Albert Barnes Commentary Psalms 3

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, and by saying that if he were made a judge in the land, every man would have justice done him (2 Samuel 15:4–5), he won the hearts of the people and gathered so many under his standard that it became necessary for the king to 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, those who have become my enemies.

A Psalm of David - This phrase literally means "belonging to David"; that is, it signifies him as the author. This title is marked in the Hebrew text as the first verse, and similarly in the Syriac version, the Latin Vulgate, and the Septuagint. This results in the Hebrew text, and each of these versions, having nine verses in the psalm, compared to the eight in our translation.

This title may have been prefixed to the psalm by the author himself, as it was not uncommon in ancient times for an author to prefix his name to his own composition, as was also commonly done by the apostle Paul in his epistles. However, it is not absolutely certain that this was done in the Psalms by the authors themselves. It is possible that the title was added by the one who collected and arranged the Psalms, reflecting the prevalent belief regarding its authorship and acting under the Spirit of inspiration.

When he fled - This phrase refers to the occasion of his fleeing. The psalm was composed either at that time or subsequently in remembrance of it. See Introduction, Section 2.

From Absalom his son - See Introduction, Section 2.

Many there be which say of my soul—Or rather, perhaps, of his “life,” for the word used here—נפשׁ (nephesh)—frequently means (Leviticus 17:11; Deuteronomy 12:23; Genesis 9:4; Genesis 35:18; 1 Kings 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 sure of it, and that all things indicated that God would not now interfere to save him. They were perfectly sure of their prey. (Compare to 2 Samuel 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 (2 Samuel 16:1 and following), 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 its meaning still does not appear to be wholly determined. It is rendered in the Targum, or Aramaic Paraphrase, לעלמין (l^e‛al^emiyn), 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 (Schleusner, Lexicon). The word occurs seventy-one times in the Psalms, and three times in the Book of Habakkuk (Habakkuk 3:3, Habakkuk 3:9, Habakkuk 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 anyone 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 wish to inquire further respecting its meaning, and the uses of musical pauses in general, may be referred to Ugolin, Thesau. Antiq. Sacr., tom. xxii.

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 referred to here, when dangers were thick around him, and what his feelings habitually were in times of peril.

The shield was a well-known part of ancient armor, useful in ancient modes of warfare when swords, spears, and arrows were employed. It was useful only then, however, since it would constitute no defense against a musket or cannonball. Shields were usually made of tough and thick hides, fastened to a rim, and attached to the left arm so they could be readily thrown before the body when attacked, or held in such a way that the vital parts of the body would be protected.

See the notes at Ephesians 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 often given to him in the Scriptures (Genesis 15:1; Deuteronomy 33:29; 2 Samuel 22:3; Psalms 28:7; Psalms 119:114; Psalms 144:2; Psalms 33:20; Psalms 84:11; Proverbs 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 Psalm 35:14: I bowed down heavily as one that mourneth for his mother; and Psalm 38:6: I am bowed down greatly; I go mourning all the day. Compare Psalm 42:5; Psalms 44:25; Psalms 57:6; John 19:30.

To lift up the head, therefore, or to raise one up, is to relieve his distresses or take away his troubles. David says he had always found God to be such a helper, 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.

I cried to the Lord - That is, in these troubles, as he had always done in affliction. The form of the verb here is future - “I will cry” or call to the Lord; probably, however, designed to state a general habit with him, that when troubles came he always called on the Lord. He speaks now of himself as if in the midst of the trouble; gives utterance to the feeling which he has always had in his sorrows; and says, “I will call upon the Lord,” thus declaring his purpose to make his appeal confidently to him. Thus, the language is not so much retrospective as it is indicative of the uniform state of his mind in the midst of afflictions.

With my voice - Not merely mentally, but he gave utterance to the deep anguish of his soul in words. So the Saviour did in the garden of Gethsemane (Matthew 26:39); and so, perhaps, most persons do in deep affliction. It is natural then to cry out for help; and besides the fact that we may hope that any prayer then, though mental only, would bring relief by being answered, there is a measure of relief found by the very act of giving utterance or vent to the deep and, as it were, pent-up feelings of the soul. In calmer times we are satisfied with unuttered aspirations, with gentle ejaculations, with sweet mental communion with God; in overwhelming trials we give utterance to our feelings in the earnest language of pleading.

And he heard me - Or, “then he hears me;” that is, when I call. The psalmist refers to what he had constantly found to be true, that God was a hearer of prayer.

Out of his holy hill - Zion. See the notes at (Psalms 2:6). That was the place to which David had removed the ark, and which was regarded, therefore, as the special dwelling-place of the Most High. To him, as dwelling in Zion, prayer was accustomed to be offered, and there he was accustomed to answer prayer. To this fact David here refers as one that had been illustrated in his former days. To that God who had thus answered him he felt that he might confidently appeal now.

Selah - Indicating another strophe or musical pause. See the notes at (Psalms 3:2).