Text -- Psalms 3:1-3 (NET)

Psalm 3

3:1 A psalm of David, written when he fled from his son Absalom. Lord, how numerous are my enemies! Many attack me. 3:2 Many say about me, “God will not deliver him.” (Selah) 3:3 But you, Lord, are a shield that protects me; you are my glory and the one who restores me.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 3:2

Of me: the soul being commonly put for the person.

Wesley: Psa 3:2

God hath utterly forsaken him.

Wesley: Psa 3:2

This word is no where used but in this poetical book, and in the song of Habakkuk. Probably it was a musical note, directing the singer either to lift up his voice, to make a pause, or to lengthen the tune. But withal, it is generally placed at some remarkable passage; which gives occasion to think that it served also to quicken the attention of the singer and hearer.

Wesley: Psa 3:3

My defence.

Wesley: Psa 3:3

Thou hast formerly given, and wilt farther give occasion of glorying in thy power and favour.

Wesley: Psa 3:3

Thou wilt restore me to my former power and dignity.

JFB: Psa 3:1

For the historical occasion mentioned, compare 2Sa. 15:1-17:29. David, in the midst of great distress, with filial confidence, implores God's aid, and, anticipating relief, offers praise. (Psa 3:1-8)

JFB: Psa 3:1

The extent of the rebellion (2Sa 15:13) surprises and grieves him.

JFB: Psa 3:2

That is, "of me" (compare Psa 25:3). This use of "soul" is common; perhaps it arose from regarding the soul as man's chief part.

JFB: Psa 3:2

Rejected by Him. This is the bitterest reproach for a pious man, and denotes a spirit of malignant triumph.

JFB: Psa 3:2

This word is of very obscure meaning. It probably denotes rest or pause, both as to the music and singing, intimating something emphatic in the sentiment (compare Psa 9:16).

JFB: Psa 3:3

Literally, "and" (Psa 2:6). He repels the reproach by avowing his continued trust.

JFB: Psa 3:3

A favorite and often-used figure for protection.

JFB: Psa 3:3

Its source.

JFB: Psa 3:3

One who raises me from despondency.

Clarke: Psa 3:1

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."

Clarke: Psa 3:2

No help for him in God - These were some of the reproaches of his enemies, Shimei and others: "He is now down, and he shall never be able to rise. God alone can save him from these his enemies; but God has visibly east him off."These reproaches deeply affected his heart; and he mentions them with that note which so frequently occurs in the Psalms, and which occurs here for the first time, סלה selah . Much has been said on the meaning of this word; and we have nothing but conjecture to guide us. The Septuagint always translate it by Διαψαλμα diapsalma , "a pause in the Psalm."The Chaldee sometimes translates it by לעלמין lealmin , "for ever."The rest of the versions leave it unnoticed. It either comes from סל sal , to raise or elevate, and may denote a particular elevation in the voices of the performers, which is very observable in the Jewish singing to the present day; or it may come from סלה salah , to strew or spread out, intimating that the subject to which the word is attached should be spread out, meditated on, and attentively considered by the reader. Fenwick, Parkhurst, and Dodd, contend for this meaning; and think "it confirmed by Psa 9:16, where the word higgaion is put before selah at the end of the verse."Now higgaion certainly signifies meditation, or a fit subject for meditation; and so shows selah to be really a nota bene, attend to or mind this.

Clarke: Psa 3:3

Thou, O Lord art a shield - As a shield covers and defends the body from the strokes of an adversary, so wilt thou cover and defend me from them that rise up against me

Clarke: Psa 3:3

The lifter up of mine head - Thou wilt restore me to the state from which my enemies have cast me down. This is the meaning of the phrase; and this he speaks prophetically. He was satisfied that the deliverance would take place, hence his confidence in prayer; so that we find him, with comparative unconcern, laying himself down in his bed, expecting the sure protection of the Almighty.

Calvin: Psa 3:1

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.

Calvin: Psa 3:2

The translation of some, Many say OF my soul, does not give the true meaning of this passage. The letter ל lamed is indeed sometimes used as meaning of in Hebrew, but David here intended to express something more, namely, that his heart was in a manner pierced with the mockery of his enemies. The word soul, therefore, in my opinion, here signifies the seat of the affections. And it has a corresponding meaning in a passage which we shall meet with in another Psalm, (Psa 35:3,) “Say to my soul, I am thy salvation.” David thus teaches us by his own example, that although the whole world, with one voice, should attempt to drive us to despair, instead of listening to it, we ought rather to give ear to God alone, and always cherish within us the hope of the salvation which he hath promised; and as the ungodly use their endeavors to destroy our souls, we ought to defend them by our prayers. With respect to the word Selah, interpreters are not agreed. Some maintain it is a mark of affirmations and has the same signification as truly or amen. Others understand it as meaning for ever. But as סלל Selal, from which it is derived, signifies to lift up, we incline to the opinion of those who think it denotes the lifting up of the voice in harmony in the exercise of singing. At the same time, it must be observed, that the music was adapted to the sentiment, and so the harmony was in unison with the character or subject-matter of the song; just as David here, after having complained of his enemies for shamefully laughing to scorn his hope, as if the protection of God would be of no avail to him, fixes the attention on this blasphemy, which severely wounded his heart, by the use of the word Selah; and as a little after, when he has added a new ground of confidence with regard to the safety of his person, he repeats the same word.

Calvin: Psa 3:3

The copulative and should be resolved into the disjunctive particle but, because David employs language full of confidence, in opposition to the hardihood and profane scoffings of his enemies, ³⁹ and testifies that whatever they may say, he would nevertheless rely upon the word of God. It besides appears that he had previously entertained an assured hope of deliverance, from the circumstance of his here making no mention of his present calamity as a chastisement inflicted upon him by the hand of God; but rather depending upon the divine aid, he courageously encounters his enemies, who were carrying on an ungodly and wicked war against him, seeing they intended to depose a true and lawful king from his throne. In short, having acknowledged his sin before, he now takes into consideration only the merits of the present cause. And thus it becomes the servants of God to act when molested by the wicked. Having mourned over their own sins, and humbly betaken themselves to the mercy of God, they ought to keep their eyes fixed on the obvious and immediate cause of their afflictions, that they may entertain no doubt of the help of God when undeservedly subjected to evil treatment. Especially when, by their being evil entreated, the truth of God is opposed, they ought to be greatly encouraged, and glory in the assurance that God without doubt will maintain the truth of his own promises against such perfidious and abandoned characters. Had it been otherwise with David, he might seem to have claimed these things to himself groundlessly, seeing he had deprived himself of the approbation and help of God by offending him. ⁴⁰ But being persuaded that he was not utterly cut off from the favor of God, and that God’s choice of him to be king remained unchanged, he encourages himself to hope for a favorable issue to his present trials. And, in the first place, by comparing God to a shield, he means that he was defended by his power. Hence also he concludes, that God was his glory, because he would be the maintainer and defender of the royal dignity which he had been pleased to confer upon him. And, on this account, he became so bold that he declares he would walk with unabashed brow. ⁴¹

TSK: Psa 3:1

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 : 2Sam. 15:1-18:33

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

many : Psa 17:7; Mat 10:21

TSK: Psa 3:2

no : Psa 22:7, Psa 42:3, Psa 42:10, Psa 71:11; 2Sa 16:7, 2Sa 16:8; Mat 27:42, Mat 27:43

Selah : Psa 3:4, Psa 3:8, Psa 4:2, Psa 4:4; Hab 3:3, Hab 3:9, Hab 3:13

TSK: Psa 3:3

a shield : Psa 18:2, Psa 28:7, Psa 84:11, Psa 119:114; Gen 15:1; Deu 33:29

for : or, about

my : Psa 4:3, Psa 62:7; Isa 45:25, Isa 60:19; Luk 2:32; Rev 21:11, Rev 21:23

the : Psa 27:6, Psa 110:7; Gen 40:13; 2Ki 25:27

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 3:1-8

: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.

Barnes: Psa 3:1

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.

Barnes: Psa 3:2

Many there be which say of my soul - Or rather, perhaps, of his "life,"for so the word used here - נפשׁ nephesh - frequently means Lev 17:11; Deu 12:23; Gen 9:4; Gen 35:18; 1Ki 17:21. The object of their persecution, as here stated, was not his soul, as such, in the sense in which we now understand the word, but his life; and they now said that they were secure of that, and that all things indicated that God would not now interfere to save him. They were perfectly sure of their prey. Compare 2Sa 17:1-4.

There is no help for him in God - He is entirely forsaken. He has no power of defending himself, and no hope of escaping from us now, and all the indications are, that God does not intend to interpose and deliver him. Circumstances, in the rebellion of Absalom (2Sa 16:1 ff), were such as to seem to justify this taunt. David had been driven away from his throne and his capital. God had not protected him when he had his armed men and his friends around him, and when he was entrenched in a strong city; and now he was a forsaken fugitive, fleeing almost alone, and seeking a place of safety. If God had not defended him on his throne and in his capital; if he had suffered him to be driven away without interposing to save him, much less was there reason to suppose that he would now interpose in his behalf; and hence, they exultingly said that there was no hope for his life, even in that God in whom he had trusted. It is no uncommon thing in this world for good men to be in similar circumstances of trial, when they seem to be so utterly forsaken by God as well as men, that their foes exultingly say they are entirely abandoned.

Selah - סלה selâh . Much has been written on this word, and still its meaning does not appear to be wholly determined. It is rendered in the Targum, or Aramaic Paraphrase, לעלמין l^e ‛al^e miyn , forever, or to eternity. In the Latin Vulgate it is omitted, as if it were no part of the text. In the Septuagint it is rendered Διάψαλμα Diapsalma , supposed to refer to some variation or modulation of the voice in singing. Sehleusner, Lexicon . The word occurs seventy-one times in the Psalms, and three times in the Book of Habakkuk, Hab 3:3, Hab 3:9, Hab 3:13. It is never translated in our version, but in all these places the original word "Selah"is retained. It occurs only in poetry, and is supposed to have had some reference to the singing or cantillation of the poetry, and to be probably a musical term. In general, also, it indicates a pause in the sense, as well as in the musical performance. Gesenius (Lexicon) supposes that the most probable meaning of this musical term or note is silence, or pause, and that its use was, in chanting the words of the psalm, to direct the singer to be silent, to pause a little, while the instruments played an interlude or harmony.

Perhaps this is all that can now be known of the meaning of the word, and this is enough to satisfy every reasonable inquiry. It is probable, if this was the use of the term, that it would commonly correspond with the sense of the passage, and be inserted where the sense made a pause suitable; and this will doubtless be found usually to be the fact. But any one acquainted at all with the character of musical notation will perceive at once that we are not to suppose that this would be invariably or necessarily the fact, for the musical pauses by no means always correspond with pauses in the sense. This word, therefore, can furnish very little assistance in determining the meaning of the passages where it is found. Ewald supposes, differing from this view, that it rather indicates that in the places where it occurs the voice is to be raised, and that it is synonymous with up, higher, loud, or distinct, from סל sal , סלה sâlâh , to ascend. Those who are disposed to inquire further respecting its meaning, and the uses of musical pauses in general, may be referred to Ugolin, ‘ Thesau. Antiq. Sacr.,’ tom. xxii.

Barnes: Psa 3:3

But thou, O Lord, art a shield for me - Not only in these dangers, but in all dangers. The declaration here has a general form, as if he could trust in him at all times. It shows what his feelings were on the occasion here referred to, when dangers stood thick around him, and what his feelings habitually were in times of peril. The shield was a well-known part of ancient armor, of use, according to the ancient modes of warfare, when swords, and spears, and arrows were employed, but of use only then, since they would constitute no defense against a musket or cannonball. They were usually made of tough and thick hides, fastened to a rim, and so attached to the left arm that they could be readily thrown before the body when attacked, or so that, as they were usually held, the vital parts of the body would be protected. See the notes at Eph 6:14-16. From this use of the shield it was natural to speak of God as the "shield,"or the "Protector"of his people - an appellation which is often given to him in the Scriptures (Gen 15:1; Deu 33:29; 2Sa 22:3; Psa 28:7; Psa 119:114; Psa 144:2; Psa 33:20; Psa 84:11; Pro 30:5.

My glory - My honor, or the source of my honor. That is, he bestows upon me all the honor that I have, and it is my glory that I may put my trust in him. I regard it as an honor to be permitted, in times of danger and trouble, to rely on him - a sentiment in which every true child of God will unite.

And the lifter up of my head - The head, in time of trouble and sorrow is naturally bowed down, as if overpowered with the weight of affliction. See Psa 35:14 : "I bowed down heavily as one that mourneth for his mother;"Psa 38:6 : "I am bowed down greatly; I go mourning all the day."Compare Psa 42:5; Psa 44:25; Psa 57:6; Joh 19:30. To lift up the head, therefore, or to raise one up, is to relieve his distresses, or to take away his troubles. Such a helper, David says, he had always found God to be, and he looks to him as one who is able to help him still. That is, he feels that God can so entirely take away his present griefs as to reinstate him in his former happy and honorable condition.

Poole: Psa 3:1

Composed by David, as this phrase implies, Psa 110:1 , compared with Mat 22:43 , and generally elsewhere. When he fled, or, after he had fled. Either this Psalm was composed in his flight, or the matter of it was then in his thoughts; which afterwards he digested into this form and order.

The psalmist complaineth of the multitude of his enemies, Psa 3:1,2 ; but comforteth himself with his confidence in and reliance on God, Psa 3:3-6 ; and the manifold experiences of his former assistance, Psa 3:7 . He prayeth for his own and the church’ s salvation, Psa 3:8 .

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

Poole: Psa 3:2

Of my soul i.e. of me; the soul being commonly put for the person, as Isa 46:2 Amo 6:8 , compared with Gen 22:16 .

There is no help for him in God God hath utterly forsaken him for his many crimes, and will never help him more.

Selah: this word is nowhere used but in this poetical Book of the Psalms, and in the song of Hab 3:3,9,13 ; which makes that opinion probable, that it was a musical note, directing the singer either to lift up his voice, or to make a short stop or pause, or to lengthen out the tune. But withal, it is generally placed at some remarkable passage; which gives occasion to think that it served also to quicken the attention or observation of the singer and hearer.

Poole: Psa 3:3

For me or about me , on every side, where also mine enemies are.

My glory either,

1. The author of my princely glory and majesty. Thou didst first give it, and I doubt not thou wilt defend and restore it. Or,

2: The matter of my glorying. Thou hast formerly and frequently given, and wilt further give me occasion of glorying or boasting of thy power and favour to me.

The lifter up of my head thou dost and wilt enable me to look up to thee with comfort and cheerfulness, and upon mine enemies with confidence; and thou wilt lift me out of the mire in which I now lie, and restore me to my former power and dignity from which I am fallen. For the phrase, see Gen 4:7 Job 11:15 Luk 18:13 .

Haydock: Psa 3:1

The prophet's danger and delivery from his son, Absalom: mystically the passion and resurrection of Christ.

Hebrew and Septuagint have literally, "a psalm of David," ( Greek: to David ) which may mean that it was addressed to him by God, or that he would set it to music himself, (Haydock) or that it was composed by him, or on his occasion. The part.[particle?] l. has various meanings, and it does not incontestably prove that the person before whose name it is placed, must be regarded as the author. (Calmet) ---

Yet there is no reason for doubting that this psalm was composed by David. (Haydock) ---

The Jews say he wrote it on the ascent of Mount Olivet, 2 Kings xv. 17. But he rather waited till he had re-entered his capital, and herein expressed his gratitude, specifying at the same time the sentiments with which he had been impressed in the hour of danger. Ven. Bede explains this and many other psalms of Ezechias, as he perhaps did not read or attend to the title. (Calmet) ---

This deserves more attention, as it is the same in all Bibles, though all interpreters do not consider them as canonical, no more than that which is prefixed to the Lamentations. (Berthier) ---

They are authentic, being inspired to Esdras or the Septuagint. (Worthington) ---

But this is doubtful. (Haydock)

Haydock: Psa 3:2

Why. Let me know the enormity of my sins. All Israel follows Absalom, 2 Kings xv. 13. So all rose up against Christ. (Worthington) ---

The Church was assailed on all sides, (Calmet) and every soul must live in expectation of battle from innumerable enemies. Hebrew also, (Haydock) "How are they multiplied." (Houbigant) ---

David is surprised at the sudden change, and adores the depth of God's judgments, which had been denounced unto him, 1 Kings xii. 10. (Calmet)

Haydock: Psa 3:3

God. His case is desperate. (Worthington) ---

He must therefore be a criminal. This is the usual judgment of the world, though very false, as we have seen in the person of Job; for temporal punishments are frequently an effect of the divine clemency. Semei upbraided David on this occasion, as the Jews did Christ, 2 Kings xvi. 7., and Matthew xxvii. 42. At the end of this verse, Hebrew adds, Selah, (Calmet) sle and Septuagint Greek: diapsalma, (Haydock) a word which is not much better understood. Houbigant therefore informs us that he has omitted it entirely, as the Vulgate seems to have done, except [in] Psalm lxi. 8., where it is rendered, in æternum, "for ever," (Berthier) as St. Jerome expresses it semper, in his Hebrew version. It would perhaps be as well to leave the original term. (Haydock) ---

It occurs seventy-one times in the psalms, and thrice in Habacuc. Some think it is a sign to raise the voice, or to pause, &c., (Berthier) at the end of the lesson, before the psalter was divided. None, except Eusebius, asserts that it was inserted by the original authors, and it seems now to be useless. (Calmet, Dis.)

Gill: Psa 3:1

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.

Gill: Psa 3:2

Many there be which say of my soul,.... Or "to my soul" ^u, 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" ^w: 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 Mat 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 Suidas ^x 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 Psa 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 Jews ^y, 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 man ^z 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.

Gill: Psa 3:3

But thou, O Lord, art a shield for me,.... Or "about me" ^a 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 Psa 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 Psa 22:9. And the Lord is a shield unto all his people, Gen 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 2Ki 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, Isa 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 Luk 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 3:1

¹ sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).

² sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).

³ tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).

⁴ tn Heb “many rise up against me.”

NET Notes: Psa 3:2

¹ tn Heb “there is no deliverance for him in God.”

² sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.

NET Notes: Psa 3:3

¹ tn Heb “a shield round about me.”

² tn Heb “my glory,” or “my honor.” The psalmist affirms that the Lord is his source of honor, i.e., the one who gives him honor in the sight of others. According to BDB 459 s.v. II כָּבוֹד 7, the phrase refers to God as the one to whom the psalmist gives honor. But the immediate context focuses on what God does for the psalmist, not vice-versa.

³ tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.

Geneva Bible: Psa 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.

Geneva Bible: Psa 3:2

Many [there be] which say of my soul, [There is] no help for him in God. ^{( b )} Selah.

^{( b )} Selah here signifies a lifting up of the voice, to cause us to consider the sentence as a thing of great importance.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 3:1-8

1 The security of God's protection.

MHCC: Psa 3:1-3

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, and the closer will he cleave to him. A child of God startles at the very thought of despairing of help in God. See what God is to his people, what he will be, what they have found him, what David found in him. 1. Safety; a shield for me; which denotes the advantage of that protection. 2. Honour; those whom God owns for his, have true honour put upon them. 3. Joy and deliverance. 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 God as giving them both cause and hearts to rejoice.

Matthew Henry: Psa 3:1-3

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 Sa. 15, etc. 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 (2Sa 12:11), 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 a way 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 (Psa 146:3), 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 (Psa 35:3) 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, Psa 3:3. 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 15:1), 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 60:19. " 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.

Keil-Delitzsch: Psa 3:1-2

(Heb.: 3:2-3) The first strophe contains the lament concerning the existing distress. From its combination with the exclamative מה , רבּוּ is accented on the ultima (and also in Psa 104:24); the accentuation of the perf . of verbs עע 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 רבּים implied in the predicate רבּוּ now becomes the subject of participial predicates, which more minutely describe the continuing condition of affairs. The ל of לנפשׁי 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). לנפשׁי instead of לי implies that the words of the adversaries pronounce a judgment upon his inmost life, or upon his personal relationship to God. ישׁוּעתה is an intensive form for ישׁוּעה , 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 לילה prop. νύκτα , then as common Greek ἡ νύκτα νύχθα ). 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.

Keil-Delitzsch: Psa 3:3-4

(Heb.: 3:4-5) But cleansed by penitence he stands in a totally different relationship to God and God to him from that which men suppose. Every hour he has reason to fear some overwhelming attack but Jahve is the shield which covers him behind and before ( בּעד constr . of בּעד = Arab. ba‛da , prop. pone, post ). His kingdom is taken from him, but Jahve is his glory. With covered head and dejected countenance he ascended the Mount of Olives (2Sa 15:30), but Jahve is the "lifter up of his head,"inasmuch as He comforts and helps him. The primary passage of this believing utterance "God is a shield"is Gen 15:1 (cf. Deu 33:29). Very far from praying in vain, he is assured, that when he prays his prayer will be heard and answered. The rendering "I cried and He answered me"is erroneous here where אקרא does not stand in an historical connection. The future of sequence does not require it, as is evident from Psa 55:17. (comp. on Psa 120:1); it is only an expression of confidence in the answer on God's part, which will follow his prayer. In constructions like קולי אקרא , Hitzig and Hupfeld regard קולי as the narrower subject-notion beside the more general one (as Psa 44:3; Psa 69:11; 83:19): my voice - I cried; but the position of the words is not favourable to this in the passage before us and in Psa 17:10; Psa 27:7; Psa 57:5; Psa 66:17; Psa 142:2, Isa 36:9, though it may be in Psa 69:11; Psa 108:2. According to Ew. §281, c, קולי is an accusative of more precise definition, as without doubt in Isa 10:30 cf. Psa 60:7; Psa 17:13.; the cry is thereby described as a loud cry.

(Note: Böttcher, Collectanea pp. 166f., also adopts the view, that נפשׁי , פּי , קולי are each appositum vicarium subjecti and therefore nomin . in such passages. But 1) the fact that את never stands beside them is explained by the consideration that it is not suited to an adverbial collateral definition. And 2) that elsewhere the same notions appear as direct subjects, just as 3) that elsewhere they alternate with the verbal subject-notion in the parallel member of the verse (Psa 130:5; Pro 8:4) - these last two admit of no inference. The controverted question of the syntax is, moreover, an old one and has been treated of at length by Kimchi in his Book of Roots s. r. אוה .)

To this cry, as ויּענני as being a pure mood of sequence implies, succeeds the answer, or, which better corresponds to the original meaning of ענה (comp. Arab. ‛nn , to meet, stand opposite) reply;

(Note: Vid., Redslob in his treatise: Die Integritat der Stelle Hos . vii. 4-10 in Frage gestellt S. 7.)

and it comes from the place whither it was directed: מהר קדשוּ . He had removed the ark from Kirjath Jeraim to Zion. He had not taken it with him when he left Jerusalem and fled before Absolom, 2Sa 15:25. He was therefore separated by a hostile power from the resting-place of the divine presence. But his prayer urged its way on to the cherubim-throne; and to the answer of Him who is enthroned there, there is no separating barrier of space or created things.

Constable: Psa 3:1-8

Psalm 3

The title of this psalm identifies the writer as David. All but four of the psalms in Book 1 of the Psalter (Pss. 1-41) identify David as their writer, all except Psalms 1, 2, 10, and 33. The occasion of his writing this one was his flight from Absalom (2 Sam. 15-18).²⁷ Fourteen psalms record the historical episodes from which they sprang (Pss. 3, 7, 18, 30, 34, 51, 52, 54, 56, 57, 59, 60, 63, 142).

In this psalm David voiced his confidence that God would protect him since he was the Lord's chosen king.

Constable: Psa 3:1

1. Present danger 3:1-2

David began by lamenting his situation. Enemies surrounded him. As David grew older increasingly people in Israel turned away from him believing that God had abandoned him. Absalom had won the hearts and support of many in the kingdom (2 Sam. 15:6).

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."

Constable: Psa 3:2-5

2. Present deliverance 3:3-6

3:3 David believed God had not abandoned him but viewed Him as his real source of protection, his "shield." This figure is common in the psalms (cf. 7:10; 18:2, 30; 28:7; 33:20; 59:11; 84:11; 115:9-11; 119:114; 144:2). "My glory" reflects the honor of serving the eternal God. The king was confident God would restore him to his throne. The expression "lift the head" means to restore to dignity and position (cf. Gen. 40:13, 20; 2 Kings 25:27 [AV]).²⁸ The basis for David's confidence was the Lord's choice of him as Israel's king and His lack of choice of Absalom.

3:4-5 David viewed God's preservation of him through the night before he wrote this psalm as a token confirmation of God's complete deliverance from Absalom. The king had petitioned God in prayer for safety, and the Lord had answered from Mount Zion where David had pitched a tent for the ark of the covenant (2 Sam. 6:17).²⁹ The Lord's answer was His protection through the night (cf. 2 Sam 17:16, 21-22).

3:6 On the basis of this deliverance David received confidence that God would give him final victory over his thousands of enemies.

Commentary -- Other

Critics Ask: Psa 3:1

PSALM 3:1 —How could David have written this Psalm when critics insist that most Psalms were not completed until much later?

PROBLEM: The inscription on this psalm, as on many others, says, “A Psalm of David.” However, biblical critics argue that the form and style of the psalm reflects a much later period than David’s time.

SOLUTION: Most scholars do not believe these inscriptions are part of the inspired text, but were added later. However, there is strong evidence that David did write this psalm, as well as some 70 others attributed to him. Consider the following.

First, these inscriptions are very old and reflect the most ancient documentary evidence about the authors of these psalms.

Second, David, being a true poet (cf. 2 Sam. 1:17-27 ) was certainly capable of writing these psalms.

Third, there is evidence that David possessed the rich imagination needed to write Hebrew poetry (cf. 2 Sam. 1:19-27 ).

Fourth, David was also a good musician (cf. 1 Sam. 16:18-23 ) which would greatly aid him in composing these psalms that comprised the ancient hymnal of Judaism.

Fifth, David probably composed the music used in Solomon’s temple ( 1 Chron. 6:31-32 ) in which these psalms were later sung.

Sixth, the Bible declares that David was endued with the Spirit of God ( 1 Sam. 16:13 ), thus enabling him to write such inspired poems.

Seventh, David was deeply spiritual in both character and heart (cf. 2 Sam. 7 ), something obviously true of the author of the psalms attributed to him.

Eighth, Psalm 18 , for example, is also recorded in 2 Samuel 22 , where it is directly attributed to King David.

Ninth, David swore on his death bed that God spoke through his mouth as the “sweet psalmist” of Israel ( 2 Sam. 23:1 ).

Finally, both our Lord and NT writers verified by name that David wrote specific psalms attributed to him in these OT inscriptions. For example:

Psalm 2 is cited in Acts 4:25-26 as by David

Psalm 32 is cited in Romans 4:7-8 as by David

Psalm 95 is cited in Hebrews 4:7 as by David

Psalm 110 is cited in Matthew 22:44 as by David.

In brief, there is an ancient and unbroken teaching extending to modern times, which includes our Lord and His apostles, that King David is indeed the author of the psalms attributed to him. No one has provided any solid evidence to the contrary, but have offered instead mere speculations about literary form which generally either beg the question or are based on the fallacious argument from ignorance.   

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 3 (Chapter Introduction)

Overview

Psa 3:1, The security of God’s protection.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 3 (Chapter Introduction)

(Psa 3:1-3) David complains to God of his enemies, and confides in God.

(Psa 3:4-8) He triumphs over his fears, and gives God the glory, and takes to himself the comfort.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 3 (Chapter Introduction)

As the foregoing psalm, in the type of David in preferment, showed us the royal dignity of the Redeemer, so this, by the example of David in distress, shows us the peace and holy security of the redeemed, how safe they really are, and think themselves to be, under the divine protection. David, being now driven out from his palace, from the royal city, from the holy city, by his rebellious son Absalom, I. Complains to God of his enemies (Psa 3:1, Psa 3:2). II. Confides in God, and encourages himself in him as his God, notwithstanding (Psa 3:3). III. Recollects the satisfaction he had in the gracious answers God gave to his prayers, and his experience of his goodness to him (Psa 3:4, Psa 3:5). IV. Triumphs over his fears (Psa 3:6) and over his enemies, whom he prays against, (Psa 3:7). V. Gives God the glory and takes to himself the comfort of the divine blessing and salvation which are sure to all the people of God (Psa 3:8). Those speak best of the truths of God who speak experimentally; so David here speaks of the power and goodness of God, and of the safety and tranquility of the godly.

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

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Zuck, Roy B. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "The Problem of the Imprecatory Psalms." ThM thesis. Dallas Theological Seminary, 1957.

Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 3 (Chapter Introduction)

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" ^r, 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" ^s, 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" ^t, 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, 2Sa 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 2Sa 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 Joh 18:1; compared with 2Sa 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.