Psalm 3

A Psalm of David, when he fled from Absalom his son

1 Lord, how are they increased that trouble me!

Many are they that rise up against me.

2 Many there be which say of my soul,

"There is no help for him in God."

Selah

3 But thou, O LORD, art a shield for me;

my glory, and the lifter up of mine head.

4 I cried unto the LORD with my voice,

and he heard me out of his holy hill.

Selah

5 I laid me down and slept;

I awaked, for the LORD sustained me.

6 I will not be afraid of ten thousands of people,

that have set themselves against me round about.

7 Arise, O LORD;

save me, O my God:

for thou hast smitten all mine enemies upon the cheek bone;

thou hast broken the teeth of the ungodly.

8 Salvation belongeth unto the LORD;

thy blessing us upon thy people.

Selah

JW: David complains to God of his enemies, ver. 1, 2; comforts himself in God, and the experience of his goodness, ver. 3-6; triumphs in the salvation of God, ver. 7, 8.

[On 'Selah':] 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.

[On verse 5:] 'Slept' - securely, casting all my cares upon God. 'Awaked' - after a sweet and undisturbed sleep.

[On verse 7:] 'Cheek bone' - which implies contempt and reproach. 'Teeth' - their strength and the instruments of their cruelty. He compares them to wild beasts.

I'm a little surprised Wesley didn't read this passage through the lens of Christ on the cross. Perhaps the seeming spirit of retaliation in verse 7 sounded something different to him than "Father, forgive them for they know not what they do." But Wesley did interpret that particular verse (7) metaphorically, so it could easily be read into what takes place in the death and resurrection of Jesus: God destroys the contempt and reproach of the enemy. He breaks their strength and cruelty through the power of the resurrection. I can't help but read this passage through the lens of Christ's death and resurrection. Sure, the prescript indicates David's context, but is there not a striking similarity between this Psalm and Psalm 22, which Jesus embodies and cries during the crucifixion?

"Many say, 'There is no help for him in God'." "'He saved others; he cannot save himself? He is the King of Israel; let him come down now from the cross, and we will believe in him. He trusts in God; let God deliver him now, if he desires him...' And the robbers who were crucified with him also reviled him in the same way."

"I cried unto the LORD with my voice..." "Eloi, Eloi, lema sabachthani?" Contrary to the popular notion that the Father turned his back on Jesus (I'll go into more detail on criticizing this idea at a later time), I'm pretty sure the Father heard him. Look what happened to the veil.

The next line in the Psalm is a reference to sleep. Wesley takes this as literal sleep, which is true for David. But if we see Jesus here, then the death and burial is found in this. And this is followed with the being awoken and the command to "Arise!" and "Save me!" These were the cries of Jesus in that dark hour when he cried out to the Father. The Father indeed delivered, but not before he tasted death. Remember, Jesus did not raise himself from the dead. The New Testament is clear: God raised Jesus from the dead! It's the vindication of Jesus as the Righteous and Holy One! Salvation (Rescue) belongs to the LORD! The blessing is upon Jesus, and because Jesus ascended the blessing us upon his people by the Holy Spirit! Praise the LORD!