May 8, 2024

Is the Lord really our protection, significance, and confidence?

Psalm 3

Blake Broekemeier
Wednesday's Devo

May 8, 2024

Wednesday's Devo

May 8, 2024

Wednesday's Devo

May 8, 2024

Wednesday's Devo

May 8, 2024

Big Book Idea

Thinking and feeling God's way.

Key Verse | Psalm 3:3

But you, O LORD, are a shield about me,
my glory, and the lifter of my head.

Psalm 3

Save Me, O My God

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

1  O LORD, how many are my foes!
    Many are rising against me;
2  many are saying of my soul,
    “There is no salvation for him in God.” Selah 1 3:2 The meaning of the Hebrew word Selah, used frequently in the Psalms, is uncertain. It may be a musical or liturgical direction

3  But you, O LORD, are a shield about me,
    my glory, and the lifter of my head.
4  I cried aloud to the LORD,
    and he answered me from his holy hill. Selah

5  I lay down and slept;
    I woke again, for the LORD sustained me.
6  I will not be afraid of many thousands of people
    who have set themselves against me all around.

7  Arise, O LORD!
    Save me, O my God!
For you strike all my enemies on the cheek;
    you break the teeth of the wicked.

8  Salvation belongs to the LORD;
    your blessing be on your people! Selah

Footnotes

[1] 3:2 The meaning of the Hebrew word Selah, used frequently in the Psalms, is uncertain. It may be a musical or liturgical direction
Table of Contents
Introduction to The Psalms

Introduction to The Psalms

Timeline

Author and Date

Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.

Key Themes

The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:

  1. Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
  2. Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
  3. Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
  4. Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
  5. Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.

Types of Psalms

The Psalms can be identified according to some basic categories:

Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.

Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.

Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.

Hymns celebrating God’s law (Psalm 119).

Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).

Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).

Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).

Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).

Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).

Structure

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
The Global Message of The Psalms

The Global Message of The Psalms

The Psalms are a resounding call for all God’s people and for all the world to sing! We are called to sing songs of confession and trust in God; to sing songs of thanksgiving and praise. The Psalms summon the global church to take up the cause of calling the world to join in such global and eternal songs of trust in, delight in, and worship of God for his magnificence—especially his magnificence displayed in his saving mercy.

Songs of Honest Lament

There is a surprising degree of honesty found in the prayers and songs of the Psalms. We find honest lament to God, with frequent repetition of questions such as “Why?” and “How long?” The psalmist asks in Psalm 42:9, “Why have you forgotten me?” Another psalm wonders, “Why, O LORD, do you stand far away? Why do you hide yourself in times of trouble?” (10:1; see also 88:14). “How long, O LORD?” is a frequent cry to God in the Psalms (see 6:3; 13:1; 79:5; 89:46).

Such prayers flow from desperately challenging situations, in which life feels overwhelming. Yet they also reflect the confident expectations of our honest cries to our compassionate and faithful God. The Lord invites his people worldwide to be boldly transparent before him—no masks, no pretense—even when the heart is breaking. He promises never to abandon those who belong to him.

Songs of Repentance and Trust

Songs of repentance are scattered throughout the Psalms. In such songs there are confessions of corporate sin—“Both we and our fathers have sinned; we have committed iniquity; we have done wickedness” (Ps. 106:6)—and individual songs of penitence (Psalms 6; 25; 32; 38; 51; 130; 143). These are not hopeless laments, but cries to a God who is a gracious deliverer (6:4), who deals with us according to his great love and mercy (51:1), and whose forgiveness flows from his goodness and not ours (130:3–4).

There is abundant reason to trust such a God for every good thing and in every situation (Psalm 23). To such a God we turn in times of great trouble, when we are at an utter loss in this fallen world. When enemies surround us and there is no one to help, God is our hope for deliverance (Psalm 22). Whether the desperate individual (Psalm 13) or the destitute community (Psalm 12) is in view, God is faithful to his promises. His steadfast love endures. He is worthy of our songs!

Songs of Thanksgiving and Praise

The Psalms are a divinely orchestrated hymnbook of thanksgiving and praise for God’s people. The covenant people of God return thanks to God for his wonderful deeds of deliverance, justice, and defense (Psalm 9), and for his favor and mercies (30:5, 7, 8, 10). All of this moves his people to burst into songs of joy and glad dancing (30:11–12).

In the Psalms, the people of God rejoice in all that God is and all that he has done. These songs of praise exalt God for his unsearchable greatness, his glorious splendor, and his awesome deeds (Ps. 145:3–6). He is worshiped as the King over all creation (93:1),the eternal King (10:16), the King of glory (24:8, 10), the King of all the earth (47:7), and the great King above all gods (95:3).

The Global Message of the Psalms

For all God’s people. The global message of the Psalms is that in light of God’s unfailing love and faithfulness there is a song to be sung by all God’s people everywhere—whatever their circumstances, whatever their emotions, whatever their adversity. The song to be sung will be of varied themes: lament, confession, repentance, thanksgiving, or praise to God. All of these, however, are songs of worship, expressing the universal experiences of God’s people. This is worship of God by the individual and the community, local and global, young and old (Ps. 148:12), now and forever (89:52). For a lost world filled with rebellion and sorrow, there is no greater remedy than a song that brings those who sing it to take refuge in God himself: a song for the oppressed, the hungry, the prisoner, the sojourner, the widow, and the fatherless (146:7–9).

A new song. The message of the Psalms is a call to the whole world to “Sing a new song!” “Oh sing to the LORD a new song; sing to the LORD, all the earth!” (Ps. 96:1). This is not a song of empty promises, but a song full of hope, a song exulting in the salvation of a covenant keeping and merciful God; not a song that fades, but an enduring, eternal song; a song of a God who lifts us out of mud and mire (69:2, 14).

Celebrating salvation. The book of Psalms opens with a picture of the two ways of life—the blessed and fruitful life of the one who delights in God, and the fleeting life of the wicked who (apart from God) stand condemned (Psalm 1). The world is called to set aside folly and to join in the life and song of the Redeemer, celebrating the salvation that is rooted in the sacrifice of the Savior (Psalm 22). This new song has been sung down through the ages; it continues today throughout the world; and it will one day be sung in the very throne room of God (Rev. 14:3).

Summoning the Nations

To the ends of the earth. The global church has a message for the world: join in this song! It is a celebration that will generate further praise—globally, generationally, and eternally. The church is to “declare his glory among the nations!” (Ps. 96:3). From Israel to the Christian church today to the global kingdom that will one day be known to the very ends of the earth, the redeemed of the Lord will come from every nation, tribe, people, and language, giving God thanks and celebrating his grace (Rev. 7:9).

For all nations. There is a message for the nations: “Praise the LORD, all nations! Extol him, all peoples!” (Ps. 117:1). The Lord humbles the nations (9:5, 19, 20), but he extends to all an offer of mercy and grace. One day, the nations will become Christ’s inheritance (2:8). This song begins with us but it must not end with us. There is a glorious globalization of the worship of God that we are privileged to help advance. In Christ we have found fullness of joy and pleasures forevermore (16:11). In turn we call the nations as well to be glad and sing for joy in him (67:4).

Fulfilled in Jesus. The love and mercy of God that forms the heart of the Psalms explodes onto history with the coming of Christ. It is in and through him that believers worldwide see God’s covenant faithfulness right before their eyes.

Spreading God’s glory. That glorious, global worship of God through Jesus Christ is not yet fully known or complete. Generating it is therefore our glad mission while on this earth. We will not rest till God’s glorious name is blessed forever and the whole earth is filled with his glory (Ps. 72:19).

Psalms Fact #3: How are the Psalms divided?

Fact: How are the Psalms divided?

How are the Psalms divided? The Psalms are divided into five books: 1–41; 42–72; 73–89; 90–106; 107–150. Each book ends with a “doxology,” a hymn of praise to God.

Psalms Fact #4: What was the main purpose of the Psalms for the people of God?

Fact: What was the main purpose of the Psalms for the people of God?

What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.

Psalms Fact #6: What is a psalm of lament?

Fact: What is a psalm of lament?

What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.

Psalms Fact #7: How many of the Psalms were written by David?

Fact: How many of the Psalms were written by David?

How many of the Psalms were written by David? David is the author of about half of the Psalms. Other authors include Asaph, Solomon, Moses, and the sons of Korah.

Psalms Fact #9: What defined someone as an “enemy” of the people of Israel?

Fact: What defined someone as an “enemy” of the people of Israel?

What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.

Psalms Fact #10: Are the Psalms poetry?

Fact: Are the Psalms poetry?

Are the Psalms poetry? The Psalms often reflect the feelings or emotions of the person who wrote the psalm. The book of Psalms includes poetry that covers all kinds of emotional feelings and experiences, from anguish and sorrow to great joy and thanksgiving.

Psalms Fact #12: How often does the NT quote from the Psalms?

Fact: How often does the NT quote from the Psalms?

How often does the NT quote from the Psalms? Of all the OT books, the Psalms and Isaiah are by far the two most widely quoted in the NT.

Psalms Fact #13: Selah

Fact: Selah

What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.

Psalms Fact #20: Snares

Fact: Snares

Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.

Psalms Fact #27: A helpful guide

Fact: A helpful guide

A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.

Psalms Fact #28: Memorizing the Psalms

Fact: Memorizing the Psalms

Memorizing the Psalms. The poetic style of the Psalms make them easy to memorize. Throughout the centuries, many believers have memorized all 150 Psalms.

Psalms Fact #40: How long?

Fact: How long?

How long? This question (79:5) occurs nearly twenty times in the Psalms, more than any other question. It is almost always associated with a psalm of lament, such as Psalm 79.

Psalms Fact #2: A shield for his people

Fact: A shield for his people

A shield for his people. Without the proper shield, an ancient warrior had little chance in battle. Psalms uses the term “shield” (3:3) to describe God’s protection of his people.

Psalms Based on Incidents in David’s Life

Psalms Based on Incidents in David’s Life

Psalm Incident in David’s Life References
3 David flees from and battles Absalom 2 Samuel 15–17
7 The words of Cush, a Benjaminite (persecution by Saul?) Unknown
18 David delivered from enemies and from Saul 2 Samuel 22
30 Dedication of the temple Nothing in David’s lifetime; see 1 Kings 8:63
34 David delivered from danger by feigning madness in the presence of King Achish of Gath 1 Sam. 21:12–22:1
51 Nathan confronts David about his adultery with Bathsheba 2 Samuel 11–12
52 Doeg the Edomite tells Saul that David went to the house of Ahimelech 1 Sam. 22:9–19
54 The Ziphites tell Saul that David is hiding among them 1 Sam. 23:19
56 The Philistines seize David in Gath 1 Sam. 21:10–11
57 David flees from Saul into a cave 1 Sam. 22:1 or 24:3
59 Saul sends men to watch David’s house in order to kill him 1 Sam. 19:11
60 David’s victory over Transjordan 2 Sam. 8:1–14
63 David in the desert of Judah 2 Samuel 15–17?; 1 Sam. 23:14–15?
142 David flees from Saul into a cave Same as Psalm 57
Structure of Psalms

Structure of Psalms

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
OT Testimony that All Are under Sin (3:9)

OT Testimony that All Are under Sin (3:9)

Romans 3 OT Reference
Sinful Condition
v. 10, none is righteous Ps. 14:3/53:3; Eccles. 7:20
v. 11a, no one understands Ps. 14:2/53:2
v. 11b, no one seeks for God Ps. 14:2/53:2
v. 12, all have turned aside; together they have become worthless; no one does good, not even one Ps. 14:3/53:3
Sinful Speech (note progression from throat to tongue to lips)
v. 13a, b, their throat is an open grave; they use their tongues to deceive Ps. 5:10, Septuagint (English, 5:9)
v. 13c, the venom of asps is under their lips Ps. 140:3
v. 14, their mouth is full of curses and bitterness Ps. 10:7
Sinful Action
v. 15, their feet are swift to shed blood Prov. 1:16/Isa. 59:7
v. 16, in their paths are ruin and misery Isa. 59:7
v. 17, and the way of peace they have not known Isa. 59:8
Summary Statement
v. 18, there is no fear of God before their eyes Ps. 36:1
Study Notes

Ps. 3:2 As is usually the case in the OT, salvation here refers to both physical and spiritual deliverance from danger. The fact that the enemies are saying this of David’s soul means they are implying that his sins are so bad that God cannot save him.

Study Notes
Psalms Fact #2: A shield for his people

Fact: A shield for his people

A shield for his people. Without the proper shield, an ancient warrior had little chance in battle. Psalms uses the term “shield” (3:3) to describe God’s protection of his people.

Study Notes

Ps. 3:7 Arise. Compare Num. 10:35. For you strike . . . you break. David can boldly ask God for help because God has often protected him from enemies.

Study Notes

Psalm Ps. 3. This is the first psalm with a title. The title names David as the author and ties the psalm to Absalom’s rebellion (2 Samuel 15–16). Fourteen of the Davidic psalms add further information in their titles, connecting the psalm to a specific incident in David’s life (see chart). Since David as king is the representative of God’s people, it is likely that this psalm emphasizes David as the ideal member of the people of God. Thus it can be considered an individual lament. The information in the title helps readers to apply the lesson of the psalm: David shows genuine faith in his difficult circumstances, and readers can do the same.

Ps. 3:8 Salvation belongs to the LORD. It is the decision of the Lord, not of the enemies (v. 2), that makes the difference.

See chart See chart
Psalms Based on Incidents in David’s Life

Psalms Based on Incidents in David’s Life

Psalm Incident in David’s Life References
3 David flees from and battles Absalom 2 Samuel 15–17
7 The words of Cush, a Benjaminite (persecution by Saul?) Unknown
18 David delivered from enemies and from Saul 2 Samuel 22
30 Dedication of the temple Nothing in David’s lifetime; see 1 Kings 8:63
34 David delivered from danger by feigning madness in the presence of King Achish of Gath 1 Sam. 21:12–22:1
51 Nathan confronts David about his adultery with Bathsheba 2 Samuel 11–12
52 Doeg the Edomite tells Saul that David went to the house of Ahimelech 1 Sam. 22:9–19
54 The Ziphites tell Saul that David is hiding among them 1 Sam. 23:19
56 The Philistines seize David in Gath 1 Sam. 21:10–11
57 David flees from Saul into a cave 1 Sam. 22:1 or 24:3
59 Saul sends men to watch David’s house in order to kill him 1 Sam. 19:11
60 David’s victory over Transjordan 2 Sam. 8:1–14
63 David in the desert of Judah 2 Samuel 15–17?; 1 Sam. 23:14–15?
142 David flees from Saul into a cave Same as Psalm 57
See chart See chart Psalms Based on Incidents in David’s Life

Psalms Based on Incidents in David’s Life

Psalm Incident in David’s Life References
3 David flees from and battles Absalom 2 Samuel 15–17
7 The words of Cush, a Benjaminite (persecution by Saul?) Unknown
18 David delivered from enemies and from Saul 2 Samuel 22
30 Dedication of the temple Nothing in David’s lifetime; see 1 Kings 8:63
34 David delivered from danger by feigning madness in the presence of King Achish of Gath 1 Sam. 21:12–22:1
51 Nathan confronts David about his adultery with Bathsheba 2 Samuel 11–12
52 Doeg the Edomite tells Saul that David went to the house of Ahimelech 1 Sam. 22:9–19
54 The Ziphites tell Saul that David is hiding among them 1 Sam. 23:19
56 The Philistines seize David in Gath 1 Sam. 21:10–11
57 David flees from Saul into a cave 1 Sam. 22:1 or 24:3
59 Saul sends men to watch David’s house in order to kill him 1 Sam. 19:11
60 David’s victory over Transjordan 2 Sam. 8:1–14
63 David in the desert of Judah 2 Samuel 15–17?; 1 Sam. 23:14–15?
142 David flees from Saul into a cave Same as Psalm 57

S3:089 Psalm 3

Listen Now

Dive Deeper | Psalm 3

Although Psalm 3 only contains eight verses, much wisdom is gained from David's crying out to God. His son, Absalom, led a rebellion that caused David's friends and family to turn their backs on him. David's world was shattering beneath his feet, and the only solid ground he could find was God. Yet, why did he continue to go to the God who took everything away from him? David knew his strength came from our God above. 

Where do Christians find strength in times of desperation? The obvious answer is God, but even then, we try to do almost everything in our own strength. We tend to favor the "me mindset," which can be fatal to a Christian because we are not tapping into the wisdom and guidance of God. We rely on our strength, and that is when we ultimately fall into a spiral of pride.

David, the king of Israel, cried out to God in his time of trouble. He understood that all his protection, significance, and confidence came directly from God. This belief is necessary to achieving a blossoming prayer life that leads to a strong relationship with our Creator. Call out to God even when you feel isolated with no hope. "Pray without ceasing," as Paul writes in 1 Thessalonians. Find comfort in the fact that you are talking to the God of the universe who loves you. David never stopped lifting his head to the heavens and calling on the name of the Lord.

Allow prayer to become repetitive in your life because you will start to see beauty in the mundane. The definition of prayer is communication with God, so follow in David's footsteps and call upon God to give you wisdom and the ability to find deliverance in every situation. 

This month's memory verse

If you love me, you will keep my commandments.

– John 14:15

Discussion Questions

1. What causes us to rely on our own strength before going to God?

2. What are some steps we can take to humble ourselves before our Father?
 
3. How can we change our attitudes and habits to become dependent in prayer?

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MS

Michael Scaman

David had many laments. This first life of David account psalm is born out of pain from a family problem. We know it from the title. Being not overly detailed and poetic allows it to apply to other things. Psalm 3 becomes an example of a poetic takeoff on a historical situation with a rebellious son of David but broadly applicable and will even be quoted by Jonah in his own whale of a problem. Jonah lets us know that promises in the Psalm may apply to us. Queue an ominous musical key change, a sign of bad weather. We just went from an uplifting major key to a minor key. This is the first Psalm that is a lament and about David's family. Laments will be the most common Psalm. Key changes in the flow of psalms are something to lookout for and purposeful. Here, David perilously drops from hero to persona non grata. Life at risk. Kingdom at risk. Contrast. Contrast, Contrast. The key change is bigger than just a switch to a lament . The sons are quite different in psalm 2 and 3. Psalm 2 is about the Son of God. Psalm 3 is about David on the run from his son in the original title and is about his fallen son, Absalom. Big contrast between The Son of God, the Messiah and a fallen son of David. People mock but David trusts. Psalm 3 has people mocking there being salvation in God at the start and a claim that Salvation is indeed of the LORD at the end of the Psalm. Jonah will quote "Salvation is of the LORD" from Psalm 3 and why not? Both David and Jonah were on the run in part because of their own sins but both looked to the Lord for salvation. A storm front moves in with psalm 3 and bad weather will last until it breaks with psalm 8 . At the center of this abrupt change of weather psalm 3:5 despite living trough severe storms, the writer is confident enough in God to rest and sleep. As is often the case the center of a poem has a main idea to emphasize. Others mock deliverance from God, David relies on God’s deliverance salvation when it is David who’s sins got him there. We can generalize physical deliverance to a greater salvation. After all David was in hot water due ultimately to his own sin. After all forgiveness restoration and redemption is “a thing” and God has stunning promises for David to cling to. What is this about God hearing from the holy hill? Psalm 3:4 is an enigma to some. Get's more a conundrum when David starts speaking of a temple. Historically David did not build the temple but he may have already made the tabernacle of David on Mt Zion. David did put the ark in a new tent on mount Zion. So what does it mean for him to flee Jerusalem (AKA Mt Zion ) and God hears from his holy hill? Dr Keven Smith from the Southern African Theological Seminary and others argue the word for temple used in psalms 5, 11. 18, 27, 29 and 30 can apply to the tent tabernacle and seems a reasonable explantation. "Holy hill" will be big and "who can climb in and dwell with God" will bracket psalms 15 through 24. As far as sins go, the mouth of the wicked is highlighted. Sins of the mouth loom large. "You break the teeth of the wicked" may be an illusion to Absalom's insurrectionist advisor Ahithropel hanging himself. In the psalms there is repeated reference to the mouth of the wicked, words, lies, boasting, mocking of the wicked in most of the early half dozen Psalms as a specific symptom of fallen man.
MS

Michael Scaman

The first Selah in the Pslams is here. In this case reflection or pause seems fitting. And reasonable There are many many theories about what selah means. There are literally like 40 theories. The word itself is related to lifted. there are dozens of theories some main ones includ: Musical Notation: (but Selah related to the word lifted still could be a musical key change ) Reflection or Pause: <--- the most ordinary one seems to work here Amen or Affirmation: Liturgical Instructions: Mystery: We don't know. (If a Selah ends a Psalm, it is a definite maybe that the Psalm is tied to the next Psalm)
GJ

greg jones

Good morning Blake excellent devotional. “We tend to favor the "me mindset," which can be fatal to a Christian because we are not tapping into the wisdom and guidance of God.” Amen brother. I can relate. Here’s what I notice about this Psalm. We know David’s escape from Absalom inspires it because either the author or an editor tells us so. “A PSALM OF DAVID, WHEN HE FLED FROM ABSALOM HIS SON. If the orientation, disorientation, new orientation for Psalms is followed following along with the words of the Psalm and picturing the narrative account of David fleeing Absalom a couple of disorienting things start to stand out. Salvation belongs to the LORD; your blessing be on your people! (Psalm 3:8) And the narrative from 2 Samuel 16:1-4. David meets Ziba the steward of Mephibosheth the son of Jonathan whom David had restored all of Saul’s land back to. David asks Ziba were Mephibosheth is: Ziba said to him, “He is staying in Jerusalem, because he thinks, ‘Today the Israelites will restore to me my grandfather’s kingdom.’” 2 Samuel 16:3 Most professional Bible studiers commentate that they feel Ziba is lying to David in order to deceive him and then benefit from the deception. Then the king said to Ziba, “All that belonged to Mephibosheth is now yours.” 2 Samuel 16:4 And it worked. So if, “Salvation belongs to the LORD; your blessing be on your people!” Is the proper orientation knowing the earlier story from 2 Samuel 9:1-12 Ziba’s deception and David’s act disorientates the prayer. Spoiler alert there’s a later contrast to this. Up one verse in the psalm. Arise, O LORD! Save me, O my God! For you strike all my enemies on the cheek; you break the teeth of the wicked. Psalm 3:7 And picturing 2 Samuel 16:5-14. He pelted David and all the king’s officials with stones, though all the troops and the special guard were on David’s right and left. 2 Samuel 16:6 He is Shimie son of Gera and he’s going to get a free pass from David. That’s not necessarily a bad thing. 2nd Spoiler alert there is later contrast to this also. The difference in David’s prayer and his act are highlighted in a positive way. The difference between David’s prayer and his act with Zimi is highlighted in a negative way. Using other words there is a difference in the orientation of parts the prayer in Psalm 3 and parts of the 2 Samuel narrative acts in the David flees Absalom account. I can pray a really great prayer. And I can screwup that great prayer also. That’s nothing to be proud of. But there is something comforting in seeing that the Bible is smart enough to alert me to this by telling me I’ve had some past company when it comes to doing that. Again great devotional Blake. We need strong leaders coming up who aren’t afraid to make some of the bold statements you make here.
SB

Sue Bohlin

Thanks so much, Blake. I loved coming across David's prayer, "You, O Lord, are a shield about me . . ." For years, I have translated this to a prayer for myself and for many others: "Lord, wrap me in Your spiritual bubble wrap!"
NW

Nathan Warner

I specifically love the note that the definition of prayer is communication with God. Psalms and other books are great for praying the verses they contain to God. Personally, I am filled with joy whenever I do that.
PC

Peyton Carver

I believe that distractions in our life can cause us most to rely on our own strength more than God. In simpler words, things like social media, tv shows, movies, and materialistic things in our lives are things we all turn to to try and numb or fix whatever it is we are going through rather than humbling ourselves each day before God and simply asking for the strength to face whatever it is we are facing. I believe that the simplest step we can take to humble ourselves before our Father is to come to him at the beginning of our day, whether our day starts at the crack of dawn, or when the sun goes down, ultimately depending on our personal schedules and just asking him for the strength to face whatever it is that we are facing. I believe that the best way we can change our attitudes and habits to become dependent in prayer is to be accountable enough to prioritize relying on God’s strength alone each day, whether it appears to be an easy day or not as we never know what challenges might come up. If we cannot be accountable to ourselves, having an accountability partner in our lives can be beneficial as well
LD

Lindsey Driscoll

Thank you Blake for pointing out that David’s consistent prayers helped him trust God in hard circumstances. I’m always taken back by David complete trust in God in order to sleep in peace at night while being pursued by enemies that want to kill him, and the sadness that they were led by his own son Absalom!
AL

Amy Lowther

1. We rely on ourselves if we don’t have enough time or we feel too much pressure in life. 2. We can make time for God in our daily schedules. 3. We can become more dependent on prayer if we know what prayer is and know how to use prayer wisely in daily life. Blake -Thank you for sharing your ideas. You made a good point in saying, “Although Psalm 3 only contains eight verses, much wisdom is gained from David's crying out to God”. We can learn about God and God can learn about us.