principles in the psalm which can well be used by the Christian in meeting troubles, while passing through a world from which Christ is absent. There are times when we are called to face not single trials but many. The troublers and the troubles are increased. In the presence of troubles, whether single or multiplied, the believer can find in the Lord his shield. This defensive piece of armor is held between a man and his enemy. Blessed when faith realizes that God is between ourselves and all our troubles. It matters not then if the enemy be multiplied to ten thousands of people. Be it a question of ourselves and the enemy, one is too strong for us: if it is a question of God and the enemy it matters not if it is one or ten thousand against us.

The One who is our shield against the enemy becomes a resource for ourselves. As we avail ourselves of this great resource – as we cast our cares upon the Lord, He fills our hearts with His peace. The effect of prayer is not necessarily to change our circumstances, but to change ourselves. In place of being distressed and distracted we are kept in peace and sustained in the trial (Php 4:6-7). This is blessedly seen in the experiences of the psalmist. In the midst of his trials he cries to the Lord, has the consciousness of being heard, with the result, that, though the trials continue as before, he is kept in peace; he sleeps and is sustained; he awakes to the full consciousness of the trial but can face it without fear.

Fuente: Smith’s Writings on 24 Books of the Bible

3:1 [A Psalm of David, when he fled from Absalom his son.] LORD, how are they {a} increased that trouble me! many [are] they that rise up against me.

(a) This was a token of his stable faith, that for all his troubles he turned to God.

Fuente: Geneva Bible Notes

Psalms 3

The title of this individual lament psalm identifies the writer as David. It also uses the word "psalm" (Heb. mismor) for the first time in the Psalter. All but four of the psalms in Book 1 of the Psalter identify David as their writer, all except Psalms 1, 2, 10, , 33. The occasion of his writing this one was his flight from Absalom (2 Samuel 15-18). Fourteen psalms record the historical episodes from which they sprang (Psalms 3, 7, 18, 30, 34, 51, 52, 54, 56, 57, 59, 60, 63, 142).

In 1905, J. W. Thirtle proposed the theory that some of the titles, that appear at the beginning of some of the psalms, were originally postscripts at the end of the preceding psalm. He believed copyists unfortunately moved them. He based this theory on the fact that some Egyptian and Akkadian hymns ended with postscripts that contained the kinds of notations found in some of the psalm titles. Not many conservative Bible scholars have agreed with Thirtle’s theory. [Note: J. W. Thirtle, The Titles of the Psalms.]

In Psalms 3, David voiced his confidence that God would protect him, since he was the Lord’s chosen king. This is the first of many prayers in the Psalms. In Psalms 2 the enemies are foreign nations and kings, but in Psalms 3 they are the people of Israel.

Ironside, who believed there was a great deal of prophecy in the Psalms, wrote that in Psalms 3-7 "we have set forth in a peculiar way the sufferings that the remnant of Israel will endure in the days of the great tribulation. But they also apply to God’s people at any time while waiting for the coming again of the rejected King." [Note: Ironside, p. 27.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Present danger 3:1-2

David began by lamenting his situation: enemies surrounded him. His threefold complaint is synthetic parallelism. In synthetic parallelism, the parts of a statement complement one another to create a harmonious desired effect. Here it seemed to David that everyone was against him. As David grew older, people in Israel increasingly turned away from him, believing that God had abandoned him. Absalom had won the hearts and support of many in the kingdom (2Sa 15:6). "Deliverance" is literally "salvation" (Heb. yeshua) and appears about 136 times in Psalms. Most references to "deliverance" or "salvation" in the Old Testament have physical deliverance from some bad situation in view, rather than spiritual deliverance to eternal life.

The word "Selah," which occurs 71 times in the psalms, was probably a musical notation. Israel’s leaders may have added it sometime after David wrote the psalm when they incorporated it into public worship. It evidently indicated when the worshippers were to "lift up" their voices or their hands, since "Selah" seems to come from the Hebrew word salah, meaning "to lift up" or "to elevate."

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 3:1-8

ANOTHER pair of psalms follows the two of the Introduction. They are closely connected linguistically, structurally, and in subject. The one is a morning, the other an evening hymn, and possibly they are placed at the beginning of the earliest psalter for that reason. Ewald and Hitzig accept the Davidic authorship, though the latter shifts the period in Davids life at which they were composed to the mutiny of his men at Ziklag. {1Sa 30:1-31} Cheyne thinks that “you will find no situation which corresponds to these psalms,” though you “search the story of Davids life from end to end.” He takes the whole of the Psalms from 3 to 17, excepting 8, 15, 16, as a group, “the heart utterances of the Church amidst some bitter persecution”-namely, “the period when faithful Israelites were so sorely oppressed both by traitors in their midst and by Persian tyrants” (“Orig. of Psalt.,” pp. 226, 227). But correspondences of the two psalms with Davids situation will strike many readers as being at least as close as that which is sought to be established with the “spiritual kernel of the nation during the Persian domination,” and the absence of more specific reference is surely not unnatural in devout song, however strange it would be in prosaic narrative. We do not look for mention of the actual facts which wring the poets soul and were peculiar to him, but are content with his expression of his religious emotions, which are common to all devout souls. Who expects Cowper to describe his aberrations of intellect in the “Olney Hymns”? But who cannot trace the connection of his pathetic strains with his sad lot? If ever a seeming reference to facts is pointed out in a so called Davidic psalm, it is brushed aside as “prosaic,” but the absence of such is, notwithstanding, urged as an argument against the authorship. Surely that is inconsistent.

This psalm falls into four strophes, three of which are marked by Selah. In the first (Psa 3:1-2) the psalmist recounts his enemies. If we regard this as a morning psalm, it is touchingly true to experience that the first waking thought should be the renewed inrush of the trouble which sleep had for a time dammed back. His enemies are many, and they taunt him as forsaken of God. Surely it is a strong thing to say that there is no correspondence here with Davids situation during Absaloms revolt. It was no partial conspiracy, but practically the nation had risen against him, “ut totidem fete haberet hostes quot subditos” (Calvin).

Shimeis foul tongue spoke the general mind: “The Lord hath delivered the kingdom into the hand of Absalom”. {2Sa 16:8} There had been sin enough in the kings recent past to give colour to the interpretation of his present calamity as the sign of his being forsaken of God. The conviction that such was the fact would swell the rebel ranks. The multitude has delight in helping to drown a sinking man who has been prosperous. The taunt went deep, for the Hebrew has “to my soul,” as if the cruel scoff cut like a knife to the very centre of his personality, and wounded all the more because it gave utterance to his own fears. “The Lord hath bidden him,” said David about Shimeis curses. But the psalmist is finding refuge from fears and foes even in telling how many there are, since he begins his complaint with “Jehovah.” Without that word the exclamations of this first strophe are the voice of cowardice or despair. With it they are calmed into the appeal of trust.

The Selah which parts the first from the second strophe is probably a direction for an instrumental interlude while the singer pauses.

The second strophe (Psa 3:3-4) is the utterance of faith, based on experience, laying hold of Jehovah as defence. By an effort of will the psalmist rises from the contemplation of surrounding enemies to that of the encircling Jehovah. In the thickest of danger and dread there is a power of choice left a man as to what shall be the object of thought, whether the stormy sea or the outstretched hand of the Christ. This harassed man flings himself out of the coil of troubles round about him and looks up to God. He sees in Him precisely what he needs most at the moment, for in that infinite nature is fulness corresponding to all emptiness of ours. “A shield around me,” as He had promised to be to Abraham in his peril; “my glory,” at a time when calumny and shame were wrapping him about and his kingdom seemed gone; “the lifter up of my head,” sunk as it is both in sadness and calamity, since Jehovah can both cheer his spirit and restore his dignity. And how comes this sudden burst of confidence to lighten the complaining soul? Psa 3:4 tells. Experience has taught him that as often as he cries to Jehovah he is heard. The tenses in Psa 3:4 express a habitual act and a constant result. Not once or twice, but as his wont, he prays, and Jehovah answers. The normal relation between him and Jehovah is that of frank communion; and since it has long been so and is so now, even the pressure of present disaster does not make faith falter. It is hard to begin to trust when in the grip of calamity, but feet accustomed to the road to God can find it in the dark. There may be an allusion to Davids absence from sanctuary and ark in Psa 3:4. The expectation of being answered “from His holy hill” gains in pathetic force when the lovely scene of submissive sacrifice in which he sent back the Ark is recalled. {2Sa 15:25} Though he be far from the place of prayer, and feeling the pain of absence, the singers faith is not so tied to form as to falter in the assurance that his prayer is heard. Jehovah is shield, glory, and strengthener to the man who cries to Him, and it is by means of such crying that the heart wins the certitude that He is all these. Again the instruments sound and the singer pauses.

The third strophe (Psa 3:5-6) beautifully expresses the tranquil courage which comes from trust. Since sleeping and safe waking again in ordinary circumstances is no such striking proof of Divine help that one in the psalmists situation would be induced to think especially of it and to found his confidence on it, the view is to be taken that the psalmist in Psa 3:5 is contemplating the experience which he has just made in his present situation. “Surrounded by enemies, he was quite safe under Gods protection and exposed to no peril even in the night” (Riehm, in Hupfeld in loc.). Surely correspondence with Davids circumstances may be traced here. His little band had no fortress in Mahanaim, and Ahithophels counsel to attack them by night was so natural that the possibility must have been present to the king. But another night had come and gone in safety, disturbed by no shout of an enemy. The nocturnal danger had passed, and day was again brightening.

They were safe because the Keeper of Israel had kept them. It is difficult to fit this verse into the theory that here the persecuted Israelitish Church is speaking, but it suits the situation pointed to in the superscription. To lie down and sleep in such circumstances was itself an act of faith, and a sign of the quiet heart which faith gives. Like Christ on the hard wooden “pillow” during the storm, or like Peter sleeping an infants sleep the night before his purposed execution, this man can shut his eyes and quiet himself to slumber, though “ten thousands have set themselves against him.” They ring him round, but cannot reach him through his shield. Psa 3:6 rises to bold defiance, the result of the experience in Psa 3:5. How different the tone of reference to the swarms of the enemy here and in Psa 3:1! There the psalmist was counting them and cowering before them; here their very number is an element in his triumphant confidence. Courage comes from thinking of the one Divine Ally, before whom myriads of enemies are nothing. One man with God to back him is always in the majority. Such courage, based on such experience and faith, is most modest and reasonable, but it is not won without an effort of will, which refuses to fear, and fixes a trustful gaze not on peril, but on the protector. “I will not be afraid” speaks of resolve and of temptations to fear, which it repels, and from “the nettle danger plucks the flower” trust and the fruit safety. Selah does not follow here. The tone of the strophe is that of lowly confidence, which is less congruous with an instrumental interlude than are the more agitated preceding strophes. The last strophe, too, is closely connected with the third, since faith bracing itself against fear glides naturally into prayer.

The final strophe (Psa 3:7-8) gives the culmination of faith in prayer. “Arise, Jehovah,” is quoted from the ancient invocation, {Num 10:35} and expresses in strongly anthropomorphic form the desire for some interposition of Divine power. Fearlessness is not so complete that the psalmist is beyond the need of praying. He is courageous because he knows that God will help, but he knows, too, that Gods help depends on his prayer. The courage which does not pray is foolish, and will break down into panic; that which fears enough to cry “Arise, Jehovah,” will be vindicated by victory. This prayer is built on experience, as the preceding confidence was. The enemies are now, according to a very frequent figure in the Psalter, compared to wild beasts. Smiting on the cheek is usually a symbol of insult, but here is better taken in close connection with the following “breaking the teeth.” By a daring image Jehovah is represented as dealing the beasts of prey, who prowl round the psalmist with open mouth, the buffets which shatter their jaws and dislodge their teeth, thus making them powerless to harm him. So it has been in the past, and that past is a plea that so it will be now. God will be but doing as He has done, if now He “arise.” If He is to be true to Himself, and not to stultify His past deliverances, He must save his suppliant now. Such is the logic of faith, which is only valid on the supposition that Gods resources and purpose are inexhaustible and unchangeable. The whole ends with confident anticipation of an answer. “Salvation belongeth unto Jehovah.” The full spiritual meaning of that salvation was not yet developed. Literally, the word means “breadth,” and so, by a metaphor common to many languages, deliverance as an act, and well-being or prosperity as a state. Deliverance from his enemies is the psalmists main idea in the word here. It “belongs to Jehovah,” since its bestowal is His act. Thus the psalmists last utterance of trust traverses the scoff which wounded him so much (Psa 3:2), but in a form which beautifully combines affiance and humility, since it triumphantly asserts that salvation is in Gods power, and silently implies that what is thus Gods “to will and do” shall certainly be His suppliants to enjoy.

Intensely personal as the psalm is, it is the prayer of a king; and rebels as the bulk of the people are (“ten thousands of the people”), they are still Gods. Therefore all are included in the scope of his pitying prayer. In other psalms evil is invoked on evil-doers, but here hate is met by love, and the self-absorption of sorrow counteracted by wide sympathy. It is a lower exemplification of the same spirit which breathed from the lips of the greater King the prayer, “Father, forgive them, for they know not what they do.”

Fuente: Expositors Bible Commentary