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