Salmi 3:7 Commento

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.

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, Sa2 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 Sa2 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 Sa2 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. (r) "a radice" "praescidit", Gejerus. (s) "psalmus Davidi", "sub. datus", Genebrardus. (t) "De Davide, vel in Davidem"; so some in Mariana.

Arise, O Lord; save me, O my God,.... God sometimes, in the apprehension of his people, seems to be as if he was asleep: when he does not appear to them and for them, and does not exert his power on their behalf, then they call to him to awake and arise; see Psa 44:23; and it may be some respect is had to the words of Moses when the ark set forward, Num 10:35; and it may be observed, that though David enjoyed so much peace and tranquillity of mind, and was in such high spirits as not to be afraid of ten thousands of men, yet he did not neglect the right means of deliverance and safety, prayer to God, who he knew was his God; and he addresses him as such, and uses his covenant interest in him, as an argument with him to arise and save him from his enemies, who was able to do it, and to whom salvation belongs: so Christ, his antitype, prayed to God as his God to save him, and was heard by him in like manner; so the saints call upon God in a day of trouble, cry to him in their distresses, to be delivered out of them; for thou hast smitten all mine enemies upon the cheekbone; to smite anyone upon the cheek is reckoned reproachful, and is casting contempt upon them; see Job 16:10 and the sense is, that God had poured contempt upon his enemies in time past, and had brought them to shame and confusion: hence he puts up the above prayer as a prayer of faith for salvation, founded on past experience of God's goodness; he prayed that his God would arise and save him, and he believed he would because he had hitherto appeared for him, and against his enemies; thou hast broken the teeth of the ungodly; who were like to beasts of prey, whose strength lies in their teeth, whereby they do the mischief they do; and the breaking of their teeth signifies the taking away from them the power of hurting, and refers to the victories which God had given David over the Philistines, Edomites, Syrians, and others; and maybe applied to Christ, and be expressive of sin, Satan, the world, and death, being overcome and abolished by him, and of the victory which the saints have through him over the same enemies.

When he foresees his deliverance after death, he has faith that he has been saved by grace and that kindness has been granted. He is certain that this faith of some in the resurrection of the Savior is able to come to him, and consequently he prays that the resurrection of the Lord be hastened so that through it he himself will experience salvation.… Now, he says, you have broken the teeth of sinners; that is, their conversations and blasphemous words hurled against me you have stripped away.

He has struck his adversaries, he has broken the teeth of sinners; indeed, so that he may heal them again: “I will strike [he said], and again I will heal.” He has broken the teeth of sinners, or, in other words, the wicked words and carnal actions, because he desires to destroy them in the inmost parts. Perhaps he has called those same ones adversaries and sinners: since he has broken the teeth of all sinners who turned against Christ, but especially the Jews on account of unfaithfulness; those teeth about which in another psalm he says, “Those who devour my people as bread, and they do not call on the Lord.” He broke these teeth … when he arose from the dead.

This psalm can pertain to David or to Christ, and through him to all the saints.

"Arise, O Lord, save me, O my God" [Psalm 3:7]. It is not said to God, "Arise," as if asleep or lying down, but it is usual in holy Scripture to attribute to God what He does in us; not indeed universally, but where it can be done suitably; as when He is said to speak, when by His gift Prophets speak, and Apostles, or whatsoever messengers of the truth. Hence that text, "Would you have proof of Christ, who speaks in me?" [2 Corinthians 13:3] For he does not say, of Christ, by whose enlightening or order I speak; but he attributes at once the speaking itself to Him, by whose gift he spoke. "Since You have smitten all who oppose me without a cause." It is not to be pointed as if it were one sentence, "Arise, O Lord, save me, O my God; since You have smitten all who oppose me without a cause." For He did not therefore save Him, because He smote His enemies; but rather He being saved, He smote them. Therefore it belongs to what follows, so that the sense is this; "Since You have smitten all who oppose me without a cause, You have broken the teeth of the sinners;" that is, thereby have You broken the teeth of the sinners, since You have smitten all who oppose me. It is forsooth the punishment of the opposers, whereby their teeth have been broken, that is, the words of sinners rending with their cursing the Son of God, brought to nought, as it were to dust; so that we may understand "teeth" thus, as words of cursing. Of which teeth the Apostle speaks, "If you bite one another, take heed that you be not consumed one of another." [Galatians 5:15] The teeth of sinners can also be taken as the chiefs of sinners; by whose authority each one is cut off from the fellowship of godly livers, and as it were incorporated with evil livers. To these teeth are opposed the Church's teeth, by whose authority believers are cut off from the error of the Gentiles and various opinions, and are translated into that fellowship which is the body of Christ. With these teeth Peter was told to eat the animals when they had been killed, that is, by killing in the Gentiles what they were, and changing them into what he was himself. Of these teeth too of the Church it is said, "Your teeth are as a flock of shorn sheep, coming up from the bath, whereof every one bears twins, and there is not one barren among them." These are they who prescribe rightly, and as they prescribe, live; who do what is written, "Let your works shine before men, that they may bless your Father which is in heaven." [Matthew 5:16] For moved by their authority, they believe God who speaks and works through these men; and separated from the world, to which they were once conformed, they pass over into the members of the Church. And rightly therefore are they, through whom such things are done, called teeth like to shorn sheep; for they have laid aside the burdens of earthly cares, and coming up from the bath, from the washing away of the filth of the world by the Sacrament of Baptism, every one bears twins. For they fulfil the two commandments, of which it is said, "On these two commandments hang all the Law and the Prophets;" [Matthew 22:40] loving God with all their heart, and with all their soul, and with all their mind, and their neighbour as themselves. "There is not one barren among them," for much fruit they render unto God. According to this sense then it is to be thus understood, "You have broken the teeth of the sinners," that is, You have brought the chiefs of the sinners to nought, by smiting all who oppose Me without a cause. For the chiefs according to the Gospel history persecuted Him, while the lower people honoured Him.

The phrase “breaking the teeth of sinners,” that is to say, depriving them of all strength, is by comparison with wild beasts, which when bereft of their teeth are quite undaunting and open to attack.

The teeth of sinners are thoughts foreign to reason coming to us on account of our nature by which our enemies approach us, just like using their teeth time after time again to devour our flesh. That is, those [are] things that spring forth from the flesh: “Manifest are the works of the flesh,” as the apostle says.

It is not that God is awakened while sleeping or lying down for rest, but it is common for the divine Scriptures to express a matter through a metaphor, to say something about God using what is familiar to us.

And whence he has this confidence he shows when he says, "arise," that is, manifest your power by making me rise from death. And this means, "save me," etc. "Because you have struck," etc. Above he had said two things: that they trouble him -- "Lord, why are they multiplied who trouble me" -- and against these he says: "because you have struck." Likewise they defamed him -- "there is no salvation for him," etc. -- and against these: "the teeth of sinners," that is, their malicious words, "you have brought to nothing." Job 29: "I broke the jaws of the wicked," etc. Jerome's text has, "you have struck the jaw and the teeth"; as if to say: you struck so powerfully that their teeth were broken. The jaw was Absalom, and the teeth were those adhering to him. Hence when Absalom was destroyed, the others were crushed.

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) Lord . . . increased--The extent of the rebellion (Sa2 15:13) surprises and grieves him.

Arise, O Lord--God is figuratively represented as asleep to denote His apparent indifference (Psa 7:6). The use of "cheekbone" and "teeth" represents his enemies as fierce, like wild beasts ready to devour (Psa 27:2), and smiting their cheekbone (Kg1 22:24) denotes violence and insult. thou hast broken--God took his part, utterly depriving the enemy of power to injure.

(Heb.: 3:8-9) The bold קוּמה is taken from the mouth of Moses, Num 10:35. God is said to arise when He takes a decisive part in what takes place in this world. Instead of kûmah it is accented kumáh as Milra, in order (since the reading קומה אדני is assumed) that the final ah may be sharply cut off from the guttural initial of the next word, and thus render a clear, exact pronunciation of the latter possible (Hitz., Ew. 228, b). (Note: This is the traditional reason of the accentuation shub h, kûm h, shith h before יהוה: it is intended to prevent the one or other of the two gutturals being swallowed up (יבולעו שׁלא) by too rapid speaking. Hence it is that the same thing takes place even when another word, not the name of God, follows, if it begins with א or the like, and is closely connected with it by meaning and accentuation: e.g., Jdg 4:18 סוּרה twice Milra before ;א Psa 57:9 עוּרה, Milra before ;ה למּה, Milra before ;ה Exo 5:22; נחה Isa 11:2, and חבאת Gen 26:10, Milra before ;ע and the following fact favours it, viz., that for a similar reason Pasek is placed where two י owt would come together, e.g., Gen 21:14 Adonaj jir'eh with the stroke of separation between the two words, cf. Exo 15:18; Pro 8:21. The fact that in Jer 40:5, ישׁבה remains Milel, is accounted for by its being separated from the following אל־גּליה by Pazer; a real exception, however (Michlol 112 b), - and not as Norzi from misapprehension observes, a controverted one, - is שׁבה, Milel before העיר Sa2 15:27, but it is by no means sufficient to oppose the purely orthophonic (not rhythmical) ground of this ultima-accentuation. Even the semi-guttural ר sometimes has a like influence over the tone: rı̂báh rı̂bı̂ Psa 43:1; Psa 119:154.) Beside יהוה we have אלהי evah, with the suff. of appropriating faith. The cry for help is then substantiated by כּי and the retrospective perf. They are not such perff. of prophetically certain hope as in Psa 6:9; Psa 7:7; Psa 9:5., for the logical connection requires an appeal to previous experience in the present passage: they express facts of experience, which are taken from many single events (hence כל) down to the present time. The verb הכּה is construed with a double accusative, as e.g., Iliad xvi. 597 τὸν μὲν ἄρα Γλαῦκος στῆθος μέσον οὔτασε δουρί. The idea of contempt (Job 16:10) is combined with that of rendering harmless in this "smiting upon the cheek." What is meant is a striking in of the jaw-bone and therewith a breaking of the teeth in pieces (שׁבּר). David means, an ignominious end has always come upon the ungodly who rose up against him and against God's order in general, as their punishment. The enemies are conceived of as monsters given to biting, and the picture of their fate is fashioned according to this conception. Jahve has the power and the will to defend His Anointed against their hostility: הישׁוּעה לה penes Jovam est salus. ישׁוּעה (from ישׁע, Arab. wasi‛a, amplum esse) signifies breadth as applied to perfect freedom of motion, removal of all straitness and oppression, prosperity without exposure to danger and unbeclouded. In the ל of possession lies the idea of the exclusiveness of the possession and of perfect freedom of disposal. At Jahve's free disposal stands הישׁוּעה, salvation, in all its fulness (just so in Jon 2:10, Rev 7:10). In connection therewith David first of all thinks of his own need of deliverance. But as a true king he cannot before God think of himself, without connecting himself with his people. Therefore he closes with the intercessory inference: ברכתך על־עמּך Upon Thy people by Thy blessing! We may supply תּהי or תּבא. Instead of cursing his faithless people he implores a blessing upon those who have been piteously led astray and deceived. This "upon Thy people be Thy blessing!" has its counterpart in the "Father forgive them" of the other David, whom His people crucified. The one concluding word of the Psalm - observes Ewald - casts a bright light into the very depths of his noble soul.