Section 1. The author. This psalm purports in the title to be “A Psalm of David,” and is the first one to which a title indicating authorship, or the occasion on which a psalm was composed, is prefixed. The title is found in the Aramaic Paraphrase, the Latin Vulgate, the Septuagint, the Syriac, the Arabic, and the Ethiopic versions. It is not, indeed, certain by whom the title was prefixed, but there is no reason to doubt its correctness. The sentiments in the psalm accord with the circumstances in which David was more than once placed, and are such as we may suppose he would express in those circumstances.
Section 2. The occasion on which the psalm was composed. The psalm, according to the title, purports to have been written by David, “when he fled from Absalom his son.” That is, it was composed at the time when he fled from Absalom - or in view of that event, and as expressive of his feelings on that occasion, though it might have been penned afterward. Neither of these suppositions has any intrinsic improbability in it, for though at the time when he fled there was, of course, much tumult, agitation, and anxiety, yet there is no improbability in supposing that these thoughts passed through his mind, and that while these events were going forward, during some moments taken for rest, or in the nightwatches, he may have given vent to these deep feelings in this poetic form. Kimchi says that it was the opinion of the ancient rabbis that this psalm was actually composed when David, with naked feet, and with his head covered, ascended the Mount of Olives, as he fled from Jerusalem, 2 Samuel 15:30.
It is not necessary, however, to suppose that in these circumstances he would actually give himself to the task of a poetic composition; yet nothing is more probable than that such thoughts passed through his mind, and nothing would be more natural than that he should seize the first moment of peace and calmness - when the agitation of the scene should be in some measure over - to embody these thoughts in verse. Indeed, there is evidence in the psalm itself that it was actually penned on some such occasion. There is Psalms 3:1-2 an allusion to the great number of his foes, and to those who had risen up against him, and an expression of his agitation and anxiety in view of that; and there is then a statement that he had, in these circumstances, cried unto the Lord, and that God had heard him out of his holy hill, and that, notwithstanding these alarms, he had been permitted to lie down and sleep, for the Lord had sustained him Psalms 3:4-5. In these circumstances - after preservation and peace during what he had apprehended would be a dreadful night - what was more proper, or more natural, than the composition of such a psalm as the one before us?
If the psalm was composed by David, it was most probably at the time supposed in the title - the time when he fled from Absalom his son. There is no other period of his life to which it could be regarded as fitted, unless it were the time of Saul, and the persecutions which he waged against him. Hitzig indeed supposes that the latter was the occasion on which it was written; but to this it may be replied:
(a) That there is no direct evidence of this.
(b) That the title should be regarded as good evidence, unless it can be set aside by some clear proofs.
(c) That the contents of the psalm are no more applicable to the time of Saul than to the time of Absalom.
(d) That in the time of the persecutions of Saul, David had not been in such circumstances as are implied in Psalms 3:4, “he heard me out of his holy hill.” This, according to the fair construction of the language, must be understood as referring to Mount Zion (compare the notes at Psalms 2:6), and implies that David at the time referred to was the established king, and had made that the seat of his authority. This had not occurred in the time of Saul; and there can be no reason for supposing, as Hitzig does, that Mount Horeb is intended.
The flight of David, which is supposed to be referred to here, is described in 2 Sam. 15–18. Absalom rebelled against his father; gathered together a great number of the disaffected in the kingdom; and under pretence of performing a vow which he had made, obtained permission to go to Hebron, having given instructions to his followers to meet him, and having made arrangements to be proclaimed king there. So artful had he been, so numerous were his followers, so extensive seemed to be the defection, and so little prepared was David to meet it, that the only prospect of safety seemed to be in flight. With a few attendants David left Jerusalem, and passed over the Mount of Olives, designing to seek a place of refuge. This was to him the great trial of his life, for there is no greater trial than the ingratitude of a son when he seeks the life of his father. All the circumstances of this case are such that we should suppose that David would cry to God in some such language as is found in this psalm.
It is indeed objected by Horsley that there is “nothing in the psalm that had any particular reference to this event,” and hence, he supposes that the title should be, “Prayer of a Believer for Deliverance from the Atheistical Conspiracy.” But there is nothing in the original title that corresponds with this; and there is no need for departing from the common supposition. It is true that there is in the psalm no express mention of Absalom; but the same remark may be made of nearly all the psalms. A considerable portion of David’s psalms were doubtless composed in view of the circumstances in which the writer was placed, and were designed to be expressive of his own feelings on the occasion, but they were also designed for the Church at large, and were intended to be used in the Church in all times to come, and hence, a general form is given to the sentiments, and the local allusion is barely referred to, or omitted altogether. It is, perhaps, also an indication of the nature of true devotion, that it will turn away from, or forget, for the time, the personal and local circumstances of distress, and give utterance to sentiments of piety that will express the feelings of the children of God in all ages and in all circumstances. The psalm thus becomes one of general use; and the language is such as is adapted to the use of the Church in all generations.
It is also objected by DeWette that the psalm is devoid of all the tender feelings which we should suppose the heart of a father would pour out on such an occasion. But to this it may be replied, that this was not the occasion to pour out such feelings. The thoughts are fixed on his own danger; on the nnmber of his enemies; on the suddenness of the peril; on the great ingratitude and crime of those who had risen up against him. It is a time to look to God for help; not a time to express affection for an ungrateful and rebellious son. When this son died - when he was put to death in violation of the commands and entreaties of himself as a king and a father 2 Samuel 18:5, 2Sa 18:12, 2 Samuel 18:14 - he poured forth all his heart in language such as had never been used before, and has never been equalled since, 2 Samuel 18:33.
Section 3. Analysis of the psalm. The psalm is naturally and regularly divided into four strophes or parts, each one embracing two verses; and in three of them closed by the word Selah, indicating a pause either in the sense, in the melody, or in both. See the notes at Psalms 3:2.
I. The first is expressive of the anxiety of the psalmist from the fact that many enemies had risen up against him, Psalms 3:1-2.
II. The second expresses his confidence in God in the midst of his troubles, Psalms 3:3-4. He was his shield and his helper, and he heard his prayer out of his holy hill.
III. The third refers to the fact that in his troubles he had, contrary to what there had been reason to apprehend, been permitted to lie down calmly and to sleep, and to arise again in the morning. In view of this, refreshed and invigorated by rest, and having this new proof of the divine favor and protection, he says that he would not be afraid though ten thousands of people should set themselves against him round about, Psalms 3:5-6.
IV. In the fourth part, the psalmist calls upon God to arise and save him for in other times he had smitten his enemies upon their cheek bone, and had broken the teeth of the ungodly, and salvation belonged only unto him, Psalms 3:7-8.