Psalm 3: A Psalm of David when he fled from Absalom his son.
1 Lord, how they have increased who trouble me! Many are they who rise up against me. 2 Many are they who say of me, “There is no help for him in God.” Selah
"A Psalm of David, when he fled from Absalom his Son." This title is part of the Text. So this Psalm is about king David. “You will remember the sad story of David's flight from his own palace, when in the dead of the night, he forded the brook Kedron, and went with a few faithful followers to hide himself for awhile from the fury of his rebellious son.” (C. H. Spurgeon)
And remember that after convicting King David of the sins of adultery and murder by a story, Nathan spoke the Word to him: “I will raise up adversity against you from your own house. Before your very eyes I will take your wives and give them to another, and he will lie with them in broad daylight. You have acted in secret, but I will do this thing in broad daylight before all Israel.’” But then David repented, confessing to Nathan, “I have sinned against Yahweh.” So the sentence had been retracted. Thus the revised Word from the prophet—> “Yahweh has taken away your sin. You will not die.” He had been forgiven. So, he was no longer under the sentence of eternal death. He had been restored to his former state of justification. And there was but one repercussion: “the son born to you [and Bathsheba] will surely die.” (2 Sam 12:11-14) The child was sick as an infant and David fasted and mourned, hoping that perhaps Yahweh would change His mind on this issue also. But finally the son died and David wash and ate and worshiped. The innocent son would also live at the resurrection. He and his father would then live forever.
But the sins were known abroad in Israel and to a carnal group, it was but “gossip” for they would not also hear the final Word of God. And Absalom— the king’s handsome son— used it against him. He was the people's choice. He sat at the gate of Jerusalem and judged the people, as the judges of old. But instead of judging according to the Torah, he flattered the people and stole their hearts. Even today, the world- even church goers- flatter members and judge the religion of the remnant. When they sin, these hold it against them, even when it has been forgiven by God.
So King David was on the lamb again, as with Saul pursuing, “’Lord, how they have increased who trouble me! Many are they who rise up against me.’ We are told that the hearts of all Israel went after Absalom, 2 Samuel 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.” (Adam Clarke) “When Absalom, my darling, is in rebellion against me, it is enough to break my heart; but lo! Ahithophel hath forsaken me, my faithful counsellors have turned their backs on me; lo! my generals and soldiers have deserted my standard… Troubles always come in flocks. Sorrow hath a numerous family…. their hosts are far superior to mine! ...They flung his crime with Bathsheba into his face, and they said, ‘Go up, thou bloody man; God hath forsaken thee and left thee.’ Shimei cursed him, and swore at him to his very face." ” (C. H. Spurgeon)
“‘Many are they who say of my soul,’ i.e. of me; the soul being commonly put for the person, as Isaiah 46:2 Amos 6:8, compared with Genesis 22:16.—> ‘There is no help for him in God;’ [They said that] God hath utterly forsaken him for his many crimes, and will never help him more.” (Poole) “‘Selah’— generally placed at some remarkable passage.” (Wesley) “‘But You, O Lord, are a shield for me,’— The word in the original signifies more than a shield; it means a buckler round about, a protection which shall surround a man entirely, a shield above, beneath, around, without and within. ” (C. H. Spurgeon) — “‘[You are] my glory’—the Author of my princely glory and majesty.” (Matthew Poole) You gave it and took it away and restored it, again.— “‘And the lifter up of my head.’ To lift up the head not only denotes deliverance from trouble, but also restoration to former dignity, as in Genesis 40:20-21.“ (Daniel Whedon)
3 But You, O Lord, are a shield for me, my glory and the One who lifts up my head. 4 I cried to Yahweh with my voice, and He heard me from His holy hill. Selah
David reports, not only did I confess to Nathan but “I” also; “cried to Yahweh with my voice,” repenting of my sins and asking for forgiveness “and He heard me from His holy hill.'— Zion, which signifeth a surehold, a goodly prospect; for that from the top of that hill a man might have seen all the country over. And it was a type of heaven, whence God seeth all, and heareth His.” (John Trapp) “Selah”— meditate on this, you who would be immobilized or discouraged in service to God by the charge of sins which have been confessed and forsaken.
5 I lay down and slept; I awoke, for Yahweh sustained me. 6 I will not be afraid of ten thousands of people who have set themselves against me all around. 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. 8 Salvation belongs to Yahweh.Your blessing is upon Your people. Selah
Thus, now David can say: “I lay down and slept; I awoke, for Yahweh sustained me. I will not be afraid of ten thousands of people who have set themselves against me all around.” His confidence in God had been restored. And thus the forgiven sinner had right again to call on Yahweh of Host, saying, “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.’ David… summoned God to strike his enemies on the jaw; that is, to render them speechless and toothless.
This is ‘imprecatory’ language. It is a component of the psalter that makes many Christians uncomfortable. How are we to understand imprecation in light of Christ’s command to love our enemies and turn the other cheek? First, note who is really under attack. Yes, David is surrounded, but what is the charge of his enemies in verse 2?—> ‘There is no help for him in God.’ The attack is ultimately against God. It is important to understand that the Old Testament nation of Israel is paradigmatic of the spiritual kingdom of God ushered in by Christ at His first coming. Therefore, the enemies of Israel are not easily comparable to our personal or national enemies, but rather are comparable to the spiritual enemies of God’s kingdom. When we sing imprecation, we are singing about the ultimate demise of the enemies of God. Second, it is also important to recognize that imprecation is present in the New Testament (see 1 Cor. 16:22; 2 Thess. 1:6-9).” (Anthony T. Selvaggio)
“‘Salvation belongs to Yahweh. Your blessing is upon Your people.’ The psalm concludes with deliverance and blessing. David was restored to the throne. God alone delivered him from the attack of his enemies. In like manner, Jesus brings ultimate deliverance and blessing to His people by conquering Satan, sin, and death." (Anthony T. Selvaggio) "'Selah'- meditate on this. "Here the power of [true] religion sheds an influence on the soul, which all the charms of earthly good affect in vain to imitate.” (Joseph Sutcliffe) But the counsel of the wicked leads to destruction.